Al Aziz Institute

A message of hope and harmony
Abul Fatah Mohammed Mohiuddin

Sufi – saints in Bengal

According to Banglapedia, published by Asiatic Society of Bangladesh 2015, the earliest Sufi arrival in Bengal was in mid-eleventh century. Among the prominent Sufis who came to Bengal during 11th – 12th centuries are Sha Sultan Balkhi (Bogra), Shah Sultan Rumi (Mymensingh) Shah Makdum Ruposh ( Rajshahi). The spread of Islam in Bengal consolidated following Bakhtiyar Khalji's triumph in 1204-05 AD. Sufi –saints who accompanied the Bakhtiar Khalji’s entourage actively committed themselves in disseminating the message of peace, love and social harmony in Bengal. Among those who played a significant role in this regard were Shah Jalal Tabrizi, Ismail Khan Ghazi and Shah Jalal Yameni in Sylhet, Khan Jahan Ali in Khulna. According to some accounts, Hazrat Shah Jalal (R) was probably born in Yemen (c 671 AH/1271 AD). At the advice of his spiritual guide, he left Yemen with 750 Sufi saints. When he arrived in Bengal his companions had been reduced to 360. Gaur Govinda, a tyrannical king reputed to have magical powers, was the ruler of Sylhet at the time. Shamsuddin, the Sultan of Gaur, sought help from Hazrat Shah Jalal (R) to subdue Gaur Govinda. Shah Jalal reached Sylhet along with his disciples and defeated Gaur Govinda. He then set up a spiritual hospice (khanqah) in Sylhet and settled. These Sufis were able to covert many indigenous people in Bengal through their message of love, equality and humility. They made Islam deeply rooted in this region through their spiritual wisdom, humanistic outlook and sympathetic attitude towards local culture.

Many of these Sufis built spiritual hospices (khanqahs) to guide their students to vigorously engage in spiritual pursuits and retreats. As in other parts of India, Bengal also witnessed the proliferation of Chishtia, a prominent spiritual order, khanqahs. Even though Chishtia order was initiated by Abu Ishaq Shami Chishti (d. 940 AD), a Syrian saint, it was Khwaja Moinuddin Chishti (1143 - 1236 AD), settled in Ajmer, who popularized this order in South Asia. The Chishtia order played a pivotal role in promoting the spiritual practices that prioritize serving the common humanity. The Chishtia khanqahs during the period of Delhi Sultanate in 13th and 14th centuries became great community centers of learning, meditations, retreats and social interactions. Khanqah of Sheikh Nizam Uddin Aowlia in Delhi was such an example where all major subjects from theology to jurisprudence was taught. For each subject, there was an expert who guided students. The Sama Mahfil, a gathering of spiritual listening, used to be organized on every Thursday evening where only trained Qawwals would recite spiritually devotional songs in mostly Persian language, and only a handful of Sheikh Nizam Uddin’s students were allowed to attend. Sheikh Nizam Uddin laid down very strict stipulations to attend those Sama gatherings.

Evolution of Khanqahs

These blessed saints strongly emphasized on building individual character based on self-restraint, compassion, humility, inner purity, self-discipline and quest for knowledge. By virtue of their compassionate nature and respect for others, early Sufis drew people from all walks of life. From powerful kings to the homeless layman, all flocked at the Sufi gatherings or halaqas. These halaqas, as Abu Hamid ibn Muhammed Al Ghazali (1057–1111AD) stated in his seminal book, Revivification of Knowledge’, “became transformative hospices that guided the devotees through a process of rigorous spiritual practices and sobriety to self-purify aimed at attaining the highest form of spiritual stupor - the Love of the One, the Only. Almighty Allah (SWT). “And truly to your Lord is the End” (Quran, Chapter 53, verse 42)”. These spiritual cm community hospices also known as Khanqahs hosted strangers as family, treated foes as friends, cared for orphans, sheltered the homeless, and fed the hungry. The Khnaqahs fostered the love, respect and social harmony across many Muslim countries. No one was prejudiced there. Nobody was belittled. All were equally embraced. Sufi teachings underscore that service to humanity is sine-qua-non to gain pleasure of God. And, students in Khanqahs were robustly trained to serve and accept all. Sufis taught that discrimination in any form against any human being is inherently repugnant.

Earliest Sufis

Sufis draw significant inspiration from the Ashab us-Suffah. These were the companions of the Prophet (Peace and blessings be upon him) who devoted themselves to the service of the Prophet (Peace be upon him) for gaining the pleasure of Almighty Allah (SWT) only. This blessed group of companions, numbering more than four hundred, lived a self-sacrificing and ascetic life. They lived in the northern side of Masjid al Nabawi, where the Prophet (peace and blessing be upon him) constructed a raised platform for them and allowed them to reside there. The Prophet (peace be upon him) personally looked after them. He provided them food, tutored them Quran and imparted divine knowledge to them. In the morning, they would absorb precious words of wisdom of the Prophet (Peace be upon him) and at night, they would engage in prayer. Their thirst for knowledge and strict adherence to the rules of piety kept them at Masjid al Nabawi, living with bare minimum food and clothing.

One prominent luminary of this group of blessed companions was Abu Huraira (R). Abu Huraira (R) narrated the highest number of authentic hadith from the Prophet (peace be upon him), as five thousand three hundred seventy four authentic hadith was credited to his name. Abu Huraira narrated: By Allah, except Whom none has the right to be worshipped, sometimes I used to lay (asleep) on the ground on my abdomen because of hunger, and sometimes I used to bind a stone over my belly due to the intensity of hunger… (Bukhari, hadith no 6452).

In subsequent generation, many Muslims were inspired to embrace the ascetic and altruistic traditions of the Ashab us-Suffah. Soon later, the ascetic mystical tradition of Islam spread beyond the Hejaz inspiring plethora of Islamic scholars from Persia, Turkey, Asia and central Asia to renounce worldly life. A prominent 7th century scholar and jurist called Hasan Al Basri (642–728AD) was reputed to have synthesized the sobriety and wisdom of the spiritual practices of Ashab us-Suffah and emphasized on building emotional and behavioral characters rooted in inner piety and tawakkul (absolute trust in God). Following his example, many subsequent Islamic scholars including Sufian Al Thawri (716 – 778 AD), Ibrahim bin Adham (d. 777AD), Al- Fudayl ibn Iyad (d. 803AD) Shaqiq Al Balkhi (d. 810AD) and many more chose to pursue an ascetic mystical life.

Sufi sites in Bangladesh

ME Haq in his book, A History of Sufism in Bengal, (1975) stated, “after the death of the saints, their students and aficionados built tombs in tribute to their services to humanity. These sites are respected as holy places, with people from all walks of life visiting and praying for earthly prosperity and spiritual salvation”. The caretakers of these sites are often the descendants of the saints, who commit themselves to continue the tradition of serving the people with love, respect and maintaining social harmony. The traditions of building tombs at gravesites of saints were not new to South Asia, rather it was widely accepted by Muslim scholars all over the world. Sufi tombs are still prominently featured in many Muslim countries in Asia, Africa and Arabian peninsula, except Saudi Arabia. In Istanbul, Turkey, the tomb of Abu Ayyub Al Ansari (R), a famous companion of the Prophet (PBUH), still continues to be a holy site for Muslims from all over the world. In Damascus, Syria, the tomb of great Muslim warrior and the beloved companion of the Prophet (PBUH) Khalid Bin Walid (R) features very prominently. These are just few examples from the thousands of Sufi shrines across the Muslim world. Until 1920s, many tombs of companions of the Prophet (peace be upon him) existed in Saudi Arabia. However, when Al Saud family took full control of Saudi Arabia, they strictly followed Wahabi interpretations of Islam. The Wahabi diktat mandated that all tombs of the companions and the descendants of the Prophet (peace and blessing be upon him) be bulldozed in Mecca, Medina, Taif region, and other parts of Hejaz. Later on, as recent as 2014, when the extremist group ISIL, inspired by Wahabi ideology, captured Mosul – the second largest city in Iraq, they demolished numerous Sufi sites. In addition to horrifying s*x slavery that ISIL perpetrated in Mosul, they viciously waged a cultural cleansing where Sufi sites were deemed as idolatrous.
Meanwhile, Wahabi – ISIL inspired misguided groups in Bangladesh targeted humanist and inclusive teachings of Sufism, particularly the shrine-based piety, and spiritual pursuits that they label as 'shirk' and 'innovation'. The savage attacks on the Sufi shrines across Bangladesh since the recent political changeover is a stark reminder of what ISIL radicals did in Mosul and other regions of Iraq and Syria. The attackers vandalized, set fire and looted many Sufi sites across the country, even 700 years old shrine of Sha Paran in Sylhet came under severe attack. Many Sufi shrines that were vandalized had mosques, primary schools and madrasas in their premises, which were also demolished. These Sufi shrines in Bangladesh represent a plural and tolerant Islam that coexists with other faiths. During Indian partition, many of the Sufi sites used to be shelter homes to the displaced people from all communities in India. The shrine of Khawaja Moinuddin Chishti (R), inter alia, provided safe haven to thousands of people from across the religious spectrum in 1946-48. Similarly, during Bangladesh’s liberation war in 1971, many Sufi sites provided safe havens to the affected people. During natural calamities, people in Bangladesh still seek safer shelter in the kanqahs of the saints.

But then, no denying that some shrines (dargahs) and Khanqhas in Bangladesh focus on amassing financial benefits and social following rather than unswervingly engaging in spiritual pursuits. Moreover, the deviation from the original purpose of spirituality by some misguided individuals in the Sufi fraternity in Bangladesh is keeping many common people away from understanding the core teachings of Sufis. However, it would be unfair to blame the entire Sufi community about the malfeasance of a few imposters. We should remember that the Sufi efforts facilitated the establishment of a tolerant and humane form of Islam in Bengal and to a greater extent shaped Bangladeshi society and culture. The texture and tapestry of social fabrics in Bengal are woven with the Sufi pedagogy of love and peace. And, genuine Sufi students still continue to embrace the values promoted by the earliest Sufis and they never get despaired. Sufi message has always been hope, harmony and compassion as the great Sufi poet Jalal Uddin Rumi (1207 -1273 AD) so beautifully encapsulated in the following lyrics:
‘Come, Come, Whoever You Are
Wonderer, worshipper, lover of leaving.
It doesn't matter.
Ours is not a caravan of despair.
Come, even if you have broken your vow’.

In The name of Allah, the most gracious, the most merciful

What is Takbeer e Tashreek?

Allah SWT says in glorious Quran:
وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ
And remember Allah during the appointed days. (Surah al-Baqarah, verse 203)

From the day of the 9th of Dhul-Hijjah, up until the ‘Asr Prayer on the thirteenth day, are days in which the takbeers should be recited:

اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ، لَا إلَهَ إلَّا اللَّهُ وَاَللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْد

Meaning: “Allah is the greatest, Allah is the greatest, there is no god but Allah. And Allah is the greatest, Allah is the greatest and to Allah belongs all praise.”

Note that it is Wajib (mandatory) for every adult Muslim male and female to recite this Takbeer after every fardh (obligatory) Salah performed with Jamaat or individually. Men should recite this audibly while the women should recite this in low pitch.

However, in addition, it is a sunnah of the companions of the noble Prophet to recite this takbeer at all times, authentic hadith testifies that companions of the noble Prophet (peace and blessing be upon him) used to constantly recite this takbeer where ever they went or whatever they did from start of Dhul Hijjah.

It is also strongly recommended by scholars to regularly and profusely send salat wa salam on the noble Prophet (peace and blessing be upon him) during these first ten days of Dhul Hijjah.

اللهم صلّ على محمد عدد ما ذكره الذاكرون وعدد ما غفل عنه الغافلون ( Allahumma salli aala Muhammadin a’dada ma zakarahuz zakerun wa a’dada ma gafela anhu al gafelun

In the name of Allah, the most gracious and the most merciful.

The noble Prophet (peace and blessing be upon him) used to recite:
الحمد لله، لا إله إلا الله، الله أكبر
in the first ten days of Dhul Hijjah.

كان رسول صلى الله عليه وسلم يكثر من قول: “الحمد لله، لا إله إلا الله، الله أكبر”، في العشر الأوائل من ذي الحجة،

The noble Messenger (may God’s prayers and peace be upon him) used to say a lot: “Praise be to God, there is no god but God, God is great,” in the first ten days of Dhul-Hijjah.

(Sahih Muslim, Hadith No: 2137, Book of Adab, The chapter on the dislike of giving ugly names, beneficial names, and the like).

In the name of Allah, the most gracious and the most compassionate.

What should you recite and do in the First Ten Days of Dhul-Hijjah ?

Allah SWT says in glorious Quran: والفجر(١) وليال عشر(٢)

(By the Fajr, And the ten nights.) (89:1-2)

Ibn ‘Abbas (RA) said that these ten nights mentioned in the Quran refer to the first ten days of Dhul Hijjah.
The Noble Prophet (Peace and blessing be upon him) said:

قال النبي -صلى الله عليه وسلم-: (ما مِن أيَّامٍ أَعظَمَ عِندَ اللهِ، ولا أَحَبَّ إلَيهِ مِنَ العملِ فيهِنَّ مِن هذِه الأَيَّامِ العَشرِ؛ فأَكثِرُوا فيهِنَّ مِنَ التَّهليلِ، والتَّكبيرِ، والتَّحميدِ

(‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (peace and blessings of Allah be upon him) said: "There are no days greater in the sight of Allah and in which righteous deeds are more beloved to Him than these ten days, so during this time recite a great deal of Tahlil ("La ilaha ill-Allah"), Takbir ("Allahu Akbar”) and Tahmid ("Al-Hamdu Lillah"). (Masnad Ahmad, Hadith no: 6154, Al Tahawi, Sharhe Mushkil Al Athar, hadith no: 2971, Shuab Al Iman, Iman Baihaqi, Hadith no: 3758).

1) Tahlil, Takbir and Tahmid,: As the above Hadith illustrates that the first ten days of Dhul Hijjah are blessed days when Muslims, who are not performing Hajj, should follow certain Sunnahs to attain the blessings from Allah SWT. Doing constant Zikr is highly reccommended during these days.

Tahlil: لا اله الا الله La Ilaha Illa Allah

Takbir: الله اكبر Allāhu Akbar

Tahmid: الحمد لله Al Hamdu Lillah

2) Fasting on day of Arafah: Those who fast on the 9th of Zulhijjah, also known as the day of Arafah, may get the rewards of having their sins forgiven.

وَسُئِلَ عن صَوْمِ يَومِ عَرَفَةَ، فَقالَ: يُكَفِّرُ السَّنَةَ المَاضِيَةَ وَالْبَاقِيَةَ
The noble Prophet (peace and blessing be upon him) said: “It (fasting on the Day of Arafah) expiates the sins of the past year and the coming year (i.e. those sins will be forgiven)” (Sahih Muslim Hadith No: 1162, Sunan Tirmizi Hadith no: 749).

3) Dua for the 9th-13th of Dhul Hijjah: It is wajib (compulsory) for every Muslim to recite Takbeer after each fardh (obligatory) salah from the 9th-13th Dhul Hijjah. Men are advised to recite this Dhul Hijjah dua audibly, whilst women should recite this silently. The full dua for the Takbeer is as follows:

اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إلَهَ إلَّا اللَّهُ وَاَللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْد

Allahu Akbar, Allahu Akbar, Laa ilaaha illallahu Wallahu Akbar, Allahu Akbar, Wa lillahil Hamd.

4) Repentance (Towba) to Almighty Allah SWT. Hajj is the ultimate act of worship we can perform as Muslims to seek forgiveness from Allah and expiate our sins, but most of us are lucky if we can go even once in our lifetime. That is why, Dhul-Hijjah is the perfect gift from Allah SWT, allowing us to sincerely repent and ardently seek forgiveness for our sins even if we are not on pilgrimage.

Repentance brings us closer to Allah and cleanses our souls. Allah says:
‘Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision for a specified term and give every doer of favour his favour’. [The Noble Qur’an, 11:3].
So, recite, استغفر الله العظيم ( Astagfir Allah Al Aazim). (100 times a day)

Also recite: لا حول ولا قوه الا بالله العظيم (la hawla wala qowata illa Bi Allah Al Aaliul Aazim) (100 times a day).
(Meaning: There is no might nor power except with Allah).

May Alllah SWT forgive our sins and accept us among those whom He has blessed! Ameen!

https://youtu.be/uwVze9Mj-Ao

Pandit Jawaharlal Nehru Ji Visit Ajmer Sharif Dargah to Perform Ziarat at Bargah Khwaja Garib Nawaz Old Video When Pandit Jawaharlal Nehru Visit Ajmer Sharif Dargah to Perform Ziarat at Bargah e Huzoor Khwaja Garib Nawaz ع Dargah Sharif Ajmer India ...

In the Name of Allah, the most Merciful the most benevolent

The Love for Almighty Allah SWT

Allah SWT says in Quran:
وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ
But those of Faith are overflowing in their love for Allah. (Surah Baqara, verse 165)

The verse indicates that love is a constant longing with a wandering heart, or it is witnessing the glory and majesty of the beloved in everything seen or unseen, or the immersion of the heart to the will of the Almighty, or the fear of being distracted from the eternal servitude to Him by the establishment of earthly desire, or the embracing obedience and detesting (resisting) disobedience.

Abū Bakr Dulaf b. Jahdar Al- shibli (c.861–945 (AH 247–334)) a Sūfī mystic of Baghdād said: That the true lover is he who has no power over his heart other than his beloved, and he has no will other than His will. And Love means that you give up everything for the sake of the beloved (nothing remains in your heart except His remembrance).

Know that the servant’s love for his Lord is of two degrees, one: the general love, which every believer is not free of, and it is obligatory, and the other: the special love that is unique to the chosen ones, and it is the highest station, and the most desirable, for the rest of the stations of the righteousness: such as fear, hope, and trust, you see that the one who fears only fears for himself, and the hopeful only hopes for the benefit of himself, unlike love, which is for the sake of the beloved.

And know that the reason for loving God is knowing Him, so love becomes stronger according to knowledge, and weakens according to weakness of knowledge and there is no beauty like the beauty of God Almighty, in His great wisdom and wonderful works, and His beautiful, luminous attributes that please minds and delight hearts.

"حقيقة المحبة: قيامك مع محبوبك بخلع أوصافك". وهي "سقوط كل محبة من القلب إلا محبة الحبيب"، و"ميلك إلى الشيء بكلّيتك، ثم إيثارك له على نفسك وروحك ومالك، ثم موافقتك له سرًّا وجهرًا، ثم علمك بتقصيرك في حبه". وقال الجنيد: "كل محبة كانت لغرض إذا زال الغرض زالت تلك المحبة". ويقول القشيري إن المحبة وبإجماع الصوفية هي الموافقة، و"أشدّ الموافقات هي الموافقة بالقلب

"The Truth of Love: Being with your Beloved by Losing your Character". It is “the fall of every love from the heart except the love of the Beloved,” and “your longing to something in your entirety, then your preference for it over yourself, your soul, and your possessions, then your preoccupation of it secretly and openly, then your knowledge of your failure to love it.”
Al-Junayd said: "Every love was for a purpose, and if the purpose ceases to exist, then that love ceases to exist." Al-Qushayri says that love, according to the consensus of Sufism, is conformation, and "the strongest conformation is the conformity with the heart."

So, love, in its divine sense, is a state that a person finds in his heart that moves him to worship and finds pleasure in actions that bring him closer to his beloved, and that pushes him to strive to give up the qualities that his beloved does not love, and to free the heart from attachment of everything other than Almighty Allah. In the end, pure love for Almighty, not for the sake of obtaining a paradise or station. If a heart absolutely unties itself from every bit of string of earthly desire, that heart gradually becomes purer, which then witnesses the uninterrupted glory of his beloved One, and finds itself immersed in the majestic beauty of His magnificence, thus that heart annihilates itself of all attributes while remaining present in the Glory of Allah.

In the name of Allah, the most Merciful, the most Benevolent

Why a Muslim must have good thoughts about Allah SWT, the most merciful and the most Exalted.

عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ يَقُولُ اللَّهُ تَعَالَى أَنَا عِنْدَ ظَنِّ عَبْدِي بِي، وَأَنَا مَعَهُ إِذَا ذَكَرَنِي، فَإِنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ فِي نَفْسِي، وَإِنْ ذَكَرَنِي فِي مَلأٍ ذَكَرْتُهُ فِي مَلأٍ خَيْرٍ مِنْهُمْ، وَإِنْ تَقَرَّبَ إِلَىَّ بِشِبْرٍ تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا، وَإِنْ تَقَرَّبَ إِلَىَّ ذِرَاعًا تَقَرَّبْتُ إِلَيْهِ بَاعًا، وَإِنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَةً ‏"‏‏.
Narrated Abu Huraira:
The Prophet said, "Allah says: 'I am just as My servant thought I am, (i.e. I am able to do for him what he thinks I can do for him) and I am with him if he remembers Me. If he remembers Me in himself, I too, remember him in Myself; and if he remembers Me in a group of people, I remember him in a group that is better than they; and if he comes one span nearer to Me, I go one cubit nearer to him; and if he comes one cubit nearer to Me, I go a distance of two outstretched arms nearer to him; and if he comes to Me walking, I go to him running.' "

(Source: Sahih Bukhari, Book: Oneness of Allah (Kitab Al Tawhid) Hadith no: 7405, Sahih Muslim, Hadith no: 2675, Sunan Ibn Majah, Hadith no: 3822)

Al-Qurtubi, one of the hadith scholars, says in his interpretation of “My servant thought I am”: What is meant by it is the thought of being answered when supplicating, and the thought of acceptance when repenting, and the thought of forgiveness when seeking forgiveness, and the thought of being rewarded when doing worship by observing all conditions. That is why, the noble Messenger of God, may God bless him and grant him peace, enlightened us in a another hadith: (ادعوا الله وأنتم موقنون بالإجابة) “Pray to God while you are certain of the answer.”
Therefore, one should strive to do what he has to do, being certain that God accepts him and forgives him, because He promised that and He does not break the promise. And it is one of the major sins to have negative thoughts or assumptions about Allah SWT, and whoever dies on that is entrusted to what he thought.

One must not think that Allah SWT does not repent to those who repent, and that Allah SWT does not forgive them, and does not accept repentance. This type of thoughts, opinions, feelings (secret or open), assumptions, imaginations are NOT permissible under any circumstances, because it is not permissible for a servant to despair of the mercy of Almighty Allah.

A man said, “By Allah, O Messenger of Allah, I hope in Allah and I fear for my sins.” The Prophet said:
لَا يَجْتَمِعَانِ فِي قَلْبِ عَبْدٍ فِي مِثْلِ هَذَا الْمَوْطِنِ إِلَّا أَعْطَاهُ اللَّهُ مَا يَرْجُو وَآمَنَهُ مِمَّا يَخَاف
These two feelings are not combined in the heart of a servant in this situation, but that Allah will give him what he hopes and save him from what he fears. (Sunan Al Tirmizi, Hadith no: 983)

In The Name of Allah The Most Merciful the Most Benevolent

The wisdom behind conveying Salam to one another:

لا تَدْخُلُونَ الجَنَّةَ حتَّى تُؤْمِنُوا، ولا تُؤْمِنُوا حتَّى تَحابُّوا، أوَلا أدُلُّكُمْ علَى شيءٍ إذا فَعَلْتُمُوهُ تَحابَبْتُمْ؟ أفْشُوا السَّلامَ بيْنَكُمْ

Abu Huraira narrated: The noblest Messenger of Allah (may peace and blessing be upon him) said: You shall not enter Paradise so long as you do not wholeheartedly believe in the fundamentals of faith, and you will not believe as long as you do not love one another. Should I not direct you to a thing which, if you do, will foster love amongst you: greet one another by conveying salam or by saying ‘As-salamu alaikum’.

(Source: Sahih Muslim, Book- Iman, Chapter: Clarifying that no one will enter paradise but the believers, ( باب بَيَانِ أَنَّهُ لاَ يَدْخُلُ الْجَنَّةَ إِلاَّ الْمُؤْمِنُونَ ) Hadith No: 54)

In this hadith, the noblest Messenger of God, may God’s prayers and peace be upon him, categorically illustrates that only the believers will enter Paradise, and that love among believers is part of the perfection of faith. He says: “You will not enter Paradise until you believe.” Then, the noblest Prophet (Peace be upon him) continued saying that faith of a Muslim does not achieve completion until a Muslim unconditionally loves another one for the pleasure of Allah (الحب لله), then the Prophet, may God’s prayers and peace be upon him, suggests the most preferred way a Muslim can show love to another Muslim and act upon it by simply conveying Salam or by saying ‘ As - salamu Alaikum (peace be upon you).

So, a Muslim cannot pass by another Muslim - a stranger or a relative - but he greets him with peace; God Almighty made the disclosure of peace a reason for love and love a reason for the perfection of faith. Because spreading peace is a reason for love and friendship, and it is the virtue that facilitates intimacy between Muslims, which leads to the perfection of the religion and the exaltation of the word of Islam.

Abdullah bin Masood, may God be pleased with him, narrated: The Messenger of God, may God’s prayers and peace be upon him, said: (Salam) Peace is one of the names of God, God placed it on earth, so spread it among you, for if a man greets people (coveys Salam) and they respond to him, he has a higher degree of virtue over them.
( Al Adab Al Mufrid, Imam Bukhari, Hadith no: 1039, Imam Bazzar, Hadith no: 1771)

We all should spread peace and love so that we can achieve perfection in our faith. No matter who the person is, we must greet with As-salamu Alaikum.

In the name of Allah, the Most Merciful, the Most Benevolent

Hadith narrated by Hudhaifah Bin al -Yaman about the sickness in human heart.

عن حذيفة رضي الله عنه قال : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ( إِنَّ مَا أَتَخَوَّفُ عَلَيْكُمْ رَجُلٌ قَرَأَ الْقُرْآنَ حَتَّى إِذَا رُئِيَتْ بَهْجَتُهُ عَلَيْهِ ، وَكَانَ رِدْئًا لِلْإِسْلَامِ ، غَيَّرَهُ إِلَى مَا شَاءَ اللَّهُ ، فَانْسَلَخَ مِنْهُ وَنَبَذَهُ وَرَاءَ ظَهْرِهِ ، وَسَعَى عَلَى جَارِهِ بِالسَّيْفِ ، وَرَمَاهُ بِالشِّرْكِ ) ، قَالَ: قُلْتُ: يَا نَبِيَّ اللَّهِ، أَيُّهُمَا أَوْلَى بِالشِّرْكِ، الْمَرْمِيُّ أَمِ الرَّامِي؟ قَالَ: ( بَلِ الرَّامِي

Hudhaifah Bin Al-Yaman (may Allah be pleased with him) reported that the Noble Messenger of Allah SWT (may Allah's peace and blessings be upon him) said: "Certainly, what I fear for you is a man who recites the Qur’an until its light (beauty) appears on him (the brightness from the light of Quran would be noticed on him) and he acts in the promotion (interest) of Islam. (This continues) until this man changes his attitude to what Allah wills. He then unmasks himself by removing the cloak (support) of Islam and throws this cloak behind his back. Then he starts wielding his sword against neighbor, accusing him of shirk (polytheism)."
Hudhaifah (R) said, I asked: "O Prophet, which of these two men deserves more to be described as a polytheist? The accused or the accuser?" He replied: "The accuser."

(Sahih Ibn Habban, Hadith no: 81, Al Bazzar, Hadith no: 2793, Al Tarikh Al Kabir, Imam Bukhari, Hadith no: 2907)

This Hadith illustrates that the noblest Prophet (may Allah's peace and blessings be upon him) feared most for his Ummah is about a man who would read the Qur’an so much that the people would notice its light, beauty, and good influence appearing on him. He would act to support and promote Islam, or he would propagate the message of Islam among the people, until he changes his state and throws away the avatar of Islamic faith. He would unmask himself by abandoning the core message and fundamentals of faith. He would then wield his sword against his neighbor and accuse his neighbor of being a mushrik or polytheist.

As the narrator continued in Hadith, then the noblest Prophet (may Allah's peace and blessings be upon him) was asked: which of the two will be deserving of such a description: the man who killed his neighbor and accused him of polytheism, or the murdered neighbor? The Prophet (may Allah's peace and blessings be upon him) replied that the one who deserves this description is the man who killed his neighbor and accused him of polytheism.
Through this illustration, the noblest Prophet (may Allah’s peace and blessing be upon him) predicted the de-generation of a Muslim man, who would become a source of disorder, unrest, and disturbance to all, and he will wreck a havoc leading to the disintegration of Ummah. This Hadith also suggests that the man in fact wears the cloak or veil of Islam, while all along harboring the nifaq (hypocrisy) in his heart.
The holy Quran unequivocally declares about hypocrites in Surah Baqara, verse 10:
في قلوبهم مرض فزادهم الله مرضا
(In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease).
May Allah SWT protect us from the diseases of heart! Ameen.