Fasting in Arabic originally means abstention, therefore we should not only abstain from food and drink but from anything that displeases Allāh سبحانه وتعالى. Thus the fast of speech will mean abstention from all foul, offensive and sinful speech which is ḥarām (forbidden). Otherwise, if a person remains hungry and thirsty while continuing to do sinful acts, he/she would not have fulfilled the purpose of fasting.
[This excerpt is based on a majlis (gathering for spiritual training) held by Shaykh Riyadh ul Haq].
There is no concept of remaining stagnant in deen. We are either rising or falling, progressing or deteriorating, but we never remain at a constant level of spirituality and devotion. In order to remain afloat in water, we have to do something proactive or else we will sink. Similarly, the greatest benefit of attending gatherings of learning is that they provide the environment, link and connection with the ulama in order to check any decline. We may not necessarily learn something new all of the time, but such gatherings keep us afloat in our religion.
[This excerpt is based on a majlis (gathering for spiritual training) held by Shaykh Riyadh ul Haq on 30th May 2006].
Allah سبحانه وتعالى says in the Holy Qurān,
الْأَخِلَّاء يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا
The intimate friends on that Day will be hostile unto one another save the God-fearing.
This verse tells us that the best of friends will be enemies of each other on the Day of Judgement except those with taqwa. In reality, there are no friends. Often our so-called friendships are our enemies as we do things because of these friendships and relationships, for which we normally have no inclination. We sometimes sin and change our behaviour for the worse because of our friends. A characteristic that is deeply ingrained in human nature is that we want to be liked and loved and as a consequence we feel too weak and embarrassed to say ‘no’ when with friends.
Your only friends are those few friends who have taqwa. This is because they stop you from sinning and help you improve spiritually. So-called friends will never be around in the dunya when you need them, let alone in the akhira. We should be our own person, recognise the truth and follow it even if it is contrary to the behaviour of our friends. Everybody has to go to his or her own grave.
Allah سبحانه وتعالى says in the Holy Qurān,
وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي
هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ
كَأَنَّهُ وَلِيٌّ حَمِيمٌ
Nor can good and evil be equal. Repel thou evil with that which is goodly then behold he between whom and thee there was enmity, will be as though he was a warm friend.
[al Fussilat 41/34]
The teaching of Islam is that no matter how others treat us, we should always respond with that which is better. If we merely adopt the principle of ‘an eye for an eye’ i.e. good for good and evil for evil, then metaphorically speaking, there will no one left with an eye; someone has to give way. In Islam we are required to show the initiative in doing good and not just reciprocate good. By persevering upon this conduct, even an enemy will become a close friend.
[This short excerpt is based on a majlis (gathering held for spiritual training) held by Shaykh Riyadh ul Haq on 31st March 2004].
Allah سبحانه وتعالى says of Rasulullah صلى الله عليه وسلم in the Holy Qurān,
فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ
So let man look – from what is he created.
[at Tariq 85/5]
This verse reminds us that we should focus on ourselves. When man thinks about his lowly origin, it will lead to humility. Many of the teachings of Allah and Rasūl Allāh صلى الله عليه وسلم are about looking inward and changing oneself. To look at oneself and change oneself is difficult, whereas it is easy to blame others and external factors. By blaming other people or other factors, it allows us to deny our own faults.
Often when there is a problem, we could resolve things but instead we choose to blame other things. Whenever there is fighting, argueing and quarreling, such as with family members, we should learn to control ourselves and change our own behaviour. We should not wait for everyone else to act on the Qurān and ḥadīth, rather we should act on them ourselves.
In a hadeeth Rasūl Allāh صلى الله عليه وسلم says
“A believer is a mirror of a believer.” [Abū Dāwūd]
“A believer is a mirror of a believer.” [Abū Dāwūd] – See more at: http://www.contentsoul.com/page/3/#sthash.IbOLdknx.dpuf
When a person looks in a mirror and sees a flaw, the mirror serves its purpose by allowing the person to recognise what needs to be changed. The person will then rectify that flaw. Similarly, we can rely on others to point out our faults. If someone sincerely points out our faults, we should be grateful.
Sayyiduna Umar ibn Khattab رضى الله عنه would say ‘May Allah have mercy on a man who offers me a gift of my faults’.
Enjoining the good and forbidding evil is an obligation for us. But, it is an obligation on ourselves before anybody else. We should work on our nafs before anyone else.
[This short excerpt is based on a majlis (gathering held for spiritual training) held by Shaykh Riyadh ul Haq on 17th November 2013].