Fajr Reminders - Mahmood Habib Masjid and Islamic Center Podcast Por Fajr Reminders - Mahmood Habib Masjid and Islamic Center arte de portada

Fajr Reminders - Mahmood Habib Masjid and Islamic Center

Fajr Reminders - Mahmood Habib Masjid and Islamic Center

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We came to give, not to take. Espiritualidad Islam
Episodios
  • Never despair

    Never despair
    Jan 12 2026
    https://www.youtube.com/watch\?v\=TFTthtR4_90 Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. Alhamdulillahi Rabbil Alameen. Wassalatu wassalamu ala ashrafil anbiya wal mursaleen. Muhammadun Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa sallam. Tasliman kathiran kathira. I'm about to... I'm about to finish this. I'm sitting here at the back of this lovely little lake in Narsapur. And it's a pretty chilly morning. So we have this lovely fire going. And we're contemplating on the khudrat of Allah subhanahu wa ta'ala. The lake at this moment, the water is like a sheet of glass. There is a teal that is circling. And at some point, I guess, it will land on the water. But just now, it's flying somewhere else. There are a couple of... red-bottled lapwings, which are sounding their alarm call. The teal is coming right overhead. It's checking out the ground to see if it is safe to land. Very, very beautiful scene. There are... Fish have started feeding. So you see the little circle as they break the surface of the water. Absolutely, fabulous scene. I remind myself of you, that this is the khudrat of Allah subhanahu wa ta'ala in one small little corner of the globe. What must be this khudrat? And we ask Allah subhanahu wa ta'ala to make us among those who will be entered into Jannah. When we enter Jannah. Because Allah subhanahu wa ta'ala called this dunya. Dunya. the lowest thing. A name which is deserving of the dunya, the lowest thing. Whereas Jannah, Allah SWT said that this is something which no eye has seen and no mind can comprehend the beauty and magnificence of it. So how beautiful and magnificent that should be. We ask Allah SWT to make us among those who will inherit that, inshallah. I remind myself and you about a very important thing, which is the we live today in a world which is full of turmoil. And it's almost like, to say that is like putting it mildly because this turmoil is there, it's seems to be ever increasing and every day there's a new piece of action that happens. And it all seems to be a question of who has the biggest stick. In Urdu there is a proverb of Mahavira which says, Jiski laati uski bhaiys. The buffalo belongs to the man with the stick. I remember the quote of the Roman general Pompey, when he was campaigning in Greece and some of the people of the town, they met him and trying to pacify him, trying to tell him not to invade the town and so on. And they quoted to him different laws which were accepted at the time. And Pompey just replied with one word, one line. He said, don't talk laws to us, we have swords. He said, don't talk laws to us, we have swords. And that is where we seem to be today in this world. Because on the face of it, it seems as if all that we learnt, whether in Islam or elsewhere, about justice, about compassion, about kindness, about what is fair, what is not fair, all that seems to have been trashed. And the only thing that seems to be used and extolled and praised is the power of the gun. How powerful is my military? In that situation, one of the things that we find when we sit in our gatherings and so on, is a sense of helplessness. Where people feel that, you know, after all, what can we do? And what can we do is not asked as a question, what can we do is mentioned as if to say that we cannot do anything. And there's a sense of helplessness, we can't do anything, we just have to bear what is happening. So how do we deal with this and how do we see this from an Islamic sense? My submission to you is this. If you want to think about a sense of helplessness, ask yourself, what must have been the sense of helplessness of a little boy who was probably five or six years old, who was thrown into a well by his own brothers, and he's at the bottom of this well, and those who had sworn to protect him and to take care of him, were the ones who had actually thrown him into that well. What must have been the sense of helplessness of this boy when he is apparently rescued, and then he realizes that the rescue was only to sell him in the market as a slave? What must have been the sense of helplessness of this boy when he is apparently rescued, and then he realizes that he is actually being rescued? What must have been the sense of helplessness of this young man several years later when he was wrongfully accused, and even though his innocence was proven beyond doubt, he was still thrown into prison? What must have been the sense of helplessness of the man who stood, on the mountain of Safa, and called out and said, Wa Subaha? And when the people came, and he said to them, that if you do not leave this worship of your creations, worship of idols, worship of things which cannot do anything to you, no harm, no benefit, and if you do not worship Allah , you will face, disaster. And instead of listening to him at least, people walked away, people opposed him, people abused him, and he did not have a single supporter in the ...
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  • Sabr and Salah

    Sabr and Salah
    Jan 11 2026
    Auto-generated transcript:We mentioned the Ayat of Allah SWT where he said, Allah SWT said, After that Ayat Allah SWT said, Allah SWT said, O you who believe, take the help. Take istiaanah. Take the help of sabr and salah. Inna Allaha ma'a sabirin. Verily Allah is with those who have sabr. Now the question is, what is sabr? The usual understanding that we seem to have of sabr is to do nothing. Sabr karo. Tu kya kano? Kuch nahi kano. Whatever is happening, just bear it in silence. Now this is a completely false and totally wrong interpretation and meaning of the word sabr. They'll give you two dalayl. One from the Quran and one from the Sunnah. The dalayl of the Quran is, in several places, Allah mentioned the mujahideen. He mentioned those who are fighting in wars. Fighting the enemies of Islam. Soldiers on the battlefield. In the front line. Allah SWT called them, He didn't call them mujahideen. Allah SWT called them sabireen. He said sabireen. And Allah said, if there are a hundred, Allah will give them. victory over a thousand. If there are a hundred, Allah will give them victory over two hundred. And so on. Allah called them sabireen. Now a soldier who is fighting in a battle. There is no one who is more engaged, who is struggling more than that soldier. He is literally fighting for his life. He has invested everything in that action. Nothing is left behind. Especially if you look at hand to hand combat. In medieval times. It's complete investment. Total commitment. Even for a second, a blink of an eye, if he loses concentration, if his attention is diverted, he is dead. Literally his life is at stake. He is not sitting like, nowadays in some bunker playing computer games. No. That kind of person engaged in that kind of activity, with that kind of commitment and total investment, Allah SWT is saying, this is a sabir. He is doing sabir. Second Dalit from the Sunnah. Rasulullah SAW, in Bahraini, he is saying, this is a sabir. He is doing sabir. He is doing sabir. Rasulullah SAW, in Badr, they were in Madinah, when they got information, that Abu Sufyan, is coming with his caravan. And this caravan has, the, the original, capital of the caravan, most of it was, the possessions of the Muhajirin, which the, people of the, the Masjid-e-Mishri, now Pankah had usurped and stolen. They took that and Abu Sufyan, had traded with that and he was coming back with the, result of that. So this caravan, really consisted of things which, came out of the possessions of the, Muhajirin. So Rasulullah SAW decided to, capture that caravan. So he was in Masjid-e-Nabawi Sharif, and he took out the caravan, and he was going, and he announced, he said, whoever is ready, come with me. So the people who went with him, the 300 and something, they were not, going for a battle. They were not prepared to go for a battle. If they were, if that had been announced, that we are going to go and there is going to be a battle, then they would have prepared, they would have had their armor, and they would have had their weapons, and so on and so forth. So they were ready to do something. So you get up and go, whatever you have, you have. So when they reached, or before they reached Badr, they got information to say that, Abu Sufyan has, changed his direction, because he got, his intelligence was very good. So he got news that, the people of Muhammad SAW, are leaving Madinah, and they are going to attack the caravan. So he changed his route, and he took a different route. So he was not going to be at Badr. On top of that, he sent a man, to Makkah, and he went on a fast camel, and when he reached the, when he reached Makkah, right at the Haram, near the Kaaba, which was the center of the town, he slashed the nose of the camel, so it was bleeding. He unsaddle the camel, and he took it to the caravan. And he said, he took the saddle, and put it upside down, and he started screaming, and yelling, and he said, oh you are finished, and your caravan is gone, and everything is looted, and all your goods are gone, and you are losers, and all kinds of things. He said, what happened? He said, he got the people together, and he came to Badr, with an army, and this was, they were going for war. This is not the same thing, like saying, let us go right now. They prepared. They had weapons, they had material, and so on. And 11 to 13 hundred of them, they were 12. And when the army was close to Badr, he got information that, the whole situation has completely changed. We were going to capture a caravan, the caravan would have had some few guards, it was not an army. But on the other hand, now we are going, if we go to Badr, then we are going to face an actual army. So he made mashwarah. He asked, he called all the people together, he went with him, there was some Ansar, there was some Maha Jiroor. He called them together, and he said, what do you advise me to do? I would like to go, and since we have set out, we don't want to turn back. But what is your ...
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  • Dhikr is reciprocal

    Dhikr is reciprocal
    Jan 10 2026
    Auto-generated transcript:In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, the Lord of the worlds. And peace and blessings be upon the honour of the prophets and messengers. Muhammad is the Messenger of Allah, peace and blessings be upon him, and upon his family and companions. Peace be upon him and upon his family. Huma Baadu, my brothers and sisters, we were talking yesterday about how do you get close to Allah. The purpose of life is to get close to Allah. And we get close to Allah through knowledge. Allah showed us how to get close to Him. Allah said, Allah said, Be grateful to me and do not be ungrateful. Make my shukr. And do not make kufr. Do not make kufran ni'mat. Do not be ungrateful for what I have given you. This shows us that it is a conditional statement. You will see in the Quran, Allah SWT mentioned many of His blessings, many things He will give. Jannah and Maghfirat and this and that. But every single thing is conditional upon something. Allah SWT did not say, don't do anything, I will still give you. Everything is conditional. Do this, you get this. Do this, you do it. Now what you get is multiples and multiples of what you do. So this is not related. Allah is not saying you have to work very hard to get a little benefit. No. You have to do the opposite. You have to do a little bit, get a huge benefit. But you have to do that little bit. . Our problem today in life is we don't want to do anything. On top of that, we want to do the opposite. We want to disobey Allah SWT and still we want a situation where if we raise our hands, the armies of angels will descend to defend us. It doesn't work like that. Sorry. So, Allah SWT, conditional statement. You make my zikr, I will make your zikr. You remember me, I remember you. . Allah SWT says, when my slave remembers me inside himself, in his heart, I remember him within myself in a way that suits my majesty and grace. When my slave remembers me in company, like we are sitting here, Alhamdulillah, Allah says, I remember him in a company superior to his. Because this is, Allah is remembering us. On his arsh. And who is around the arsh? The mukarrabin of the malaika. Right? And Nabi SAW said, when Allah SWT says, I remember you, Allah will remember you, specifically mention you by name. Allah SWT says, Zafar Ansari, Muzaffar Beg, Haviz Abbasi, and all of you. . Specific by name. Now the thing is, we need to, we all know this. I mean, this hadith I have read and heard and repeated a million times. May Allah SWT give me the ihsas, the feeling, the reality of the hadith in my heart. We need to reflect on what does it mean that my Rabb Jalla Jalaluhu is mentioning me on his arsh. What does it do to me here? What's in my heart? Ta'ala Allahu al-Amsal. Allah SWT is beyond any misal. We don't give a misal of Allah SWT, but just think about this. If you get a phone call here from a friend, somebody who says, and he remembers that he is somebody who mentioned someone else who is, you know, some prime minister, some president, somebody, some big chap, may not even need to be that big. You know, maybe your local MLA is enough for us. And he says, I had gone to this party and he was asking, where is so and so? What will you feel? Oh, this man remembered me. This man remembered me. Allah SWT is saying, I will remember you. I will remember you. Do you have a sense of that? So the remembrance being close to Allah SWT means you are somebody who Allah remembers. You are somebody who Allah SWT mentions. That's the sign of closest to Allah SWT. How will that happen? When we remember Allah. Conditional statement, you remember me, I remember you. Then Allah said, Make shukr. Be grateful to me. Do not be ungrateful. One of the, one of my favorite scholars, Ulama Muhammad Mutawalli Ash-Sharawi, Rahmatul Ali. He was a great scholar from Al-Azhar, from Egypt. He says, whenever you lose something, whatever it is, maybe you lose your wallet. Maybe you lose a business. Maybe you lose a job. Maybe you lose some aspect of health. May Allah protect us from all of these things. Maybe you lose a job. Maybe you lose a near, dear one. He says, don't think only about what you lost. Consciously think about what you still have. And you will find that what you still have is always more than what you lost. Ajiv. For example, may Allah protect us from all this. Somebody might say, so and so lost his life. He lost his eyesight. May Allah protect us from all this. He lost his life. He lost his life. May Allah protect us from all this. May Allah protect us from all this. So, eyesight loss is not a simple thing. It's a very, very major thing. It's so major that Allah said, if I take away the eyesight of my slave and he does not complain, and he says, Allah says, what else can I give him except Jannah? You lose your eyesight, which is in this world. At some level it will go, if you live long enough, it deteriorates anyway. But in exchange of that, you...
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