Iqbal Gora – Cautious Piety The Mark Of The Righteous

Iqbal Gora
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AI: Summary ©

The conversation discusses the moral qualities of praised individuals, including the success of being pious and finding the right fit in relationships, the importance of Halal's deity in Islam, and the importance of the day of Christmas. The speakers emphasize the need for practical ways to avoid being rejected by others and finding blessings in life. The conversation also touches on the importance of buffering during snowy days and the need for practical ways to avoid being rejected by others.

AI: Summary ©

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			Alhamdulillah, we praise Him, we ask His help
		
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			and we ask His forgiveness.
		
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			And we seek refuge in Allah from the
		
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			evil of our souls and from the evil
		
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			of our deeds.
		
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			Whomsoever Allah guides, none can misguide him, and
		
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			whosoever He misguides, none can guide him.
		
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			And I bear witness that there is no
		
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			god but Allah, alone, with no partner.
		
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			And I bear witness that Muhammad is His
		
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			servant and His Messenger.
		
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			O you who believe, fear Allah as He
		
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			should be feared, and do not die except
		
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			as Muslims.
		
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			O you who believe, fear your Lord, who
		
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			created you from one soul, and created from
		
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			it a wife, and spread among them many
		
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			men and women.
		
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			And fear Allah, to whom you ask for
		
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			help and mercy.
		
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			Verily, Allah is ever watching over you.
		
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			O you who believe, fear Allah and say
		
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			the righteous word.
		
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			He will set right for you your deeds
		
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			and forgive you your sins.
		
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			And whosoever obeys Allah and His Messenger has
		
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			certainly won a great triumph.
		
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			Alhamdulillah, salatu wassalamu ala Rasulillah.
		
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			A question to ask yourself when you think
		
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			of piety, when you think of righteousness, what
		
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			thoughts do you think about with respect to
		
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			the qualities of righteousness and piety?
		
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			A person might refer to someone who is
		
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			righteous as someone who is praying Salah a
		
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			lot, or another person who is fasting a
		
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			lot, or another person who maybe his exterior
		
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			appearance looks like that of a Muslim.
		
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			Maybe he is one who is wearing the
		
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			clothing of a Muslim, or has a beard
		
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			of a Muslim.
		
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			Some people when they think of righteousness, they
		
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			may think of these particular elements.
		
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			In today's khutbah we'll talk about the early
		
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			Muslimin, when they thought of righteousness, birr, what
		
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			came to their mind with respect to someone
		
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			who is actually close to Allah subhanahu wa
		
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			ta'ala.
		
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			Before we answer this question, we'll talk about
		
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			this quality as it pertained to some of
		
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			the early Muslimin, and how they exhibited this
		
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			special quality of righteousness that is a symbol
		
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			of it, that we'll discuss in today's khutbah.
		
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			It's mentioned that in the era of At
		
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			-Tabi'in, there is a man by the
		
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			name of Abu Hanifa, and we should all
		
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			know who Abu Hanifa is, he's one of
		
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			the major Imams of Fiqh.
		
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			And it's mentioned once that Abu Hanifa was
		
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			at his neighbor's house, and on this hot
		
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			day while he's at the house of his
		
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			neighbor, he's taking some shade under his balcony
		
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			or his house.
		
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			Then in the same gathering or the same
		
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			meeting, his neighbor needed some money, so Imam
		
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			Abu Hanifa lent him some money.
		
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			The next day he goes back to this
		
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			neighbor's house, or this friend's house that he
		
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			had.
		
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			And he goes to this friend's home, and
		
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			while he's there, then on this occasion instead
		
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			of sitting under the shade of his friend's
		
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			house, instead he sits far away under the
		
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			sweltering heat of the sun.
		
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			His friend asks him, he says, Ya Abu
		
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			Hanifa, limadha tajlis ba'idan?
		
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			Oh Abu Hanifa, why are you sitting so
		
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			far away?
		
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			Then Abu Hanifa responds by saying, he says
		
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			that khiftu an yakuna dhalika lawnam min riba.
		
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			He said that I feared as though my
		
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			sitting under the shade of your house would
		
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			have been a type or a sort of
		
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			riba, a type of interest.
		
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			This is story number one.
		
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			Now what we can gain from this story
		
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			right away, is likely it was not riba.
		
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			But there was something within Abu Hanifa that,
		
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			because of the fact he lent him some
		
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			money, he did not want to take extra.
		
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			Because as we know, riba is when you
		
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			give money for money with an increase in
		
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			return.
		
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			Story number two.
		
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			We have a case of the Prophet ﷺ
		
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			himself.
		
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			And this hadith is found in a sahih
		
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			of al-Bukhari.
		
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			That once al-Nabi ﷺ, he went to
		
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			his bedside.
		
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			And on his bed he found that there
		
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			was a date there.
		
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			So al-Nabi ﷺ, he picked it up.
		
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			He looked at this date.
		
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			He commented and he thought that perhaps this
		
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			date could have been sadaqa.
		
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			Maybe it was a gift, but perhaps it
		
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			could have been sadaqa as well.
		
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			And then he decided against eating it.
		
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			And as we know the anbiya ﷺ, they
		
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			can take a gift.
		
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			But it is haram for them to take
		
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			sadaqa.
		
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			It is haram for them to take zakah.
		
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			The third story we'll discuss is with respect
		
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			to Ibn Umar ﷺ.
		
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			The son of Umar al-Khattab, Abdullah ibn
		
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			Umar ﷺ.
		
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			It's mentioned that on one occasion there was
		
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			a person, Abdullah ibn Umar.
		
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			And Abdullah ibn Umar was wearing some clothing
		
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			that could have been replaced.
		
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			It was clothing which was something which was
		
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			old and it could have been replaced.
		
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			So his friend, he gives him a fine
		
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			material.
		
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			He gives him some really nice new clothes.
		
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			Abdullah ibn Umar ﷺ, he looks at it
		
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			and he feels it.
		
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			And he says to his friend, is this
		
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			made of silk?
		
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			His friend says, no, it's made of cotton.
		
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			Abdullah ibn Umar, when he sees this nice
		
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			article of clothing, then he says that I
		
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			do not want to wear this because Allah
		
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			ﷻ says in the Qur'an, إِنَّ اللَّهَ
		
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			لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٌ I fear as
		
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			though if I wear this, then Allah ﷻ
		
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			would perhaps consider me as from those in
		
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			this ayah.
		
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			And what is this ayah referring to?
		
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			That Allah ﷻ does not love a person
		
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			that exhibits the quality of being مُخْتَال and
		
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			being فَخُور.
		
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			Now these can both be translated as being
		
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			arrogant.
		
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			But there's a slight difference between the two.
		
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			The word مُخْتَال refers to a person who
		
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			exhibits the quality of عُجْب.
		
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			Because of something Allah ﷻ gave him.
		
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			Maybe his nationality, maybe his looks, maybe his
		
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			money, maybe his strength.
		
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			Because of something that Allah ﷻ gave him,
		
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			he is a person who exhibits a quality
		
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			of being narcissistic.
		
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			There's people trying to make space and sit
		
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			down.
		
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			So please try to move forward.
		
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			تَفَسَّحُ فِي الْمَجَالِسِ فَفْسَحُ يَفْسَحِ اللَّهُ لَكُمْ Please
		
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			try to make space for the brothers at
		
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			the back.
		
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			اتَّاكُمُ اللَّهُ خَيْرٌ So مُخْتَال refers to a
		
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			person that has the quality of عُجْب, of
		
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			vanity, of being narcissistic.
		
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			And the word فَخُور refers to a person
		
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			that takes this quality and he applies it
		
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			to others.
		
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			Meaning he feels he's better than other people.
		
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			As we know in the famous hadith, the
		
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			Prophet ﷺ says, ذَا لَا يَدْخُلُ الْجَنَّ مَا
		
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			كَانَ فِي قَلْبِهِ مِثْقَالَ ذَرَّةٍ مِّنْ الْكِبْرِ That
		
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			a person will not enter Jannah if they
		
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			have an atom's weight of كِبْر in them.
		
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			And the Sahaba, they asked the Prophet ﷺ
		
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			that we like to have nice things.
		
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			And the Prophet ﷺ says, إِنَّ اللَّهَ جَمِيلٌ
		
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			يُحِبُّ الْجَمَالِ Allah is beautiful and He loves
		
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			beauty.
		
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			What is كِبْر?
		
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			It is two things.
		
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			بَطْرُ الْحَقِّ وَغَمْتُ النَّاسِ First point is that
		
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			when the truth comes to you, you know
		
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			something is true, but for whatever reason your
		
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			ego can't accept it.
		
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			Usually in our relationships with our family members,
		
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			sometimes we do this.
		
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			We know it's true, but we can't accept
		
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			it.
		
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			This is بَطْرُ الْحَقِّ And the worst type
		
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			of this is when you do this against
		
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			the deen of Allah ﷻ.
		
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			Allah says something is حرام or حلال, and
		
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			you have a way that you're acting arrogantly
		
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			against this.
		
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			Allah ﷻ says, a person who exhibits this,
		
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			they will not enter Jannah.
		
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			إِنَّ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا They have
		
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			كِبْر against the verses of Allah ﷻ and
		
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			they belied them.
		
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			لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ The skies will
		
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			not open for them, nor will they enter
		
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			Jannah.
		
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			حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْقِيَاطِ Until a
		
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			camel enters the pinhole of a needle.
		
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			We ask Allah ﷻ protection from this.
		
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			So He said that بَطْرُ الْحَقِّ وَغَمْتُ النَّاسِ
		
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			And looking down on others is the other
		
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			aspect.
		
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			When you think you're better than someone for
		
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			someone else.
		
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			So عَبْدُ اللَّهُ مِنْ عُمَرٍ رَضِي اللَّهُ عَنْهُ
		
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			He decided against wearing this, although it was
		
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			not made of silk.
		
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			The next example, the fourth example mentioned and
		
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			this hadith is contained in the Suhihayn.
		
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			It's متفق عليه.
		
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			And it's mentioned that the Prophet ﷺ, he
		
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			said that there was once a man in
		
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			the nations before.
		
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			And this person, he sold a plot of
		
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			land to another person.
		
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			Now when this person who bought this plot
		
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			of land received it, he found that in
		
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			this plot of land was a jar of
		
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			gold.
		
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			Then he told the person that he bought
		
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			it from, that I bought the land, I
		
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			didn't buy the gold.
		
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			SubhanAllah, we see how things have changed in
		
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			terms of people's morals.
		
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			We buy something and there's some extra in
		
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			it.
		
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			We buy a car and the person left
		
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			something extra and the person wants it back.
		
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			Then we fight tooth and nail and we
		
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			sometimes even sue them for that aspect and
		
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			we tell them we bought the entire product.
		
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			This person said I bought the land, I
		
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			didn't buy the gold, take the gold back.
		
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			The person who sold him the land, he
		
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			said that I sold you the land and
		
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			everything on it.
		
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			And he said that I don't want this
		
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			gold either.
		
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			So both of them or neither of them
		
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			wanted this jar of gold.
		
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			SubhanAllah, we need to go back to these
		
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			qualities of being selfless like this.
		
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			Eventually a person had to come in between
		
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			and judge between these two people.
		
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			And what he told them is he said
		
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			to the first individual, do you have a
		
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			son?
		
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			He said yes.
		
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			He asked the second person, do you have
		
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			a daughter?
		
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			He said yes.
		
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			Then this person advised that the two of
		
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			them get married and this money is spent
		
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			on the two of them and if there's
		
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			anything extra, it could be given in sadaqah
		
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			as well.
		
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			Now what we learn from all of these
		
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			stories is that the quality we'll discuss in
		
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			today's khutbah which is a quality which is
		
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			extremely rare and in fact it is in
		
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			many cases almost extinct in this ummah is
		
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			the quality of having al-wara.
		
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			What is al-wara?
		
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			Al-wara, it is called or translated as
		
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			cautious piety.
		
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			Al-wara, it is al-ijtinab min ash
		
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			-shubuhaat, khawfan min al-muqoo' fil-muharramat.
		
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			Leaving those things which are doubtful, fearing as
		
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			though you will fall into something which is
		
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			haram.
		
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			And there are many ahadith where an-Nabi
		
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			ﷺ, he tells the sahaba like in the
		
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			famous one, he tells Abu Hurair radiAllahu anhu,
		
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			Ya Abu Hurairah, O Abu Hurairah, Kun wariAAan,
		
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			Takun a'abudannas, O Abu Hurairah, Be someone
		
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			who exhibits the quality of having cautious piety
		
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			and you will be from those that are
		
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			the most obedient and worshipping of Allah subhanahu
		
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			wa ta'ala.
		
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			And we see that the Prophet ﷺ in
		
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			another narration he also mentions that if he
		
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			wants to be from the muttaqeen, La yablaw
		
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			abdun min al-muttaqeen, Hatta yadaAAa maa la
		
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			ba'sa bihi, Hadhran lima bihi ba's.
		
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			And the Prophet ﷺ he says, you will
		
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			not attain the level of being a person
		
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			who has true level of taqwa until you
		
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			leave things that have no problem in it,
		
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			there's actually nothing wrong with it.
		
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			But you fear that there might be something
		
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			wrong with it, so you leave it.
		
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			Umar al-Khattab radiAllahu anhu as well, it's
		
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			mentioned that he would say that from the
		
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			sahaba, he said that we used to leave
		
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			9 tenths of what is halal, 9 tenths
		
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			of what is halal, fearing falling into haram.
		
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			And we see that in today's era, we
		
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			do the complete opposite.
		
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			We look for any justification, any fatwa to
		
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			tell us this is okay and then we
		
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			will go for it.
		
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			And we also find going back to the
		
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			initial point that we mentioned, with respect to
		
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			a person's righteousness, that there was one from
		
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			attabi'een by the name of Habib ibn
		
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			Abi Thabit, rahim Allah.
		
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			And he said that, لَا يُعَجِبُكُمْ كَثْرَةُ الصَّلَاةِ
		
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			امْرَأٍ وَلَا صِيَامِهِ Do not be impressed by
		
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			a person's excessive praying and their fasting.
		
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			وَلَكِنْ أُنظُرُ إِلَىٰ وَرْعِهِ But rather look at
		
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			his cautious piety.
		
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			And he says that if this aspect of
		
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			cautious piety is found within him, إِن كَانَ
		
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			وَرْعًا مَعَ مَا رَزَقَهُ اللَّهُ مِنَ الْعِبَادَةِ That
		
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			if this quality of war'a is what
		
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			Allah subhanahu wa ta'ala blessed this person
		
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			in terms of that person's allotment of righteousness,
		
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			هَذَا عَبْدٌ لِلَّهِ حَقَّ This is a true
		
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			worshipper of Allah subhanahu wa ta'ala.
		
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			So we need to try to revive this
		
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			quality of being cautiously pious.
		
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			And to understand how important this quality is,
		
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			there's one of those that compiled the books
		
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			of hadith.
		
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			One of those that authored the كتب ستة
		
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			of Abu Dawood al-Sajistani.
		
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			He mentions that after compiling all of his
		
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			hadith, he says after looking at all of
		
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			these hadith of the Prophet ﷺ, he says
		
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			الإسلام يدور على أربعة أحاديث Islam in its
		
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			entirety revolves around four hadith.
		
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			You can summarize all of the deen of
		
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			Islam into four hadith.
		
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			One of those that he chooses is the
		
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			famous hadith where النبي صلى الله عليه وسلم
		
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			he tells the Ummah of Islam.
		
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			He says إِنَّ الْحَلَالَ بَيِّنُ وَالْحَرَامَ بَيِّنُ وَبَيْنَهُمَا
		
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			أُمُورٌ مُشْتَبِهَاتٌ لَا يَعْلِمُهُنَّ كَثِيرٌ مِّنَ النَّاسِ فَمَنْ
		
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			اتَّقَعَ الشُّبُهَاتِ فَقَدَ اسْتَبْرَأْ لِدِينِهِ وَعِرْضِهِ وَمَنْ وَقَعَ
		
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			فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ And Nabi ﷺ,
		
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			he tells this Ummah He says, Halal is
		
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			clear and Haram is clear.
		
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			And there are ways we can tell something
		
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			is clearly Halal.
		
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			For example, it's mentioned in clear-cut words
		
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			in the Qur'an and the Sunnah.
		
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			It's clear, it's قَطْعِ فِي الثَّبُوتِ قَطْعِ فِي
		
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			الدَّلَالِ It's clear-cut.
		
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			There's Ijma'ah, the Ummah has agreed to
		
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			it.
		
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			It is something which is مَعَلُومٌ مِّنَ الدِّينِ
		
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			وِالضَّرُورَةِ Muslim and non-Muslim, they know this
		
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			is part of Islam.
		
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			If you deny these things, this would take
		
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			you out of Islam.
		
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			Halal is actually clear and Haram is clear
		
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			as well.
		
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			But between these two matters are some things
		
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			which are doubtful.
		
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			Maybe some of the scholars might have differed
		
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			over it.
		
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			Maybe you're unsure of it yourself.
		
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			And the Prophet ﷺ, he's advising the Ummah.
		
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			He's saying, وَبَيْنَهُمَا أُمُورٌ مُجْتَبِهَاتٌ لَا يَعْلِمُهُنَّ كَثِيرٌ
		
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			مِّنَ النَّاسِ Most people don't know.
		
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			And he says, فَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ
		
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			فِي الْحَرَامِ Whoever falls into the doubtful matters
		
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			will eventually fall into Haram.
		
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			And that is why Allah ﷻ says, In
		
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			one version he says, فَلَا تَقْرَبُهَا These are
		
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			the limits of Allah ﷻ.
		
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			Don't even go near to them.
		
00:13:42 --> 00:13:44
			And the hadith continues by giving us a
		
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			parable.
		
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			And the Prophet ﷺ, he says that every
		
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			king has a sanctuary.
		
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			Imagine you're a king and you have an
		
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			area, a vegetation, a place where you take
		
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			rest, a place where you have your fruit
		
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			trees and you don't want anything to damage
		
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			this special area that you have.
		
00:14:00 --> 00:14:01
			And he gives the example of a person
		
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			who might be a shepherd and he has
		
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			a sanctuary as well.
		
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			If you're a shepherd and your sheep are
		
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			grazing the grass and they get too close
		
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			to the sanctuary, eventually they're going to get
		
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			into the sanctuary and eat from that as
		
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			well.
		
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			And that is why as a believer you
		
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			need to have a barrier between yourself and
		
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			those things which Allah ﷻ made Haram as
		
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			Abu Darda ﷺ mentions, that part of your
		
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			war'ah, part of your cautious piety is
		
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			not to do everything which is Halal but
		
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			put a barrier between yourself and that which
		
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			is Haram because if you don't do so
		
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			then eventually you're going to fall in.
		
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			As human beings, we operate on this principle.
		
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			If it is a snowy day, we have
		
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			a buffer between us and the person in
		
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			front.
		
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			If we have an important interview, we ensure
		
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			we leave half an hour early.
		
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			And as a Muslim, we need to have
		
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			a buffer between ourselves and those things which
		
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			are Haram because if you don't do so,
		
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			eventually you will fall into that.
		
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			And Allah ﷻ's sanctuary as the ḥarīf continues
		
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			are those things which He has made prohibited
		
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			for us.
		
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			Now, how can we become a person who
		
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			exhibits the quality of al-war'ah?
		
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			The first point is that we find a
		
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			narration that is mentioned by Hassan ibn Ali
		
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			ﷺ that he says, حَفِظْتُ مِن رَسُولِ اللهِ
		
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			ﷺ He memorized these words from the Prophet
		
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			ﷺ.
		
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			What is it?
		
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			دَعَ مَا يُرِيبُكِ إِلَى مَا لَا يُرِيبُكِ Leave
		
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			that which has doubt for that which has
		
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			no doubt.
		
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			And we'll give some examples of this.
		
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			There might be a scholar, another scholar which
		
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			differ.
		
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			One of them, both of them they agree
		
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			is okay.
		
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			But one of them, there may be some
		
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			doubt in.
		
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			If you want to be one who is
		
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			not acting on the aspect of the fatwa,
		
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			it might be perfectly fine as we mentioned.
		
00:15:42 --> 00:15:44
			Umar al-Khattab sometimes, he said that he
		
00:15:44 --> 00:15:46
			would leave 9 tenths of what's halal.
		
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			But if you want to be someone who's
		
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			close to Allah ﷻ, do the one which
		
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			has no doubt in it.
		
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			This is the first way.
		
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			Another aspect as well is, once it is
		
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			mentioned that a man came to the Prophet
		
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			ﷺ, one of the Sahaba by the name
		
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			of Wābisa ibn Maʿbād r.a. And he
		
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			went to the Prophet ﷺ, and the Prophet
		
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			ﷺ, he told him, Ya Wābisa, that have
		
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			you come to ask about birr and ithm?
		
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			Have you come to ask about righteousness and
		
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			sin?
		
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			Then he applies in the affirmative.
		
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			The Prophet ﷺ, he takes his hand and
		
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			he puts it together and he places it
		
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			on his chest.
		
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			And he tells Wābisa, he says that as
		
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			for birr, as for birr, he says, استفت
		
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			قلبك استفت نفسك And he repeats this three
		
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			times.
		
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			Take a fatwa from your heart.
		
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			Take a fatwa from your soul.
		
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			And he repeats this three times.
		
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			And he says, as for ithm, as for
		
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			sin, it is something ما حاك في صدرك
		
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			Something which your heart does not feel content
		
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			with.
		
00:16:47 --> 00:16:50
			Even if people give a fatwa in its
		
00:16:50 --> 00:16:50
			favor.
		
00:16:51 --> 00:16:53
			And we also find as well, Sufyan al
		
00:16:53 --> 00:16:56
			-Thawri, he says, ما رأيت أسهل من الورع
		
00:16:56 --> 00:16:58
			He says, I have not seen something which
		
00:16:58 --> 00:16:59
			is easier than cautious piety.
		
00:17:00 --> 00:17:03
			Whatever I'm unsure about, or whatever you're unsure
		
00:17:03 --> 00:17:04
			about, leave it.
		
00:17:04 --> 00:17:06
			Now again, this is something which is difficult.
		
00:17:07 --> 00:17:09
			And that is why the early Muslims did
		
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			not look at a person's Salah or their
		
00:17:11 --> 00:17:13
			Siyam or their Ibad if they wanted to
		
00:17:13 --> 00:17:14
			see someone was righteous.
		
00:17:14 --> 00:17:16
			But they looked at a person and the
		
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			level of cautious piety that that individual possessed.
		
00:17:20 --> 00:17:22
			In the last part of the khutbah, let
		
00:17:22 --> 00:17:25
			us mention some practical areas in which we
		
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			can apply this quality of being cautiously pious.
		
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			One example we can see is with the
		
00:17:31 --> 00:17:33
			holiday season which has just passed.
		
00:17:33 --> 00:17:36
			And Nabi ﷺ, he tells our ummah.
		
00:17:36 --> 00:17:39
			He says, من تشبه بقوم فهو منهم Whoever
		
00:17:39 --> 00:17:41
			imitates a people is from them.
		
00:17:41 --> 00:17:43
			Now as for celebrating the day of Christmas
		
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			in and of itself, the day itself, this
		
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			is haram no matter how many soccer players
		
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			do so.
		
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			This is something which is forbidden in the
		
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			deen of Islam.
		
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			But there could be something which is loosely
		
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			associated with it.
		
00:17:54 --> 00:17:56
			Maybe you go to the store and you
		
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			find some cookies with some green and red
		
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			sprinkles.
		
00:17:58 --> 00:18:01
			And you just want it for the fact
		
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			that it maybe tastes good.
		
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			But you're unsure.
		
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			Could this be partaking in that celebration to
		
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			some degree or not?
		
00:18:07 --> 00:18:09
			A person, what should they do in this
		
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			scenario when it comes to those aspects of
		
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			imitating those that are not Muslims.
		
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			Whether it comes to even your appearance.
		
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			Whether it comes to your any type of
		
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			imitation of them.
		
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			The scholars, they may differ as to what
		
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			is acceptable and as to what is not.
		
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			Apply the hadith that Ali radiyallahu anhu's son
		
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			Hassan, he memorized from the words of the
		
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			Prophet ﷺ, which is what?
		
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			دعم يريبك إلى ما لا يريبك.
		
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			Leave that which has doubt for that which
		
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			has no doubt.
		
00:18:37 --> 00:18:38
			Another example.
		
00:18:38 --> 00:18:41
			Another example could pertain to the fatawa of
		
00:18:41 --> 00:18:44
			the ulama and it could pertain to what
		
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			some ulama deem as bid'ah or not.
		
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			As for the issue of bid'ah itself,
		
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			the Prophet ﷺ tells us, مَنْ أَحْدَثَ فِي
		
00:18:51 --> 00:18:53
			أَمْرِنَ هَذَا مَا لَيْسَ مِنْهُ فَهُ رَدْ.
		
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			Whoever introduces something into this matter of ours
		
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			which is not from it, is rejected.
		
00:18:57 --> 00:18:59
			But as for the application of this, a
		
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			shafi' has a definition, رحم الله, and his
		
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			student, Imam Ahmad, has a different definition.
		
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			Sometimes they would differ from the early Muslims
		
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			even at that level.
		
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			There are some things which are universally agreed
		
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			upon that all of the ulama like celebrating
		
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			the day of Ashura is completely bid'ah.
		
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			But other aspects, the ulama, they might differ.
		
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			And the earlier on you get, then the
		
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			more tolerant you would be with others that
		
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			maybe adopt a different view in terms of
		
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			the ummah.
		
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			But as for yourself, you might have one
		
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			scholar giving one opinion, that this is bid
		
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			'ah.
		
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			Another one may say that it's perfectly fine.
		
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			But a person sometimes should operate from the
		
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			paradigm of al-war'ah, not the fatwa
		
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			itself.
		
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			One of them may have some doubt, and
		
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			we know the severity of bid'ah.
		
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			The other one, everyone says it's perfectly fine.
		
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			دَعَ مَا يُرِيبُكِ إِلَى مَا لَا يُرِيبُكِ We're
		
00:19:44 --> 00:19:45
			not talking from the aspect of fatwa, but
		
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			just from the aspect of al-war'ah
		
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			or cautious piety.
		
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			Another example of this we can give, which
		
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			is practical in our application, could be a
		
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			person when it comes to their consumption of
		
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			meat.
		
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			There are some people that only go to
		
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			places which have slaughtered in accordance with the
		
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			rules of zabiha, of those rules stipulated in
		
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			the hadith.
		
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			Other individuals might say that we are living
		
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			in a land which is from the lands
		
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			of Ahlul Kitab, although Canada is 53%
		
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			Christian, just for a statistic.
		
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			But not operating from the aspect of a
		
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			fatwa, because those fatwa do exist.
		
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			But if a person wants to practice the
		
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			quality of cautious piety, and you have one
		
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			which is perfectly 100% according to everyone
		
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			halal, the other one, some say it is,
		
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			some say it's not.
		
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			What should you do if you want to
		
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			be one who is close to Allah ﷻ?
		
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			Simple.
		
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			Not from the angle of the fatwa again.
		
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			دَعَ مَا يُرِيبُكِ إِلَى مَا لَا يُرِيبُكِ And
		
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			again, this might cause some difficulty and hardship
		
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			for us.
		
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			But remember that Allah ﷻ will reward you
		
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			for this quality.
		
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			Another example and an important one as well
		
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			is when it pertains to finances.
		
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			In one hadith, it is mentioned that on
		
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			the Day of Judgment, a person's feet will
		
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			not move until they are asked about five
		
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			things.
		
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			Two of them, they pertain to finances.
		
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			One of them is your money and how
		
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			you got it.
		
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			You might be working somewhere and you don't
		
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			know if it's fully halal or not, or
		
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			there could be something doubtful in it and
		
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			you're seeking a fatwa, and someone might even
		
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			give it to you.
		
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			Or it could be in terms of your
		
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			spending on something which could be a part
		
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			of either gharar, which the Prophet ﷺ forbade,
		
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			نَهَى النَّبِي ﷺ عَن بَيْءِ الْغَرَىٰ Something in
		
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			which there is no certainty in the transaction.
		
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			Or riba, something pertaining to this you're unsure.
		
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			Again, apply this principle of the Prophet ﷺ
		
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			and you'll become من أعبد الناس from those
		
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			that are the best worshippers of Allah ﷻ.
		
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			And the Prophet ﷺ, he mentions with respect
		
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			to riba in one hadith, narrated in Muslim,
		
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			in Sahih of Imam Muslim.
		
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			He says, the Prophet ﷺ mentioned that لَعَ
		
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			النَّبِي ﷺ لَعَنَ رَسُولُ الله ﷺ آكِلُ الْرِبَىٰ
		
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			The one who consumes riba, meaning he's charging
		
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			other people riba.
		
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			The Prophet ﷺ cursed this person.
		
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			And the one who also pays into it.
		
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			And the one who writes it down.
		
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			And the one who witnesses it.
		
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			And at the end of this narration, it
		
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			says هُمْ سَوَاء They're all the same.
		
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			So a person, they might have a fatwa.
		
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			And again with certain conditions, maybe it's okay.
		
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			Some of the ulama might have said this.
		
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			But if you want to be من أعبد
		
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			الناس, then try to apply this rare quality
		
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			of being cautiously pious and it will save
		
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			you from so much.
		
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			And Allah ﷻ will bless you in so
		
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			many ways.
		
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			When it comes to your consumption as well,
		
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			this pertains both to your finances and to
		
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			the eating of meat.
		
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			Remember the fact that your dua could be
		
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			rejected based on the fact that you're not
		
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			sustaining yourself with halal.
		
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			Sa'ad ibn Abi Waqas ﷺ is one
		
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			example.
		
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			It's mentioned that he was so careful of
		
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			what he put into his body.
		
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			And he was also one that the Prophet
		
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			ﷺ said his dua was never rejected.
		
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			So let us try to revive this extinct
		
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			quality of the ummah of Islam.
		
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			Be one who is cautiously pious and you
		
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			will see how these blessings will come into
		
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			your life.
		
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			And Allah ﷻ will categorize you among those
		
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			من أعبد الناس which we all want because
		
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			we have one life to live to please
		
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			Allah ﷻ.
		
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			أقول قولي هذا واستغفر الله العظيم لي ولكم
		
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			وليس المسلمين والمسلمات فاستغفروه إنه هو الغفور