Mohammad Elshinawy – Ibn Tammiyyahs Legacy
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AI: Summary ©
So our appointment this evening was lessons from
the life of Ibn Taymiyyah, may Allah have
mercy on him, sanctify his soul, and all
of our scholars who inherited the sacred sciences
and excelled in demonstrating for us what living
those timeless meanings and those sacred teachings looks
like.
May Allah have mercy on them all and
help us better appreciate their heritage and follow
in their footsteps.
Allahumma ameen.
So I will try my best to jog,
not run, through his life and spend a
bit more time on the reflections throughout, whatever
reflections Allah permits for us to extract.
So Ibn Taymiyyah, most famously known as Shaykh
al-Islam, he is a distinguished Hanbali scholar
and a very disputed scholar at the same
time.
He is one of the most perhaps controversial
scholastic or not even just scholarly personalities with
individuals in Islamic history.
And one of the reasons for that is
that Allah Azza wa Jal, this is from
Allah, Allah destined that his legacy remain alive
for centuries after him.
Like his legacy, his writings, his life story,
his positions, his preaching, his advocacy remains a
living force until this very day in the
Islamic tradition.
But also because he was very much involved
in what he believed to be a necessary
refreshing of Islam.
He had a very puritanical, meaning seeking purity,
puritanical I don't mean that of course in
the identical Christian sense or what it means
in the Christian tradition, a very puritanical project,
meaning he was bent on reclaiming Islam from
whatever he believed to have infiltrated it, contaminated
it, polluted it of later teachings, innovative teachings,
reprehensible innovations.
He felt it was the duty of every
learned person especially to reclaim Islam from that,
to restore Islam in its original purest form.
And so he was framed as a result
of that, of being anti-establishment, right?
He's a rebel, not just politically but intellectually
as well, the scholarly establishment as well.
And also he was invested for a lifetime
in the defense of Islam from its critics,
from the non-Muslim critics.
He was an apologist.
You know what apologists, you know what apologetics
are?
It has nothing to do with apologizing.
Apologetics means a response or a systematic structured
response.
And so he was an Islamic apologist and
that became a reason for many to misperceive
him, intentionally or not, right?
As someone that was hostile towards the others,
right?
All others, whoever is non-Muslim or non
-Sunni or the likes.
So what am I talking about?
He wrote one of the most extensive encyclopedic
works in Islam against Christian theology, right?
The largest refutation, some say, in the Islamic
tradition against the Christian doctrines was written by
him, Rahimahullah.
And so people may see that in a
vacuum, see that in isolation and forget the
fact that, for instance, when the Mongols were
invading and sort of scourging the Muslim world,
Ibn Taymiyyah, Rahimahullah, when he went to demand
the release of the captives and they gave
him the Muslim captives, he said, absolutely not.
Not until the Jews and Christians are released
as well, because they are our responsibility.
The non-Muslim citizen in the Muslim governate
or in a Muslim government is called ahlu
dhimmah.
Dhimmah means responsibility.
So these are the people under our protection.
They are a protected class.
That term is a buzzword these days.
They are literally a protected class, so we
owe them to not leave them behind, right?
It's a very different picture from what could
be framed about him.
He also is, according to some, even modern
day academics, one of the greatest works of
deconstructing Greek logic, Aristotelian logic, was put together
by Ibn Taymiyyah, Rahimahullah himself.
And so that caused him to be framed
by some as, you know, he's anti-logic
and he's backwards and he's not into or
accepting of rational disciplines and the likes.
And also he wrote volumes and volumes against
the deviance of Shiite theology, right?
The theology of the Shia.
And of course that is nowadays misused a
lot of times, weaponized a politicized and invoked
to stoke sectarian violence, right?
And they would cite his words and misconstrue
them for these ends.
And also he spent a lot of his
life fighting intellectually against extreme iterations, extreme forms
of tasawwuf, extreme forms of Sufism.
And we'll go back to this point.
And then some movements arise in Islamic history
that selectively quote from him to excommunicate Muslims
wholesale, that they're actually not Muslims.
When that was far from Ibn Taymiyyah, Rahimahullah's
positions.
And also he was at the forefront.
Look at how involved he was.
He was at the forefront of contending against,
going to physical battle against invading forces, like
we made mention of the Mongols.
And that is why he is often seen
as the intellectual ancestor or father of terrorist
movements in this day and age, right?
So like Osama bin Laden is well known
to have cited Ibn Taymiyyah over and over
again.
So now if you cite Ibn Taymiyyah, that
means you are a carbon copy of all
things Al-Qaeda or all things Osama bin
Laden or any other sort of one of
these fear mongering tropes, wholesale tropes.
The whole package gets dumped on you.
Anyway, even if none of that happened historically,
it's a living force.
I'm just proving that it's a living force
until today.
If none of that happened historically, the simple
fact that he has a hundred different titles,
a hundred different works, a hundred different books,
some books being multiple volumes by themselves in
print today and the scholars estimate about another
900 that are not yet in print, they're
still in their manuscripts, they're still handwritten by
sort of transcribers or the likes, chroniclers, he's
bound to be misunderstood, right?
It's so easy to understand the man who
has contributed so widely.
It's so easy to decontextualize, pull out of
the intended meanings of the context.
But before we sort of talk in, and
actually we're not going to spend too much
time talking about a lot of this stuff,
his writings, I want to talk about how
the bulk of his personal biography remains, regardless
of anything else, an incredible story that even
the opponents of Ibn Taymiyyah, the honest ones
among his opponents, would marvel at, would admit
he was truly a unique, distinct, special personality
that existed in this Ummah.
So who was he?
He was Ahmad Ibn Abdul-Halim, Abdul-Halim
was his father, he was known as Shahab
-ud-Din, Ibn Abdul-Salam, his grandfather is
known as Majd-ud-Din, he is one
of the greatest Hanbali scholars and one of
the authorities in the Hanbali Madhhab, Ibn Abdullah
Ibn Taymiyyah, Al-Harrani, he's often known as
Al-Harrani, where's Harran, anybody know?
Turkey, Jazakallahu Khairan, and Al-Damasqi, he's often
attributed to Damascus as well, for a reason
you will find out in a second, he
was born in the year 661 Hijrah, 661
years after the blessed migration of the Prophet
Sallallahu Alaihi Wasallam, in Harran, in present day
Turkey, what is 661?
661 is equivalent to 1263, just to give
you a placeholder, so that's about 750 years
from now, right?
And about 600 years after the Prophet Sallallahu
Alaihi Wasallam, roughly, okay?
He was born into Harran, into this family
of scholarship I mentioned to you, and both
him and his brothers, Zayn-ud-Din and
Sharaf-ud-Din, they were all great scholars,
and this is an important lesson, I guess
we can start there, whether we are destined
to become scholars of this deen or not,
we are products of our environment, this is
the exception and not the norm, right?
He was in a family of scholarship, so
he came out to be an especially distinct,
excelling, specialized expert scholar, but you will usually
not get a scholar out of an environment
that is not conducive to scholarship, you will
likely not get a person that is sincere
out of an environment of people that are
fake, you will not get a person that
is forgiving in an environment that is toxic,
right?
And stressful and grudging to the end of
it, and you know, I remember Jalal-ud
-Din Al-Suyuti, one of the greatest scholars
on Al-Quran, the Quranic sciences, he's like
a super scientist on the Quran, he wrote
the book Al-Itqan, Al-Itqan, his nickname
was Ibn-ul-Kutub, the son of the
books, why was he called Ibn-ul-Kutub?
Because his father and his mother lived in
a world of books, and so one day
his father said to his mother, to his
wife, the mother of Al-Suyuti, can you
go fetch me this book from our library,
so she goes into the library and she
goes into labor, and so he probably went
in to help, I'm pretty sure he helped
okay just like put that disclaimer out there
but she remained there and they didn't move
her and she delivered Imam Suyuti Jalaluddin Rahimahullah
in the middle of the library so he
was nicknamed Ibn Al-Kutub from day one
from his delivery he was in the library
okay so 661 that's important for context what
is 661 which was 1263 Gregorian in the
1200s in general this was when Hulagu Khan
who's Hulagu Khan he's a Mongol right great
grandson of Genghis Khan he invaded Baghdad and
he estimated he decimated the city okay this
is one of the most humiliating periods and
devastating massacres in Islamic history if not the
greatest of them all city after city the
Mongols would scourge and overtake the city it
is estimated that 800,000 were massacred according
to Ibn Kathir Rahimahullah just in Baghdad then
they went to Bukhara and they went to
and did the same thing in every city
you know what 800,000 means 800,000
without bombs can you picture it may Allah
protect us so and this was the only
time an external enemy is the first time
an external enemy ever killed the Khalifa the
Sultan of the Muslims first time it ever
happened was in Baghdad they entered all the
way into the Khalifa they ended the Abbasid
period they burned the greatest library they killed
about a million people just in Baghdad this
was what the the period and the atmosphere
of Ibn Taymiyyah's birth few short years after
that in 1269 he's like five six years
old they attacked Haran itself Haran in Turkey
and so they fled his whole family fled
everyone went in every direction and they were
nearly intercepted all the biographers mentioned they were
nearly intercepted by the Mongol army just him
and his family and they all fell into
sujood they began to weep and cry and
plead to Allah subhanahu wa'ta'ala to save
them and they thinly escaped the army and
they were able to finally make it to
Damascus where they settled there and the father
of Ibn Taymiyyah Shihabuddin became one of the
leading teachers there in the Umayyad mosque in
the central most reputable mosque called the Umayyad
mosque in Damascus that's how it started and
him and his brothers Ibn Taymiyyah and his
brother started growing up in that environment but
Ibn Taymiyyah quickly separated himself from the pack
it became very obvious that this kid was
special he was a prodigy he was like
a gifted golden child and ultimately he became
a polymath you guys know what a polymath
is it's nothing to do with math well
it could have something to do with math
yes a master of many subjects right someone
that whatever science they get into they just
master it it is facilitated for them and
he had a very obviously photographic memory and
this was a huge part of this so
he memorized the Quran at seven years old
there's even a beautiful account of one time
he upset his siblings because they're all telling
him let's go out to like picnic and
race and just like go out and chill
basically and he refused to go out and
chill so they complained of him to their
dad like he's like he's such a loser
he doesn't want to hang out with us
I'm like what's wrong with this kid make
him play with us and so his father
tells him what's the matter with you why
aren't you agreeable with your brothers like be
flexible a little bit so he said to
his father I'm busy so busy doing what
he said I was memorizing another relative now
that is one of the most famous also
look like legal theory books in the Hanbali
method by the kodama Rahim Allah so his
father's like you were doing what and so
he opened the book he told him go
ahead recall it and it was all there
the book was there he had it committed
to memory and so from a very early
age he sort of went through these instrumental
sciences early sciences he dives into the complexity
of fiqh you know we'll do you know
fiqh is a huge subject you know like
when the the critics of Islam the Orientalists
they came they had a very hard time
with our books because our books are all
interrelated they're all interdependent right it's not like
there's law then there's ethics the law and
the ethics are one right and they use
collide from each other right like all this
principle that we have in the chapter on
sort of purification from mensis will apply to
this transactional component when we get to Bitcoin
like it's the same sort of philosophical premise
in our legal code because they're universals a
lot of times right and so you learn
all of this at once so he's learning
about all of these different subjects marriage and
divorce and civil dealings and business transactions and
criminal law and he became a master of
all these sciences and of course there's the
fear this hadith there's grammar and there's other
languages to be able to access Greek philosophy
but I do want to stop at the
fact that you know in this day and
age we do not really appreciate the value
of memorization okay and I am totally with
you to memorize Quran while not understanding Islam
is a disaster there has to be a
certain baseline of Islamic literacy understanding they almost
need to have right I'm with you the
Quran actually condemns been with sorry that they
know nothing about the book but how to
repeat it right I mean homie you know
that I'm gonna keep tabla you know I
mean you know in whom you know balloon
among them are those that are oblivious to
the book they know nothing about it except
how to utter it and all they do
is speculate because all you can do is
speculate when you don't understand what's in there
so you just have to base your theology
your belief system on speculation however our Dean
does also encourage memorization Western civilization in general
has in recent time centuries recent times downplayed
the importance of Rhodes memory and there actually
is this is sort of like cultural fiction
this is just something trending it's not necessarily
a good thing it's not like some advancement
that's objectively true forever true memorizing makes you
smarter okay because you think about it the
more things you're able to recall at once
right the more dots you're able to connect
and light bulbs start going off does that
make sense you know I'm like oh wait
I heard something about this like if I
could just remember what the Sheikh said that
whole notion so and memory is a muscle
it's not like you have photographic memory or
bust or you got nothing else so the
more you use it the more it grows
and so we should like the idea of
like you know I wish my kid could
be half of the Quran but you know
I need him to be a doctor why
are you assuming there's a limit on the
hard drive space there's no limit this will
actually expand their capacity for learning and there's
so many I'm gonna have fault and all
of that are actually medical professionals and sort
of like accomplished engineers and inventors and researchers
and the likes it actually grows your capacity
it does not crowd it so I just
do I do want to keep that in
mind there's a direct impact and direct correlation
even like cognitive scientists talk about this but
it's above my pay grade that there is
a correlation between the strength of your memory
and your intelligence quota your IQ anyway so
so many of these sciences he was able
to get through them so early and they
all merged together to grant him profound understanding
I'll read to you a few quotes here
just to give you a feel of how
special he was in his scholarship even as
I'm Lakani says about him it's a Mia
Alana Lahu Lahu Luma Kama Alana Lee David
Al-Hadid that it appears that Allah has
made the sciences malleable you know like play
-doh malleable the same way that he made
metal malleable for Dawud alayhis-salam and you
know as I'm Lakani was one of the
opponents of me to me this is a
moment of him being objective and honest he's
saying this man is something else and in
another incident as I'm Lakani said his likes
this is not one of his fans this
is some one of his adversaries he says
the likes of me to me his likes
were not born in the last 400 years
there's been no one like him in the
last 400 years when was he born sisters
661 400 years ago means what 261 he's
trying to say I don't know of anyone
that's ever been born in this umma like
him since the first generations of Islam and
even the people read Rahim Allah and this
is also powerful is in the Levi's like
20 30 years older than him he's a
one of the senior most scholars and he's
from you know he's one of the muhaka
clean of the Maliki and Shafi'i method
he says I have seen a man about
a minute a Mia that had all of
the knowledge between his two eyes like everything
was on call for him all of knowledge
was set between his two eyes to take
or leave of it whatever he wished and
then when he met a minute a Mia
Rahim Allah he said to him I did
not think that Allah still creates people like
you so when someone has reached that level
the very pinnacle of the the and not
and man cool at the revealed sciences or
the transmitted science of the textual sciences and
also the pinnacle of the rational sciences right
and my cool at or not yet you
would think that this person is a bookworm
wouldn't you right you think this person has
never been outside has hardly ever seen daylight
but listen to this last quote before I
move on by Abul Hassan and Neda we
Rahim Allah the great South Asian scholar that
so many schools within Islamic scholarship today all
trace back their intellectual genealogy their their their
their knowledge trees back to I would Hassan
and Neda we Rahim Allah this great pioneer
and founder he says about him the same
yeah he was an erudite scholar like a
tier one scholar and activist and Mujahid he
was a warrior and he was a devout
worshipper and this was a combination here it
is a combination that rarely existed outside the
early generations right so in 1280 common era
he's 17 years old he becomes a teacher
and even though he is in the hub
of Islamic scholarship right in this you know
era it was still odd 17 was still
odd because even though everyone is sort of
like in a scholarly circle around him that
actually makes the competition harder so it would
actually delay it not make it earlier so
it was odd in his era for someone
at his age a high schooler in our
lingo to become a teacher and then four
years after he started teaching his father dies
Rahim Allah she had with Dean dies so
he's 21 and he inherits the seat of
his father in the central mosque of Damascus
in the the great Omaid mosque and so
that's when people really start hearing about him
for better or for worse he starts getting
celebrated as this great scholar and so some
of them of course are saying who's this
kid that they're putting in Omaid mosque when
we have like kids his age to educate
us like inheriting your father's chair it doesn't
work like that just because your dad was
it this is unacceptable so they would actually
come out in droves to like test him
and see what this is about and you
know register their disapproval but they found something
very remarkable in this man like he would
enter the message that the biographers say and
he would always pray to our cars and
then he would sit on his chair and
then he would close his eyes that's sort
of that was his comfort zone for teaching
he would close his eyes and then he
would take off and he would blow everyone
away and you know this coming in and
never speaking about Allah and his messenger without
praying to our cars first and this was
very commonly reported about the early generations of
Islam and I think one of the primary
objectives they've been had front and center not
to say that he was an anomaly in
this but that he was trying to remarry
between doctrine and spirituality between law and ethics
right between the exterior and the interior and
he tried to live that he didn't call
people to it without living it himself he
truly tried his level best and in fact
seemed to have and enjoy a very close
relationship with Allah subhanahu wa'ta'ala and and
he understood very well that knowledge does not
benefit others it will not have impact it
will not have longevity won't live after you
unless it benefits you first and the accounts
of his nearness to Allah something really amazing
you know like he went to prison about
seven times okay we're not going to be
able to cover each time in detail but
we'll try to stop by the reasons real
quick but in those times like there there
is one account that in the play and
Rahim Allah says when things got unbearable for
us the most famous student when things became
unbearable and like life became suffocating and we
began to ward off thoughts about Allah like
how these you know the noon these suspicions
are like bombarding us and we're trying to
fight off despair we would simply go to
his fit go to him and look in
his face and just to see the peace
and contentment and tranquility and yakin in his
face and from the words he would share
with us we would get immediately rejuvenated we
would go to him where in prison they
would visit the man in prison for what
for inspiration for reassurance he's the one in
prison you're supposed to be coming to him
and say I made you a pie and
it's gonna be alright and like yeah I
hope you're feeling alright today I know it's
a dungeon and there's a scorpion right there
and this is true by the way like
prisons were not there was no cable TV
in prisons by the way all right back
then you guys understand this like Ibn Taymiyyah
actually he was an advocate for sort of
prison reform like when he sent letters to
the governors of the Caspian Sea sort of
the governor at the Caspian Sea he was
telling them Allah will ask you about this
it is impermissible for you to hold your
prisoners in these conditions because they were basically
in in dungeons at the bottom of wells
like with the bats and the snakes and
the scorpions crammed together that was the standard
prison cell if we can even call it
that and you know of what is famously
reported about him is that he would never
start his mornings without hours of dhikr so
it was reported about him Rahim Allah that
he would recite Al-Fatiha 40 times as
in the form of a dua right 40
times every morning he wouldn't teach others that
and he would not consider it permissible to
teach others that because only the Sunnah is
to be taught but if you have your
own personal regimen to make sure you're meeting
your own benchmarks your own quota your own
weird thing Sheikh Ammar just pulled up here
somewhere his choice for where this is a
daily devotional right that's your daily devotional I
like that translation he would begin and recite
Al-Fatiha 40 times of course in addition
to like the adhkar that the Prophet sallallahu
alayhi wasallam taught us in the morning and
in the evening and what they would tell
him like why so much why this much
and he would say to them that dhikr
is to the heart like water is for
fish you tell me what the condition of
a fish would be when it's taken out
of water meaning it can't survive for long
and in other narrations he would say هذه
غدوتي فإن تركتها ذهب قوائي that this is
my my morning meal is my breakfast if
I like get sloppy with my breakfast my
strength will desert me and you know when
you read about his work in tafsir like
when he's explaining the verses of the Quran
he would say at times in confidence in
private to those he trusted that sometimes I
would read 100 tafsirs on a particular ayah
100 different commentaries and still feel like something
is locked there's something here I there's something
I'm supposed to understand here that it's just
not clicking and so what he would do
is that he would make istighfar he would
seek forgiveness wouldn't keep reading 100 tafsirs he'd
stop at 100 if you will and seek
forgiveness from Allah Azza wa Jal upwards of
a thousand times until it got locked or
he would go find one of the abandoned
masajid they would say one of the messages
that nobody prays in and he would revive
the Ibadah of Allah in that masjid and
also he would be away from people's eyes
which means closer to sincere devotion closer to
Ikhlas sincerity being genuine and he would pray
to Allah and say to him what Ya
Muallim Ibrahim Ma'allimni wa Ya Mufahim Sulaimana
Fahimni and there's a long story of where
this athar this wording this phrase comes from
it's traced back to Mu'adh Ibn Jabir
radiallahu an'am but he would say Oh
teacher of Ibrahim teach me you know because
Ibrahim alayhis salaam had no teacher he was
alone he was the ummah by himself right
and so Allah in the middle of nowhere
taught him so Ibn Taymiyyah rahim Allah when
he felt stranded for a teacher on this
ayah a hundred tafsir books didn't cut it
he would say Oh teacher of Ibrahim here
in the middle of nowhere teach me and
he would say Ya Mufahim Sulaimana Fahimni Oh
grantor of understanding to Sulaiman grant me understanding
you know Sulaiman is who the one that
Allah said about him we gave exclusive understanding
on the issue to Sulaiman it was the
day the son sort of outruled in terms
of legal rulings the father right and that's
another beautiful story in the in the Sunnah
we can speak about but again he didn't
have a teacher his father was his teacher
and Allah gave him understanding that even his
father did not have so you would say
Oh teacher of Ibrahim teach me Oh grantor
of understanding Sulaiman grant me understanding I hope
some of these were just snapshots of what
we expect his relationship with Allah Azza wa
Jal was in terms of its unique depth
subhanallah in 1294 so 1294 means about ten
years after he became a teacher in Umayyad
mosque things started hitting the fan so a
man named Asaf Christian guy he cursed the
Prophet sallallahu alayhi wasallam and then you know
the Ibn Taymiyyah rahim Allah say he demanded
that he should not have the right to
be granted asylum and so he was in
prison for inciting violence basically right and freedom
of speech does not mean freedom to insult
that's what he's saying and so he wrote
the book from prison called As-Sarimin Maslud
right in defense of the Prophet sallallahu alayhi
wasallam in 1299 Ghazan Ghazan is the great
grandson Hulagu was the grandson I'm sorry Ghazan
was the great grandson of Genghis Khan he
lay siege to Damascus they get to Damascus
right so who are the Mongols the Mongols
are now Muslim right the Tatar became Muslim
and so they are our brothers Islam raises
everything before it just like someone from Quraysh
a lot of times you know in the
khutbah or otherwise say Quraysh did this and
Quraysh did that but you know like Quraysh
are Muslim now if you will right some
of their ancestors may have been Abu Jahl
himself right but they are Muslims and so
man batta abihi amaluhu lam yusri abihi nasabuhu
this is true that whomever is slowed down
by their actions your lineage doesn't matter but
likewise if someone became Muslim or he's living
a righteous life their ancestors don't matter it's
irrelevant who how horrible their ancestors may have
been so they are Muslim the Tatars became
Muslim eventually but in this period they were
just turning to Islam so they claim to
be Muslim in this period of the great
-grandson but they were ruthless they were barbaric
they would * pillage and burn the cities
so they get to Damascus and people begin
fleeing the same way they flee every other
city no one can handle the Mongols until
this point and so Ibn Taymiyyah Rahim Allah
sends the minbar and he gives a powerful
khutbah and he asked the scholars to join
him in meeting Ghazan we're gonna go meet
the guy himself and so some scholars say
okay fine we'll go with you and they
arrive at the quote-unquote golden tent and
they enter and everyone stops at protocol you
know what protocol like when you enter this
protocol there is you don't cross a certain
line you don't act a certain way everyone
stops and Ibn Taymiyyah keeps walking he proceeds
the narrator says until his knees almost touch
the knees of Ghazan he walks right up
to the guy almost nose-to-nose if
you will right and he says to him
you claim to be Muslim you claim to
believe in Allah and his messenger you pray
you fast yet you * and you plunder
and you mutilate corpses he says your own
father and your grandfather who were pagans were
not as treacherous as you with their promises
so fear Allah if you're even a Muslim
ouch that in an ego bruiser right it
was more than ego bruiser this is like
if you're watching this is a death sentence
right this is like suicidal and so the
scholars were all became horrified and they began
to tuck their clothes around their body so
when the blood splashes they don't get too
dirty like they're just waiting for someone to
do this that's what they're waiting for so
it everyone just start sucking their clothes from
the blood they expect Ghazan looks around and
he's like who is this guy he has
no idea who he is to begin with
they say this is Ibn Taymiyyah and these
are the scholars of Damascus so Ghazan says
invite them for dinner I'm not gonna start
with the threat let me start with the
what are they called wine and circus so
all the scholars eat out of fear of
saying no we're not gonna eat your food
Ibn Taymiyyah openly refuses he goes look these
animals you're feeding us they were stolen from
the properties of the Muslims and the wheat
that you made the bread with was misappropriated
as Muslim and the wood you burned it
on was cut down from a tree you
had no right to cut that was pillaged
the wood was pillaged and so what does
Ghazan say to him as they're leaving they
finish and they're walking out he says to
him pray for me no one can believe
what's happening and so Ibn Taymiyyah Rahim Allah
raises his hands and he says oh Allah
if this servant of yours Ghazan came to
support your deen then assist him and if
he came to hoard more of this dunya
of this world and subjugate your servants then
destroy him and then Ghazan says I mean
when they walk out the chief judge of
Damascus who technically is a higher rank than
Ibn Taymiyyah politically speaking right the chief judge
of Damascus blasts Ibn Taymiyyah and he says
to him who do you think you are
we'll never go anywhere with you again and
you almost got us all killed and Ibn
Taymiyyah Rahim Allah says to him I agree
we should never go anywhere again together I've
lost all respect for you you know and
this is another thing like part of the
unappreciated courage is your courage to walk away
from the clique you know it's one thing
to be a Mujahid in the middle of
Mujahideen like scholars are with you so like
you know have you have the social support
the solidarity right the camaraderie but he was
not just that right against the oppressor on
the battlefields where he was fearless of death
but even he would give fatawa all the
time that many people in scholarly spaces due
to their occupation or due to sort of
their associations they're going to hesitate because they're
gonna lose their what their sense of belonging
and the desire for approval or recognition or
acceptance is something we all deal with till
we die whether we're scholars or not but
he Rahim Allah had no problem breaking away
from the pack whenever the of Allah he
believed the Dean of Allah warranted it okay
in 1300 shortly after that how much time
do we have by the way I want
to be respectful of when do they stop
34 minutes it's a lot okay so I
can slow down this man in 1300 so
we're talking about like six years after this
incident I'm sorry this is the next year
we did 12 1299 okay the Mongols retreat
and they decide not to attack Damascus because
then goes another direction what does it mean
to say me I do admit Amy gets
on his horse and he flies to Egypt
he chases down the ruler of Egypt in
the color one and he begins to blast
him for not coming to the aid of
the Muslims in Damascus and he says to
him how dare you desert the people of
a sham and you know after a while
like I'm gonna win got fed up he's
like oh he's not just talking to me
so can other people that I didn't do
the right thing so he starts fearing that
Ibn Taymiyyah is going to start an insurgency
against him and so he brings him forward
potentially to kill him to imprison him or
to kill him and he says to him
I'm hearing that you're coming after my kingdom
so Ibn Taymiyyah Rahim Allah tells him he
grabs some dirt from the ground and he
says to him your kingdom like Egypt in
a sham and even the kingdom of the
Mongols which is like way bigger than yours
means less to me than this I know
a rogueloom in LA Lace a rogueloom doula
I am a clergyman not a statesman I'm
not here for a sort of power in
states and kingdom I'm here for the Dean
of Allah and that's a lesson that we
don't have time to unpack a separation of
church and state we'll talk about that one
later but there is there is a benefit
that he saw in retaining his sort of
moral authority by being seen as independent of
the political establishment balances of power executive and
judicial right there is a benefit in that
one of course regulated by our Islamic guidelines
and then go ahead so after he told
him the color one I have no interest
in anything that you assume I'm after it's
worth nothing to me he stays in Egypt
for a while and he proceeds on his
own to mobilize the people of Egypt for
jihad against the Mongols like whether you're with
me or not and eventually the power of
the people begets the the powers to comply
and the government as well marches out while
he's in Egypt also one of the interesting
fascinating points to mention is that he runs
into a boy and not how he is
one is maybe one of the greatest grammarians
of the time and he asked him the
team yeah what do you think of it
missy Bowie you know if Missy Bowie is
like regarded among grammarians as the greatest grammarian
of all time the greatest expert of Arabic
grammar and in all of Islamic history right
and so they even call him this is
our little bit up but like some would
even exaggerate to the point that they used
to call it was see by way maybe
you know who the prophet of grammar so
they asked him to tell me what do
you think of civil way like you are
do you like respect our teacher basically and
he said he has a great book his
book is awesome except that it has 80
mistakes in grammar that he doesn't know about
and then he mentions them he's list them
out to and he goes on his way
and of course you can imagine like a
hand is wondering like who in the world
does this guy think he is right but
he's just committed to the truth I need
to tell you what it is you know
there is since we've randomized the lessons there
is an important lesson here also about people
that claim that their grammatical mistakes in the
Quran so orientalists like critics of Islam something
they do is that if you're sort of
scoping out their their pages on the internet
you will find they have a whole bucket
of sort of grammatical mistakes in the Quran
Muslims love to celebrate how it's a linguistic
masterpiece and it's unmatched and fearless but look
at all these grammatical mistakes why can't the
Quran have grammatical mistakes this is a very
important thing to know no for someone that
doesn't yet believe it's Allah's words yes grammar
sort of the rules of grammar are rules
that were sort of codified they were put
together a few hundred years after the descent
of the Quran because people are coming into
Islam from different civilizations different backgrounds different language
roots and so they need to learn Arabic
and so they're creating a structure to explain
to them Arabic because it didn't need to
be explained to the first communities because it
was second nature there was no theoretical now
so what did they do they try to
gather all of the patterns they could notice
in the Quran in the Sunnah in any
other like literature that existed around that time
and then they would theorize they'd put theories
of language based on these observations they made
and therefore if the Quran is one of
the primary sources for creating the science of
grammar if there's a mistake between the Quran
and the grammar then it's what it's the
grammar not the Quran right how are you
saying the ruler is wrong that was the
source that means they misread the pattern they
didn't catch one of the exceptions right in
the Quran in the Sunnah or an early
Arabic usage I'll give you an example but
a hypothetical though imagine the Quran said the
word just an easy example right we were
mentioning this earlier with the brothers the Quran
says all the time if it were there
they would say ah no one has ever
known that's not even a word that's not
a word but it was an obscure usage
in early among early Arabs a tribe called
Hama than this is true by the way
a tribe called Hama than used to use
the word and everyone else when referring to
those you get it so the point being
is that this idea that grammar is sacred
and it has to be right and whatever
is a match up to the grammar books
is incorrect no sort of it is a
science it is a theory and the Quran
was one of the ways that they try
to figure out how should we explain grammar
so if it doesn't match up one day
it means the explanation is wrong not the
Quran was wrong got it good okay so
he finishes up in Egypt and he goes
back to Damascus goes back to Syria then
he gets indicted by the court in Syria
for writing a lot of the loss of
Leah after the loss of Leah was a
short treatise on the beliefs of the Sunnah
regarding Allah and his names and his attributes
and so he was accused of writing something
that is not actually aligned with the beliefs
of the Sunnah correct Sunni theology because it
opposed what he wrote opposed the current majority
the current majority was a national majority and
they had a different way of explaining Allah's
names and his attributes and so he was
imprisoned for this that he's writing blasphemous works
eventually scholars that are honest even though they're
not necessarily following his interpretations would advocate lobby
on his behalf that this man is wrong
and everything he's saying does have a precedent
among the early generations and he's cleared and
a few months later they varied sometimes it
was like eight months sometimes it was 18
months and he would come out of prison
time and again he comes out of prison
for the idea that was the Leah thing
they throw him back in prison they don't
like him a lot of people don't like
him that's that was his destiny Allah chose
that rocky road for him he was imprisoned
after that for the threefold divorce issue so
basically the threefold divorce means when you tell
your wife your divorce your divorce your divorce
if she divorced one time or she divorced
three times where you it's no longer revocable
there's no recourse after that she has to
organically marry another person and if that doesn't
work out then you may have another go
at it but you can't manipulate this issue
that's how it works in Islam right if
it's irrevocable it's irrevocable after the third but
what if you say three at once so
if Natania Rahim Allah was saying if you
tell your wife you're divorced you're divorced you're
divorced she is divorced I'm not disagreeing with
you but she's divorced one time not three
times and he brought these evidences that this
is the way it was in the time
of the Prophet sallallahu alayhi wa sallam and
the time of Abu Bakr and for a
short period in the early Khilafah of Omar
but then Omar radiallahu an simply did not
allow men to get back in there with
their wives just as a punishment to stop
men from sort of expediting divorce divorce divorce
right so he wouldn't let them get back
together even though it was one divorce that
was the sort of the argument of Natania
in his book but the problem was the
four madhabs the four schools of Islamic law
had already settled on it being what three
divorces irrevocable right and so they said he's
anti-establishment he's a rebel he's making up
rules he's not Orthodox to the end of
it so they throw him back in prison
you know interestingly now this position of three
divorces at once being a single divorce is
the official position in many Muslim majority courts
in the countries of Muslim majority many of
them have mainstreamed and accepted ratified the opinion
of Nizamiya contrary to the opinion that historically
was popularized as the official position of the
four madhab and there's an important lesson there
that there is a little bit of a
difference between the scholarly tradition and the sacred
prophetic tradition right so can we disagree with
the four madhabs who says yes who says
no and the rest of you believe that
voting is haram is that how it works
that's the important part it depends on who
we mean by we right if Nizamiya himself
he was not like he very clearly would
say the truth is not found outside of
the four madhabs except in a sparse few
issues like a handful of issues some scholars
counted 16 issues maybe 20 issues that he
felt were outside of but outside of meaning
with another scholar right so he would side
with another scholar there still has to be
precedent there still has to be evidence there
still has to be qualifications no we cannot
disagree with the four madhabs right but someone
who has reached that level of qualification if
there is scholarly precedent outside of the four
madhabs it's not something which my Ali agreed
upon there can be because the four madhabs
are not the Prophet the four madhabs are
not Masoom the Ijma of this umma is
Masoom when the umma is unanimously meaning entirely
agreed on something all the scholars agreed on
something at some point then it's case closed
not up for discussion but the four madhabs
is very very close to that but it's
not that does this make sense so that's
why he would find himself in those situations
at the end of his life Rahim Allah
let me start winding down at the end
of his life Rahim Allah he he was
prisoned in prison several more times he's continuing
now to gain more and more acceptance and
so he's he is becoming of course more
and more involved and controversial right disputed by
people ultimately this is a man who printed
tens of thousands of fatawa or penned tens
of thousands of fatawa in his famous book
or encyclopedia now called majmool fatawa that his
collection of fatawa it's about 37 or 38
volumes to such a point that at the
end of his life they pulled all the
pens and papers away from him this is
how much they feared his sort of scholarly
discussions let's fast forward seven years quickly in
1307 Sultan Baybars which is now the successor
of the ruler of Egypt he brings him
to Egypt and he tells him you know
we want to have a discussion with you
and benefits from your knowledge or something along
those lines but it was an ambush it
was a scholarly ambush so Ibn Makhlouf Al
-Maliki he sets up another scholar his name
was Ibn Adlan to rise up in the
middle of the gathering and say Ibn Makhlouf
is the one sort of like after behind
Ibn Taymiyyah's being baited into this but he
has another scholar rise and say I accuse
this man Ibn Taymiyyah of being a deviant
he describes God of sitting in actuality the
God sits down right meaning on the throne
and speaking with a sound and with letters
and he's sort of trying to say that
Ibn Taymiyyah because he affirms God's attributes that
means he's humanizing God he's sort of claiming
that God is like his creation that's a
big deal right like that's like a hair
away from idol worship if you sort of
give God these features and so the judge
asks Ibn Taymiyyah is this true you say
these things Ibn Taymiyyah he catches it he
smells it he understands is a trap so
this is what he does he provokes them
he sort of he baits them back into
falling out of their element and so when
the judge asks him is it true Ibn
Taymiyyah Rahma Allah he begins very formally he
says Inna Alhamdulillahi Ta'ala Anahmadu and so
they interrupt him like hey you we didn't
bring here to give us a khutbah so
and that's what he was waiting for he
was trying to trigger them so he says
to them it is very obvious that you
invited me here to be judged by my
opponents you can't be the judge and the
jury you can't be both right it's very
obvious you guys don't like me and therefore
I refuse to take part in this trial
they said you're gonna go to prison he's
okay but I'm not gonna take part in
a sham trial so they imprisoned him and
his two brothers Sharaf and Zayn al-Din
Rahma Allahu Jami'an you know one of
the beautiful beautiful beautiful lessons here is that
when Ibn Makhlouf the guy who set up
this trap Rahma Allah when he died Ibn
Al-Qayyim rushes to Ibn Taymiyyah and he
basically tells him guess what he actually died
and so Ibn Taymiyyah he said I thought
like you'd be relieved or something this guy
was out to get him Ibn Taymiyyah scolded
me he became so angry and he said
to me how dare you bring me the
good news of the death of a Muslim
and then he went to Ibn Makhlouf's family
and he extended his condolences to them personally
and he said to them I am to
you or for you in his place what
did he used to do in the mornings
what was a 7 a.m. routine bread
I'll go get the bread right I am
in his place identically for you so
he went into prison for about 18 months
and then he finally came out of prison
this is in Egypt right Sultan Baybars and
Ibn Makhlouf and all this happened in Egypt
soon as he came out of prison he
got into a big fight with the Sufis
he got into a big clash with the
Sufis and a lot of them were into
these very mystical very superstitious very manipulative practices
like walking through fire and the likes so
he would challenge them openly if you are
really friends of God awliya of Allah Azza
wa Jal then I'll walk through the fire
with you and so they say all right
he says but on one condition he would
study their ways he would say but we're
gonna make a whistle first we're gonna bathe
first so basically he he he unearthed the
fact that to impress people and sort of
get people to concede to everything they demanded
everything they taught they would actually sort of
what's the word insulate their bodies with the
sort of oil that would allow them to
momentarily pass through fire on harm so he
said we're gonna wash up before we walk
and so they refused and so he sort
of exposed them through that and there are
other similar instances as well are putting their
hands in the fire and the likes but
I do want to say something that is
important here in the spirit of of honesty
and equity in the team you know Allah
has a lot of praise in his literature
and a lot of nuance and fairness in
his literature regarding Sufis regarding Sufism in fact
many people may not know that there are
many people who argue that even say me
a lot belong to a Sufi order himself
that he did himself belong to a party
congenial Nia because he inherited the mantle he
inherited sort of the leadership of that party
car and he was buried sort of in
the graveyard of the Zohad and he used
to openly admit that they carried the religion
in certain periods of Islamic history and he
would if in his literature he would find
the excuses for them that you wouldn't believe
like I'm gonna say me Rahim Allah's like
honesty and his fairness are unbelievable like I
have so much more I want to share
here but like really like this is what
Taqwa looks like in practice Taqwa is not
just you know about like bobbing your head
and saying jazakallah khair and Shaykh Kamal Makki
I remember like ten years ago he said
you know when someone has so much Iman
so much faith they can hardly open their
eyes you know like this then that's not
what it is right it's when like your
desires go one way and Allah's pleasure goes
somewhere else and which way are you gonna
go right and so despite all of the
opposition he had with many of these groups
when he was sort of being a calm
moment when he's writing right he would be
very different so I'll give you a few
examples the first of them is that you
know exaggerating to the point of deifying considering
like above human the Prophet sallallahu alayhi wa
sallam was something common in some of their
extreme groups right conflating between creator and creation
and they would often mention the hadith of
Allah created the universe for the Prophet sallallahu
alayhi wa sallam and this hadith is very
difficult to trace to the Prophet sallallahu alayhi
wa sallam it is I don't recall exactly
what the scholars of hadith mentioned but it's
like fabricated like it's a forgery or it's
close to it's very weak chain what I'm
gonna tell me he says no actually though
it doesn't need to be authentically traced the
concept of this hadith has some authenticity to
it like there is some truth to this
hadith like even though he doesn't want to
validate their extremism he's not using unethical ways
to get to his ethical goal he's not
sort of taking double standards you know there
is a correct way to understand it because
if Allah created humans and jinn to worship
him and the Prophet Muhammad was the best
of those that worshiped him so he's sort
of like the the trophy of worshipers he's
sort of the ideal of servitude so Allah
did not create the jinn or the humans
except to arrive at this conclusion while knowing
that only one of them will and that
is the Prophet sallallahu alayhi wa sallam does
that make sense another time I'll give you
another example Abu Yazid al-Bistami rahimahullah Abu
Yazid al-Bistami is known as one of
the great Sufi masters of Islamic history the
people that were trying their very best to
commit themselves and the world to spiritual purity
spiritual refinement right it was said that at
times Abu Yazid al-Bistami rahimahullah would fall
into such a trance he would sort of
like hypnotize himself in his like hyper fixation
on Allah Azza wa Jal that things would
get blurry for him and he would say
statements such as subhani ma a'adhamu shani
instead of saying subhan Allah glorified is Allah
above everything else transcended is Allah subhan Allah
he would say subhani glorified I am right
meaning he would lose touch of himself he's
so fixated on Allah of course this could
be a statement of kufr right glorified I
am you just assume yourself to be God
so Ibn Taymiyyah rahimahullah says if he really
said this you read his work the unbelievable
lie is if he really said this in
a moment of spiritual intoxication he was bewildered
then there is no difference between spiritual intoxication
and chemical intoxication right so long as you
didn't do it deliberately and you don't in
your sober state defend it and your that
your norm is that you are sort of
a committed pious Sharia abiding Muslim it is
impermissible to hold these things against people he
slipped it's just like someone when he was
in a state of a moto sort of
emotional elatedness someone is so happy that he
said Allah and I don't we have that
in the Hadith that the man who found
his camel and he's about to die and
he was so happy he lost it he
said oh Allah you are my servant and
I am your Lord it's like that so
he was very munsaf in this regard you
know well I it's just the the in
soft is like everywhere like I remember I've
haven't read this but I remember dr.
Salah sawi since I'm here in Houston the
memory web is working that way he mentions
that one time and say me you find
us in a like a man was complaining
to him about his wife and that his
wife was saying that he does not share
the blanket you know he was saying that
my wife doesn't share the cover we have
only like one comforter it's not a comforter
I'm exaggerating you have one cover and she
doesn't share it this haram or halal right
and he sits there and he goes through
some like formulaic or a formula of technically
considering a hook or do I do that
this is how the division is supposed to
be and and on all of this incredible
so may Allah grant us understanding and justice
justice is huge and justice in short supply
and justice beloved to Allah subhanahu wa'ta'ala
you know we project a lot of times
the the diseases within our hearts in in
religious languaging right if we say me I
was one time asked this comes to mind
as well about the group of people that
left town to commit shameless acts like they're
gonna go to another city where nobody knows
them so they can live it up and
party right all night and enroute they drown
to death what is their ruling he said
whom assaulting his suffer they are their ruling
is the ruling of people that are sinful
in their journey means what they are sinful
for the period of their journey they don't
get any of the concessions they had no
right to shorten the prayer if they prayed
like all of that they are sinful in
their journey you would be him but it
is hoped by their drowning that they will
be forgiven by Allah subhanahu wa'ta'ala right
okay so he was in prison for a
while because he didn't sort of criticize many
major figures in the Sufi tradition like Al
-Hallaj and Ibn Arabi and the likes despite
the fact that he was very honest and
sort of nuanced and fair with the likes
of a best army and so many of
the other Sufi groups he even wrote some
sure or some explanations like Abdel-Qadir Jilani
Rahim Allah's Fatouh Al-Ghaib like the the
openings the flashes of the unseen he wrote
a commentary on it himself in the same
era him Allah because of how appreciative he
was of that text and so he went
back to prison after he clashed with the
Sufis and then he was sent to Alexandria
so Alexandria was sort of the stronghold for
many of them so he would not find
any message that he could teach that was
oh he was I let you out of
prison you have to go live in Alexandria
now so it's almost like torture open-air
prison maybe that's an exaggeration but it wasn't
I'll tell you why it wasn't because when
he went to Alexandria and he started teaching
he's tried to teach and educating hearts became
open to him people are hearing ayats and
a hadith waking up out of their mysticism
waking up out of their superstitions and these
beliefs that compromise their deen the mobs the
dogmatic mobs that sort of are like so
indoctrinated and so cultish about their ways they
actually gathered and beat him in the streets
he was beaten down badly in the streets
for teaching and then some of his followers
his newfound followers I think his brothers with
his brothers were there as well at this
point they mobilized to go attack so his
retaliation time so Ibn Taymiyya stopped them from
retaliating and he said to them you're gonna
go beat up these people who beat me
up for me or for you or for
Allah if it's for me I don't give
you permission I've already forgiven them you have
no right right he said if it's for
Allah they may even be rewarded for beating
me up he said that he said because
this is their HD had and the Prophet
sallallahu alayhi wasallam said when a person uses
their independent discretion their HD had and they
are correct they get two rewards like for
trying and being right and if they are
incorrect they get one reward for trying so
they could have been acting on the premise
that the scholar who told them to do
so was correct and they it was not
within their capacity to know any better that
he's wrong and now you can live for
a long enough Sunni law sahaja Allah does
not burden you beyond their capacity so how
you gonna beat them up for something that
Allah may have rewarded them for it hurts
right it hurts this is this is the
benefit of biographies Abu Hanifa Rahim Allah say
Tarajim Rijal hubbley name and get here in
Africa that's the biographies of men the righteous
are more beloved to us than a lot
of these discussions on law because it could
get dry could get stiff could get tokenized
could feed the ego instead of feeding our
Iman and then in 1311 he's about 15
years old the Mongols return and so he's
imprisoned again thrown back in the dungeons and
then he returned to Damascus and his enemies
at that indict him one more time at
63 years old so 1326 about his fatawa
he wrote regarding the issue of journeying to
the graves of the righteous he said the
Hadith is clear Prophet sallallahu alayhi wa sallam
said that you know you don't embark on
a devotional journey a journey where you expect
a jerk to any site meaning that you
consider sacred except three mosques Mecca Medina and
Al-Aqsa and also that you learn a
lot you blur the lines of Tahir by
sort of giving too much importance to these
graves and he told them that you know
this those who do this it is very
clear that it already detracts from their fervent
their excitement about the three sacred sites because
now there's 15 sacred sites or 150 sacred
sites so he lined up all these arguments
and he and in his in soft by
the way in his fairness he said even
if Allah may respond to the prayers of
some of them at those graves they make
the at the graves it doesn't mean that
visiting these graves correct so he was ultimately
thrown and this is the final chapter of
his life he was thrown in the color
the citadel or the fortress prison of Damascus
and as they were closing the gates on
him for the final time rahim Allah he
recited the ayat of the rebel in a
home be sure in lehub a boom botanical
fear Rahman was a hero home in cabalier
Azad this is a scene from the day
of judgment but he saw it Allah cooled
his heart with it to see it to
reflect on it as the gate was closing
this scene is where Allah says a gate
is struck between them that has a door
on the inside of it is mercy on
the outside of it is torment meaning sort
of salvation and the fire so he's saying
what I've been saved by going to prison
from selling out my Dean right and he's
recalling this the outcome of that that some
people will be locked out of this on
the day of judgment but but look at
the connection he made so fast you know
that have you Rahim Allah he used to
say this about him and one of his
greatest students was remember the heavy he said
nobody was ever faster in pulling the out
on an issue then imitate me Rahim Allah
it was as if the entire Quran was
spread in front of his eyes at all
times and he used to say is in
the claim sites that the real prisoner is
the one whose heart is locked away from
its Lord the most high and the real
captive is the one held captive by his
desires and he would say what can my
enemies possibly do to me if they imprison
me I have some seclusion with Allah it's
like a TKF and if they exile me
from my home it is devotional journey it's
like Hajj in Amra and if they kill
me it is martyrdom so what can my
enemies do to me or genetic of a
standing facility when my meadows my gardens they
exist in my chest wherever I go there
with me Rahim Allah then he began to
write and people would insist on getting their
answers nobody from him but from anyone but
him so he would continue to write to
them and the books would emerge and the
letters would emerge to the point that they
pulled everything from him and he began to
write with the only thing he had left
which were the charcoals of the flames they
would use for warmth he would take those
charcoals and write with them on all of
the walls of the prison cell and if
they'll claim Rahim Allah says and in the
end of his days he would make so
Jude in the night and repeat more than
anything allahumma I mean y'all I think
Rika wish you could recover Houston I bet
that tick Oh Allah assist me to remember
you and thank you and worship you beautifully
and then on Sunday in the year 1328
Gregorian right he died in 732 728 Rahim
Allah in the Hijra calendar it was on
a Sunday as he was completing his sixth
khatma his sixth read-through of the Quran
he dies Rahim Allah upon concluding his recitation
of Surat Al-Qamar what is the conclusion
of Surat Al-Qamar in Al-Muttaqeena fee
janat in one hour fee Maqadi Sidiq in
in the Maliki Muqtadir that the pious are
in the midst of gardens and rivers in
a most honorable rank by a most capable
King beside a most capable King Rahim Allah
Ta'ala then his soul returned to its
Lord Azza Wajal even it's a Al-Zahabi
Rahim Allah says he had a temperament he
would be prone to anger he did go
through phases of development where even his perspective
on many issues softened as he matured and
experienced but he was unparalleled in his age
and yet that was attested to by even
his opponents and he collected what others couldn't
and he had such a such a a
depth and an ability to dive into the
meanings of the Quran that was matchless and
he was gifted with the ability to clear
his points in dispute or clear points of
dispute I'm sorry I mean differences of opinion
and the last I will read for you
is a silly Rahim Allah says by Allah
then by Allah nobody under these skies has
ever been seen like your Shaykh Ibn Taymiyyah
whether in knowledge or in actions or in
condition or character or client or compliance or
generosity or forbearing or forbearance always upholding Allah's
rights from being trampled truest in his loyalty
meaning to this Dean healthiest in his knowledge
and determination he is the best in following
of the best of them and following the
Sunnah of Muhammad sallallahu alayhi wasallam there has
not been seen in this age of ours
those whose radiance of the Muhammad in prophethood
and his Sunnah sallallahu alayhi wasallam shines from
anyone's statements like they do from this man
may Allah forgive his sins and ours and
raise his rank in this world in the
next and not allow our share of this
study to be just speaking and listening a
lot of my mean was a lot of
salam barak on abina muhammad ala alihi wa
sahbihi ajma'in