Mohammad Elshinawy – Ibn Tammiyyahs Legacy

Mohammad Elshinawy
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The transcript describes a series of sentences that do not relate to the conversation or the topic being discussed. COUDAK claims to be a woman named COUDAK and prayed for a prayer. She also talked about her brother's struggles and how they were punished by the S opinion of God. COUDAK claims to have a secret connection to COUDAK's.
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So our appointment this evening was lessons from

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the life of Ibn Taymiyyah, may Allah have

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mercy on him, sanctify his soul, and all

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of our scholars who inherited the sacred sciences

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and excelled in demonstrating for us what living

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those timeless meanings and those sacred teachings looks

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like.

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May Allah have mercy on them all and

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help us better appreciate their heritage and follow

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in their footsteps.

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Allahumma ameen.

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So I will try my best to jog,

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not run, through his life and spend a

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bit more time on the reflections throughout, whatever

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reflections Allah permits for us to extract.

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So Ibn Taymiyyah, most famously known as Shaykh

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al-Islam, he is a distinguished Hanbali scholar

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and a very disputed scholar at the same

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time.

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He is one of the most perhaps controversial

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scholastic or not even just scholarly personalities with

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individuals in Islamic history.

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And one of the reasons for that is

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that Allah Azza wa Jal, this is from

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Allah, Allah destined that his legacy remain alive

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for centuries after him.

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Like his legacy, his writings, his life story,

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his positions, his preaching, his advocacy remains a

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living force until this very day in the

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Islamic tradition.

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But also because he was very much involved

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in what he believed to be a necessary

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refreshing of Islam.

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He had a very puritanical, meaning seeking purity,

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puritanical I don't mean that of course in

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the identical Christian sense or what it means

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in the Christian tradition, a very puritanical project,

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meaning he was bent on reclaiming Islam from

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whatever he believed to have infiltrated it, contaminated

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it, polluted it of later teachings, innovative teachings,

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reprehensible innovations.

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He felt it was the duty of every

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learned person especially to reclaim Islam from that,

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to restore Islam in its original purest form.

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And so he was framed as a result

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of that, of being anti-establishment, right?

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He's a rebel, not just politically but intellectually

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as well, the scholarly establishment as well.

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And also he was invested for a lifetime

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in the defense of Islam from its critics,

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from the non-Muslim critics.

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He was an apologist.

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You know what apologists, you know what apologetics

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are?

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It has nothing to do with apologizing.

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Apologetics means a response or a systematic structured

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response.

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And so he was an Islamic apologist and

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that became a reason for many to misperceive

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him, intentionally or not, right?

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As someone that was hostile towards the others,

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right?

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All others, whoever is non-Muslim or non

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-Sunni or the likes.

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So what am I talking about?

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He wrote one of the most extensive encyclopedic

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works in Islam against Christian theology, right?

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The largest refutation, some say, in the Islamic

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tradition against the Christian doctrines was written by

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him, Rahimahullah.

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And so people may see that in a

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vacuum, see that in isolation and forget the

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fact that, for instance, when the Mongols were

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invading and sort of scourging the Muslim world,

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Ibn Taymiyyah, Rahimahullah, when he went to demand

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the release of the captives and they gave

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him the Muslim captives, he said, absolutely not.

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Not until the Jews and Christians are released

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as well, because they are our responsibility.

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The non-Muslim citizen in the Muslim governate

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or in a Muslim government is called ahlu

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dhimmah.

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Dhimmah means responsibility.

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So these are the people under our protection.

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They are a protected class.

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That term is a buzzword these days.

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They are literally a protected class, so we

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owe them to not leave them behind, right?

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It's a very different picture from what could

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be framed about him.

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He also is, according to some, even modern

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day academics, one of the greatest works of

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deconstructing Greek logic, Aristotelian logic, was put together

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by Ibn Taymiyyah, Rahimahullah himself.

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And so that caused him to be framed

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by some as, you know, he's anti-logic

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and he's backwards and he's not into or

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accepting of rational disciplines and the likes.

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And also he wrote volumes and volumes against

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the deviance of Shiite theology, right?

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The theology of the Shia.

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And of course that is nowadays misused a

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lot of times, weaponized a politicized and invoked

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to stoke sectarian violence, right?

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And they would cite his words and misconstrue

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them for these ends.

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And also he spent a lot of his

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life fighting intellectually against extreme iterations, extreme forms

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of tasawwuf, extreme forms of Sufism.

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And we'll go back to this point.

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And then some movements arise in Islamic history

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that selectively quote from him to excommunicate Muslims

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wholesale, that they're actually not Muslims.

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When that was far from Ibn Taymiyyah, Rahimahullah's

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positions.

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And also he was at the forefront.

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Look at how involved he was.

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He was at the forefront of contending against,

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going to physical battle against invading forces, like

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we made mention of the Mongols.

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And that is why he is often seen

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as the intellectual ancestor or father of terrorist

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movements in this day and age, right?

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So like Osama bin Laden is well known

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to have cited Ibn Taymiyyah over and over

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again.

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So now if you cite Ibn Taymiyyah, that

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means you are a carbon copy of all

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things Al-Qaeda or all things Osama bin

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Laden or any other sort of one of

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these fear mongering tropes, wholesale tropes.

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The whole package gets dumped on you.

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Anyway, even if none of that happened historically,

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it's a living force.

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I'm just proving that it's a living force

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until today.

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If none of that happened historically, the simple

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fact that he has a hundred different titles,

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a hundred different works, a hundred different books,

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some books being multiple volumes by themselves in

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print today and the scholars estimate about another

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900 that are not yet in print, they're

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still in their manuscripts, they're still handwritten by

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sort of transcribers or the likes, chroniclers, he's

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bound to be misunderstood, right?

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It's so easy to understand the man who

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has contributed so widely.

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It's so easy to decontextualize, pull out of

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the intended meanings of the context.

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But before we sort of talk in, and

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actually we're not going to spend too much

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time talking about a lot of this stuff,

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his writings, I want to talk about how

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the bulk of his personal biography remains, regardless

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of anything else, an incredible story that even

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the opponents of Ibn Taymiyyah, the honest ones

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among his opponents, would marvel at, would admit

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he was truly a unique, distinct, special personality

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that existed in this Ummah.

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So who was he?

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He was Ahmad Ibn Abdul-Halim, Abdul-Halim

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was his father, he was known as Shahab

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-ud-Din, Ibn Abdul-Salam, his grandfather is

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known as Majd-ud-Din, he is one

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of the greatest Hanbali scholars and one of

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the authorities in the Hanbali Madhhab, Ibn Abdullah

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Ibn Taymiyyah, Al-Harrani, he's often known as

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Al-Harrani, where's Harran, anybody know?

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Turkey, Jazakallahu Khairan, and Al-Damasqi, he's often

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attributed to Damascus as well, for a reason

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you will find out in a second, he

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was born in the year 661 Hijrah, 661

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years after the blessed migration of the Prophet

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Sallallahu Alaihi Wasallam, in Harran, in present day

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Turkey, what is 661?

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661 is equivalent to 1263, just to give

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you a placeholder, so that's about 750 years

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from now, right?

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And about 600 years after the Prophet Sallallahu

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Alaihi Wasallam, roughly, okay?

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He was born into Harran, into this family

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of scholarship I mentioned to you, and both

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him and his brothers, Zayn-ud-Din and

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Sharaf-ud-Din, they were all great scholars,

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and this is an important lesson, I guess

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we can start there, whether we are destined

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to become scholars of this deen or not,

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we are products of our environment, this is

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the exception and not the norm, right?

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He was in a family of scholarship, so

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he came out to be an especially distinct,

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excelling, specialized expert scholar, but you will usually

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not get a scholar out of an environment

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that is not conducive to scholarship, you will

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likely not get a person that is sincere

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out of an environment of people that are

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fake, you will not get a person that

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is forgiving in an environment that is toxic,

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right?

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And stressful and grudging to the end of

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it, and you know, I remember Jalal-ud

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-Din Al-Suyuti, one of the greatest scholars

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on Al-Quran, the Quranic sciences, he's like

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a super scientist on the Quran, he wrote

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the book Al-Itqan, Al-Itqan, his nickname

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was Ibn-ul-Kutub, the son of the

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books, why was he called Ibn-ul-Kutub?

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Because his father and his mother lived in

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a world of books, and so one day

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his father said to his mother, to his

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wife, the mother of Al-Suyuti, can you

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go fetch me this book from our library,

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so she goes into the library and she

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goes into labor, and so he probably went

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in to help, I'm pretty sure he helped

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okay just like put that disclaimer out there

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but she remained there and they didn't move

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her and she delivered Imam Suyuti Jalaluddin Rahimahullah

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in the middle of the library so he

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was nicknamed Ibn Al-Kutub from day one

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from his delivery he was in the library

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okay so 661 that's important for context what

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is 661 which was 1263 Gregorian in the

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1200s in general this was when Hulagu Khan

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who's Hulagu Khan he's a Mongol right great

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grandson of Genghis Khan he invaded Baghdad and

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he estimated he decimated the city okay this

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is one of the most humiliating periods and

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devastating massacres in Islamic history if not the

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greatest of them all city after city the

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Mongols would scourge and overtake the city it

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is estimated that 800,000 were massacred according

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to Ibn Kathir Rahimahullah just in Baghdad then

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they went to Bukhara and they went to

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and did the same thing in every city

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you know what 800,000 means 800,000

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without bombs can you picture it may Allah

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protect us so and this was the only

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time an external enemy is the first time

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an external enemy ever killed the Khalifa the

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Sultan of the Muslims first time it ever

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happened was in Baghdad they entered all the

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way into the Khalifa they ended the Abbasid

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period they burned the greatest library they killed

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about a million people just in Baghdad this

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was what the the period and the atmosphere

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of Ibn Taymiyyah's birth few short years after

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that in 1269 he's like five six years

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old they attacked Haran itself Haran in Turkey

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and so they fled his whole family fled

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everyone went in every direction and they were

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nearly intercepted all the biographers mentioned they were

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nearly intercepted by the Mongol army just him

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and his family and they all fell into

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sujood they began to weep and cry and

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plead to Allah subhanahu wa'ta'ala to save

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them and they thinly escaped the army and

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they were able to finally make it to

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Damascus where they settled there and the father

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of Ibn Taymiyyah Shihabuddin became one of the

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leading teachers there in the Umayyad mosque in

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the central most reputable mosque called the Umayyad

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mosque in Damascus that's how it started and

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him and his brothers Ibn Taymiyyah and his

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brother started growing up in that environment but

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Ibn Taymiyyah quickly separated himself from the pack

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it became very obvious that this kid was

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special he was a prodigy he was like

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a gifted golden child and ultimately he became

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a polymath you guys know what a polymath

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is it's nothing to do with math well

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it could have something to do with math

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yes a master of many subjects right someone

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that whatever science they get into they just

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master it it is facilitated for them and

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he had a very obviously photographic memory and

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this was a huge part of this so

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he memorized the Quran at seven years old

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there's even a beautiful account of one time

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he upset his siblings because they're all telling

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him let's go out to like picnic and

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race and just like go out and chill

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basically and he refused to go out and

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chill so they complained of him to their

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dad like he's like he's such a loser

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he doesn't want to hang out with us

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I'm like what's wrong with this kid make

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him play with us and so his father

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tells him what's the matter with you why

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aren't you agreeable with your brothers like be

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flexible a little bit so he said to

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his father I'm busy so busy doing what

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he said I was memorizing another relative now

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that is one of the most famous also

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look like legal theory books in the Hanbali

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method by the kodama Rahim Allah so his

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father's like you were doing what and so

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he opened the book he told him go

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ahead recall it and it was all there

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the book was there he had it committed

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to memory and so from a very early

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age he sort of went through these instrumental

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sciences early sciences he dives into the complexity

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of fiqh you know we'll do you know

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fiqh is a huge subject you know like

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when the the critics of Islam the Orientalists

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they came they had a very hard time

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with our books because our books are all

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interrelated they're all interdependent right it's not like

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there's law then there's ethics the law and

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the ethics are one right and they use

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collide from each other right like all this

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principle that we have in the chapter on

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sort of purification from mensis will apply to

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this transactional component when we get to Bitcoin

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like it's the same sort of philosophical premise

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in our legal code because they're universals a

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lot of times right and so you learn

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all of this at once so he's learning

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about all of these different subjects marriage and

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divorce and civil dealings and business transactions and

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criminal law and he became a master of

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all these sciences and of course there's the

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fear this hadith there's grammar and there's other

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languages to be able to access Greek philosophy

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but I do want to stop at the

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fact that you know in this day and

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age we do not really appreciate the value

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of memorization okay and I am totally with

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you to memorize Quran while not understanding Islam

00:16:06 --> 00:16:08

is a disaster there has to be a

00:16:08 --> 00:16:11

certain baseline of Islamic literacy understanding they almost

00:16:11 --> 00:16:13

need to have right I'm with you the

00:16:13 --> 00:16:15

Quran actually condemns been with sorry that they

00:16:15 --> 00:16:16

know nothing about the book but how to

00:16:16 --> 00:16:19

repeat it right I mean homie you know

00:16:19 --> 00:16:20

that I'm gonna keep tabla you know I

00:16:20 --> 00:16:21

mean you know in whom you know balloon

00:16:21 --> 00:16:24

among them are those that are oblivious to

00:16:24 --> 00:16:25

the book they know nothing about it except

00:16:25 --> 00:16:27

how to utter it and all they do

00:16:27 --> 00:16:28

is speculate because all you can do is

00:16:28 --> 00:16:30

speculate when you don't understand what's in there

00:16:30 --> 00:16:32

so you just have to base your theology

00:16:32 --> 00:16:36

your belief system on speculation however our Dean

00:16:36 --> 00:16:41

does also encourage memorization Western civilization in general

00:16:41 --> 00:16:45

has in recent time centuries recent times downplayed

00:16:45 --> 00:16:48

the importance of Rhodes memory and there actually

00:16:48 --> 00:16:50

is this is sort of like cultural fiction

00:16:50 --> 00:16:52

this is just something trending it's not necessarily

00:16:52 --> 00:16:54

a good thing it's not like some advancement

00:16:54 --> 00:16:57

that's objectively true forever true memorizing makes you

00:16:57 --> 00:17:01

smarter okay because you think about it the

00:17:01 --> 00:17:03

more things you're able to recall at once

00:17:03 --> 00:17:07

right the more dots you're able to connect

00:17:07 --> 00:17:09

and light bulbs start going off does that

00:17:09 --> 00:17:11

make sense you know I'm like oh wait

00:17:11 --> 00:17:13

I heard something about this like if I

00:17:13 --> 00:17:14

could just remember what the Sheikh said that

00:17:14 --> 00:17:17

whole notion so and memory is a muscle

00:17:17 --> 00:17:20

it's not like you have photographic memory or

00:17:20 --> 00:17:22

bust or you got nothing else so the

00:17:22 --> 00:17:24

more you use it the more it grows

00:17:24 --> 00:17:27

and so we should like the idea of

00:17:27 --> 00:17:28

like you know I wish my kid could

00:17:28 --> 00:17:30

be half of the Quran but you know

00:17:30 --> 00:17:31

I need him to be a doctor why

00:17:31 --> 00:17:33

are you assuming there's a limit on the

00:17:33 --> 00:17:35

hard drive space there's no limit this will

00:17:35 --> 00:17:39

actually expand their capacity for learning and there's

00:17:39 --> 00:17:41

so many I'm gonna have fault and all

00:17:41 --> 00:17:43

of that are actually medical professionals and sort

00:17:43 --> 00:17:46

of like accomplished engineers and inventors and researchers

00:17:46 --> 00:17:49

and the likes it actually grows your capacity

00:17:49 --> 00:17:51

it does not crowd it so I just

00:17:51 --> 00:17:52

do I do want to keep that in

00:17:52 --> 00:17:55

mind there's a direct impact and direct correlation

00:17:55 --> 00:17:57

even like cognitive scientists talk about this but

00:17:57 --> 00:17:59

it's above my pay grade that there is

00:17:59 --> 00:18:01

a correlation between the strength of your memory

00:18:01 --> 00:18:06

and your intelligence quota your IQ anyway so

00:18:06 --> 00:18:07

so many of these sciences he was able

00:18:07 --> 00:18:09

to get through them so early and they

00:18:09 --> 00:18:13

all merged together to grant him profound understanding

00:18:13 --> 00:18:16

I'll read to you a few quotes here

00:18:16 --> 00:18:18

just to give you a feel of how

00:18:18 --> 00:18:21

special he was in his scholarship even as

00:18:21 --> 00:18:24

I'm Lakani says about him it's a Mia

00:18:25 --> 00:18:29

Alana Lahu Lahu Luma Kama Alana Lee David

00:18:29 --> 00:18:32

Al-Hadid that it appears that Allah has

00:18:32 --> 00:18:36

made the sciences malleable you know like play

00:18:36 --> 00:18:39

-doh malleable the same way that he made

00:18:39 --> 00:18:43

metal malleable for Dawud alayhis-salam and you

00:18:43 --> 00:18:44

know as I'm Lakani was one of the

00:18:44 --> 00:18:46

opponents of me to me this is a

00:18:46 --> 00:18:48

moment of him being objective and honest he's

00:18:48 --> 00:18:50

saying this man is something else and in

00:18:50 --> 00:18:56

another incident as I'm Lakani said his likes

00:18:56 --> 00:18:59

this is not one of his fans this

00:18:59 --> 00:19:01

is some one of his adversaries he says

00:19:01 --> 00:19:02

the likes of me to me his likes

00:19:02 --> 00:19:05

were not born in the last 400 years

00:19:05 --> 00:19:07

there's been no one like him in the

00:19:07 --> 00:19:10

last 400 years when was he born sisters

00:19:10 --> 00:19:19

661 400 years ago means what 261 he's

00:19:19 --> 00:19:21

trying to say I don't know of anyone

00:19:21 --> 00:19:23

that's ever been born in this umma like

00:19:23 --> 00:19:28

him since the first generations of Islam and

00:19:28 --> 00:19:30

even the people read Rahim Allah and this

00:19:30 --> 00:19:31

is also powerful is in the Levi's like

00:19:31 --> 00:19:33

20 30 years older than him he's a

00:19:33 --> 00:19:36

one of the senior most scholars and he's

00:19:36 --> 00:19:38

from you know he's one of the muhaka

00:19:38 --> 00:19:39

clean of the Maliki and Shafi'i method

00:19:39 --> 00:19:42

he says I have seen a man about

00:19:42 --> 00:19:44

a minute a Mia that had all of

00:19:44 --> 00:19:47

the knowledge between his two eyes like everything

00:19:47 --> 00:19:49

was on call for him all of knowledge

00:19:49 --> 00:19:52

was set between his two eyes to take

00:19:52 --> 00:19:55

or leave of it whatever he wished and

00:19:55 --> 00:19:56

then when he met a minute a Mia

00:19:56 --> 00:19:59

Rahim Allah he said to him I did

00:19:59 --> 00:20:01

not think that Allah still creates people like

00:20:01 --> 00:20:08

you so when someone has reached that level

00:20:08 --> 00:20:11

the very pinnacle of the the and not

00:20:11 --> 00:20:14

and man cool at the revealed sciences or

00:20:14 --> 00:20:17

the transmitted science of the textual sciences and

00:20:17 --> 00:20:19

also the pinnacle of the rational sciences right

00:20:19 --> 00:20:23

and my cool at or not yet you

00:20:23 --> 00:20:24

would think that this person is a bookworm

00:20:24 --> 00:20:26

wouldn't you right you think this person has

00:20:26 --> 00:20:29

never been outside has hardly ever seen daylight

00:20:29 --> 00:20:32

but listen to this last quote before I

00:20:32 --> 00:20:34

move on by Abul Hassan and Neda we

00:20:34 --> 00:20:37

Rahim Allah the great South Asian scholar that

00:20:37 --> 00:20:42

so many schools within Islamic scholarship today all

00:20:42 --> 00:20:47

trace back their intellectual genealogy their their their

00:20:47 --> 00:20:49

their knowledge trees back to I would Hassan

00:20:49 --> 00:20:51

and Neda we Rahim Allah this great pioneer

00:20:51 --> 00:20:53

and founder he says about him the same

00:20:53 --> 00:20:56

yeah he was an erudite scholar like a

00:20:56 --> 00:21:00

tier one scholar and activist and Mujahid he

00:21:00 --> 00:21:02

was a warrior and he was a devout

00:21:02 --> 00:21:05

worshipper and this was a combination here it

00:21:05 --> 00:21:09

is a combination that rarely existed outside the

00:21:09 --> 00:21:18

early generations right so in 1280 common era

00:21:18 --> 00:21:21

he's 17 years old he becomes a teacher

00:21:21 --> 00:21:24

and even though he is in the hub

00:21:24 --> 00:21:27

of Islamic scholarship right in this you know

00:21:27 --> 00:21:33

era it was still odd 17 was still

00:21:33 --> 00:21:36

odd because even though everyone is sort of

00:21:36 --> 00:21:38

like in a scholarly circle around him that

00:21:38 --> 00:21:40

actually makes the competition harder so it would

00:21:40 --> 00:21:42

actually delay it not make it earlier so

00:21:42 --> 00:21:45

it was odd in his era for someone

00:21:45 --> 00:21:48

at his age a high schooler in our

00:21:48 --> 00:21:51

lingo to become a teacher and then four

00:21:51 --> 00:21:53

years after he started teaching his father dies

00:21:54 --> 00:21:56

Rahim Allah she had with Dean dies so

00:21:56 --> 00:22:00

he's 21 and he inherits the seat of

00:22:00 --> 00:22:02

his father in the central mosque of Damascus

00:22:02 --> 00:22:06

in the the great Omaid mosque and so

00:22:06 --> 00:22:07

that's when people really start hearing about him

00:22:07 --> 00:22:11

for better or for worse he starts getting

00:22:11 --> 00:22:14

celebrated as this great scholar and so some

00:22:14 --> 00:22:16

of them of course are saying who's this

00:22:16 --> 00:22:19

kid that they're putting in Omaid mosque when

00:22:19 --> 00:22:22

we have like kids his age to educate

00:22:22 --> 00:22:24

us like inheriting your father's chair it doesn't

00:22:24 --> 00:22:26

work like that just because your dad was

00:22:26 --> 00:22:28

it this is unacceptable so they would actually

00:22:28 --> 00:22:30

come out in droves to like test him

00:22:30 --> 00:22:32

and see what this is about and you

00:22:32 --> 00:22:35

know register their disapproval but they found something

00:22:35 --> 00:22:39

very remarkable in this man like he would

00:22:39 --> 00:22:42

enter the message that the biographers say and

00:22:42 --> 00:22:44

he would always pray to our cars and

00:22:44 --> 00:22:46

then he would sit on his chair and

00:22:46 --> 00:22:49

then he would close his eyes that's sort

00:22:49 --> 00:22:52

of that was his comfort zone for teaching

00:22:52 --> 00:22:54

he would close his eyes and then he

00:22:54 --> 00:22:57

would take off and he would blow everyone

00:22:57 --> 00:23:02

away and you know this coming in and

00:23:02 --> 00:23:04

never speaking about Allah and his messenger without

00:23:04 --> 00:23:07

praying to our cars first and this was

00:23:07 --> 00:23:10

very commonly reported about the early generations of

00:23:10 --> 00:23:13

Islam and I think one of the primary

00:23:13 --> 00:23:16

objectives they've been had front and center not

00:23:16 --> 00:23:18

to say that he was an anomaly in

00:23:18 --> 00:23:21

this but that he was trying to remarry

00:23:21 --> 00:23:26

between doctrine and spirituality between law and ethics

00:23:26 --> 00:23:28

right between the exterior and the interior and

00:23:28 --> 00:23:30

he tried to live that he didn't call

00:23:30 --> 00:23:32

people to it without living it himself he

00:23:32 --> 00:23:34

truly tried his level best and in fact

00:23:34 --> 00:23:37

seemed to have and enjoy a very close

00:23:37 --> 00:23:41

relationship with Allah subhanahu wa'ta'ala and and

00:23:41 --> 00:23:42

he understood very well that knowledge does not

00:23:42 --> 00:23:44

benefit others it will not have impact it

00:23:44 --> 00:23:46

will not have longevity won't live after you

00:23:46 --> 00:23:51

unless it benefits you first and the accounts

00:23:51 --> 00:23:53

of his nearness to Allah something really amazing

00:23:53 --> 00:23:55

you know like he went to prison about

00:23:55 --> 00:23:57

seven times okay we're not going to be

00:23:57 --> 00:23:59

able to cover each time in detail but

00:23:59 --> 00:24:00

we'll try to stop by the reasons real

00:24:00 --> 00:24:05

quick but in those times like there there

00:24:05 --> 00:24:07

is one account that in the play and

00:24:07 --> 00:24:11

Rahim Allah says when things got unbearable for

00:24:11 --> 00:24:15

us the most famous student when things became

00:24:15 --> 00:24:18

unbearable and like life became suffocating and we

00:24:18 --> 00:24:21

began to ward off thoughts about Allah like

00:24:21 --> 00:24:23

how these you know the noon these suspicions

00:24:23 --> 00:24:26

are like bombarding us and we're trying to

00:24:26 --> 00:24:28

fight off despair we would simply go to

00:24:28 --> 00:24:30

his fit go to him and look in

00:24:30 --> 00:24:32

his face and just to see the peace

00:24:32 --> 00:24:36

and contentment and tranquility and yakin in his

00:24:36 --> 00:24:38

face and from the words he would share

00:24:38 --> 00:24:42

with us we would get immediately rejuvenated we

00:24:42 --> 00:24:45

would go to him where in prison they

00:24:45 --> 00:24:47

would visit the man in prison for what

00:24:48 --> 00:24:51

for inspiration for reassurance he's the one in

00:24:51 --> 00:24:52

prison you're supposed to be coming to him

00:24:52 --> 00:24:54

and say I made you a pie and

00:24:54 --> 00:24:56

it's gonna be alright and like yeah I

00:24:56 --> 00:24:58

hope you're feeling alright today I know it's

00:24:58 --> 00:25:00

a dungeon and there's a scorpion right there

00:25:00 --> 00:25:02

and this is true by the way like

00:25:02 --> 00:25:03

prisons were not there was no cable TV

00:25:03 --> 00:25:05

in prisons by the way all right back

00:25:05 --> 00:25:07

then you guys understand this like Ibn Taymiyyah

00:25:07 --> 00:25:11

actually he was an advocate for sort of

00:25:11 --> 00:25:14

prison reform like when he sent letters to

00:25:14 --> 00:25:16

the governors of the Caspian Sea sort of

00:25:16 --> 00:25:18

the governor at the Caspian Sea he was

00:25:18 --> 00:25:20

telling them Allah will ask you about this

00:25:20 --> 00:25:22

it is impermissible for you to hold your

00:25:22 --> 00:25:24

prisoners in these conditions because they were basically

00:25:24 --> 00:25:26

in in dungeons at the bottom of wells

00:25:26 --> 00:25:28

like with the bats and the snakes and

00:25:28 --> 00:25:31

the scorpions crammed together that was the standard

00:25:31 --> 00:25:36

prison cell if we can even call it

00:25:36 --> 00:25:41

that and you know of what is famously

00:25:41 --> 00:25:43

reported about him is that he would never

00:25:43 --> 00:25:46

start his mornings without hours of dhikr so

00:25:46 --> 00:25:48

it was reported about him Rahim Allah that

00:25:48 --> 00:25:51

he would recite Al-Fatiha 40 times as

00:25:51 --> 00:25:52

in the form of a dua right 40

00:25:52 --> 00:25:54

times every morning he wouldn't teach others that

00:25:54 --> 00:25:56

and he would not consider it permissible to

00:25:56 --> 00:25:58

teach others that because only the Sunnah is

00:25:58 --> 00:26:00

to be taught but if you have your

00:26:00 --> 00:26:01

own personal regimen to make sure you're meeting

00:26:01 --> 00:26:04

your own benchmarks your own quota your own

00:26:04 --> 00:26:06

weird thing Sheikh Ammar just pulled up here

00:26:06 --> 00:26:08

somewhere his choice for where this is a

00:26:08 --> 00:26:11

daily devotional right that's your daily devotional I

00:26:11 --> 00:26:16

like that translation he would begin and recite

00:26:16 --> 00:26:18

Al-Fatiha 40 times of course in addition

00:26:18 --> 00:26:21

to like the adhkar that the Prophet sallallahu

00:26:21 --> 00:26:22

alayhi wasallam taught us in the morning and

00:26:22 --> 00:26:25

in the evening and what they would tell

00:26:25 --> 00:26:27

him like why so much why this much

00:26:27 --> 00:26:31

and he would say to them that dhikr

00:26:31 --> 00:26:35

is to the heart like water is for

00:26:35 --> 00:26:38

fish you tell me what the condition of

00:26:38 --> 00:26:39

a fish would be when it's taken out

00:26:39 --> 00:26:42

of water meaning it can't survive for long

00:26:42 --> 00:26:44

and in other narrations he would say هذه

00:26:44 --> 00:26:49

غدوتي فإن تركتها ذهب قوائي that this is

00:26:49 --> 00:26:51

my my morning meal is my breakfast if

00:26:51 --> 00:26:55

I like get sloppy with my breakfast my

00:26:55 --> 00:26:59

strength will desert me and you know when

00:26:59 --> 00:27:02

you read about his work in tafsir like

00:27:02 --> 00:27:04

when he's explaining the verses of the Quran

00:27:04 --> 00:27:11

he would say at times in confidence in

00:27:11 --> 00:27:15

private to those he trusted that sometimes I

00:27:15 --> 00:27:20

would read 100 tafsirs on a particular ayah

00:27:20 --> 00:27:26

100 different commentaries and still feel like something

00:27:26 --> 00:27:30

is locked there's something here I there's something

00:27:30 --> 00:27:32

I'm supposed to understand here that it's just

00:27:32 --> 00:27:34

not clicking and so what he would do

00:27:34 --> 00:27:37

is that he would make istighfar he would

00:27:37 --> 00:27:40

seek forgiveness wouldn't keep reading 100 tafsirs he'd

00:27:40 --> 00:27:42

stop at 100 if you will and seek

00:27:42 --> 00:27:45

forgiveness from Allah Azza wa Jal upwards of

00:27:45 --> 00:27:48

a thousand times until it got locked or

00:27:48 --> 00:27:50

he would go find one of the abandoned

00:27:50 --> 00:27:53

masajid they would say one of the messages

00:27:53 --> 00:27:55

that nobody prays in and he would revive

00:27:55 --> 00:27:56

the Ibadah of Allah in that masjid and

00:27:56 --> 00:27:58

also he would be away from people's eyes

00:27:58 --> 00:28:01

which means closer to sincere devotion closer to

00:28:01 --> 00:28:04

Ikhlas sincerity being genuine and he would pray

00:28:04 --> 00:28:07

to Allah and say to him what Ya

00:28:07 --> 00:28:10

Muallim Ibrahim Ma'allimni wa Ya Mufahim Sulaimana

00:28:10 --> 00:28:13

Fahimni and there's a long story of where

00:28:13 --> 00:28:15

this athar this wording this phrase comes from

00:28:15 --> 00:28:17

it's traced back to Mu'adh Ibn Jabir

00:28:17 --> 00:28:19

radiallahu an'am but he would say Oh

00:28:19 --> 00:28:23

teacher of Ibrahim teach me you know because

00:28:23 --> 00:28:25

Ibrahim alayhis salaam had no teacher he was

00:28:25 --> 00:28:27

alone he was the ummah by himself right

00:28:27 --> 00:28:29

and so Allah in the middle of nowhere

00:28:29 --> 00:28:31

taught him so Ibn Taymiyyah rahim Allah when

00:28:31 --> 00:28:33

he felt stranded for a teacher on this

00:28:33 --> 00:28:35

ayah a hundred tafsir books didn't cut it

00:28:35 --> 00:28:37

he would say Oh teacher of Ibrahim here

00:28:37 --> 00:28:39

in the middle of nowhere teach me and

00:28:39 --> 00:28:43

he would say Ya Mufahim Sulaimana Fahimni Oh

00:28:43 --> 00:28:47

grantor of understanding to Sulaiman grant me understanding

00:28:47 --> 00:28:50

you know Sulaiman is who the one that

00:28:50 --> 00:28:55

Allah said about him we gave exclusive understanding

00:28:55 --> 00:28:57

on the issue to Sulaiman it was the

00:28:57 --> 00:29:02

day the son sort of outruled in terms

00:29:02 --> 00:29:06

of legal rulings the father right and that's

00:29:06 --> 00:29:10

another beautiful story in the in the Sunnah

00:29:10 --> 00:29:13

we can speak about but again he didn't

00:29:13 --> 00:29:15

have a teacher his father was his teacher

00:29:15 --> 00:29:17

and Allah gave him understanding that even his

00:29:17 --> 00:29:18

father did not have so you would say

00:29:18 --> 00:29:19

Oh teacher of Ibrahim teach me Oh grantor

00:29:19 --> 00:29:22

of understanding Sulaiman grant me understanding I hope

00:29:22 --> 00:29:27

some of these were just snapshots of what

00:29:27 --> 00:29:30

we expect his relationship with Allah Azza wa

00:29:30 --> 00:29:32

Jal was in terms of its unique depth

00:29:32 --> 00:29:37

subhanallah in 1294 so 1294 means about ten

00:29:37 --> 00:29:39

years after he became a teacher in Umayyad

00:29:39 --> 00:29:45

mosque things started hitting the fan so a

00:29:45 --> 00:29:47

man named Asaf Christian guy he cursed the

00:29:47 --> 00:29:51

Prophet sallallahu alayhi wasallam and then you know

00:29:51 --> 00:29:53

the Ibn Taymiyyah rahim Allah say he demanded

00:29:53 --> 00:29:55

that he should not have the right to

00:29:55 --> 00:29:58

be granted asylum and so he was in

00:29:58 --> 00:30:06

prison for inciting violence basically right and freedom

00:30:06 --> 00:30:08

of speech does not mean freedom to insult

00:30:08 --> 00:30:11

that's what he's saying and so he wrote

00:30:11 --> 00:30:13

the book from prison called As-Sarimin Maslud

00:30:13 --> 00:30:16

right in defense of the Prophet sallallahu alayhi

00:30:16 --> 00:30:23

wasallam in 1299 Ghazan Ghazan is the great

00:30:23 --> 00:30:26

grandson Hulagu was the grandson I'm sorry Ghazan

00:30:26 --> 00:30:29

was the great grandson of Genghis Khan he

00:30:29 --> 00:30:31

lay siege to Damascus they get to Damascus

00:30:31 --> 00:30:37

right so who are the Mongols the Mongols

00:30:37 --> 00:30:41

are now Muslim right the Tatar became Muslim

00:30:41 --> 00:30:43

and so they are our brothers Islam raises

00:30:43 --> 00:30:48

everything before it just like someone from Quraysh

00:30:48 --> 00:30:49

a lot of times you know in the

00:30:49 --> 00:30:51

khutbah or otherwise say Quraysh did this and

00:30:51 --> 00:30:53

Quraysh did that but you know like Quraysh

00:30:53 --> 00:30:55

are Muslim now if you will right some

00:30:55 --> 00:30:57

of their ancestors may have been Abu Jahl

00:30:57 --> 00:31:02

himself right but they are Muslims and so

00:31:02 --> 00:31:05

man batta abihi amaluhu lam yusri abihi nasabuhu

00:31:05 --> 00:31:08

this is true that whomever is slowed down

00:31:08 --> 00:31:11

by their actions your lineage doesn't matter but

00:31:11 --> 00:31:13

likewise if someone became Muslim or he's living

00:31:13 --> 00:31:17

a righteous life their ancestors don't matter it's

00:31:17 --> 00:31:20

irrelevant who how horrible their ancestors may have

00:31:20 --> 00:31:22

been so they are Muslim the Tatars became

00:31:22 --> 00:31:25

Muslim eventually but in this period they were

00:31:25 --> 00:31:27

just turning to Islam so they claim to

00:31:27 --> 00:31:29

be Muslim in this period of the great

00:31:29 --> 00:31:33

-grandson but they were ruthless they were barbaric

00:31:33 --> 00:31:35

they would * pillage and burn the cities

00:31:35 --> 00:31:39

so they get to Damascus and people begin

00:31:39 --> 00:31:41

fleeing the same way they flee every other

00:31:41 --> 00:31:44

city no one can handle the Mongols until

00:31:44 --> 00:31:46

this point and so Ibn Taymiyyah Rahim Allah

00:31:46 --> 00:31:48

sends the minbar and he gives a powerful

00:31:48 --> 00:31:50

khutbah and he asked the scholars to join

00:31:50 --> 00:31:52

him in meeting Ghazan we're gonna go meet

00:31:52 --> 00:31:56

the guy himself and so some scholars say

00:31:56 --> 00:31:57

okay fine we'll go with you and they

00:31:57 --> 00:32:00

arrive at the quote-unquote golden tent and

00:32:00 --> 00:32:02

they enter and everyone stops at protocol you

00:32:02 --> 00:32:04

know what protocol like when you enter this

00:32:04 --> 00:32:06

protocol there is you don't cross a certain

00:32:06 --> 00:32:09

line you don't act a certain way everyone

00:32:09 --> 00:32:13

stops and Ibn Taymiyyah keeps walking he proceeds

00:32:13 --> 00:32:16

the narrator says until his knees almost touch

00:32:16 --> 00:32:18

the knees of Ghazan he walks right up

00:32:18 --> 00:32:19

to the guy almost nose-to-nose if

00:32:19 --> 00:32:21

you will right and he says to him

00:32:21 --> 00:32:24

you claim to be Muslim you claim to

00:32:24 --> 00:32:26

believe in Allah and his messenger you pray

00:32:26 --> 00:32:28

you fast yet you * and you plunder

00:32:28 --> 00:32:31

and you mutilate corpses he says your own

00:32:31 --> 00:32:34

father and your grandfather who were pagans were

00:32:34 --> 00:32:36

not as treacherous as you with their promises

00:32:36 --> 00:32:39

so fear Allah if you're even a Muslim

00:32:42 --> 00:32:45

ouch that in an ego bruiser right it

00:32:45 --> 00:32:46

was more than ego bruiser this is like

00:32:46 --> 00:32:48

if you're watching this is a death sentence

00:32:48 --> 00:32:52

right this is like suicidal and so the

00:32:52 --> 00:32:55

scholars were all became horrified and they began

00:32:55 --> 00:32:56

to tuck their clothes around their body so

00:32:56 --> 00:32:58

when the blood splashes they don't get too

00:32:58 --> 00:32:59

dirty like they're just waiting for someone to

00:32:59 --> 00:33:01

do this that's what they're waiting for so

00:33:01 --> 00:33:03

it everyone just start sucking their clothes from

00:33:03 --> 00:33:08

the blood they expect Ghazan looks around and

00:33:08 --> 00:33:11

he's like who is this guy he has

00:33:11 --> 00:33:12

no idea who he is to begin with

00:33:12 --> 00:33:15

they say this is Ibn Taymiyyah and these

00:33:15 --> 00:33:18

are the scholars of Damascus so Ghazan says

00:33:18 --> 00:33:20

invite them for dinner I'm not gonna start

00:33:20 --> 00:33:22

with the threat let me start with the

00:33:22 --> 00:33:28

what are they called wine and circus so

00:33:28 --> 00:33:30

all the scholars eat out of fear of

00:33:30 --> 00:33:32

saying no we're not gonna eat your food

00:33:33 --> 00:33:36

Ibn Taymiyyah openly refuses he goes look these

00:33:36 --> 00:33:38

animals you're feeding us they were stolen from

00:33:38 --> 00:33:41

the properties of the Muslims and the wheat

00:33:41 --> 00:33:43

that you made the bread with was misappropriated

00:33:43 --> 00:33:46

as Muslim and the wood you burned it

00:33:46 --> 00:33:47

on was cut down from a tree you

00:33:47 --> 00:33:49

had no right to cut that was pillaged

00:33:49 --> 00:33:52

the wood was pillaged and so what does

00:33:52 --> 00:33:55

Ghazan say to him as they're leaving they

00:33:55 --> 00:33:57

finish and they're walking out he says to

00:33:57 --> 00:34:01

him pray for me no one can believe

00:34:01 --> 00:34:06

what's happening and so Ibn Taymiyyah Rahim Allah

00:34:06 --> 00:34:07

raises his hands and he says oh Allah

00:34:07 --> 00:34:12

if this servant of yours Ghazan came to

00:34:12 --> 00:34:15

support your deen then assist him and if

00:34:15 --> 00:34:17

he came to hoard more of this dunya

00:34:17 --> 00:34:21

of this world and subjugate your servants then

00:34:21 --> 00:34:29

destroy him and then Ghazan says I mean

00:34:31 --> 00:34:34

when they walk out the chief judge of

00:34:34 --> 00:34:37

Damascus who technically is a higher rank than

00:34:37 --> 00:34:40

Ibn Taymiyyah politically speaking right the chief judge

00:34:40 --> 00:34:44

of Damascus blasts Ibn Taymiyyah and he says

00:34:44 --> 00:34:47

to him who do you think you are

00:34:47 --> 00:34:49

we'll never go anywhere with you again and

00:34:49 --> 00:34:51

you almost got us all killed and Ibn

00:34:51 --> 00:34:53

Taymiyyah Rahim Allah says to him I agree

00:34:53 --> 00:34:56

we should never go anywhere again together I've

00:34:56 --> 00:34:59

lost all respect for you you know and

00:34:59 --> 00:35:02

this is another thing like part of the

00:35:03 --> 00:35:06

unappreciated courage is your courage to walk away

00:35:06 --> 00:35:08

from the clique you know it's one thing

00:35:08 --> 00:35:09

to be a Mujahid in the middle of

00:35:09 --> 00:35:11

Mujahideen like scholars are with you so like

00:35:11 --> 00:35:13

you know have you have the social support

00:35:13 --> 00:35:16

the solidarity right the camaraderie but he was

00:35:16 --> 00:35:18

not just that right against the oppressor on

00:35:18 --> 00:35:21

the battlefields where he was fearless of death

00:35:21 --> 00:35:23

but even he would give fatawa all the

00:35:23 --> 00:35:26

time that many people in scholarly spaces due

00:35:26 --> 00:35:28

to their occupation or due to sort of

00:35:28 --> 00:35:31

their associations they're going to hesitate because they're

00:35:31 --> 00:35:33

gonna lose their what their sense of belonging

00:35:33 --> 00:35:37

and the desire for approval or recognition or

00:35:37 --> 00:35:40

acceptance is something we all deal with till

00:35:40 --> 00:35:43

we die whether we're scholars or not but

00:35:43 --> 00:35:45

he Rahim Allah had no problem breaking away

00:35:45 --> 00:35:47

from the pack whenever the of Allah he

00:35:47 --> 00:35:49

believed the Dean of Allah warranted it okay

00:35:53 --> 00:35:56

in 1300 shortly after that how much time

00:35:56 --> 00:35:57

do we have by the way I want

00:35:57 --> 00:35:58

to be respectful of when do they stop

00:36:00 --> 00:36:04

34 minutes it's a lot okay so I

00:36:04 --> 00:36:07

can slow down this man in 1300 so

00:36:07 --> 00:36:09

we're talking about like six years after this

00:36:09 --> 00:36:13

incident I'm sorry this is the next year

00:36:13 --> 00:36:20

we did 12 1299 okay the Mongols retreat

00:36:20 --> 00:36:23

and they decide not to attack Damascus because

00:36:23 --> 00:36:27

then goes another direction what does it mean

00:36:27 --> 00:36:29

to say me I do admit Amy gets

00:36:29 --> 00:36:31

on his horse and he flies to Egypt

00:36:31 --> 00:36:34

he chases down the ruler of Egypt in

00:36:34 --> 00:36:39

the color one and he begins to blast

00:36:39 --> 00:36:40

him for not coming to the aid of

00:36:40 --> 00:36:43

the Muslims in Damascus and he says to

00:36:43 --> 00:36:44

him how dare you desert the people of

00:36:44 --> 00:36:48

a sham and you know after a while

00:36:48 --> 00:36:50

like I'm gonna win got fed up he's

00:36:50 --> 00:36:51

like oh he's not just talking to me

00:36:51 --> 00:36:52

so can other people that I didn't do

00:36:52 --> 00:36:55

the right thing so he starts fearing that

00:36:55 --> 00:36:57

Ibn Taymiyyah is going to start an insurgency

00:36:57 --> 00:36:59

against him and so he brings him forward

00:36:59 --> 00:37:01

potentially to kill him to imprison him or

00:37:01 --> 00:37:03

to kill him and he says to him

00:37:03 --> 00:37:06

I'm hearing that you're coming after my kingdom

00:37:07 --> 00:37:10

so Ibn Taymiyyah Rahim Allah tells him he

00:37:10 --> 00:37:12

grabs some dirt from the ground and he

00:37:12 --> 00:37:14

says to him your kingdom like Egypt in

00:37:14 --> 00:37:16

a sham and even the kingdom of the

00:37:16 --> 00:37:18

Mongols which is like way bigger than yours

00:37:18 --> 00:37:21

means less to me than this I know

00:37:21 --> 00:37:24

a rogueloom in LA Lace a rogueloom doula

00:37:24 --> 00:37:27

I am a clergyman not a statesman I'm

00:37:27 --> 00:37:29

not here for a sort of power in

00:37:29 --> 00:37:31

states and kingdom I'm here for the Dean

00:37:31 --> 00:37:33

of Allah and that's a lesson that we

00:37:33 --> 00:37:35

don't have time to unpack a separation of

00:37:35 --> 00:37:39

church and state we'll talk about that one

00:37:39 --> 00:37:42

later but there is there is a benefit

00:37:42 --> 00:37:45

that he saw in retaining his sort of

00:37:45 --> 00:37:50

moral authority by being seen as independent of

00:37:50 --> 00:37:54

the political establishment balances of power executive and

00:37:54 --> 00:37:57

judicial right there is a benefit in that

00:37:57 --> 00:38:02

one of course regulated by our Islamic guidelines

00:38:02 --> 00:38:11

and then go ahead so after he told

00:38:11 --> 00:38:12

him the color one I have no interest

00:38:12 --> 00:38:16

in anything that you assume I'm after it's

00:38:16 --> 00:38:18

worth nothing to me he stays in Egypt

00:38:18 --> 00:38:20

for a while and he proceeds on his

00:38:20 --> 00:38:23

own to mobilize the people of Egypt for

00:38:23 --> 00:38:26

jihad against the Mongols like whether you're with

00:38:26 --> 00:38:30

me or not and eventually the power of

00:38:30 --> 00:38:36

the people begets the the powers to comply

00:38:36 --> 00:38:39

and the government as well marches out while

00:38:39 --> 00:38:42

he's in Egypt also one of the interesting

00:38:42 --> 00:38:44

fascinating points to mention is that he runs

00:38:44 --> 00:38:46

into a boy and not how he is

00:38:46 --> 00:38:50

one is maybe one of the greatest grammarians

00:38:50 --> 00:38:55

of the time and he asked him the

00:38:55 --> 00:38:58

team yeah what do you think of it

00:38:58 --> 00:39:00

missy Bowie you know if Missy Bowie is

00:39:00 --> 00:39:06

like regarded among grammarians as the greatest grammarian

00:39:06 --> 00:39:08

of all time the greatest expert of Arabic

00:39:08 --> 00:39:10

grammar and in all of Islamic history right

00:39:10 --> 00:39:14

and so they even call him this is

00:39:14 --> 00:39:16

our little bit up but like some would

00:39:16 --> 00:39:18

even exaggerate to the point that they used

00:39:18 --> 00:39:20

to call it was see by way maybe

00:39:20 --> 00:39:24

you know who the prophet of grammar so

00:39:24 --> 00:39:26

they asked him to tell me what do

00:39:26 --> 00:39:27

you think of civil way like you are

00:39:27 --> 00:39:30

do you like respect our teacher basically and

00:39:30 --> 00:39:33

he said he has a great book his

00:39:33 --> 00:39:35

book is awesome except that it has 80

00:39:35 --> 00:39:39

mistakes in grammar that he doesn't know about

00:39:40 --> 00:39:43

and then he mentions them he's list them

00:39:43 --> 00:39:45

out to and he goes on his way

00:39:45 --> 00:39:46

and of course you can imagine like a

00:39:46 --> 00:39:48

hand is wondering like who in the world

00:39:48 --> 00:39:50

does this guy think he is right but

00:39:50 --> 00:39:52

he's just committed to the truth I need

00:39:52 --> 00:39:54

to tell you what it is you know

00:39:54 --> 00:39:56

there is since we've randomized the lessons there

00:39:56 --> 00:39:58

is an important lesson here also about people

00:39:58 --> 00:40:01

that claim that their grammatical mistakes in the

00:40:01 --> 00:40:04

Quran so orientalists like critics of Islam something

00:40:04 --> 00:40:06

they do is that if you're sort of

00:40:06 --> 00:40:11

scoping out their their pages on the internet

00:40:11 --> 00:40:13

you will find they have a whole bucket

00:40:13 --> 00:40:16

of sort of grammatical mistakes in the Quran

00:40:16 --> 00:40:19

Muslims love to celebrate how it's a linguistic

00:40:19 --> 00:40:22

masterpiece and it's unmatched and fearless but look

00:40:22 --> 00:40:24

at all these grammatical mistakes why can't the

00:40:24 --> 00:40:27

Quran have grammatical mistakes this is a very

00:40:27 --> 00:40:31

important thing to know no for someone that

00:40:31 --> 00:40:39

doesn't yet believe it's Allah's words yes grammar

00:40:39 --> 00:40:42

sort of the rules of grammar are rules

00:40:42 --> 00:40:45

that were sort of codified they were put

00:40:45 --> 00:40:47

together a few hundred years after the descent

00:40:47 --> 00:40:49

of the Quran because people are coming into

00:40:49 --> 00:40:55

Islam from different civilizations different backgrounds different language

00:40:55 --> 00:40:58

roots and so they need to learn Arabic

00:40:58 --> 00:40:59

and so they're creating a structure to explain

00:40:59 --> 00:41:01

to them Arabic because it didn't need to

00:41:01 --> 00:41:03

be explained to the first communities because it

00:41:03 --> 00:41:05

was second nature there was no theoretical now

00:41:05 --> 00:41:08

so what did they do they try to

00:41:08 --> 00:41:10

gather all of the patterns they could notice

00:41:10 --> 00:41:12

in the Quran in the Sunnah in any

00:41:12 --> 00:41:17

other like literature that existed around that time

00:41:17 --> 00:41:20

and then they would theorize they'd put theories

00:41:20 --> 00:41:24

of language based on these observations they made

00:41:24 --> 00:41:27

and therefore if the Quran is one of

00:41:27 --> 00:41:30

the primary sources for creating the science of

00:41:30 --> 00:41:33

grammar if there's a mistake between the Quran

00:41:33 --> 00:41:36

and the grammar then it's what it's the

00:41:36 --> 00:41:40

grammar not the Quran right how are you

00:41:40 --> 00:41:42

saying the ruler is wrong that was the

00:41:42 --> 00:41:45

source that means they misread the pattern they

00:41:45 --> 00:41:49

didn't catch one of the exceptions right in

00:41:49 --> 00:41:50

the Quran in the Sunnah or an early

00:41:50 --> 00:41:52

Arabic usage I'll give you an example but

00:41:52 --> 00:41:56

a hypothetical though imagine the Quran said the

00:41:56 --> 00:41:59

word just an easy example right we were

00:41:59 --> 00:42:01

mentioning this earlier with the brothers the Quran

00:42:01 --> 00:42:06

says all the time if it were there

00:42:06 --> 00:42:08

they would say ah no one has ever

00:42:08 --> 00:42:10

known that's not even a word that's not

00:42:10 --> 00:42:14

a word but it was an obscure usage

00:42:14 --> 00:42:16

in early among early Arabs a tribe called

00:42:16 --> 00:42:18

Hama than this is true by the way

00:42:18 --> 00:42:20

a tribe called Hama than used to use

00:42:20 --> 00:42:23

the word and everyone else when referring to

00:42:23 --> 00:42:25

those you get it so the point being

00:42:25 --> 00:42:27

is that this idea that grammar is sacred

00:42:27 --> 00:42:29

and it has to be right and whatever

00:42:29 --> 00:42:30

is a match up to the grammar books

00:42:30 --> 00:42:33

is incorrect no sort of it is a

00:42:33 --> 00:42:35

science it is a theory and the Quran

00:42:35 --> 00:42:37

was one of the ways that they try

00:42:37 --> 00:42:39

to figure out how should we explain grammar

00:42:39 --> 00:42:42

so if it doesn't match up one day

00:42:42 --> 00:42:44

it means the explanation is wrong not the

00:42:44 --> 00:42:52

Quran was wrong got it good okay so

00:42:52 --> 00:42:54

he finishes up in Egypt and he goes

00:42:54 --> 00:42:56

back to Damascus goes back to Syria then

00:42:56 --> 00:42:59

he gets indicted by the court in Syria

00:42:59 --> 00:43:00

for writing a lot of the loss of

00:43:00 --> 00:43:03

Leah after the loss of Leah was a

00:43:03 --> 00:43:06

short treatise on the beliefs of the Sunnah

00:43:06 --> 00:43:08

regarding Allah and his names and his attributes

00:43:08 --> 00:43:12

and so he was accused of writing something

00:43:12 --> 00:43:15

that is not actually aligned with the beliefs

00:43:15 --> 00:43:18

of the Sunnah correct Sunni theology because it

00:43:18 --> 00:43:21

opposed what he wrote opposed the current majority

00:43:21 --> 00:43:25

the current majority was a national majority and

00:43:25 --> 00:43:28

they had a different way of explaining Allah's

00:43:28 --> 00:43:31

names and his attributes and so he was

00:43:31 --> 00:43:33

imprisoned for this that he's writing blasphemous works

00:43:33 --> 00:43:36

eventually scholars that are honest even though they're

00:43:36 --> 00:43:40

not necessarily following his interpretations would advocate lobby

00:43:40 --> 00:43:42

on his behalf that this man is wrong

00:43:42 --> 00:43:44

and everything he's saying does have a precedent

00:43:44 --> 00:43:47

among the early generations and he's cleared and

00:43:47 --> 00:43:48

a few months later they varied sometimes it

00:43:48 --> 00:43:49

was like eight months sometimes it was 18

00:43:49 --> 00:43:51

months and he would come out of prison

00:43:51 --> 00:43:53

time and again he comes out of prison

00:43:53 --> 00:43:55

for the idea that was the Leah thing

00:43:55 --> 00:43:56

they throw him back in prison they don't

00:43:56 --> 00:43:57

like him a lot of people don't like

00:43:57 --> 00:44:02

him that's that was his destiny Allah chose

00:44:02 --> 00:44:05

that rocky road for him he was imprisoned

00:44:05 --> 00:44:08

after that for the threefold divorce issue so

00:44:08 --> 00:44:10

basically the threefold divorce means when you tell

00:44:10 --> 00:44:12

your wife your divorce your divorce your divorce

00:44:12 --> 00:44:14

if she divorced one time or she divorced

00:44:14 --> 00:44:17

three times where you it's no longer revocable

00:44:17 --> 00:44:20

there's no recourse after that she has to

00:44:20 --> 00:44:22

organically marry another person and if that doesn't

00:44:22 --> 00:44:24

work out then you may have another go

00:44:24 --> 00:44:26

at it but you can't manipulate this issue

00:44:26 --> 00:44:28

that's how it works in Islam right if

00:44:28 --> 00:44:30

it's irrevocable it's irrevocable after the third but

00:44:30 --> 00:44:33

what if you say three at once so

00:44:33 --> 00:44:34

if Natania Rahim Allah was saying if you

00:44:34 --> 00:44:36

tell your wife you're divorced you're divorced you're

00:44:36 --> 00:44:39

divorced she is divorced I'm not disagreeing with

00:44:39 --> 00:44:41

you but she's divorced one time not three

00:44:41 --> 00:44:44

times and he brought these evidences that this

00:44:44 --> 00:44:44

is the way it was in the time

00:44:44 --> 00:44:46

of the Prophet sallallahu alayhi wa sallam and

00:44:46 --> 00:44:47

the time of Abu Bakr and for a

00:44:47 --> 00:44:49

short period in the early Khilafah of Omar

00:44:49 --> 00:44:53

but then Omar radiallahu an simply did not

00:44:53 --> 00:44:55

allow men to get back in there with

00:44:55 --> 00:44:57

their wives just as a punishment to stop

00:44:57 --> 00:45:00

men from sort of expediting divorce divorce divorce

00:45:00 --> 00:45:02

right so he wouldn't let them get back

00:45:02 --> 00:45:06

together even though it was one divorce that

00:45:06 --> 00:45:10

was the sort of the argument of Natania

00:45:10 --> 00:45:11

in his book but the problem was the

00:45:11 --> 00:45:13

four madhabs the four schools of Islamic law

00:45:13 --> 00:45:17

had already settled on it being what three

00:45:17 --> 00:45:22

divorces irrevocable right and so they said he's

00:45:22 --> 00:45:24

anti-establishment he's a rebel he's making up

00:45:24 --> 00:45:27

rules he's not Orthodox to the end of

00:45:27 --> 00:45:28

it so they throw him back in prison

00:45:28 --> 00:45:31

you know interestingly now this position of three

00:45:31 --> 00:45:35

divorces at once being a single divorce is

00:45:35 --> 00:45:38

the official position in many Muslim majority courts

00:45:38 --> 00:45:41

in the countries of Muslim majority many of

00:45:41 --> 00:45:44

them have mainstreamed and accepted ratified the opinion

00:45:44 --> 00:45:47

of Nizamiya contrary to the opinion that historically

00:45:47 --> 00:45:49

was popularized as the official position of the

00:45:49 --> 00:45:52

four madhab and there's an important lesson there

00:45:52 --> 00:45:56

that there is a little bit of a

00:45:56 --> 00:46:01

difference between the scholarly tradition and the sacred

00:46:01 --> 00:46:07

prophetic tradition right so can we disagree with

00:46:07 --> 00:46:12

the four madhabs who says yes who says

00:46:12 --> 00:46:14

no and the rest of you believe that

00:46:14 --> 00:46:17

voting is haram is that how it works

00:46:17 --> 00:46:21

that's the important part it depends on who

00:46:21 --> 00:46:24

we mean by we right if Nizamiya himself

00:46:24 --> 00:46:26

he was not like he very clearly would

00:46:26 --> 00:46:29

say the truth is not found outside of

00:46:29 --> 00:46:32

the four madhabs except in a sparse few

00:46:32 --> 00:46:35

issues like a handful of issues some scholars

00:46:35 --> 00:46:37

counted 16 issues maybe 20 issues that he

00:46:37 --> 00:46:40

felt were outside of but outside of meaning

00:46:40 --> 00:46:42

with another scholar right so he would side

00:46:42 --> 00:46:44

with another scholar there still has to be

00:46:44 --> 00:46:46

precedent there still has to be evidence there

00:46:46 --> 00:46:49

still has to be qualifications no we cannot

00:46:49 --> 00:46:52

disagree with the four madhabs right but someone

00:46:52 --> 00:46:55

who has reached that level of qualification if

00:46:55 --> 00:46:56

there is scholarly precedent outside of the four

00:46:56 --> 00:46:59

madhabs it's not something which my Ali agreed

00:46:59 --> 00:47:01

upon there can be because the four madhabs

00:47:01 --> 00:47:04

are not the Prophet the four madhabs are

00:47:04 --> 00:47:06

not Masoom the Ijma of this umma is

00:47:06 --> 00:47:10

Masoom when the umma is unanimously meaning entirely

00:47:10 --> 00:47:12

agreed on something all the scholars agreed on

00:47:12 --> 00:47:14

something at some point then it's case closed

00:47:14 --> 00:47:16

not up for discussion but the four madhabs

00:47:16 --> 00:47:18

is very very close to that but it's

00:47:18 --> 00:47:21

not that does this make sense so that's

00:47:21 --> 00:47:27

why he would find himself in those situations

00:47:27 --> 00:47:37

at the end of his life Rahim Allah

00:47:37 --> 00:47:40

let me start winding down at the end

00:47:40 --> 00:47:42

of his life Rahim Allah he he was

00:47:42 --> 00:47:47

prisoned in prison several more times he's continuing

00:47:47 --> 00:47:49

now to gain more and more acceptance and

00:47:49 --> 00:47:51

so he's he is becoming of course more

00:47:51 --> 00:47:56

and more involved and controversial right disputed by

00:47:56 --> 00:47:58

people ultimately this is a man who printed

00:47:58 --> 00:48:01

tens of thousands of fatawa or penned tens

00:48:01 --> 00:48:04

of thousands of fatawa in his famous book

00:48:04 --> 00:48:06

or encyclopedia now called majmool fatawa that his

00:48:06 --> 00:48:09

collection of fatawa it's about 37 or 38

00:48:09 --> 00:48:11

volumes to such a point that at the

00:48:11 --> 00:48:13

end of his life they pulled all the

00:48:13 --> 00:48:15

pens and papers away from him this is

00:48:15 --> 00:48:19

how much they feared his sort of scholarly

00:48:19 --> 00:48:22

discussions let's fast forward seven years quickly in

00:48:22 --> 00:48:27

1307 Sultan Baybars which is now the successor

00:48:27 --> 00:48:29

of the ruler of Egypt he brings him

00:48:29 --> 00:48:32

to Egypt and he tells him you know

00:48:32 --> 00:48:33

we want to have a discussion with you

00:48:33 --> 00:48:35

and benefits from your knowledge or something along

00:48:35 --> 00:48:38

those lines but it was an ambush it

00:48:38 --> 00:48:40

was a scholarly ambush so Ibn Makhlouf Al

00:48:40 --> 00:48:44

-Maliki he sets up another scholar his name

00:48:44 --> 00:48:46

was Ibn Adlan to rise up in the

00:48:46 --> 00:48:49

middle of the gathering and say Ibn Makhlouf

00:48:49 --> 00:48:51

is the one sort of like after behind

00:48:51 --> 00:48:55

Ibn Taymiyyah's being baited into this but he

00:48:55 --> 00:48:58

has another scholar rise and say I accuse

00:48:58 --> 00:49:00

this man Ibn Taymiyyah of being a deviant

00:49:00 --> 00:49:05

he describes God of sitting in actuality the

00:49:05 --> 00:49:07

God sits down right meaning on the throne

00:49:07 --> 00:49:10

and speaking with a sound and with letters

00:49:10 --> 00:49:11

and he's sort of trying to say that

00:49:11 --> 00:49:14

Ibn Taymiyyah because he affirms God's attributes that

00:49:14 --> 00:49:17

means he's humanizing God he's sort of claiming

00:49:17 --> 00:49:18

that God is like his creation that's a

00:49:18 --> 00:49:20

big deal right like that's like a hair

00:49:20 --> 00:49:22

away from idol worship if you sort of

00:49:22 --> 00:49:26

give God these features and so the judge

00:49:26 --> 00:49:30

asks Ibn Taymiyyah is this true you say

00:49:30 --> 00:49:33

these things Ibn Taymiyyah he catches it he

00:49:33 --> 00:49:36

smells it he understands is a trap so

00:49:36 --> 00:49:38

this is what he does he provokes them

00:49:38 --> 00:49:40

he sort of he baits them back into

00:49:40 --> 00:49:44

falling out of their element and so when

00:49:44 --> 00:49:46

the judge asks him is it true Ibn

00:49:46 --> 00:49:48

Taymiyyah Rahma Allah he begins very formally he

00:49:48 --> 00:49:53

says Inna Alhamdulillahi Ta'ala Anahmadu and so

00:49:53 --> 00:49:56

they interrupt him like hey you we didn't

00:49:56 --> 00:49:59

bring here to give us a khutbah so

00:49:59 --> 00:50:00

and that's what he was waiting for he

00:50:00 --> 00:50:02

was trying to trigger them so he says

00:50:02 --> 00:50:05

to them it is very obvious that you

00:50:05 --> 00:50:08

invited me here to be judged by my

00:50:08 --> 00:50:10

opponents you can't be the judge and the

00:50:10 --> 00:50:13

jury you can't be both right it's very

00:50:13 --> 00:50:16

obvious you guys don't like me and therefore

00:50:16 --> 00:50:17

I refuse to take part in this trial

00:50:17 --> 00:50:19

they said you're gonna go to prison he's

00:50:19 --> 00:50:21

okay but I'm not gonna take part in

00:50:21 --> 00:50:25

a sham trial so they imprisoned him and

00:50:25 --> 00:50:27

his two brothers Sharaf and Zayn al-Din

00:50:28 --> 00:50:32

Rahma Allahu Jami'an you know one of

00:50:32 --> 00:50:34

the beautiful beautiful beautiful lessons here is that

00:50:34 --> 00:50:36

when Ibn Makhlouf the guy who set up

00:50:36 --> 00:50:41

this trap Rahma Allah when he died Ibn

00:50:42 --> 00:50:47

Al-Qayyim rushes to Ibn Taymiyyah and he

00:50:47 --> 00:50:50

basically tells him guess what he actually died

00:50:50 --> 00:50:53

and so Ibn Taymiyyah he said I thought

00:50:53 --> 00:50:55

like you'd be relieved or something this guy

00:50:55 --> 00:50:58

was out to get him Ibn Taymiyyah scolded

00:50:58 --> 00:51:01

me he became so angry and he said

00:51:01 --> 00:51:04

to me how dare you bring me the

00:51:04 --> 00:51:06

good news of the death of a Muslim

00:51:08 --> 00:51:10

and then he went to Ibn Makhlouf's family

00:51:10 --> 00:51:14

and he extended his condolences to them personally

00:51:14 --> 00:51:17

and he said to them I am to

00:51:17 --> 00:51:19

you or for you in his place what

00:51:19 --> 00:51:20

did he used to do in the mornings

00:51:20 --> 00:51:21

what was a 7 a.m. routine bread

00:51:21 --> 00:51:23

I'll go get the bread right I am

00:51:23 --> 00:51:33

in his place identically for you so

00:51:33 --> 00:51:35

he went into prison for about 18 months

00:51:35 --> 00:51:37

and then he finally came out of prison

00:51:37 --> 00:51:40

this is in Egypt right Sultan Baybars and

00:51:40 --> 00:51:41

Ibn Makhlouf and all this happened in Egypt

00:51:42 --> 00:51:44

soon as he came out of prison he

00:51:44 --> 00:51:46

got into a big fight with the Sufis

00:51:46 --> 00:51:48

he got into a big clash with the

00:51:48 --> 00:51:54

Sufis and a lot of them were into

00:51:54 --> 00:51:59

these very mystical very superstitious very manipulative practices

00:51:59 --> 00:52:04

like walking through fire and the likes so

00:52:04 --> 00:52:06

he would challenge them openly if you are

00:52:06 --> 00:52:08

really friends of God awliya of Allah Azza

00:52:08 --> 00:52:10

wa Jal then I'll walk through the fire

00:52:10 --> 00:52:14

with you and so they say all right

00:52:14 --> 00:52:16

he says but on one condition he would

00:52:16 --> 00:52:19

study their ways he would say but we're

00:52:19 --> 00:52:22

gonna make a whistle first we're gonna bathe

00:52:22 --> 00:52:25

first so basically he he he unearthed the

00:52:25 --> 00:52:28

fact that to impress people and sort of

00:52:28 --> 00:52:30

get people to concede to everything they demanded

00:52:30 --> 00:52:34

everything they taught they would actually sort of

00:52:34 --> 00:52:37

what's the word insulate their bodies with the

00:52:37 --> 00:52:39

sort of oil that would allow them to

00:52:39 --> 00:52:41

momentarily pass through fire on harm so he

00:52:41 --> 00:52:43

said we're gonna wash up before we walk

00:52:43 --> 00:52:45

and so they refused and so he sort

00:52:45 --> 00:52:47

of exposed them through that and there are

00:52:47 --> 00:52:49

other similar instances as well are putting their

00:52:49 --> 00:52:51

hands in the fire and the likes but

00:52:51 --> 00:52:53

I do want to say something that is

00:52:53 --> 00:52:55

important here in the spirit of of honesty

00:52:55 --> 00:52:57

and equity in the team you know Allah

00:52:57 --> 00:52:59

has a lot of praise in his literature

00:52:59 --> 00:53:01

and a lot of nuance and fairness in

00:53:01 --> 00:53:06

his literature regarding Sufis regarding Sufism in fact

00:53:06 --> 00:53:08

many people may not know that there are

00:53:08 --> 00:53:11

many people who argue that even say me

00:53:11 --> 00:53:13

a lot belong to a Sufi order himself

00:53:13 --> 00:53:17

that he did himself belong to a party

00:53:17 --> 00:53:20

congenial Nia because he inherited the mantle he

00:53:20 --> 00:53:22

inherited sort of the leadership of that party

00:53:22 --> 00:53:24

car and he was buried sort of in

00:53:24 --> 00:53:29

the graveyard of the Zohad and he used

00:53:29 --> 00:53:31

to openly admit that they carried the religion

00:53:31 --> 00:53:34

in certain periods of Islamic history and he

00:53:34 --> 00:53:36

would if in his literature he would find

00:53:36 --> 00:53:39

the excuses for them that you wouldn't believe

00:53:39 --> 00:53:40

like I'm gonna say me Rahim Allah's like

00:53:40 --> 00:53:44

honesty and his fairness are unbelievable like I

00:53:44 --> 00:53:45

have so much more I want to share

00:53:45 --> 00:53:47

here but like really like this is what

00:53:47 --> 00:53:49

Taqwa looks like in practice Taqwa is not

00:53:49 --> 00:53:50

just you know about like bobbing your head

00:53:50 --> 00:53:53

and saying jazakallah khair and Shaykh Kamal Makki

00:53:53 --> 00:53:54

I remember like ten years ago he said

00:53:54 --> 00:53:55

you know when someone has so much Iman

00:53:55 --> 00:53:57

so much faith they can hardly open their

00:53:57 --> 00:53:58

eyes you know like this then that's not

00:53:58 --> 00:54:01

what it is right it's when like your

00:54:01 --> 00:54:03

desires go one way and Allah's pleasure goes

00:54:03 --> 00:54:04

somewhere else and which way are you gonna

00:54:04 --> 00:54:07

go right and so despite all of the

00:54:07 --> 00:54:09

opposition he had with many of these groups

00:54:09 --> 00:54:11

when he was sort of being a calm

00:54:11 --> 00:54:14

moment when he's writing right he would be

00:54:14 --> 00:54:16

very different so I'll give you a few

00:54:16 --> 00:54:18

examples the first of them is that you

00:54:18 --> 00:54:21

know exaggerating to the point of deifying considering

00:54:21 --> 00:54:24

like above human the Prophet sallallahu alayhi wa

00:54:24 --> 00:54:26

sallam was something common in some of their

00:54:26 --> 00:54:29

extreme groups right conflating between creator and creation

00:54:29 --> 00:54:32

and they would often mention the hadith of

00:54:32 --> 00:54:36

Allah created the universe for the Prophet sallallahu

00:54:36 --> 00:54:38

alayhi wa sallam and this hadith is very

00:54:38 --> 00:54:40

difficult to trace to the Prophet sallallahu alayhi

00:54:40 --> 00:54:42

wa sallam it is I don't recall exactly

00:54:42 --> 00:54:43

what the scholars of hadith mentioned but it's

00:54:43 --> 00:54:45

like fabricated like it's a forgery or it's

00:54:45 --> 00:54:47

close to it's very weak chain what I'm

00:54:47 --> 00:54:49

gonna tell me he says no actually though

00:54:49 --> 00:54:51

it doesn't need to be authentically traced the

00:54:51 --> 00:54:54

concept of this hadith has some authenticity to

00:54:54 --> 00:54:56

it like there is some truth to this

00:54:56 --> 00:54:58

hadith like even though he doesn't want to

00:54:58 --> 00:55:02

validate their extremism he's not using unethical ways

00:55:02 --> 00:55:03

to get to his ethical goal he's not

00:55:03 --> 00:55:05

sort of taking double standards you know there

00:55:05 --> 00:55:07

is a correct way to understand it because

00:55:07 --> 00:55:09

if Allah created humans and jinn to worship

00:55:09 --> 00:55:11

him and the Prophet Muhammad was the best

00:55:11 --> 00:55:14

of those that worshiped him so he's sort

00:55:14 --> 00:55:17

of like the the trophy of worshipers he's

00:55:17 --> 00:55:20

sort of the ideal of servitude so Allah

00:55:20 --> 00:55:22

did not create the jinn or the humans

00:55:22 --> 00:55:26

except to arrive at this conclusion while knowing

00:55:26 --> 00:55:27

that only one of them will and that

00:55:27 --> 00:55:29

is the Prophet sallallahu alayhi wa sallam does

00:55:29 --> 00:55:31

that make sense another time I'll give you

00:55:31 --> 00:55:36

another example Abu Yazid al-Bistami rahimahullah Abu

00:55:36 --> 00:55:39

Yazid al-Bistami is known as one of

00:55:39 --> 00:55:42

the great Sufi masters of Islamic history the

00:55:42 --> 00:55:45

people that were trying their very best to

00:55:45 --> 00:55:48

commit themselves and the world to spiritual purity

00:55:48 --> 00:55:51

spiritual refinement right it was said that at

00:55:51 --> 00:55:54

times Abu Yazid al-Bistami rahimahullah would fall

00:55:54 --> 00:55:55

into such a trance he would sort of

00:55:55 --> 00:55:59

like hypnotize himself in his like hyper fixation

00:55:59 --> 00:56:02

on Allah Azza wa Jal that things would

00:56:02 --> 00:56:03

get blurry for him and he would say

00:56:03 --> 00:56:08

statements such as subhani ma a'adhamu shani

00:56:08 --> 00:56:11

instead of saying subhan Allah glorified is Allah

00:56:11 --> 00:56:14

above everything else transcended is Allah subhan Allah

00:56:14 --> 00:56:18

he would say subhani glorified I am right

00:56:18 --> 00:56:20

meaning he would lose touch of himself he's

00:56:20 --> 00:56:24

so fixated on Allah of course this could

00:56:24 --> 00:56:26

be a statement of kufr right glorified I

00:56:26 --> 00:56:28

am you just assume yourself to be God

00:56:28 --> 00:56:31

so Ibn Taymiyyah rahimahullah says if he really

00:56:31 --> 00:56:33

said this you read his work the unbelievable

00:56:33 --> 00:56:37

lie is if he really said this in

00:56:37 --> 00:56:40

a moment of spiritual intoxication he was bewildered

00:56:40 --> 00:56:45

then there is no difference between spiritual intoxication

00:56:45 --> 00:56:49

and chemical intoxication right so long as you

00:56:49 --> 00:56:52

didn't do it deliberately and you don't in

00:56:52 --> 00:56:57

your sober state defend it and your that

00:56:57 --> 00:56:58

your norm is that you are sort of

00:56:58 --> 00:57:01

a committed pious Sharia abiding Muslim it is

00:57:01 --> 00:57:04

impermissible to hold these things against people he

00:57:04 --> 00:57:06

slipped it's just like someone when he was

00:57:06 --> 00:57:08

in a state of a moto sort of

00:57:08 --> 00:57:12

emotional elatedness someone is so happy that he

00:57:12 --> 00:57:16

said Allah and I don't we have that

00:57:16 --> 00:57:18

in the Hadith that the man who found

00:57:18 --> 00:57:20

his camel and he's about to die and

00:57:20 --> 00:57:21

he was so happy he lost it he

00:57:21 --> 00:57:23

said oh Allah you are my servant and

00:57:23 --> 00:57:28

I am your Lord it's like that so

00:57:28 --> 00:57:30

he was very munsaf in this regard you

00:57:30 --> 00:57:31

know well I it's just the the in

00:57:31 --> 00:57:34

soft is like everywhere like I remember I've

00:57:34 --> 00:57:35

haven't read this but I remember dr.

00:57:35 --> 00:57:37

Salah sawi since I'm here in Houston the

00:57:37 --> 00:57:39

memory web is working that way he mentions

00:57:39 --> 00:57:40

that one time and say me you find

00:57:40 --> 00:57:43

us in a like a man was complaining

00:57:43 --> 00:57:45

to him about his wife and that his

00:57:45 --> 00:57:47

wife was saying that he does not share

00:57:47 --> 00:57:49

the blanket you know he was saying that

00:57:49 --> 00:57:51

my wife doesn't share the cover we have

00:57:51 --> 00:57:53

only like one comforter it's not a comforter

00:57:53 --> 00:57:55

I'm exaggerating you have one cover and she

00:57:55 --> 00:57:58

doesn't share it this haram or halal right

00:57:58 --> 00:58:00

and he sits there and he goes through

00:58:00 --> 00:58:03

some like formulaic or a formula of technically

00:58:03 --> 00:58:05

considering a hook or do I do that

00:58:05 --> 00:58:07

this is how the division is supposed to

00:58:07 --> 00:58:11

be and and on all of this incredible

00:58:11 --> 00:58:18

so may Allah grant us understanding and justice

00:58:18 --> 00:58:20

justice is huge and justice in short supply

00:58:20 --> 00:58:23

and justice beloved to Allah subhanahu wa'ta'ala

00:58:26 --> 00:58:28

you know we project a lot of times

00:58:28 --> 00:58:31

the the diseases within our hearts in in

00:58:31 --> 00:58:36

religious languaging right if we say me I

00:58:36 --> 00:58:38

was one time asked this comes to mind

00:58:38 --> 00:58:42

as well about the group of people that

00:58:42 --> 00:58:45

left town to commit shameless acts like they're

00:58:45 --> 00:58:47

gonna go to another city where nobody knows

00:58:47 --> 00:58:48

them so they can live it up and

00:58:48 --> 00:58:53

party right all night and enroute they drown

00:58:53 --> 00:58:58

to death what is their ruling he said

00:58:58 --> 00:59:02

whom assaulting his suffer they are their ruling

00:59:02 --> 00:59:03

is the ruling of people that are sinful

00:59:03 --> 00:59:06

in their journey means what they are sinful

00:59:06 --> 00:59:08

for the period of their journey they don't

00:59:08 --> 00:59:09

get any of the concessions they had no

00:59:09 --> 00:59:10

right to shorten the prayer if they prayed

00:59:10 --> 00:59:12

like all of that they are sinful in

00:59:12 --> 00:59:17

their journey you would be him but it

00:59:17 --> 00:59:20

is hoped by their drowning that they will

00:59:20 --> 00:59:23

be forgiven by Allah subhanahu wa'ta'ala right

00:59:23 --> 00:59:27

okay so he was in prison for a

00:59:27 --> 00:59:32

while because he didn't sort of criticize many

00:59:32 --> 00:59:34

major figures in the Sufi tradition like Al

00:59:34 --> 00:59:37

-Hallaj and Ibn Arabi and the likes despite

00:59:37 --> 00:59:39

the fact that he was very honest and

00:59:39 --> 00:59:40

sort of nuanced and fair with the likes

00:59:40 --> 00:59:41

of a best army and so many of

00:59:41 --> 00:59:43

the other Sufi groups he even wrote some

00:59:43 --> 00:59:46

sure or some explanations like Abdel-Qadir Jilani

00:59:46 --> 00:59:48

Rahim Allah's Fatouh Al-Ghaib like the the

00:59:48 --> 00:59:50

openings the flashes of the unseen he wrote

00:59:50 --> 00:59:51

a commentary on it himself in the same

00:59:51 --> 00:59:54

era him Allah because of how appreciative he

00:59:54 --> 00:59:58

was of that text and so he went

00:59:58 --> 00:59:59

back to prison after he clashed with the

00:59:59 --> 01:00:01

Sufis and then he was sent to Alexandria

01:00:01 --> 01:00:07

so Alexandria was sort of the stronghold for

01:00:07 --> 01:00:09

many of them so he would not find

01:00:09 --> 01:00:11

any message that he could teach that was

01:00:11 --> 01:00:12

oh he was I let you out of

01:00:12 --> 01:00:13

prison you have to go live in Alexandria

01:00:13 --> 01:00:17

now so it's almost like torture open-air

01:00:17 --> 01:00:20

prison maybe that's an exaggeration but it wasn't

01:00:20 --> 01:00:24

I'll tell you why it wasn't because when

01:00:24 --> 01:00:27

he went to Alexandria and he started teaching

01:00:27 --> 01:00:31

he's tried to teach and educating hearts became

01:00:31 --> 01:00:33

open to him people are hearing ayats and

01:00:33 --> 01:00:35

a hadith waking up out of their mysticism

01:00:35 --> 01:00:37

waking up out of their superstitions and these

01:00:37 --> 01:00:40

beliefs that compromise their deen the mobs the

01:00:40 --> 01:00:42

dogmatic mobs that sort of are like so

01:00:42 --> 01:00:45

indoctrinated and so cultish about their ways they

01:00:45 --> 01:00:46

actually gathered and beat him in the streets

01:00:46 --> 01:00:49

he was beaten down badly in the streets

01:00:49 --> 01:00:54

for teaching and then some of his followers

01:00:54 --> 01:00:56

his newfound followers I think his brothers with

01:00:56 --> 01:00:57

his brothers were there as well at this

01:00:57 --> 01:01:02

point they mobilized to go attack so his

01:01:02 --> 01:01:05

retaliation time so Ibn Taymiyya stopped them from

01:01:05 --> 01:01:08

retaliating and he said to them you're gonna

01:01:08 --> 01:01:10

go beat up these people who beat me

01:01:10 --> 01:01:13

up for me or for you or for

01:01:13 --> 01:01:16

Allah if it's for me I don't give

01:01:16 --> 01:01:18

you permission I've already forgiven them you have

01:01:18 --> 01:01:22

no right right he said if it's for

01:01:22 --> 01:01:27

Allah they may even be rewarded for beating

01:01:27 --> 01:01:31

me up he said that he said because

01:01:31 --> 01:01:33

this is their HD had and the Prophet

01:01:33 --> 01:01:34

sallallahu alayhi wasallam said when a person uses

01:01:34 --> 01:01:37

their independent discretion their HD had and they

01:01:37 --> 01:01:39

are correct they get two rewards like for

01:01:39 --> 01:01:40

trying and being right and if they are

01:01:40 --> 01:01:43

incorrect they get one reward for trying so

01:01:43 --> 01:01:45

they could have been acting on the premise

01:01:45 --> 01:01:47

that the scholar who told them to do

01:01:47 --> 01:01:49

so was correct and they it was not

01:01:49 --> 01:01:51

within their capacity to know any better that

01:01:51 --> 01:01:53

he's wrong and now you can live for

01:01:53 --> 01:01:55

a long enough Sunni law sahaja Allah does

01:01:55 --> 01:01:57

not burden you beyond their capacity so how

01:01:57 --> 01:01:58

you gonna beat them up for something that

01:01:58 --> 01:02:01

Allah may have rewarded them for it hurts

01:02:01 --> 01:02:04

right it hurts this is this is the

01:02:04 --> 01:02:06

benefit of biographies Abu Hanifa Rahim Allah say

01:02:06 --> 01:02:08

Tarajim Rijal hubbley name and get here in

01:02:08 --> 01:02:12

Africa that's the biographies of men the righteous

01:02:12 --> 01:02:15

are more beloved to us than a lot

01:02:15 --> 01:02:17

of these discussions on law because it could

01:02:17 --> 01:02:19

get dry could get stiff could get tokenized

01:02:19 --> 01:02:21

could feed the ego instead of feeding our

01:02:21 --> 01:02:25

Iman and then in 1311 he's about 15

01:02:25 --> 01:02:27

years old the Mongols return and so he's

01:02:27 --> 01:02:33

imprisoned again thrown back in the dungeons and

01:02:33 --> 01:02:35

then he returned to Damascus and his enemies

01:02:35 --> 01:02:36

at that indict him one more time at

01:02:36 --> 01:02:41

63 years old so 1326 about his fatawa

01:02:41 --> 01:02:45

he wrote regarding the issue of journeying to

01:02:45 --> 01:02:46

the graves of the righteous he said the

01:02:46 --> 01:02:48

Hadith is clear Prophet sallallahu alayhi wa sallam

01:02:48 --> 01:02:52

said that you know you don't embark on

01:02:52 --> 01:02:54

a devotional journey a journey where you expect

01:02:54 --> 01:02:56

a jerk to any site meaning that you

01:02:56 --> 01:02:59

consider sacred except three mosques Mecca Medina and

01:02:59 --> 01:03:03

Al-Aqsa and also that you learn a

01:03:03 --> 01:03:04

lot you blur the lines of Tahir by

01:03:04 --> 01:03:06

sort of giving too much importance to these

01:03:06 --> 01:03:08

graves and he told them that you know

01:03:08 --> 01:03:10

this those who do this it is very

01:03:10 --> 01:03:14

clear that it already detracts from their fervent

01:03:14 --> 01:03:15

their excitement about the three sacred sites because

01:03:15 --> 01:03:18

now there's 15 sacred sites or 150 sacred

01:03:18 --> 01:03:19

sites so he lined up all these arguments

01:03:19 --> 01:03:21

and he and in his in soft by

01:03:21 --> 01:03:23

the way in his fairness he said even

01:03:23 --> 01:03:25

if Allah may respond to the prayers of

01:03:25 --> 01:03:27

some of them at those graves they make

01:03:27 --> 01:03:29

the at the graves it doesn't mean that

01:03:29 --> 01:03:32

visiting these graves correct so he was ultimately

01:03:32 --> 01:03:34

thrown and this is the final chapter of

01:03:34 --> 01:03:35

his life he was thrown in the color

01:03:35 --> 01:03:39

the citadel or the fortress prison of Damascus

01:03:39 --> 01:03:41

and as they were closing the gates on

01:03:41 --> 01:03:45

him for the final time rahim Allah he

01:03:45 --> 01:03:47

recited the ayat of the rebel in a

01:03:47 --> 01:03:49

home be sure in lehub a boom botanical

01:03:49 --> 01:03:51

fear Rahman was a hero home in cabalier

01:03:51 --> 01:03:53

Azad this is a scene from the day

01:03:53 --> 01:03:56

of judgment but he saw it Allah cooled

01:03:56 --> 01:03:58

his heart with it to see it to

01:03:58 --> 01:04:01

reflect on it as the gate was closing

01:04:01 --> 01:04:03

this scene is where Allah says a gate

01:04:03 --> 01:04:06

is struck between them that has a door

01:04:06 --> 01:04:10

on the inside of it is mercy on

01:04:10 --> 01:04:12

the outside of it is torment meaning sort

01:04:12 --> 01:04:15

of salvation and the fire so he's saying

01:04:15 --> 01:04:19

what I've been saved by going to prison

01:04:19 --> 01:04:22

from selling out my Dean right and he's

01:04:22 --> 01:04:24

recalling this the outcome of that that some

01:04:24 --> 01:04:26

people will be locked out of this on

01:04:26 --> 01:04:28

the day of judgment but but look at

01:04:28 --> 01:04:30

the connection he made so fast you know

01:04:30 --> 01:04:32

that have you Rahim Allah he used to

01:04:32 --> 01:04:32

say this about him and one of his

01:04:32 --> 01:04:34

greatest students was remember the heavy he said

01:04:34 --> 01:04:37

nobody was ever faster in pulling the out

01:04:37 --> 01:04:39

on an issue then imitate me Rahim Allah

01:04:39 --> 01:04:41

it was as if the entire Quran was

01:04:41 --> 01:04:42

spread in front of his eyes at all

01:04:42 --> 01:04:46

times and he used to say is in

01:04:46 --> 01:04:48

the claim sites that the real prisoner is

01:04:48 --> 01:04:49

the one whose heart is locked away from

01:04:49 --> 01:04:51

its Lord the most high and the real

01:04:51 --> 01:04:53

captive is the one held captive by his

01:04:53 --> 01:04:56

desires and he would say what can my

01:04:56 --> 01:05:03

enemies possibly do to me if they imprison

01:05:03 --> 01:05:05

me I have some seclusion with Allah it's

01:05:05 --> 01:05:07

like a TKF and if they exile me

01:05:07 --> 01:05:10

from my home it is devotional journey it's

01:05:10 --> 01:05:12

like Hajj in Amra and if they kill

01:05:12 --> 01:05:15

me it is martyrdom so what can my

01:05:15 --> 01:05:17

enemies do to me or genetic of a

01:05:17 --> 01:05:21

standing facility when my meadows my gardens they

01:05:21 --> 01:05:23

exist in my chest wherever I go there

01:05:23 --> 01:05:27

with me Rahim Allah then he began to

01:05:27 --> 01:05:29

write and people would insist on getting their

01:05:29 --> 01:05:31

answers nobody from him but from anyone but

01:05:31 --> 01:05:33

him so he would continue to write to

01:05:33 --> 01:05:34

them and the books would emerge and the

01:05:34 --> 01:05:36

letters would emerge to the point that they

01:05:36 --> 01:05:38

pulled everything from him and he began to

01:05:38 --> 01:05:40

write with the only thing he had left

01:05:40 --> 01:05:42

which were the charcoals of the flames they

01:05:42 --> 01:05:44

would use for warmth he would take those

01:05:44 --> 01:05:45

charcoals and write with them on all of

01:05:45 --> 01:05:48

the walls of the prison cell and if

01:05:48 --> 01:05:50

they'll claim Rahim Allah says and in the

01:05:50 --> 01:05:52

end of his days he would make so

01:05:52 --> 01:05:54

Jude in the night and repeat more than

01:05:54 --> 01:05:56

anything allahumma I mean y'all I think

01:05:56 --> 01:05:58

Rika wish you could recover Houston I bet

01:05:58 --> 01:06:01

that tick Oh Allah assist me to remember

01:06:01 --> 01:06:03

you and thank you and worship you beautifully

01:06:03 --> 01:06:11

and then on Sunday in the year 1328

01:06:11 --> 01:06:17

Gregorian right he died in 732 728 Rahim

01:06:17 --> 01:06:20

Allah in the Hijra calendar it was on

01:06:20 --> 01:06:22

a Sunday as he was completing his sixth

01:06:22 --> 01:06:24

khatma his sixth read-through of the Quran

01:06:24 --> 01:06:30

he dies Rahim Allah upon concluding his recitation

01:06:30 --> 01:06:34

of Surat Al-Qamar what is the conclusion

01:06:34 --> 01:06:36

of Surat Al-Qamar in Al-Muttaqeena fee

01:06:36 --> 01:06:40

janat in one hour fee Maqadi Sidiq in

01:06:40 --> 01:06:44

in the Maliki Muqtadir that the pious are

01:06:44 --> 01:06:48

in the midst of gardens and rivers in

01:06:48 --> 01:06:53

a most honorable rank by a most capable

01:06:53 --> 01:06:58

King beside a most capable King Rahim Allah

01:06:58 --> 01:07:00

Ta'ala then his soul returned to its

01:07:00 --> 01:07:04

Lord Azza Wajal even it's a Al-Zahabi

01:07:04 --> 01:07:07

Rahim Allah says he had a temperament he

01:07:07 --> 01:07:09

would be prone to anger he did go

01:07:09 --> 01:07:11

through phases of development where even his perspective

01:07:11 --> 01:07:14

on many issues softened as he matured and

01:07:14 --> 01:07:18

experienced but he was unparalleled in his age

01:07:18 --> 01:07:19

and yet that was attested to by even

01:07:19 --> 01:07:22

his opponents and he collected what others couldn't

01:07:22 --> 01:07:26

and he had such a such a a

01:07:26 --> 01:07:29

depth and an ability to dive into the

01:07:29 --> 01:07:34

meanings of the Quran that was matchless and

01:07:36 --> 01:07:38

he was gifted with the ability to clear

01:07:38 --> 01:07:42

his points in dispute or clear points of

01:07:42 --> 01:07:45

dispute I'm sorry I mean differences of opinion

01:07:45 --> 01:07:47

and the last I will read for you

01:07:47 --> 01:07:49

is a silly Rahim Allah says by Allah

01:07:49 --> 01:07:52

then by Allah nobody under these skies has

01:07:52 --> 01:07:54

ever been seen like your Shaykh Ibn Taymiyyah

01:07:54 --> 01:07:57

whether in knowledge or in actions or in

01:07:57 --> 01:08:00

condition or character or client or compliance or

01:08:00 --> 01:08:04

generosity or forbearing or forbearance always upholding Allah's

01:08:04 --> 01:08:07

rights from being trampled truest in his loyalty

01:08:07 --> 01:08:09

meaning to this Dean healthiest in his knowledge

01:08:09 --> 01:08:12

and determination he is the best in following

01:08:12 --> 01:08:14

of the best of them and following the

01:08:14 --> 01:08:17

Sunnah of Muhammad sallallahu alayhi wasallam there has

01:08:17 --> 01:08:18

not been seen in this age of ours

01:08:18 --> 01:08:22

those whose radiance of the Muhammad in prophethood

01:08:22 --> 01:08:25

and his Sunnah sallallahu alayhi wasallam shines from

01:08:25 --> 01:08:28

anyone's statements like they do from this man

01:08:28 --> 01:08:31

may Allah forgive his sins and ours and

01:08:31 --> 01:08:34

raise his rank in this world in the

01:08:34 --> 01:08:37

next and not allow our share of this

01:08:37 --> 01:08:40

study to be just speaking and listening a

01:08:40 --> 01:08:42

lot of my mean was a lot of

01:08:42 --> 01:08:44

salam barak on abina muhammad ala alihi wa

01:08:44 --> 01:08:45

sahbihi ajma'in

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