Muhammad West – The Revival #20
AI: Summary ©
The discussion delves into the controversial realities of the past century, including struggles with Islam, the influence of the Saxonist movement, and struggles with the new Middle East administration. The importance of first principles and the use of the first principles in writing is emphasized, along with the history of the conflict between the two apologizers and the struggles of the current president. The discussion also touches on the use of drugs and the lack of proper treatment for COVID-19, as well as the struggles of the former president and his claims to be against anti- constitutional movements. The importance of donating to the Mahara consolidation group is also emphasized.
AI: Summary ©
My
beloved brothers and sisters
Night number 20,
From tomorrow, the last 10 nights begin. Even
if we have 9 nights, it's not doesn't
matter. It's that from the 21st night, and
it's also the first of the odd nights
could be laylatul Qadr. So we ask Allah
to really grant us the ability to exert
ourselves to the best of our ability and
to get the full benefit of the last
10 nights and to achieve laylatul Qadr Ameen
Ameen. Tonight Insha'Allah, we talk about we're gonna
discuss
a man, Sheikhul Islam, that was his title,
Sheikh Ibn Taymiyyah,
and this man, subhanallah, is perhaps one of
the most
revered and controversial
Mujadid of the even though he lived in
the 13th century, he's described as the Mujadid
of the last century
because a lot of his writings and a
lot of things that he the issues he
dealt with was relevant in the post colonial
age.
And many of the movements that you see
globally,
the Salafi Wahhabi movement, the Ahlul Hadith of
of of India,
the partitioning to to form Pakistan,
some of the terrorist groups, Al Qaeda, ISIS,
all these groups that are looking to the
wehwan al Muslimi, the Muslim brotherhood, hood, they
use him as the ideologue that his
writings and his life
inspired many of these,
movements that look to reestablish Islam and to
go against colonial movements and go to go
against oppression of governments. And that is why,
you'd find many of the revival movements, they
would take Ibn Taymiyyah
as one of the, you know, founding,
ideologues in the ideology.
And that is why some studies perhaps the
most influential scholar of the last 100 years.
As we, he was
his teachings remains relevant. Well, the some of
the issues he discussed, you'd see, are all
matters which we are dealing with today, and
he was not scared or shy to tackle
issues that were controversial. I mean, let's say,
for example, we talk about here in Cape
Town,
who do we vote for? You know, what
is there anyone who's willing to take on
this issue?
Who having Eid, 1 Eid, should we have
2? Is there anyone really taking on these
issues? So he is not afraid to take
in the establishment.
Even he would go against a 1000 years
of academic,
legacy to give a country opinion.
He was born 12/63.
This is 5 years after the Sacking of
Baghdad, so he's very much in the aftermath
of the Mongolian invasion.
Basically, like the post apocalyptic world of the
Muslim Ummah, he's born into this age and
very much influenced all about everything we spoke
about last night, about the Mamluks fighting against
the Mongolians, he lived in that time. So
you'd be experiencing this. So jihad becomes a
very important part of his of his life.
He's a great scholar of the Hanbali madhab,
one of the great
jurists within the Hambali madhab.
And he was a prolific writer, subhanAllah. How
how this man was able to write so
many books, Allah
alam, a lot of times he was arrested.
So he spent a lot of time in
jail and that's also how he got to
write a lot. We'll talk about about that.
Some mentioned at the lowest, he wrote about
300 books. Some have gone to almost 700
books. Allah are books and treaties.
Brought I've got a a set of his
fatawa. His fatawa is 40 volumes long. I've
got the, you know, takes more than this
whole shelf,
Of his students, and these are his direct
students, those who learned from him, Ibn Kathir,
the tafsir of Ibn Kathir, that's his student.
Ibn Al Qayyim Al Jawzi, very famous scholar
of Muldam. Imam Daha'i, massive,
another great scholar, imam Ad Daha'i, historian.
And I said his focus was really looking
at the world and after the Mongolian devastation,
how do we revive this ummah? And it
was all about let's go back to first
principles. Go back to Quran and Sunnah. Let's
cut out any additional things. And we know
the Quran and Sunnah was correct. The Sahaba
were on the right path. Let's go back
to that age. And he would do this
with fire and electric. He didn't care, in
terms of of of of, you know, you
know, he would say the truth, speak to
power, even if it made him very unpopular.
And as I said, he was a Mujahid.
What made him also great, he wasn't just
a scholar talking. He was in the front
lines in jihad fighting against the Mongolians and
the Crusaders.
Imam Dahabi, which was his student, writes of
him that he is loved by the scholars
and by the lay people, the soldiers in
the mead that he's
admired, the people in authority that admire him.
And the common folk love him because he
talks about what will benefit society night and
day in his words and his writings. He
is courageous
and the tales of him are are, like,
legendary and he resembles those great heroes of
the past.
And vehemence possessed him when he worked. You
know, he had a huge work ethic, you
know, as if though he was fighting with
a lion. And he frequently he was tactless.
So he the scholars say, my sheikh had
no tact. Tact. He was blunt and he
was argumentative. May Allah forgive him. You know?
A lot of people he got on the
wrong side of a lot of people.
Throughout his life, he was poor,
yet he had a daunting
presence and persona.
Short, he was middle of complex he was
middle in terms of height fear of complexion,
and and when he would stand in Salah,
they would know that he leads Salah very,
very long. He was very, very long in
Salah, and, he was not one for,
you know, of, you know what do what
do we call this? He was not someone
that that that cared much for,
formality and and and people standing up and
all of that. He was very very basic,
very plucked, as you would say, in the
way he dealt with everybody. Whether you're the
Amir or whether you're the the the the
the beggar, everyone was dealt equally with him.
Okay. So he he was born, as we
said, while the Mongols were still roaming, and
he was forced to flee. One of his
earliest memories as a child was his family
had to pack up, from the city they
were the village they were living in to
flee to Damascus because the Mongolians were raiding
in that area. And in fact, the Mongolians
came upon the caravan, and they felt felt
that, look, the Mongolians would capture them and
take the women, but they just left them.
So this must have traumatized him as a
child. His his name, Temia Temia is actually
a female preacher. So it's mentioned that one
of his great grandmothers was a lady who
used to give Bayans and lectures, and all
her sons so her son and their sons
all became ulama. So he's from a family
of of masha'ik and ulama and they really,
were very specialized in hambalifik,
which is always a very, a small group.
And so his dad had a Darululululululululululululululululululululululululul
in in Damascus, which was specialized in alhambalifik.
Then, of course, he went through the ranks,
as you can imagine, learning Quran, memorizing hadith,
learning alhambalifik.
And then at the age of 20, basically,
graduates and he becomes a a lecturer in
the Ulum, and he gets a seat after
what after about 5, 6 years. He becomes
seen as a senior lecturer in Damascus, and
he gets a seat on Fridays to lecture
in the Grand Mosque of Damascus. So like
the the mosque is like the university, and
if you get a chair, then you are
recognized as one of the seniors. And so
now,
and and he's and he's writing books. He's
writing books on hambali fiqh, and he's recognized
as a authority in the hambali madhab.
Now one of the first events in his
life that will start, you know, causing conflict
with those around, there was a Christian person
who drew pictures insulting the prophet Now you
can see how relevant things are to our
time. He insulted the prophet
and there was, oh, rakus, what do we
do about this person?
And the people rioted and and and because
the this Christian person was protected by a
wealthy man, the governor did nothing. And so
even Taymiyyah and another scholar goes and,
agitates that this man must be punished and
he write,
that this person did something wrong. We should
do something about it. And, in fact, they
the governor arrests even Taymiyyah. Said you're causing
a uprising. You're causing a riot. And while
he's in jail, he writes a book on
what should we do if somebody insults the
prophet. What should we do? And this man
then converts to Islam. So what do we
do now? Do we still punish him? So,
nonetheless,
eventually, the person is is is released, Ibid
the imay has gone, but he writes a
book on this, which is relevant today. What
do people do when people insult the prophet
of Islam? What do we do?
While he was, so one of the first
and and one of the areas he's gonna
he is perhaps the most his book on
Christianity
and comparative religion in terms of all the
errors that he found within Christianity,
His book is the most authoritative within Islam.
He has a massive encyclopedia
of the of of the changes within Christianity.
Then he was asked to write a book
to the people the people of Iraq. Remember,
Iraq, all the madrassas, uloom, Sudan. Iraq was
the center of learning. Now they have nothing.
The Mongols destroyed it. So now they're asking
people in Damascus. So they asked him, Sheikh
Mawlana, you you now a famous sheikh, write
us a book about what we should believe,
what aqidah should we believe. And he his
aqidah is very much aligned to Imam Ahmed
Muhammad's aqidah, which is different to the Ghazali
aqidah of Ash'ariism.
And so this debate between
do we understand Allah in a literal sense
or figurative sense? When Allah says he descends
in the last 3rd of the night, what
does this mean? He rises over the arsh,
what does this mean? And so he reasserts
the humbly,
or Imam, Hamil humbles the Athari creed and
he writes this which again puts him in
conflict with his peers. But he writes this
is the aqidah, and he, renounces basically this,
you know,
kalam.
So this is another area in which he's
gonna have a huge uproar with the scholars.
But when this happens, and the scholars are
beginning to get upset, the Mongolians are back
in town, and they are about to invade
Damascus. But this time, they have a different
strategy. They say that they have converted to
Islam. And in fact, most of the Mongolians
in eventually embrace Islam. 4,
of Genghis Khan's empire, he split it between
his 4 sons. 3 of them become Muslim.
But they were Muslim, but still practicing a
lot of the,
pagan ways, and they were still warlords. They
were still, you know, invading countries. So they
said that we've embraced Islam. All you Muslims
must surrender to us, and we'll be the
defenders of Islam. And the Mamluks who are
in charge of that area, you need to,
surrender to us. So ibn Taymiyyah
was asked, what should we do? Can we
resist? These are Muslims. Do we fight them?
And he wrote a fatawa. And, again, you
can see how relevant this is. So he
says, yes, they are Muslims. If they claim
to be Muslim, we can't make takfir of
them. But because of the way they govern
and the way they live and the way
the the corruption they do, it is permissible
for us to fight against them. Now you
see today
how many groups fight Muslim governments,
and they're looking for justification. Where do you
find it? They take from his fatawa.
And he was very much firm against the
Mongolians and sided with the with the Mamluks.
And, the the the one I mentioned the
Mamluks lost one battle. This was battle they
lost, and they actually invaded Damascus. So they
took over Damascus,
and, they did what they pillaged and took
women and did all this. And so the
ulama said, look, let us go and speak
to this warlord. He claims to be a
Muslim. Maybe we can give him some nasiha
and some bayan. And he even thinks, yeah.
I'm I'm gonna come with you. And so
this delegation of, like, the MJC is going
to speak to this warlord that comes to
Damascus.
He offers the mashay some food. They're also
done eating with Teman. He says, I'm not
here to eat. I didn't come here to
eat. I came here to give you advice.
And then he lashes out at this wall
with this mongolian. He says, your forefathers, Genghis
Khan, Jahl, Kaffir, Mushrik, burning in Jahannam, basically.
But he he was still better than you
because he kept his word. If he said
that he's gonna protect the people, then he
protect the you claim to be a Muslim,
yet you're doing all this. The card who
was with him said, I took my Juba,
and I stood one side because I was
sure they're gonna slice him in half and
my I'm gonna get full of blood.
And no one ever speaks to this Mongolian
ward ward like this. After, you know, even
David and I said, I I don't want
any of your food. I don't even know
where you got this all probably stolen food.
It's haram for all of us to eat.
I I'm just here to give you advice.
So fear Allah. And the man the man
gets up and he goes to ibn Taymiyyah
and he says, Sheikh, make dua for me.
Make dua for me, Sheikh. Make dua. Like
a gangster, you know? The sheikh really touched
his rah, you know, and and and he
said, you know, I am what I am.
Make dua for me. And he he he
let him go.
So, subhanallah,
this
you know, this showed a lot of his
character. The ulama afterwards said, we're never gonna
go with you again. Why why what what
what did you do? You could you could
have caused all of us to be killed.
But the Mongolians were in town, and just
look at his fatawa. The the the scholars
at this point, you know, they lost that
that that that thinking outside of the box.
Let's think of new ideas.
They were so stuck to their madhhabs. He
came out with a fatwa, which is quite
interesting. He said, it is permissible, in fact,
encouraged that you sell wine to the Mongolians
because when they drunk,
then they're not doing any mischief. When they
are babalas, they're having that that's it is
better for us when they are drunk than
when they are roaming the streets and *
women. SubhanAllah. So this was a fatwa that
he,
institutionalized. But the minute the Mongolians
left and he was leading the charge, we
need to shut down all the liquor stores
and all of that. It shows you the
way he was thinking. Okay?
And so his call for jihad got him
a lot of support from the laypeople and
he was very much behind the the Mamluks
of Egypt. He's, you know, supported them and
he was writing that they are the defenders
of Islam. And as we said, he even
joined in many of these battles to push
the the Mongolians out of Syria.
The next area that becomes now another issue.
So he really he took he took a
a stab at the Christians. He took a
stab at the Asharis. He took a stab
at the Mongolians. The next on his list
were the Sufis. Okay? And Tasawuf at this
point in time, and one can also imagine
one of the reasons why
perhaps the Muslims lacked
that, fighting spirit is we said after Imam
Ghazali, Tasso'af kind of picks up. Imam Ghazali
went that Tasso'af route, people followed that. And
as you know, Tasso'af is more of a
pacifist kind of we make and renounce the
world and all of that. And that's perhaps
one of the reasons why that fighting spirit
kind of kind of went away. And of
course, the south goes into
extreme
worshiping of graves. There were books that were
put out that things like,
you know, Allah alone is we are all
just a a figment of Allah's
reality and so we are part of Allah.
Some like very deep philosophical stuff which is
tantamount to,
disbelief.
And so he
he starts
discussing these issues of the Sufis that were
not permissible. There was a guy in in
Damascus who would come around and tell stories,
long, you know, clothing and all that. Ibtihm
says, fetch this guy. He stood and switched
him. He said, look at his nails long.
Cut his nails. His mustache is too long.
Cut his mustache off. His clothes is too
long. Trim it. It must be above his
ankles. And says,
you you may go free. And then there
there there was this Iraq in Damascus. People
go and they said the the there's a
footprint of the Nabi Salam, and they used
to put letters and stuff in there. He
said, come, guys. Let's go. And he smashed
this Iraq. He said, this is not permissible.
And so, again, think about when the,
the Taliban
conquered that area with that idol and they
smashed that idol of the Buddhist.
Where did they get these thinking from? It's
from a lot of it is from the
writing of of of Ibn Taymiyyah and and
his discourse.
So then,
he began
looking at the Sufi tariqas, and many of
them were into music. Part of the dhikr
was music and dancing, and he started to
write that this is not permissible against the
Sharia. He obviously the the Amir became had
to get involved, and he called both the
Sufi tariqa, the rafi tariqa, and even Tamia.
He said, look, guys. Debate it out. You
dis I'll judge. Eventually, I mean, they couldn't
debate with ibn Taymiyyah. And the the refi
Tarika says, but okay, Sheikh, I will prove
to you that we are some connected to
Allah. We will have a fire, and we'll
walk through it. So every day, we said,
no problem. Just before you go, I wanna
make sure you wash yourselves with vinegar, that
you have no substances on your body that's
not flammable. And so they said, alright. We
we not gonna do this experiment, and they
left him.
He's then,
he's called to Egypt. He's called to Egypt.
He's called to Egypt and in Egypt,
he once again the, he he wrote a
letter.
I think sometimes he doesn't realize what he's
doing. He writes a letter to the main
Sufi lodge in Egypt and he says to
them, I'm giving you advice, this and that
and that what you're doing is wrong and
it's against the Sharia and all of this.
Obviously, the man is gonna get crazy and
so they petition the governors, you arrest this
man. The mamluk, you must arrest this guy.
And they charge him with, what we call
anthropomorphism.
They charge him with a which is a
incorrect view. They said that he's claiming Allah
is like the creation and all of this.
It's a trumped up charge, basically. He is,
accused of a trumped up charge and he's
put in jail for a few months and
there he starts writing like the every time
he goes to jail, he pumps out more
and more and more books.
Eventually, when he's released,
you know,
they the no judge was willing to to
try him. I said, look. This guy, when
he comes to it becomes like a a
circus and and and and, you know, you
can't really debate him. And so he was,
no judge wants to try him, but the
Sufis demanded in Egypt they must do something
things calm down. So he goes to jail,
and Ibn Kathir said that when he went
to jail, the jail became better than some
of the Darul ulums. He comes in there,
and he sees the people playing chess and
they singing and they're in music and he
says, what is going on? Where's your salah?
What's happening here? And he starts be making
turning them into teachers students of of of
of learning.
While he entered the prison, he found that
the prisoners were buying and saying they're wasting
their time, and he rebuked them and he
criticized
stay. We're gonna stay in in Sheikh's madrasah
here in the jail. He also wrote to
the subhanahu, he wrote to the Amir, and
he says what you do is dulun. People
can't live in these conditions. These prison conditions
are not permissible. Allah's gonna hold you accountable
for this. Now on on Sufism,
people claim that ibn Taymiyyah
was anti Sufi.
In fact, the Hanbali madhab has always been
the closest madhab to Tasawwuf. Tasawwuf means spirituality.
One of the great Sufi masters was a
Hambali. And ibn Taymiyyah is a say saying
where he said, you know, he writes in
his book, I am so lucky I got
to wear Abu Qadir Jilani's cloak. Between me
and Abu Qadir Jilani was just like one
person.
And his concept of Sufism
or or spirituality is must follow the Sharia.
You can't get closer to Allah by doing
haram. So more dhikr, more salah, more charity,
renouncing the world, that's fine. Dancing and singing
and music, that's not permissible. And so, this
is his his his concept of of of
the self. While in Egypt, you get to
see his kindness to his opponents.
You know, there was a coup and,
one governor overthrew another one and he wrote
against the submersible. And when the old governor
comes back, he takes Ibtemia's side and said,
let me take out all your opponents. Sheikh,
you are on my side. Show me all
the opponents and let me execute all of
them. He said, no. Don't do that. These
are men of knowledge. These are p these
are olema. And the olema of Egypt basically
said, I've not seen anyone more pious than
him. We we can know so we should
stop trying to destroy this man because when
he had the chance to destroy us, he
didn't do it. And when one of his
opponents died, I think it was ibn Qayyim
is Surin al Rani said, Sheikh, that that
Molana is dead.
And
even Qayyim said, this was the day that
even Taymiyyah
was really angry with me. And he said,
are you happy that a maulana, a sheikh,
a man who calls people to Islam, has
died? You are rejoicing in that. This is
not the right. Let's go and perform the
janazah salah on on our brother.
And, when another group of students kind of
beat him up and his students said, no.
We're gonna go and fight those guys who
beat up our sheikh. He said, no. Leave
them. Inshallah,
Allah will reward them the niyyah. They believe
I'm a deviant. So their niyyah was to
defend Islam. You know, they believed I was
a deviant, so they beat me up, but
reward them for the for the for the,
for the nia that was sincere.
Another area which he really took on and
he was arrested for and went in jail
again was he took on the madhab system.
And so you'd find one of the allegations
against Salafiism is that you don't believe and
follow mad hub. He was a humbly, but
he said, we as students of knowledge, for
the layperson, you follow a mad hub. But
for us
who have learned, if you know your madhab
is incorrect and someone asks you for a
fatwa, you cannot stick to your madhab if
you know it's wrong. And one of the
areas where all the fat all the mother
habes were united on, which is in which
in his opinion was incorrect, was the issue
of 3 talaks in one go. We have
a hadith where a man issued 3 talaqs.
You are divorced. You are divorced. You are
divorced. And then they said 3 equals to
3. We know that Nabi Salam deemed 3
equal to 1. That this is only 1
talaq. And so he said, why are we
still stuck on this issue when we know
the evidence is clear? When he he wrote
this fatwa,
all the madhhabs, you know, raised up arms
and he was arrested once again for this
because they said, you are you are basically
going against a 1000 years of Islamic knowledge.
Today, subhanAllah, you'd find at the MJC every
second time, Sheikh, we made a mistake. I
gave 3 talaqs. What do I do now?
At least there's a minority opinion and it's
sound and it has within within the the
bounds of Islam.
So he was imprisoned once again. I mean,
perhaps the last time which was imprisoned and
every time he goes to jail, he, like,
pumps out, like, 5, 6 volumes of books.
Books.
He makes them you know, he gives his
more thought in the side to his opponents.
The last issue which they they dragged up
so every time
his opponents are looking for things that he
wrote many years ago to put him in
jail, one of the things that they charged
him with now is they said that he
spoke out against visiting the Kaaba of the
Nabi Salam. So he was very much against
going to graves
and making vikr there. And so they said,
oh, so you're saying we can't go to
Madinah to visit the Kaaba of Nabi Salam.
He said, I've never said that. I said,
if your objective is to go to Madinah
only to go to the Kaaba and not
the Masjid, that's that's incorrect. That's not right.
You should go for the Masjid. But when
you go, you can greet the prophet. It's
no problem. But because of this
and there was, you know, propaganda, again, the
Amir had no choice, but they imprisoned him,
and this time, they took away his inkpot.
They took away his writing instruments. So he
couldn't write, and he couldn't get any students
to visit. And so,
I just want to to to to jump
quickly to,
so in his in terms of his legacy,
as we said, he wrote prolifically on so
many topics. Some of the topics that he
wrote on, political Islam,
jihad,
blind following to Madhub's,
a a refutation of Christianity,
a refutation about Shi'ism,
extreme Tasawwuf,
Bidah and Innovation, and, of course, logic and
kalam. Now all these issues are relevant to
us today. All these issues he has, encyclopedic,
you know,
writings on this. And even though he's
harsh in his in his he's very clear
in what's the harsh of the right word,
even though he's very,
clear and open when he disagrees with something
and he will say what it is. If
you read his writing, he's very balanced. So
if you look at his fatwa against Molad,
obviously, he's against something like Molad, which is
it has no basis in Islam. He's very
academic about it. He says, what some people
have innovated
in emulating the Christians in celebrating the birth
of Nabi'i
Isa, out of love for the Nabi. He's
saying that they're doing it out of love
for the Nabi salam and and out of
honor for the Nabi Salam, perhaps Allah will
reward them for this niyyah. So he starts
off by saying, we pray that Allah will
reward them for this niyyah, and they're striving
to to come,
to for this decision. But, nonetheless, it's an
innovation. We don't find this in our tradition.
And that the people who love the Nabi
Salam the most, they didn't do it. And
so along,
along with the difference between the people so
he says inside the mawlid, there are things
which are good. May Allah reward them for
that. There are some things which are excessive
and extreme that we ask Allah to forgive
them for that. So it's a very balanced
way of writing. Now people, of course, because
he took on so many people and he
offended so many people, he was really,
disliked amongst the the scholarly class, but his
writing survived. And as we said, he wrote
prolifically.
And
the next wave of revivalist movements
who saw that the ulama are are basically
teaching things which are not found in the
Quran and the Sunnah, kind of like a
clergy system like the Catholic church. And there
are rulings made in favor of the Sultans,
they find the writings of ibn Taymiyyah
as refreshing. It brings us back to the
origins of Islam. And, therefore, his legacy and
his criticism is that he's very anti establish
anti establishment,
and he's calling for the return to the
original sources. Much of his work and, of
course, even those who then took on from
him, like the the the terrorist groups,
they incorrectly take his claims. He never he
was not a takfir. Very, very clear. Even
the Mongolians who claim to be Muslims, he
never made takfir of them. He never said,
kafir, so we can fight jihad against them,
but he was very strict on we don't
make takfir of people who claim to be
Muslims.
And,
as we said, his writings
would be the ideological basis
for those anti colonial movements.
We're gonna see many movements who rise up
against the colonizers,
rise up against oppressive regimes. They will use
his writings. A man that's calling for jihad
for reform going back to the sunnah and
this is, even Taymiyyah. When he was finally
imprisoned for the last 2 years of his
life, he couldn't write, he couldn't teach. His
students came to him and they were very
sad. He said every time we come to
you, Sheikh, you are in good spirits but
we are sad. Are you not, like, sad?
You can't do anything. So he says to
my students, what can my enemies do to
me? My Jannah is in my heart. My
Jannah is in my heart.
When wherever I go, it's with me.
When, they are with me when, no matter
where I live. If they imprison me,
this is like, I get chance to make
a tikaf. I'm alone, I can make dhikr
holdi, alhamdulillah. I can I've been you know,
I spend so much time writing. I didn't
spend enough time making dhikr. So when I'm
alone in seclusion, in prison is a chance
for me to connect to Allah. And if
they kill me, alhamdulillah, I'm a shaheed. And
when they exile me from one prison to
the next, it's tourism. I get to see
the world, alhamdulillah.
And
so finally, he died. He never got married.
SubhanAllah, as we said, one of the reasons
why he was constantly locked up so he
couldn't have a time to have a normal
normal life, spend his life just it's amazing
what you can do when you're not married.
Right? You can write like 5 100 books.
SubhanAllah. So,
he died
1328
and, one of the biggest janazas in in
in Damascus at the time, Rahimullah. And as
we said, we'll talk more about his influence
and many of the scholars that we'll talk
about in coming days, inshallah.
Tomorrow,
the final chapter of is, Andalus, the last
state, Granada,
on its knees and it will. We'll talk
about the fall of Granada tomorrow, Insha Allah.
Last night's question?
The mic's on your time. You need to
take the mic. Oh, you're waiting for the
mic to be done. Oh, yes. So I'm
so over time that you guys are waiting.
Okay. At which battle did Babur stop Qiyama?
The battle of Angelut at the place of
Goliath.
There's a lot of writing at the back
anyway.
You see? You see, Williams? It's like notes
here. I think you wanna take your
and then Aisha Bakhrat.
Okay. Aisha Daghret. Aisha. Okay. Aisha. Okay. Tonight's
question, for which madhab was Imitaymih a great
scholar, jurist? He was, of course, of the,
okay. You all know.
Tomorrow,
salatul layl, last 10 nights.
I just wanna, just mention one thing. Last
10 nights tomorrow,
and with the Maharajah, people are gonna ask
you for donation and all of that. Someone
asked me, like, can we quantify how much
1 rand is worth? If I give 1
rand, how is Allah gonna give me back?
So we did some calculations. There's more the
account inside in me. Me. So we know
that if, so let's say you donated a
R100. We know in the Quran Allah subhanahu
says in Surah Baqarah that if you give
one seed, Allah gives you a a plant
that gives you 7 stalks 700. One seed
gives you 700 seeds. So Allah malt at
the as a minimum, the return you get
for 1 rand is times 700.
Then there's a week hadith in Ibra Khazema
that says, whatever you get outside of Ramadan,
Ramadan times it by 70.
And then laylatul Qadr is times
a 1000 months, which is a 1000 times
30, 30,000.
So if you donate,
like, a 100 rand on lay little Qadr,
the return is 1 a a 147,000,000,000
for every 100 rand you donate on that
equation.
This is the minimum. Remember, the maximum is
no maximum. Allah can give you Jannah just
for that 1 rand that he loves. So
try to donate every single evening, 1 rand,
10 rand as the last 10 nights, and
you will get
Inshallah. May Allah grant you and us success.
Which month
it?