 Note it like that. Writing is a special field itself. It's a field you go into when you study. Kitabah is very serious. Qawa'id-ul-Imlaq is a big chapter to study. Al-Kitabah people, it's a fun, it's a fun to study. Qawa'id-ul-Imlaq, the principles of how to write. It's a field. He knew. He also knew maths. He was extremely good at maths. He memorized the Qur'an. He read the Arabic language on who Ibn Abdul Qawwi al-Mardawi. He read on him. Do you guys know Ibn Abdul Qawwi al-Mardawi? The manzoumat-ul-Qadab that we looked into and we studied. The author of it, Ibn Tayma read on him. He understood the Arabic language very well. Look at his pay attention. When he learned to look at him, he looked into the book. Kitabah is his book. His book. He looked into his book. He looked into his book. And you guys, the Imam of the book, may Allah bless him, will hit him with this example. His book. When we studied Ibn Hisham's Qatrul-Nada, what did we say? If Seba-Wayh says something itself is a hujj according to the grammar. He said, Seba-Wayh, leave it. So Imam Seba-Wayh, may Allah bless him, he read his book, until he understood it. He comprehended it. He went into his system. And not us, anyone who studiesajurumiya. And then adds Qatrul-Nada with the shahb ibn Hisham. And understands it very well. To ask his what? He's from the Nuhat, from the grammarians, from the Ulema of the language. And sheikh Ulema Taymiyah. He turned toward what? After, look at brothers, how when a person enters the house from the right place, everything works good for him. Everything has a way, has a manhajiya, has a methodology. You take its methodology. What did he do? He learned to read, he learned to write. He also studied what? He memorized the Quran. He then went to fiqh. And then he went to the Arabic language. And all of it, he went to its people. Took it from its people. And then understood it. And then it gave him ahliya. It gave him the authority. And allowed him to go to the big books and study it and comprehend it. Then he turned toward what? The greatest book that a person can ever turn towards. The book of Allah. And when he turned towards it, Ibn Taymiyah didn't turn towards it with a heart which was wholeheartedly. Iqbalan kulliyan. He turned towards the book of Allah wholeheartedly. Hatta aza fiqh asab usabq. And till he proceeded, he passed everybody who came. Rahim Allah. Well, I tell you this. Sheikh al-Islam Ibn Taymiyah, if you look at his knowledge, how vast it is. And I'll tell you this, wallahi. Every single body who came after Ibn Taymiyah. Al-Qasi wa Dani. The one who loves him and is the support of Ibn Taymiyah. And the person who goes against Ibn Taymiyah and is in opposition to the sheikh. I can assure you one thing. All of them, they dipped from his ocean. And they took from his river. Rahim Allah. They took something from him. They benefits from him. He became the stepping stone for anybody. Who wanted to learn, what is it, manhadoos salafi fili itiqad. In matters of aqa'id, Ibn Taymiyah was what? Issues of tafsir. What did the salaf say in his issue? In its sheikh al-Islam Ibn Taymiyah. He brought it there. Rahim Allah. And what? He would place everything in his place. Rahim Allah. What did he also learn? He mastered. And these are ulum, they are sciences. When a person learns it very well, the religion becomes very easy for him to take on board. Everything becomes in its right place. And I spoke about that before. When I spoke about usul al-fiq. And when we were studying it, the importance of it, when we were speaking about mubadiyat, kulla fannin. All of these brothers, when did he do this? Then Allah did all of the, all those leg indentations he studied, all of those scholars he took knowledge from. All of that, he took that when? All of that. Good. The people of Dimasq, They were mind-boggled, gobsmacked regarding the affairs of Ibn Taymiyyah. What? How fast his memory was, and how pure, smooth his mind was. His comprehension, and how strong his memorization was, and how fast he could transmit what he needed. He was able to use the ayah he needed in the right place. He also had the ability to use the hadith in the place that he needed it for. He needed it here? He would know if he would not say it. Some people would say, which ayah, look for the ayah, no, he will straight away come out of his mouth, may Allah's mercy be upon him. Listen to this story, it will amaze you. A scholar of the time of Sheikh al-Islam ibn Taymiyyah, who was in Halab, he came to Dimashqa. And he said, when he came to Dimashqa, he asked the people about an individual he was looking for. He said, I heard in Biladi, where I am, in Halab, I heard of a boy. He is Tabi, he said, I heard of this boy, I heard of him. The name is young. I heard, and he said, his memorization is fast. And I came, I saw him, I want to see him. This man from the guy he asked, he said, okay listen. He comes from the nursery, he is going to take this road right now, he is going to tread on this path, wait for him and you will see him. He sat down and he waited, Ibn Taymiyyah came walking by. He grabbed him. Ibn Taymiyyah, he had with him a big wooden loh in Arabic, even in my country Somalia, one of the ways they make us memorize the Quran is to write on the loh, which is the person he takes the Quran memorization and he also has to write the Quran on his loh. He washes it, he cleans it and he writes it on there. That's how they made us memorize the Quran. So you're writing the Quran and you also memorize the Quran. The teacher takes the loh from you, he doesn't even look at it because he has this taqib. And next morning you wash it and you write it again. He had on it some writing. So he wiped it off, he wrote things for him, he said look at it. He gave him a couple of minutes to look at it, Ibn Taymiyyah. And then he took it from him and he said read it on me. And he read every hadith he wrote for him, every information he wrote for him in the same order in which he wrote it in. He read it on him. Exactly. That's how he was Rahimullah as a young kid, before he even became Ibn Taymiyyah. Imam Muhafid, Abu Abdullah, he's a gold digger, Imam Muhafid wanted to say about him. He said about Ibn Taymiyyah. He said about Ibn Taymiyyah, he said Ibn Taymiyyah grew up in a very chast and a place of worship. He was moderate in his clothing and his eating. He said he used to come to the circles of knowledge and the gatherings of the ulama and the people of knowledge while he was a young kid. He would debate and he would silence the elders who are greater older than him in age. He would come with matters that would confuse the people of knowledge of his land. He gave fatwa and he used to give fatwa and he was only 19 years of age. Rather he was less than that, that's what he said. He said he embarked on combining, authoring from that time and he said he put his head down in busying himself in this field of authoring and writing and educating and teaching the people. He said his father died and his father was from the great scholars of the Hanabillah, the Ibn Taymiyyah taught after his father and he was only 21 years of age. He said he went forward and he went deep into the knowledge of Tafsir and Usul and all of the fields of the religion. It's sub-branches and the fundamentals of it. So he's praising his Aqeedah and he's praising his understanding of Fiqh and those which were detailed and those which were what? Those which were apparent and everyone could see. He said he also had vast, strong understanding of the men. This chain of narration he knew the men very well. He also knew what their criticism was or they were praised and who criticized them and who praised them, he knew it and he also understood the science of Hadith. He knew the authentic Hadith and he knew the weak Hadith. The narrations which each book is single-eyed, so you'll say for example, Imam Burah Al-Bukhari and Muslim, this word is single of Imam Muslim only. Or this wedding, only Abu Dawud narrated this. Or this wedding, he knew that very well, the Mutun of the Hadith. All of this I'm reading is the Habib speech. He said, No one of this era reaches his level. No one. Wala yuqaribu and no one's close to him. Wahooa ajeebun, he said he was fascinating, how he can bring whatever he needed, how he can bring the evidences for himself, who's ajeeb in it. Wastikhraji jahujji minha, and then to extract the proof from it, meaning he always was fast in the delil and the madlul. The evidence and how to extract the evidences, he was very sharp. He would say qaalallahu ta'ala, what's the proof in that? All the points he wanted from him, he would get it out quickly. Wa ilayhi al-muntaha, he said, he finished at him, fi azwilal kutbi sitta, how he brought back every Hadith to the books, like he would, Bukhari said this, Muslim said this, Tirmidhi said this, Ibn Majid said this. In his Majmu'a al-Fatawa, it's amazing sometimes because he wrote so many of his letters, Ibn Retaymeh wrote so much of his letters because of questions that he was asked. His Majmu'a al-Fatawa, our Fatawa, he was giving, al-Rasa'il, he wrote. Sometimes he would say, Rahu al-Bukhari, Bukhari narrates this Hadith, and I think it's him. I think he, oh, this scholar of Hadith narrated this Hadith, I think he narrated this Hadith. If you go and you find it, it is Hazi's Hadith. Many places you see that. Bi-haythu yasduq alay'ayyuqala, Imam Uddahabi says that it is correct, ha, and al-suhi'ah, that it said every Hadith that Ibn Retaymeh doesn't know, Fa-laysa bi-haythu, it is not a Hadith. That could be said. Here we have to put brackets in there, and say what, illa anna al-ihaata talillah, except to comprehend everything like that, it's only for Allah. We can't let that unrestricted, and we don't do hulu, we don't go extreme in those who we love. Na'am, he was an alim and he knew it very well, but ihaata, all of the narrations that Ibn Retaymeh didn't know, there is not a Hadith, this would say illa anna al-ihaata talillah, only Allah is the one who everything he knows, Subhanahu wa ta'ala, there could be a Hadith he didn't know, but what does that show you? What did that show you? Imam Uddahabi, when he says that, who is he? He is the scholar in this field, he is the scholar of Hadith, the book of Imam Abdullah, al-Hakim al-Nisaburi, his book, al-Mustadarak, he didn't follow it up, and a Hadith which he can tell us that they are from the Shurot al-Bukhari and Muslim, and Imam Uddahabi followed it up to Haqim al-Nisaburi, he said he is incorrect in this, so men, Hadith, Ibn Hajr used to drink Zamzam water for him to teach him the men, Ibn Hajr would drink water, Zamzam water with what intention? He would say, oh Allah, the way you taught a Zahabi the men, teach me, Ibn Hajr would say that, and Imam Uddahabi is saying this about Ibn Utamia, that he was strong in men, hadith is his field, all of that he said there was no one like him in this issue, nobody, and no one is even close to him, and he was famous, well known by everybody, he is praiseable, he is respect, his love is spread around the world, Al-Hafid, Imam Uddahabi said about him, I never saw him like Ibn Utamia, Abu Hajr al-Nisaburi, the author of what? The book that deals with the six books of Hadith, each narrator, his life, his biography where he was born, who took from him, who did he take from, if he took from this person was he strong and if he didn't take from him, like Matt is pertaining to every narrator of the six books of Hadith, Abu Hajr wrote a book on that, he is saying, I never saw anyone like him, I never saw it, and no did Ibn Utamia, and I never saw it, and no did Ibn Utamia, and I never saw anyone more knowledgeable in the book of Allah, and I never saw anyone who followed them both more than Ibn Utamia, I never saw that, this is who Al-Hafid, Al-Mizzi, Al-Alamah Ibn Zamlikani, Zamlikani, he is considered from what? One of the enemies of Ibn Utamia, who hated Ibn Utamia, who had hate towards him, he is considered from Adaa al-Shaykh, when you criticize the peoples, those who hated Shaykh Al-Sami Ibn Utamia, it's said that he said, Iqtul ibn Utamia tawadamhu Ibn Utamia and his blood is on my neck, the hate he had for him, he said about Ibn Utamia, he said, if he was asked about a field from the knowledge, the person who was looking and listening to him would think that he doesn't know except this field, any field that he was asked, you look at Ibn Utamia and listen to him, you will think to yourself, this is the field he specialized in, this is the one he knows, nothing else, you see, and the person would give a ruling that he doesn't know except this, the jurists of his time, Ibn Utamia's time, they would do what he says, he is talking about Ibn Utamia, the jurists of other madhabs, when they sat with Ibn Utamia, they would benefit from him, they own madhabs from him, the Hanafi would come and he would learn the usul al-Hanafiyah from Ibn Utamia and Iqwal within the madhab, the qul which is Rajih and the qul which he would tell them, and the qul which is Muqtar and the qul which is As-Sah and the qul which is Sahih and the qul which is Mu'attabar, he would tell them from the madhab, Ibn Utamia, each madhab, the people of that madhab would benefit from him, they didn't even know that, they would learn it from him, it was said, this is who, Zamlaqani, he said, and he's not known that he argued and debated with a person and he became silent from it, but he lost what to say, he didn't know what to say anything, it was never, it never happened and he never spoke about a matter from the matters of the religion, it doesn't matter, he did not speak in a science, a knowledge, whether that matter was knowledge pertaining to the religion, or even other than it, it's like philosophy, matters which weren't religious, he didn't speak about it, he would surpass and he would beat those people who claimed they specialized in that field, like the philosophers, who amassed themselves in that field of would pass them in the issues of philosophies more than the philosophers, and he said he had a hand, a long hand, meaning he was very far in the issues of authoring, and write a book between Duhra and Asir, sometimes a book would reach him like the book that reached him regarding Al-Qadr, a man, he spread it a Shubha in the issue of Qadr, a couple of lines, Shaykhul Islam sat down and it was approximately, I think if I'm not wrong, 100 lines, he replied back to him, he turned away, looked for a pen and paper and he wrote straight away, the people thought that Al-Nahuyaktu Wunathalan, that he's going to write it in a normal book, just to refute his points, but because what was said to him was written in a poetic form, he replied back with a poetic form, all of that from the top of his head, from the top of his head, so he was very good at writing. And the way he's used of his terminologies and his words, and how he categorized, clarified matters, and the conditions of each tiad in its reality, in the way it should be, he was a mujtahid, unrestricted mujtahid, any madhhab he could do each tiad on it, he could give a jurisprudence ruling, if you read the books, such as the book written by Amir al-Sana'a, in his book, Irshad, the mujtahid, sometimes there are those who do each tiad, but they have to go back to their references and their books, they can do each tiad, in any matter, but they don't have it with them, so they have to sit down, research the issue, tackle the issue, look at everything, bring it together, and then the fatwa comes out from him, Sheikh Al-Islam, the table was not from those, from the top of his head, he would do each tiad on a matter, he didn't require any preparation or looking into the issue or, not at all, so this is a juba, a fascination that Allah gave him, but he said that the way he used to write, the way he used to author, he never was able to read his own handwriting, if he wrote, he would never know he read it, and he couldn't read his own writing, well, in that case, there was an individual who was mu'tahassas, mu'tahassas, sorry, he was mu'tahassas, he specialized in the books and the writing of Ibn Utaymiyya at the time of Ibn Utaymiyya, and I went all the way, inshallah, to do a homework and find out who that person was, he learned and he understood what Sheikh Al-Islam, Ibn Utaymiyya's writings were, that's how fast he used to write, it was hard to, and well, in that case, even the manual scripts of Ibn Utaymiyya's works are very hard to be read, so I sat with one sheikh, I sat with one sheikh who told me that he met Sheikh Hamad Al-Ansari, may Allah bless him and grant him mercy, Sheikh Hamad Al-Ansari, Sheikh Hamad Al-Ansari, I met one of the great Sheikhs who told me he met Sheikh Hamad Al-Ansari, Sheikh Hamad Al-Ansari, may Allah bless him and grant him mercy, he was from those scholars who specialized.