 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والتلاع الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بيحسان إلى يوم الدينة ما بعد ويأئن بشرح ذكي تابج الباب المرأة المسلمة رتن باي الشيخ محمد ناصر الدين الألباني رحمه الله تعالى ويستبت عندما يقوت رحمه الله قال ويؤيده أيضا الشيخ الألباني رحمه الله يأخذ now the statement of Imam Al-Qurtubiyu رحمه الله ويقول قال ابنه عطية ابنه عطية said and we gave the we spoke about who Imam Al-Qurtubiyu was رحمه الله and we gave a bit about his biography so Qurtubiyu is transmitting the statement of Imam Al-Qurtubiyu now this one I'll just go over it so Insha'Allah so Imam Al-Qurtubiyu brings the the statement of Ibrahim Al-Qurtubiyu Ibrahim Al-Qurtubiyu means says ويظهر لي بحكم الفاضل آية أن المرأة معمورة بأن لا تبدي وأن تجتهد في الإخفاء لكل ما هوزينة ووقع على استخناع في ما يظهر بحكم ضرورة حركة فيما لا بد منه أو إصلاح شأن ونحو ذلك فما ظهر على هذا الوجه مما تؤدي إليه ضرورة في النساء فهو المعفوب عنه ألمان ببلاعطية he says ويظهر لي ويظهر لي بحكم الفاضل آية عنده يأتي إلى المساعدة عن الواضح of the verse أن المرأة تدى the woman is معمورة أن she is commanded بأن لا تبدي that she does not expose or that she does not bring out وانتج تهيدة and that she strives في الإخفاء تحيد herself الله أكبر وكالضع علماء when they talk about this matter they say that the woman she is commanded in this verse that she doesn't come out and expose herself وانتج تهيدة في الإخفاء and that the woman is commanded to strive to put every effort in what في الإخفاء in hiding herself لكل ما هو زينة in everything that is referred to as beauty الله أكبر everything that is referred to as beauty the woman is commanded to hide and then imagine if the situation is that the woman is bringing out her beauty okay it's not even part of her beauty it's not her bringing out a beauty that she has but she's placing external beauty onto herself and she's coming out with that the matter becomes what it becomes more serious here we're talking about her natural beauty she has to keep it hidden and she shouldn't bring it out فما بالكذب what would the matter be if she's putting external beauty on and then she's bringing it out in the open the matter is serious right it gets greater وانتج تهيدة that she strives في الإخفاء لكل ما هو زينة everything that is considered as beauty she hides it ووقع عاليستي ثماءه but then there's an exception that occurred فيما يظهروا بحكم ضرورة حركة and what will become apparent by what بحكم ضرورة by necessity when she does what حركة مؤمنة the woman is going to move sometimes she wants to lift something up she wants to take the bus she wants to walk something's going to expose from her the scholars they say عميل العطي he's saying this is the exception which is the I referring to إلا ما ظهر منها which is that the woman after all the efforts that she's put in after all of the hard work that she's put in and covering herself then he's saying that there's an exception بحكم ضرورة حركة فيما لابد منه that will necessarily come out she can't hide أو إصلاحي شانين or she wants to perfect a matter she wants to do something ونحوي دالكة at anything like that remember if a woman places the correct hijab on herself then the sharia won't say to oh but then you need to put more hijab on and then more hijab on and then it just goes on once she's come with the hijab and she meets the criteria and the condition of what a what a hijab is then what does the sharia request from her it forgives her for what comes out after she strives hard and she's put the effort in ونحوي دالكة فما ظهر على هذا الواجه من ما تؤدي إليه ضرورة في النساء فهو المعفو عنه and this he said على هذا الواجه is according to that way من ما تؤدي إليه ضرورة where ever the necessity established through في النساء in the matter of the women sorry فهو المعفو عنه is what she's forgiven for okay قرطو بي then commented straight after the كلمة of the إبلعاطي he wrote his statement and he's قرطو بي says قرطو بي بوط the statement of the إبلعاطي and then straight after that what did he say قل to I say قرطو بي say this I say هذا قول الحسن the statement of إبلعاطي it's a very good statement it's a good statement إلا أنه except أنه لما كان غالب من الواجه والكفين except that when the overwhelming majority إلا أنه لما كان الغالب إلا أنه لما كان غالب من الواجهة except that when the majority of the times the face and the woman's hands is that it is what ظهورهما ظهورهما that they both become apparent and it becomes apparent in what way عادة in norms وعبادة and in terms of what إبادة إبادة that we know because of the Salah we know that the woman's hand normally has to show you don't differ with that صحيح the إشكال here that we have is the عادة the women's norms her day to day routine is the face and the hand something that needs to show قرطو بي say something that shows عادة and عبادة وذالك في صلاة والحجي and this is in what this is in the Salah and that's the Hajj so that's the عبادة فيصلح أن يكون الاستثناء وراجعا إليهما he's the إشكال of قرطو بي now قرطو بي بروت عادة and عبادة right that the woman's hands and her face can show in terms of what in terms of her norms her day to day routine which is her عادة her norms and her what عبادة and then he gave an example are we all together what did he give وذالك في الصلاة والحجي and that is in what صلاة والحج صلاة والحجة are what اتعبادة did he give an example for an عادة he gave an example for the عادة and then he said فيصلح أن يكون الاستثناء وراجعا إليهما okay and he said that it is then correct for the exception to refer back to to it to those two the two he's talking about is عبادة أنها عادة وفيه مظر so look to the statement of قرطو بي because what you gave us the example that you gave us is a what is it عبادة you didn't give us a عادة يدل على ذلك مع رواه أبو داودة and he said what evidence I have for this issue is the Khalid أبو داود narrated على عائشة رضي الله تعالى عنها لتعائشة said أن أسماء بنت أبي بكر أسماء بنت أبي بكر رضي الله تعالى عنه أما الله بي please with her and her father دخلت على رسول الله she entered upon the Prophet وعليها تياب الريقابل and she was wearing a garment which was revealing it was tight it was revealing فأعرض عنها رسول الله the Prophet turned away from her وقال الله أن ينسألتها يا أسماء وأسماء إن المراءة of the woman إذا بلغت المحيضة if the woman reaches the age of puberty meaning محيضة here means men's start and that's a sign that the woman has reached what? puberty لم يصلح it is not correct أن يُرى منها إلا هذا it is not correct it is not permissible for it to be seen from the woman except this وأشارة إلى وجهه that's what the Prophet pointed towards his face and to what وكفهه his palms عليه صلى الله عليه وسلم those are the only two that can show from a woman فهذا أقوى في جانب احتياطه ولمراعاته فساد الناس فلا تبدل مرأة من زينتها إلا ما ظهر من وجهها وكفهاها والله الموفق والله الموفق لا ربه سواه ون الشيخ said فلا تبدل مرأة ولم يجب أن يشاهد من زينتها beauty إلا ما ظهر منها except that which shows which is her hands and her face and الله سبحانه وتعالى is the one who gives ability no one other than him سبحانه وتعالى we talked about this hadith that we narrated in his what? سُلَن we mentioned this what? there are 3 أسانيد and 3 طُرق that the hadith goes back to we extended on that and one of the إِلَن that we mentioned is خَالِدِبْنُوْدُولَيْكِنِ is the one who narrate from عَائِشَة ولم يلقِه ولم يلقَ عَائِشَة he did not meet عَائِشَة رضي الله تعالى عَنَا so there is a القطاع in the sanad of course there is عن عَنَا or قَتَادَ إِنَّا حَدِيْتِ قَتَادَ is a what? قَتَادَ is a modeless قَتَادَ is a what? he is a modeless so he did تدرِيسِنَّ حَدِيْتِ he did not narrate he did not meet حديث with تصريح which السماع it does not show that he clearly heard it from the narration he did not hear the narration so for that reason this حديث is weak there are many عِلَل we expanded on that before right سُقُرْطُ بِسْ كَلَامِهِ is what غيرُ صحيح it is not right the reason it is not right brothers and sisters is because this what does it say إلا ما it is a basic Arabic statement we look at the آية إلا ما ظهراء ظهراء which is what is being used in the آية ظهراء it is the love that is used it is not used إذا حصل الفعل بالاختيار it does not it is not used when something is done intentionally ظهراء is not used rather what is used is ظهراء ظهراء means he has brought this out he has made this come out ظهراء shows that this issue came حصل الفعل بالاختيار that this action occurred with choice if if ظهراء is used okay it is when the person goes out of his way and he shows that لكن ظهراء means what what does ظهراء mean it came out unintentionally this is not something you try to look for and this shows that if the woman leaves her house with no niqab and she doesn't wear gloves is she the one who is showing this or is this unintentionally showing is she showing so he goes against that آية and the basic Arabic word صح و لذلك الشيخ ناصر himself did تعقب on the كلام القرط بي and this is a point where الشيخ ناصر is to be going against his own statement let's look at what he said قلتو الشغلباني he says قلتو هيه زلباني he says و فيه هذا تعقيب النظار ونعيضا قرط بي كثير الشخناصر رحمة الله رحمة الواسع he says و فيه هذا تعقيب this تعقيب of قرط بي bringing his statement after ابن عطية تعقيب generally means when somebody speaks after another person عقب الشيء is when something comes after you عقبه it comes after it and it adds on additional points so when a person finishes his lecture he looks at another person with knowledge and he says عليك تعليق or تعقيب do you have any تعقيب do you want to put what I said just to finish the little points on add something on to there so this is what قرط بي did right did you not do that قرط بي he put تعقيب on the the word ابن عطية و فيه تعقيب نظر the تعقيب of قرط بي is also has a look to it scholars when they use that word نظر they mean لا يستقيم الكلام this is not steadfast it's not upright it doesn't seem to be it doesn't add up basically لأنه و إن كان فإنما دالكة بقصد بقصد من المكلف شغناسي said even that though the overwhelming majority of the time the faces and the hands they show in terms of what customs and it shows in terms of what نومs the norms and the customs is that the face and the hands show the people's norms and the customs the overwhelming majority of the times it shows but the شغن said فإنما دالكة بقصد but this is when they they did this intentionally it's an intention that's done by who the مكلف a مكلف is a person who's what احكام التليفية applies on him meaning he's been told to do this action he's a slave basically a مكلف is a person who's a عقل بالغ نصر والآية حسب فهمنا he said but the آية according to our understanding إنما أفاد استثناء ما ظهر دون قصد and the آية has shown according to our understanding it has shown us that it's referring to what shows without the person intending فكيف يصور حينئذ so then how is it right at this particular point جعله دليل شابين and to make it a what a generic evidence لما ظهر بالقصد for what shows what with intention to use it as an overwhelming generic evidence for even when the person intends it and then شغلباني he says فتعمل at this point شغلباني he's right in what he's saying and then he he goes against what he said he says ثم تعمل شغلباني he says I looked at it again وقرطب he said this why would ابن جرير طابري he said I looked at both their statements gave a look to it because remember we took ابن جرير طابري tried to use the same in that regard as well right the issue of the صلاح he tries to use it generally so شغلباني said I tried to give a second look to the statement of قرطب and others فبداني it became clear to me انقول هؤلاء the statement of these scholars who was صواب is what's right وانا دالي كمن دقة نظري رحمه الله and he said that this is what this was from the delicate and the deep observation وبيان and that is so now شغلباني is going to go against what he just said are you with me he requested from us دع إلينا بتأمل he requested from us to observe he said فتأمل look observe and then he goes to he asked ثم تأمل then I looked are you with me فبداني it became clear to me انقول هؤلاء the statement of these scholars who was صواب it's right وانا دالي كمن دقة نظريه رحمه الله and that this is this is the deep observation and the deep looking وبيانه and its clarification is ان السلفة تفقوا that the pious predecessors سلفوا هذه الأمة they all agreed على ان قوله تعالى the statement of Allah إلا ما ظهر منها except that which shows except that which becomes apparent يعود إلى فعلي فعلي يصدر من المرأة المكلفة they all agreed that it goes back to the action in which occurs from the woman غاية مافي الأمر so here this is the first اشكال ظهره does it show and does it go back to the action or does it go back to the subject the one who's doing it ظهره does it go back to the action or does it go back to the فعيل the action or does it go back to the one who's doing the action جميل he's a نقضة you have to keep in mind شغلانسي's statement here is very accurate this is where a point he can't move from which is what إلا ما ظهره the word ظهره goes back to the action because if it was الظهره it would go back to me because I'm the one who's doing this are you with me he's talking to me the dua because I have a but this is happening without my choice so the subject has nothing to do with this ظهره أصلا are we all together on this issue does that make sense this is إطفاق السلام is that if it goes back to the action in and within itself and it doesn't go back to the one who's doing the action what does this show you because it would go back to the one who's doing the action if he's what if he's doing it with a choice صحيح are we all together brothers for example if a person a person was turning around and asking it here to milk what would you say you say أخي the milk it fell on the floor the milk fell on the floor you're not going to say أخي you threw the milk on the floor you can't attribute you can't speak to the subject the reason is because it wasn't done intentionally so you would consider like this milk fell by itself and to معي are we all together فتنبه لي ذلك is very important إلا ما ظهر منها يعود إلى فعلي يصدروا من المرأة المكلفة it goes back to the action that occurs from the women who has reached age of puberty قاية ما في الأمر أنهم اختلفوا فيما تظهروا بقصد منها and he said the conclusion is that they differ on what she could show and she can bring out with the intention in it فبلمسعودين يقولوا عبد الله بلمسعودين يقول هو ثيابوها ايجي البابوها and we said that the statements of the Sahabas يقول عباس ومسعود we mentioned last lesson or the previous lessons we mentioned it that there's no contradiction between the two صحيح are we all together and we proved بأسانين صحيحة authentic chains that when عبد الله إلا ما ظهر منها means the face and the hands what did he mean عند المحارين when the Mahrams are there that the man is allowed to show his beauty to his wife because some people might think that they also have to cover their face and their hands from who حزب their wife عبد الله عباس is saying that the face and the hands can be shown to your what and there's روايات صحيحة تابيطة عريب العباس a Hadith and a روايات that are authentically transmitted from ريب العباس proving that he's talking to what the girls Mahram her brothers and her what and this is some benefit that the scholars took from which is that look at the Salaf وهاد الأمة that even the Wahram would cover herself from those who she was what related to she would dress modestly in her own house as well let alone the outside world she would dress modestly in her own household that عباس felt the need to say that the face and the hands can be shown and if you go to countries like Somalia you realize that women don't don't don't take their حجابة they do not take it off nor do they take it off in front of their what do you call it their what do you call it their سنلو the mother-in-law will not take her حجابة in front of her own daughter's son her husband her daughter's husband who she's allowed to take her حجابة and is allowed to see her hair they don't they cover themselves and they what that's how the elders was we all together they used to do it's allowed permissible but they used to take that I remember when when I I am my sister and my family we went and we visited Somalia I remember the family would say to us why is why are you guys house in the household why are you taking off your حجاب you're in the house why are you taking off your حجاب if you're going to go to sleep it makes sense if you're going to have a bath it makes sense but walking around the house with no حجاب on and certain I asked them is there evidence for for them to not wear حجاب in their own household and they said yeah the angels are going to see you that's not authentic but the point is that you can see what can you see from these people that even within the household the household they are what you find a sister dressing the way she dresses in her own household she's wearing tight trousers yeah she's wearing very very tight clothes and you know revealing clothing sensibly in her own house in front of her her own brother she's wearing it in front of what her own I'm talking about the one that wears حجاب and حجاب outside some of them are wearing inside their own house very wrong clothes in their own household clothes that is it really necessary that you wear this clothes so Ibn Abbas when he said that the face and the hands need to show that the of those people was that they were excessive in hiding themselves and making sure that they are not seen also Ibn Abbas his statement Abdullah his statement can be also reconciled in another way are we all together yeah which is that generally speaking when a woman when a woman is moving around and she's doing things generally speaking what is it that shows from the woman and what part of her body would she use a lot it's her face and her hands majority of the times if you ask women who wear حجاب they'll tell you the wind lifts our حجاب and our faces show so Ibn Abbas said and he said the face and the hands he means that those 2 are the ones that the ayah is what referring to that would show because both Ibn Abbas Ibn Mas'ud agreed that this is what we do the cost unintentionally are we all together whereas Ibn Mas'ud he said it's the actual the actual the actual the reason he means that is once the woman إذا كان شيء يظهر منها على طبعها الجلباب يجب أن يكون لها و يجب أن يكون لها بحياتها أو بحياتها فهي يقول أن هذا ماذا؟ إنه مع فوق و عن فوق هل يجب أن يفهم؟ ثم الشيخ ناصل هنا إنه شيء that إن شاء الله تعالى سوف نفعل تعقيب و تفصيله والملاحبات that are in it و دعنا نرى أنه يجب أن يتفهم رحمه الله تعالى يقول فبالمسعودن يقول عبدالله بالمسعودن يقول هو ثيابوها إنها جلبابوها و بالمعباس و من معه من الصحابة عبدالله بالمعباس و هؤلاء الذين يجبون منهم و غيرهم يقولوا هو الوش والكفال و منها يقولوا أن هذا هو أمي و أحمز و كما قلت هذا هو خلاف التنور على خلاف الطباد هؤلاءهم لا يقوموا بحياتهم هناك كثير من الغير و كثير من الغير يقول إلا ما ظهر عادة بإذن الشارع و أمره هذا هو محاول الآن سيكون جيد هو يقول فمعنى الآية إحيانا إذن بسبب هذا أن الآية إلا ما ظهر و يظهر عادة بإذن الشارع و أمره بصرية الشريعة و أيضا إذن إذن الشغناصر يأتي من أنه لا تفعيل و now that he's come back to that it's what it's intentional so the scholars here is where they hold him account for because what the شريعة permits for you to do wherever the شريعة permits the woman to show this is intentional she would leave her house knowing that she's showing her face hands إلا ما ظهر عادة بإذن الشارع و أمره شغن الباني as soon as he's going to mention that the nooms that he's referring to here is the nooms of the companions because their faces would show somebody can say that that that point of discussion a contention that you're bringing which is that the nooms of the women of the companions was that it would show is what's being disputed at this particular point we're saying no the women of the companions time no they want any evidence that you're going to provide us with is either before the ayat jilbab came down or ayat al-hijab came down okay or it's women who are what in hajj or women who are in what or women who are slaves we don't have to show we don't have to cover their faces are we all together so the first problem here is that the statement of the sheikh was clear before that it was referring to what whatever shows without any intention and the hands and the face cannot enter it in that regard of his because it shows intentionally it's being shown intentionally and the sheikh he himself in the beginning of his statement he said this رحمة الله تعالى and he also even said after he finished that he said فتحمل ودعا لتأمول فيه he called us to ponder over this particular point and then after that he comes back from it point number two we got in the statement of the sheikh رحمة الله which is that the استثناء here is مع ظهر بغير قصد that the استثناء here is what shows without any intention to turn the ayat from the ظاهر which is ظاهر in the Arabic language from the apparent it shows what it shows بغير قصد to turn it away from that it requires a قرينة which is قوية it needs an external indication it needs a powerful evidence for you to divert it from that it's not enough that you say are we all together brothers it is not enough to say that the عادة of the companions is what turns it away from it because the عادة and the names of the companions the female women at the time of the prophet is what's disputed whether they what whether they were showing their faces or not that's actually the discussion at hand if the point number 3 إذا بطلت القرينة إذا قرينة الناس has become null and void فشغلاصر رحمه الله تعالى بقية الأديلة على حارها and then their evidence remains at its particular point as it was as it was it remains at its ظاهر very good here she's going to say something else which needs to be understood he says do you not then see أن المرأة لو رفعت من جلبابها that if a woman raisesها النقاب حتى ظهر من تحتها and then it shows what أنتها من ثيابها her clothing وزيناتها her beauty كما يفعل ذلك بعض المتجل بباتي like some of the women who are wearing جلباب due today السعودية those women from Saudi Arabia and the sheikh رحمه الله he chose Saudi specifically because he's having an argument with who he's having an argument where the scholar is from Saudi Arabia شيخ رحمه الله تعالى his debate and his argument is with and this shows us another thing which is that دعو علامة when they believe something is حق لا يبالونا they don't care and they don't do مداهنة they don't beat behind the bush علامة are known when they believe something is حق and it's حكم شرعي that the علامة they mentioned the truth regarding that particular issue are we all together and they what they speak the truth because some people believe شيخ الباني رحمه الله تعالى he's a Saudi funded داعي and a scholar funded by Saudi if شيخ الباني was against him in an issue he would mention why he was against him to bring his evidences forward so شيخ ناصل says that have you not seen the Saudi women who raised their جلباب until it shows their lower garment shows كما يفعل يدالي خبعض المتجل بباتي سعوديات أنها تكون خد خالف that she opposes the verse بالتفاق العلم فقد التقاف إعلوها هذا معفيد لها الأول لأن هذا يدار with what يدار with her first action which she did وكلاهما بقصد منها both of them are done intentionally لا يمكن إلا هذا and it is not possible except this فمناط الحكم إذن في الآية ليست وما ظهر دون قصد من المرأة فهذا من ما لا مؤخذت عليه في غير موضع القلاف فشيخ ناس يقول بسبب ذلك بسبب ذلك الشيخ رحمه الله يقول that the ayah is not talking about مع ظهر دون قصد that which comes without no intention but rather it means that which comes intentionally he is talking about that which comes intentionally رحمه الله so this we say شيخ الالباني comparing the face and the hands to the jilbab is surely not correct is incorrect because why the hand and the face is what it's possible for it to be what for it to be covered as for the jilbab is it possible for somebody to cover it yeah is it possible for somebody to cover their jilbab after they put their jilbab on are you able to cover your jilbab on top someone's able to do that if the woman wore the jilbab and she's covered up and she's بوضح جاب as it is then there's going to come an infinite re-infinite occurrence you're just going to say okay we'll wear something over this until she wore it you bury her so شيخ الالباني رحمه الله chooses that particular point he uses that evidence فإذا ثبت أن الشرع سمح للمرأة بإضحار شيء من زيناتها سواء كان كفن أو وجهن أو غيرهما فلا يعترض عليه بما كلنا ذكرنا من القصد شيخ الالباني يقول that if the الشريعة للمرأة يجب أن يرسلها رحمهما رحمهما أو رحمهما other than that it is not correct for us to oppose it بما كنا ذكرنا من القصد we can't oppose it based on what she intended to do this you can't say that لأنهما أدونه فيه because she's actually given permission by the sharia to do so كأضحار جيباني تمامن just like her showing that جلباب she's allowed to show after the jilbab she's allowed to تمامن كما بيين to any of them as I previously explained فهذا توجي who تفسير الصحابة الالباني says this is the way to to take the statement of the companions الذين قالوا who said إن المرادب الاستثناء في الآية this is the way to take the statement of the صحابة who said that what is meant by إلا the exception here is the face and the hands وجريان وعمري كثير من المساء في عهد النبي and a lot of women at the time وبعده and after it كما ستها as you're going to see في النصوص الاثير in the evidences that I'm going to provide you with المتواتيرات معنن in which its meaning has come through to us by multitude narration ويعود الفضل and he said this virtue this goodness this understanding that I've come with شخل باني it goes back to who في التنبه لهذا التوجي بعد الله after Allah it goes back to who الإمام الحافظ أبي الحسن ابن القطان الفاسي it goes back to ابن القطان الفاسي رحمه الله ابن القطان الفاسي his biography إن شاء الله و تعالى we're going to touch on it next week بإذن الله الكريم now we're going to إن شاء الله و تعالى stop there بإذن الله الباري and we're going to take question and answers anything which I have said that was wrong is from me سبحانك الله و بحمدك شادو الله إلهي الله استغفرواك وأتوب إليك