 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي هل يجب عليك فتحوشه كل مرحبية هل يجب عليك فتحوشه؟ هل يجب عليك فتحوشه؟ هل يقول؟ هل يجب عليك فتحوشه؟ بعض الناس يجب عليك فتحوشه وما يعتقدون؟ يعني هو لديك Ooh هل يجب عليك فتحوشه؟ هل يجب عليك فتحوشه؟ هذا هو Why It's Important when you read a book أنت تحاول الناس على التواصل إبنو جنير أطبري تعتقد أنه إذا كانت ثلاثة إدواجالين التي تساعدتهم هناك ثلاثة أجل من المشاكل والأجل من المشاكل من المكان أنه يوجد إجماع هل نحن نحن نحن؟ وإن أضع العلمة إجماع عندما لا يوجد فرصة خلاص هناك إجماع so me to translate the Ijma'a that Nujadid is using here as an unanimous agreement is weak are we all together but there is some scholars who basically believe that there is an Ijma'a in this issue are we all together that if a person is praying that their Aura is the Aura of the Salah is unanimously agreed upon the Aura of the Salah is unanimously agreed upon but what we say is that the Ijma'a what has happened is what is known as خرق الإجماع the Ijma'a has been passed passed means that the Ijma'a should not have any opposition and we do have an opposition there are two people who are really about to oppose it the first one is أبو باكر إبن عبد الرحمن إبن حارث إبن حشان he's on one side he's on the other side he's on one side you believed no that's not the correct Aura and إمامو أحمد رحمه الله تعالى he called that he's transmitted from him so this إجماع that إبن جرير أبطابري is transmitting first of all that's not his usage of the term إجماع anyways that one إبن جرير still will use the word إجماع if there's two people who oppose him he doesn't believe that's a khila it's an إجماع now are we all together but إبن عبد البر believed إجماع now everybody's on the same page everybody agreed so it is the claim of إبن إجماع on the side of who إبن عبد البر correct that's not correct because there are two people who broke the إجماع anyways what we could say though is that the جمهور العلم the majority overwhelming majority of scholars those who believe that نقابي is wajib and those who believe it's not wajib they tend to agree on what is meant by the عورة of the prayer so now you did it again let's go to his statement he says وإنما قلنا ذلك أول الأقوال في ذلك بتقويلي he said رحمه الله we say that this is the strongest and most accurate view because all scholars are unanimously in agreement that every woman who needs to pray and any man who needs to pray must cover the عورة in his or her prayer and we all together and we're not talking about a woman man here right now specifically the جمهور العلم and he said that the agreement amongst them is what a woman وأن المرأة أن تكشف وجهاها وكفيها في صلاةها a woman may reveal her face and the lower part of her hands وأن عليها أن تستور ما عدى ذلك من بدانها and she must cover all the rest of her body what is not part of عورة is not forbidden to reveal وأن عليها أن تستور ما عدى ذلك من بدانها so he is saying if we all agree he is trying to the reason why I believe إلا ما ظهر منها is referring to the hands and the face the reason why I believe that is because we all agree that عورة what does it mean in صلاة when you say oh the woman showing her عورة in the صلاة it means that she's what her hair showing but you and I both wouldn't say that her face is عورة in the صلاة and we wouldn't say it's عورة in her her hands are عورة in the صلاة and you read me and then إبن جرير طابري he brings a to support this he says إلا ما روية except that which has been narrated إبن جرير it says إلا ما روية روية is صيغة الطبريض it has been narrated he is not mentioning it and this in the science of حليت is when you use for a حليت which is weak إذا إذا وض روية قيلة ذكيرة if it's narrated المبنول المشهول that the subject is hidden it means what weakness ولذلك الشخل باري even he pointed that out كالنبن جرير يشيرو بقولي it's like if you're جرير is pointing out with a statement روية إلا طبعي في الحليت that the حليت is weak و هو حليب ذلك فإنه بهذا النافد غير صحيح صحيح and he said he's right to do that because in this wording the حليت is what it's not صحيح بل هو عند مونكة in this wording the حليت is مونكة are you with me in this wording the حليت is what مونكة الشيخ ناصر goes to we strengthen the حليت from other are we all together are we all together what's this حليت this حليت is so شيخ ناصر tries to authenticate it if this حليت goes in for شيخ الباني and it happens that it turns out to be authentic then of course the woman's her face and her hands are all over her but if this حليت is weak and it's not صحيح then شيخ ناصر still doesn't have a strong evidence are you all together brothers and sisters pay attention here what is this حليت so before we go into this narration I'll have to go in this is the حليت is pertaining to that our mother عائشة رضي الله تعالى عنها she was with first of all before I go into this I have to mention something I have to mention a point which is when we strengthen a شيخ ناصر رحمة الله is an Imam in what is an Imam in an Imam in حليت he's an Imam in حليت that that being the case when we strengthen an opinion or we weaken a narration in which شيخ ناصر authenticated it doesn't mean in any way four more that we're belittling شيخ الباني and it doesn't mean that we're putting him down rather the علامة before they used to strengthen narrations or they used to strengthen opinions over another opinion and that it did not in any way four more shape did not entail that it was degrading for that individual and it never meant that this person is putting this person down سفيان ابن العيينة one time as an Imam أبن عيب الأصبهاني narrated in his حليت الأولياء وطبقات الأصفياء that ابن عيينة one day a hadith was told to him سفيان ابن العيينة narrated a hadith one day when he narrated the hadith سفيان ابن العيينة somebody told him and they said to him your brother ماليك بل ألس he opposes you on this hadith in other words he sees the weakness of this hadith then he responded by saying to him أتقرنني بماليك أتقرنني بماليك are you comparing ماليك are you comparing me to what are you bringing me together with ماليك إبن العيينة ما ألو ماليك me and Imam ماليك are like كما قال جليل as the poet once said جليل وابن اللبون إذا ما لز في قرر لم يستطع صولة البزل القلاعيس the poet is وابن اللبون when the camel is two when the camel is so every level is the بعيل which is صغير the camel which is small that hasn't finished two years yet and it's going to start it's two years and the line of poetry and the word قلاعيس is جمع قناس and it means the camel which is strong excessively strong and big it basically means if you take a very strong camel and you tie it with a camel that hasn't reached the age of three you tie them together how's the working going to be for the one that's two years old when he's tied with a strong camel it's going to collapse it's going to fall if you try to connect them together the rope you get it and you connect them to both of them if one that's strong he's going to take big steps and he's going to move fast so that's only two years and hasn't even finished the third year what's going to happen it's going to fall, it's going to trip it's going to be dragged by the other one so this is what بعيل is saying I'm the one that's two years and what ملك is the one the strong camel if you tie me to him I'm going to keep falling I'm going to keep falling so the Arabs they use this line of poetry they say but he still didn't agree with him he didn't say that he didn't say that he believes that بعيل is an Imam same as يحيب المعين يحيب المعين رضي الله رحمه الله تعالى he said يحيب المعين was an Imam you guys know يحيب المعين يحيب المعين يحيب المعين is an Imam who reached the level of hadith that the people would wish that يحيب يفرز them if يحيب يفرز you that means anyone's going to take knowledge of you if يحيب يفرز you you are finished, you're torn apart that's it, your life is crumbled you're going to go into a hole you're going to hide, no one's going to see you you can't teach, no one can talk if يحيب يفرز you he reached a point where people would go to يحيب المعين and they would shake his hand and they would go back to their people and they would shake my hand يحيب يفرز his palm for me and he shook my hand so يحيب رحمه he said I never faced a person face to face I never faced a person face to face بأمر يكرهه a matter which he dislikes from me ولكن أبيه له خطاه but I clarified his mistake for him فيما بينه و بينه between me and him فإن قابل يدارك if he accepts it from me وإلا ترك to accept and if not then I leave him I walk away from him if he does a mistake I clarify it of course يحيب المعين is talking about a mistake that he does privately or a mistake that he knows of him if the mistake is public يحيب would correct him publicly the ambulance that he would correct him publicly is as follows if you saw it publicly يحيب would correct him publicly and people used to shiba when يحيب would come into the gathering يحيب he entered the gathering of نوعي المبنة حماد الخزاعي الشيخ المخالي he came to Egypt when he came to Egypt يحيب المعين he entered نوعي المبنة حماد الخزاعي he started to read Harith so he came to read the book he started to read the book that he authored so he said he said so نوعي المبنة حماد الخزاعي that Abdullah Ibn Mubarak told us that he narrated from Ibn A'oun and that he mentioned Harith so I said I said I said this is not from Ibn Mubarak فقضيب نوعي المبنة حماد الخزاعي and he said to him تروضو عليك and you are treating me and then يحيب he said yes I want to beautify your face for you فأبا يرجع نوعي المبنة حماد الخزاعي he said يحيب I'm not going to come back for my stupid then when يحيب saw him that he doesn't want to come back he said قلت to said to him I said to him لا والله ما سمعت هذا عن Ibn Mubarak I said to him والله I have no hands from Ibn Mubarak too ولا he said ما سمعت هذا من Ibn Mubarak he said I'm telling you this نوعي المحماد الخزاعي والله you didn't hear this from Ibn Mubarak ولا سمعت I swear by Allah قطر not swear by فا غضبا نوعي المحماد even more angry because now he is saying you haven't heard it from him as well فا غضبا وغضبا all of his students and those who are around him were frustrated with يحيب Ibn Mubarak then he stood up نوعي المحماد الخزاعي he went into his room he checked his height before he moved it to his book he started to read it and whilst he had the paper in his hand وهي بيديد he came out and then he said أين اللذين يزعمونه where are those where are those who claim أن يحيب المعيل ليس بأبيل المؤمنين في الحديد where are those who claim يحيب المعيل is not Amir المؤمنين he brought the paper out he said where are those who claim أن يحيب المعيل is not Amir المؤمنين في الحديد where are you guys and then he said نعم نعم غالي الطو I got it wrong وإنما روا هاليل أحليد غي لبن مبارك هاليل مبارك you are right I got it wrong the one who narrated this is not Ibn Mubarak and no did Ibn Mubarak narrate from Ibn Aounin so that's how the Salaf were that's how the that's how the Salaf were رحمه الله رحمة واسعة they would differ but if they differed they still wouldn't leave each other they still wouldn't belittle each other because the khilaf between them was a mosaic in which we're each tihalia Younes Ibn Abdul-A'ala I never saw anyone a mousmata I debated with him one time I debated with him I debated with him ولكي ياني ولكي ياني ولكي ياني ولكي ياني ولكي ياني ولكي ياني هل أنت still be brothers حتى أننا لم نقل مع each other في أي أشياء أذر الوايات أن أباب وشافعي ويولي سبلا عبدالعالى صدفي بسألة was a fiquid related issue ريشين يشعون ذلك فما نقول أن حتى أننا نفعل بشلناصم على أثناء حالي نحن نتعامل بشكل مهار بشكل مهار وانه يفهم ويعمل بشكل مهار وانه يشعب بشكل مهار كيف حتى أن نهم ذلك يكتمني من البعاني بشكل مهار but كالرسست هم خطيب البغيديو يوما في هذه الكتاب و يخبر بوضحة أوهام جبع والتفرق و يقف على ما لكتابنا هذا ضمنناه يلحق السيئة الظنبنا و يراءنا عمان للطعلي على من تقدمنا تقدمنا الخطيب البقداني يسن لأي شخص يأتي و يشاهد بك this book of his which is بوضحة أوهام الجمع والتفريق و يتحدث about the narrations and the scholars who did a mistake لأي شخص يشاهد بك and they will assume and speculate that we are trying to throw bad assumption regarding the scholars of Hadith that we are thinking bad of them و يراء اللي we think أننا عماننا للطعلي that we intended to slander these scholars and to put their status down و إدهار العيبي and that we were trying to bring their mistakes out in the open لكبرياء لكبارائش و نخيدة و علماء سلافيلة that we were only intending to bring the mistakes of the great noble scholars of Hadith and the self of our time how would that be the case when we're using them as a form of authentication how are we trying to belittle them and slander them when we're using the same scholar in others other rulings of Hadith we're using them they are our stepping stone و بشو عائل ضيائهم تبصرنا and the ray of light that came out of them is what we use as a light we're trying to shine with and we see everything through their light and the path which they set is what we have traded on and we've distinguished matters from one another and then he mentioned the famous poetry that أبو عمر بالعلى أسل ما نحن في من مضى how are we like to those who came before us إلا كبقل في أصول نخل طوال we are like a buckle buckle is like you know those funguses they are very small and little how are they compared to big long palm trees so when أبو عمر بالعلى he said ما نحن في من مضى we are like nothing according to those who came before us إلا كبقل we are like a buckle like funguses those little ones في أصول نخل طوال in the surroundings of long palm trees long trees that's how we are you know أبو عمر بالعلى he was an Imam in the language Imam in the Hadith Imam in the recitation أبو عمر بالعلى he was an Imam in all of them and he still sees himself as a what كبقل في أصول نخل طوال so we say that about ourselves that we are nothing in the eyes of شر ناصر and his knowledge and his efforts but we still believe that no one is infallible and no one is free from mistakes and shortcomings the Hadith that الشيخ الباري رحمه الله used is the Hadith that the gist of the Hadith is that أسباب بالتأبيب أخر was wearing a clothing that was not very good and then she was wearing clothes were tight and that were revealing her أورا so the prophet عليه الصلاة والسلام he stood up and he walked away from the gathering when she came in أسماء بالتأبيب أخر is his sister عائشة عائشة then went to the prophet and she spoke to him and then the prophet said it is not befitting for a woman to dress in that way the only thing that is permitted for her to show is her two hands and her and her face in another when does he mention that the prophet spoke to أسماء herself directly and he said to her oh أسماء there is nothing permissible to show from a woman except her two hands and her what and her face this Hadith الشيخ الباري authenticated it I want to summarize for you guys this Hadith is narrated through three Hadith it's just three this is the summary of the Hadith it's just three the first one is حليث قتادة إبنو دعامة السلوسي that's one the second one is حليث إبنو لهيئة the third one is حليث إبنو دوريج that's the three Hadith are you all together this Hadith of أسماء if this Hadith was authentic then there would be no dispute or argument regarding when the woman's face and her hands could show the first Hadith is what حليث قتادة إبنو دعامة السلوسي very good this Hadith has been weakened because the first one قتادة و دعامة السلوسي is weakened because why حليث إبنو دوريج he said that he narrated from عائشة who narrated from the prophet so حليث إبنو دوريج حليث إبنو دوريج he attributes this Hadith to عائشة and then عائشة to the prophet and حليث إبنو دوريج لم يلقي عائشة he never met عائشة حليث إبنو دوريج so what does this become when it was called it's weak but what is it called حليث إبنو دوريج if a Tabi'a attributes something to the prophet what is it called it's a mursal it's a Hadith mursal if a Tabi'a attributes something to the prophet what does it become it's a mursal it's a Hadith called mursal so this Hadith is graded in mursal and in the Hadith of قتادة الباني just mentioned it here right now وهو عندي مونقا الباني said it's munkar to this one قتادة one الباني even agrees with us it's munkar are we all together when now left with the Hadith of إبنو لهي'a the Hadith of who إبنو لهي'a عبد الله إبنو لهي'a good عبد الله إبنو لهي'a as a senate is عبد الله إبنو لهي'a عن عياض إبنو عبد الله فهري عن إبراهيم بلو عوبيد بلرفاعة الأوصاري عن أبيه إصفاد رفاعة الأوصاري عن السماء بنتعبيس عن النبي صلى الله عليه وسلم عبد الله إبنو لهي'a عن عياض إبنو عبد الله الفهري عن إبراهيم بلو عوبيد رفاعة الأنصاري، عن عبيد ابن رفاعة الأنصاري، عن أسماء بنت عميسي، عن النبي صلى الله عليه وسلم هذا حديث يسوء بسبب عبد الله ابن اللهي أعى عبد الله ابن اللهي أعى هو ماذا؟ هو بعيف في هذه الحديث يتفاكب في كونسان عبد الله أعى أعى إذا لم يكن أكثر من أي من these 3 عبد اللهيه his life is rejected who are they عبد اللهي بل مبارك نمو one سكر is عبد اللهي بل ووهبن سكر one is عبد اللهي بل ووهبن and the third one is عبد اللهي بل يزيد المقرئ عبد اللهي بل يزيد المقرئ so he didn't know it from any of those شيخ العلباني with his hard work and his efforts he came with the opinion that also there's a fourth person that if you narrate from his ahadith are taken who are they who is the fourth person he said the fourth person is who قوتيبة والسعيد قوتيبة والسعيد if you narrate from عبد اللهي بل وهبن his ahadith are taken شيخ العلباني prove that as well are we all together so عبد اللهي بل وهبن his ahadith are not taken unless he narrates from who any of those three عبد اللهيه his when i'm calling شيخ العلباني قوتيبة والسعيد is it from any of those three and is so is it from any of those four so it's not that's one problem that's one problem the second problem is what's the second problem the second problem is that عبد اللهي بل اللهيه is alone in narrating this حديث he's alone in narrating this alone in what way there is the only person who narrated from who he narrated from who did he narrate from in this حديث حديث who did he narrate from yeah who did he narrate from عياد بن عبد اللهي right he's the only person who narrated from عياد بن عبد اللهي this narration where are all the other students of عياد بن عبد اللهي are we all together so they we don't take him unless he narrates it from one of the three عبد اللهي and secondly is we're definitely not going to take it if he's alone on it so that's why it's not accepted that narration is what it's not why is عبد اللهي بن اللهي عادلت with that like that أحمد بن صالح المصري as he's narrated in the كتاب المعرفة والتاريخ by الامام الفسوي الامام الفسوي ورحمه الله كتاب كل المعرفة والتاريخ he mentioned that he said he was a good writer his books were good and he used to write everything for those narrations in his books and when he would want to narrate he would go to that book and he would what he would narrate from that book was a good writer he used to write his narrations he used to narrate them and so what happened to him فكتب عنهم قومين يعقلون الحديث والآخرون then what happened was he started to write from people who know hadith and others who were not precise in حديث another view it held that عبد اللهي عبد اللهي I was always a good writer and the matter is not as أحمد بن صالح المصري he mentioned that he was a good writer but the problem with him was what the problem with him is that his house and everything inside got bent and all of the papers all of his books got bent so he no longer can narrate from his books so he tried to narrate from his memory he tried to do that so he started to mix up so the scholars after thorough research they realized that when he narrates from any of those three عبد اللهي when he narrates from any of those three عبد اللهي is before the what it is the before the حراق الكتوري before his books were bent are we all together ولي ذلك عبد اللهي ابن مهدي always used to say ما أعتبد بشيء سمعته من حديث ابن اللهي عبد اللهي ابن أبن مهديس say I will never ever rely on a حديث which I heard of ابن اللهي عبد اللهي except the narrations of عبد اللهي مهدرك of his I would what was the third narration we're now going to go into the narration of ابن جريج and there's another reason why that حديث is weak but we're just trying we don't want to go too much details we'll just stick with with that one reason now we're going to go into the حديث of ابن جريج the حديث of ابن جريج you guys know who ابن جريج is right عبد المريك ابن عبد العزيس ابن جريج المكي he narrated directly from who he narrated directly from who عائشة are you all together ابن جريج between him and عائشة are two people what is it called when the حديث two people are disconnected so this حديث is weak what's missing from it two people who are the two people that are missing from it other narrations have mentioned they are ما عمل ابن راشد عن قتادة من زيادة and the narration sorry what did i say عن قتادة ابن قتادة قتادة من دعمة العزيس right are we all together those are two people that are missing are we all together and the narration of قتادة brings us back to the first one that we spoke about which was what it has a زيادة which was مونقر the زيادة that was مونقر it's rejected and it's not accepted will stop then in شاء الله تعالى anyone who wants to look more into this narration is a kitab written by ابن معايد طارق عوض الله ابن معايد طارق عوض الله he wrote a kitab called النقد البناء لحديث اسماء في كشف الوجه والكفيل للنساء and he refutes شيخ ناصل under authentication of this حديث he used to in the beginning he mentioned in the book i used to agree with شيخ الباني on this issue i was with him are you with me and he says that it became clear that the حديث is نقص صحيح and he says in the book that he wrote it he wrote it while الباني was alive he started it and before he could finish the book شيخ ناصل died so at the beginning of the book he sends his salutations and his love towards شيخ ناصل رحمه الله and he mentions the virtue that شيخ الباني has on people of حديث إن شاء الله تعالى as i said we're going to conclude there anything which i have said that was wrong or incorrect is from me and شيطان الله these messages are free from it سبحانك الله وبحمدك أشهد أن لا إله إلا الله استغفروك وأتوب إليه