 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي if you today if you today go to young garbsters on the street and they see what they do are you in a gym bag that almost fully covered a gym bag are you what they do huh the kids on the street the young kids on the street they leave her she is a muslim she is holy they stick on the wall they leave her alone they let her go past if you go past the asian gang stickings and you go against the Arab gang stickings that's the same they respect each other but the woman they see they whistle they ask for her number they shove her to the wall they throw themselves deliberately on her right we are not in school so they do they pretend it fell down and he throws himself on her lap why because she is wearing that kind of clothes calling the guys but what the woman is doing is for myself why is it in your pajamas like that you are doing this for yourself and this is only for you and you speak in what means why is it when you go to sleep you wear different clothes at night and your pajamas is not like this why is it there is a woman where before she goes to sleep she fix her hair in her nails before she goes to sleep who is she for the only day the village she told her about okay give me a second it's never a second but they say now they go up to 10, 15, 20 minutes fixing themselves up they come out and now what she is paying attention is she doing this for every guy on the street no that's unjust to say it's a group of guys a group of men that she wants her to look at she is trying to attract but what she doesn't realize this is attracting even the ones that she doesn't want is attracting the one she is not willing for he is coming and saying give me a round she is like no I don't want you I am not doing this for you and it's true because she doesn't she is doing it for back up here but they don't even they keep coming round all day from themselves on her but it's not you actually just keep moving so whether we lie to each other or we fool each other or we tell each other the truth of the man is I don't believe that a woman that goes out and dresses the way she dresses she is doing for herself I don't believe that to me it doesn't soak into my mind and it doesn't go into my mind with all justice, fairness and you know what she is doing for the opposite gender she is doing for some reason because actually the temperament of that person's life you go home, the minute you go home you splash water over your face your hands will scruffy you are running around and brushing your teeth you wake up, you just ... but then when the minute you want to leave you sharp, sharp, sharp you can't then tell me that you are doing this for who for yourself and to bring yourself joy and enmity for her it's not the case ذالك ادنان اي رخمان الناس who are chast but this is something I want you to realize if a woman is not wearing a hijab and she is just unmodestly you can never call her a zinnia pay attention this is what? you can never call her a sister just because she is not wearing a hijab she could be wearing the most tightest of clothes she could be dressing in the most unislamic clothing never are you allowed to refer to her as a zinnia in the Islamic court you will be lashful as in you will have to bring the evidence into what you accuse her of but we will tell us but what we do say is that that clothing is not the clothing I feel that women who are chast these are not the clothes of a chast woman these are the clothes of the prostitutes of the zunat صحيح that's what you used to start with when you were in that situation there is a other ayat which commands us not to keep to throw those statements and nowadays are those statements throwing at a woman just because of the clothes that she wears do you guys always find her as a slut because she is wearing clothing do they say that yes or no do you Muslims even say that that this woman is a slut because she is wearing these clothes do they not this falls under the line of محسنة this woman could be from the محسنة but all together that's not your job and you're not allowed to do that but the clothing that she's wearing and what she put on is not the clothing of a Muslim and it's not the clothing of a woman who is عفيف call it Islam فلا يؤديين and that she's not harmed we took the story right what would they do they wouldn't harm a woman when she wears the hijab she would not be harmed and they would let her go now some sisters might say but when I do wear the hijab acid is fall on my face so can I take my hijab off that doesn't change the worry just because now when you wear it you feel there is going to be attack on you that then that means you should stay home more often stay home more often and walking around and I think personally at a time like this men if a husband and wife don't have a license both of them don't the husband first prioritized the license for them and facility that she has in her car first the reason is because of the society and where we live we're all together I know it's one of the most comfortable things for your wife to drive you around oh no you turn shop that's مشكلة but the reality of the matter is that the hate in which it holds that the woman drives and what she can abstain from on the street is profound and it's great because the minute she walks out of that door and she leaves dressed the way that she's dressed she is vulnerable and she's open to what she's open to everything so this is if the women can do this they should do it to make sure they get constant داليك أجلائي رفنا فلا يدائيين وكامل الله is رفور الرحيم one who is forgiven and one who is very merciful forgiven for any woman that sin by wearing clothing which is not appropriate for her and now has repented and Allah is merciful to her whenever she repents from her sins by wearing the hijab and the islamic dressy that was set for her Allah is there to take her repentance and give her what she wants شخل النادي that says the first verse it's in it the first verse it is clear and direct in the women covering all of her beauty وعدبي إضحالي شهيد منها and as she doesn't bring out to the open everything of it and I have a journey in front of foreign men remember we refer to men men who are not her meaning the men that we mentioned here are called her those men that she is one that can see her they are not a journey here they are not the foreigners so any she can show her beauty the first ayah is clear in the women all of the beauty he said وعدبي إضحالي شهيد منها and that she does not bring out in the open any of her beauty and I have a journey in front of foreign men إلا except ماذا حارا except that which becomes apparent so شخل النادي here has to focus on this point now the reason why he has to focus on the point which is إلا ماذا حارا which is apparent there are two views who heard the first view and Bani how did you well the two views who heard those views the first view as well so the first view is that إلا ماذا حارا except that which is apparent is referring to the face and the hands who said that view who said that who said that come on come on come on come on come on come on come on come on in that view and it is also it is also the choice picked by I can do Bu move that view said إ accum لقد قمت بعملها و now we got back together again we're back together we everything's fine so there's no place for me to come in so a while later one day I saw her she had a problem with her car again another chance to come around and the two neighbors on the two sides of our house they were basically they were helping each other they weren't in a battery it wasn't right basically the plus and the minus weren't being done properly again I saw this opportunity I went in rolled up my sleeves I did what I could for them I asked them what was the problem she told me I looked at it and said I can honestly tell you I don't know much about cars like that but one thing I can't tell you is that it's nothing to do with battery this is not a battery problem I think you should try to call the A.A so it ended up being right I was right and it was that they came and they basically opened a petrol tank it's all a petrol and what they did was the the petrol tank right at the bottom of the car they basically forgot to close it when they took the petrol out so what happened was whenever she put petrol in it started to come out from the bottom so I just I didn't know that much but I told her it's nothing to do with battery so they just opened a floor discussion and I said look I'll be ever but it was she could see it so she asked me about where you went I worked in a mission I preached to people I teach them about Islam have you ever preached to Islam have you ever read about it oh yeah I have but it's a forza you don't push yourself too much into the discussion you just give them the idea so tomorrow you can pick up from somewhere and you can pick up it's مقدمة now it's an introduction so the person who loves خير he believes he wants to save everybody and wants the benefit of the community the kaf, the non-muslim your own house what do you want to help them your own family members your brothers, your sisters, your cousins your relatives you want to be a person who helps those who are around you so this is what really like you know there's a little Kitab called خض عكلي ده كم يهدت أبوك it's a little lisa lisha it's written by Sheikh Jamil Zainu Sheikh Jamil Zainu Sheikh Jamil Zainu he used to have sweets in his pockets this is one of the good entities I advise you all to do is that just have sweets with you carry it, have it with you sometimes you come into contact with all kids just do that he will always be an island man of knowledge he has sweets, kids come they will never meet with nothing in his hand he will always give them something he packs it he will always give it to them what you don't realize is that I remember a man when he was young he used to call him Adel Mina'a which basically means uncle sweet translation wise but this man he was a hardcore he would always have sweets and you know my parents would never let us take these things from strangers so we would just like the idea he would come and offer sweets but we could never take it here it's a good characteristic because that child he really goes up when he sees you his heart is in love anytime he sees you he is ready for you to tell him what you want to tell him this is very important I have a problem with my kids only like him because of sweets and it's not a nice thing but my daughters would say Adel Mina'a while the kids in Egypt when I call them they would say there are these sweets it's a bit of a problem about these sweets do you want the value so so he says he takes an opinion which is إلا ما ظهر منها pay attention is whatever becomes apparent from the woman without any intention the woman is going she is trying to grab something her arm shows from somewhere the hijab it shows a part of her body شخرة الباني has taken that opinion to be strong he says ففي الآية يقول التصريح it is clear that the woman has to cover all her beauty وعد بإنهار الشيء منها مامل أجانيبي إلا ما ظهر بلاير قصد ونها without any intention so when her beauty shows it is showing unintentionally فلا يؤخذنا عليه the woman will not be held account فلا يؤخذنا عليه the woman will not be held account for her beauty show it when she is going to take it it is my intention إلا بادرنا إلا ستري if they hasten إلا بادرنا what does the word mean if the women hastens to cover her aura her aura shows she comes and comes straight away but she makes sure that we see them so this is what it means بار الحافظ المكثير إليك تفسيري البانا رحمه الله يلابي in the statement of your بار الحافظ المكثير and she will study a bit about who he is so every person whose name is mentioned here will just give a little ترجمة a little biography understanding of who the individual is who is half of the بار الحافظ المكثير رحمه الله half of the بار الحافظ المكثير is المؤخف المؤرخ المفصر بار الحافظ المكثير is a historian he was a great scholar of تفسير his name is his name is أبن الفداء اسمعيل ابن الرمار ابن كثير ابن ضوء البصروي so his name is اسمعيل الرمار خودية is أبن الفداء his nickname is أبن الفداء ألمان المكثير was born in the year was 700 700 is when he was born رحمه الله and he moved to دمشق when he was the age with his brother كثير moved from his place of bed to دمشق with his brother when the year was 700 and 700 this was after his father died so he grew up as an orphan ابن كثير رحمه الله ابن كثير memorize the Qur'an when the year was 700 and 11 so how old would he be he would be 10 years of age and this is something common any student of knowledge who wants to embark on seeking knowledge what was the first thing that he always said about the Qur'an he memorized the Qur'an and his age was you don't find a scholar who said he didn't memorize the Qur'an the person who says to you you don't have to memorize the Qur'an is a person and they tell you to seek knowledge is a person who is trying to waste your time وطرأ القراءات and he studied قراءات ابن كثير رحمه الله وبرع في التفصيل and ابن كثير became elite in the science of Tafsir وحفظ that he memorized the Kitab and Tabih he learned the Kitab and Tabih from the top of his head are you remember the Kitab and Tabih and his Haq Al-Shirazi wrote a Kitab and he said the Fiqh of Shafri is a Shafri Fiqh Book he memorized it and this was the year 718 he learned Qur'an so basically 7 years later ابن كثير has now mastered Qur'an he has mastered what تفصير and is also memorized in Fiqh of Shafri the Kitab and Tabih he also memorized in that same time مختصر ابن حاجب and he also became a knowledgeable person on the hand of two scholars at that time the first one being Burhan al-Dina al-Fuzari the second one is Kamal al-Dina in Al-Nuqadi those were the two scholars in which he grounded himself from taking knowledge from them and then what did he do the hunger and the desire that he had for knowledge he realized the only way to do this is to connect himself to the scholars and the people about it and he took it a step further and what he did was he married the daughter of Abu Haqjaj Al-Bizi Zainab he was the daughter of Abu Haqjaj Al-Bizi he proposed to her and he asked for her marriage and she was married to Abu Haqjaj Al-Bizi who is Abu Haqjaj Al-Bizi Abu Haqjaj Al-Bizi is the man that he used to read on sometimes books and Abu Haqjaj Al-Bizi is an Imam an Alim a scholar a profound elite in what in Abu Haqj Al-Bizi there is a book that the students of knowledge who are looking for Hadid he wrote a book for them that they will never leave it they will surround themselves they will do a tikka from this book and that book is what تهديم الكبار في معرفة إصباع الرجال that book تهديم الكبار Abu Haqjaj Al-Bizi wrote is basically every single narrator in the six books of Hadid and Abu Haqjaj Al-Bizi and Abu Haqjaj Al-Bizi any man in any of those books in the chain if you want to see their biography their integrity where they were born who they took from everything you go to this Kitab which is written by Abu Haqjaj Al-Bizi does not tell you what he is there and Abu Haqjaj Al-Bizi is now hungry for what Hadid he studied at Tassil he studied at Fushafiri he is hungry for what for Hadid so he proposed to the daughter of Abu Haqjaj Al-Bizi and remember that the person you marry is a representation of what you are a sister means to her father a guy in his trousers is saggy and when he talks he goes yop yop yop to the in-laws in the family are you with me this is a representation of the woman the woman that sorry a representation of the sister the brother she is bringing are you with me brother but if our sister brings her brother by studying of knowledge learning the deen this is what she is saying this is how I think this is my religion this is the person I think is compatible with me in terms of my deen are you with me so this is important so you can see what type of person he married and went for he asked for the hand of Abu Haqjaj Al-Bizi and he married the daughter of Abu Haqjaj Al-Bizi who was Zaynab that allowed him to stay close to his father in law he stuck with his father in law and he took from him and because of Abu Haqjaj Al-Bizi Abu Haqjaj Al-Bizi became a hafid he became a he reached a level of hafid he also was in excessive love as Abu Haqjaj mentioned in the book of Duru Kami'a Abu Haqjaj mentioned that Abu Haqjaj Al-Bizi was in excessive love with who? Abu Haqjaj was alive at that time Abu Haqjaj Al-Bizi would go to Abu Haqjaj Al-Bizi his classes and he listened to him and Abu Haqjaj Al-Bizi was actually he was harmed he was criticized he was even discredited by some of the scholars at that time because he used to give the fatwa of the issue of Balaq according to the view of Abu Haqjaj Abu Haqjaj Al-Bizi held the view that if a man says to his wife you are divorced three times and he said I'm not lucky to keep her out of it I divorce you three Abu Dhabi used to say that that three is actually only one Abu Dhabi held that view and that view is against what? against the views of the four Imams Abu Hanifa Al-Imam Al-Malik Al-Imam Al-Shafri Al-Imam Al-Ahman and rather this opinion is actually against the whole realm so the people of Manhattan are going to get angry now so because of this issue he got prison for it he got what? and some people would say to you why are you going to cause are you going to pay attention why are you going to talk about the issue which is خلاف you are going to stop talking about this you are going to cause this okay المسألة فكية فمسألة فكية he put his opinion forward strongly and when Suqi responded to him and you can see the rivalry between the two of them are you together even even Al-Imam Abu-Khari right you know Abu-Khari and Al-Ami and the last stages of his life are happening Al-Imam Abu-Khari he was accused of something he was free from the Quran being created they said that he believed that the Quran was created and he didn't believe that so if Al-Imam Abu-Khari was a Kitab called خلق أفعال أفعال أفعال he opened this book this Kitab أفعال أفعال أفعال أفعال he speaks first part of the book he speaks about what the kufr of the jihniyan after that he goes into the issue of did Allah create the action of the creation are we all together but I'm trying to get some point here Abu-Khari رحمه الله having gone through this issue he fell loneliness Abu-Khari fell alone and one of the greatest scholars at time who actually gave him a hard time was the great Imam he himself is Imam just like Abu-Khari but guess what at that time Abu-Khari had gone through that hardship he was also shown harshness from the group from the Hanafiah why? because he authored not long ago a book called I'll just off you roughly I'll just off you roughly I'll just off you roughly I'll just off you roughly I'll just off you roughly I'll raise on the hands which is a fifth issue he authored that he also became restranged because they benefited from some opportunity they showed their hate and rage toward Abu-Khari at that time as well so he felt he fell lonely because of it and Imam because of the مسألة of ta'ir في توحينا هو تستخدم بسبب مداركة وقوذية ليوم يبقى حامة يبقى حامة فيه because he is a Shafiq so he is not meant to take the opinion of him from Tamiya according to the Shafiq so they haunt him على كل حال he is studying صور الفق properly and he listened and he took from and he took from and he took from and many others he took from and he also turned towards memorization of the Hadith books and he studied properly and he studied the defects of narrations he also studied the biography of men and of course his father in law he learned the change of the Hadith until he became an Imam in that field itself he also became grounded in what in Fiqh which he previously knew and Tafsid which he already knew and نحو the grammar أبو الخثير was the Imam of the language if you look at his book his Tafsid book you will see how he works on the language and how he speaks about matters pertaining to the language أبو الخثير رحمه الله many scholars praise them أبو الخثير who is the teacher of him praise them he what he praise them and he mentions that is always mentioned in حافظ المحاجر in his كتاب الدورة الكاملة في عياني المئة الكاملة he praise them in the first book in page 445 to 446 أرمام أبو الخثير مدهب was مدهب الشافر as I said before he memorized the books of the شافرية and the شافرية مدهب was the common مدهب of Bilal and Sham which is Jordan and Lebanon and Syria was شافري مدهب if you look at Imam Suki رحمه الله in his كتاب الدورة الكاملة if you read the page 326 he mentioned that no one would actually be a judge unless he studied مدهب شافري there was no other person Egypt could be a jews and the only person to be a jews was a shafri رحمه الله many people just think he has this تصير بوك but no many other books are more than that there is another book that does not go below the rank of the كتاب which is his great book البيدية ونهاية the beginning to the end he authored this book to start when the creation started and when the creation ended but between after his death somebody should come and add it to that who knows the history greatly who can add it on so the book can go more volumes because each person is going to die somewhere if they can add out to it it will be a great idea he also has the he always references in his تفسير بوك but it's from the books that we lost his تفسير sorry his شرع from the books that we lost ابن خذير died blind he lost his eyesight in the latest stage of his life he became blind رحمة الله رحمة واسعة and he died in Shaaban when the year was 774 if you want to see his biography in more details and you want to study his biography in more details go to the مقدمة of the تحقيق of the كتاب البيدية ونهاية when the first body page 32 33 come out from start from page 13 to 33 page 13 all of that is the biography of ابن كتير رحمة الله رحمة الله so ابن كتير when he is told to you you have an idea of who he is and we are trying to do that to every man who we mentioned when we mentioned this عطية so you have an idea of who you deal with and what weight and position this statement really holds