 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا ويا له من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشد الله إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشد أن سيدنا ونبينا محمد صلى الله عليه وعليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وإن شاء الله حرد كتاب جلباب المرأة المسلمة في الكتاب والسنة رتن باي الشيخ محمد ناصر الدين الألباني ورحمه الله تعالى لقد قامت بشكل جيد بشكل جيد بشكل جيد بشكل جيد بشكل جيد يستعابوا جميع البدني إلا مستوثنية أنها المسلمة المسلمة المسلمة المرأة التي كانت في العالم يجب أن تتكفل كل فهبري ويستخدموا العالم ورحمه الله تعالى الشيخ ناصر يضعون الآيان ويضعون الآيان سورة النور ويضعون الآيان سورة الأحزاب ونعلم أيضاً الحافظ من الكثير الرحمه الله تعالى الشيخ ناصر يضعون ذلك ومتعلق ذلك بحالي المسلم من الحديث ألسر رضي الله تعالى عنه ولمعرفة حافظ من الحجر العسقلالي ويق除م الشيخ rhythm ثم شيخ ناصر الرحمه الله قال قلت وهذا المعنى التي ذكرنا في تفسير إلا ما ظهر منها هو المتبدل من سياق وقد اختلفت اقوال السلف في تفسيرها فمن قائل انها ثياب الضاهرة ومن قائل انها القحل والخاتم والسيوار والوجه وغيرها من الاقوال التي رواه بنجلين في تفسيره عن بعض الصحابة والتابعين ثم اختار هو ان المراد بهذا الاستثناء الوجه والكفان لذا يكرر ان الحرافات الكفكات لها انها اتماعين منها احد واحد هي الحرافات التي قولت إسيب المسعود س. حسن الباصرية ومحمد أبو الجوزاء ابراهيما النخعي وهي اللحظة التي قائلت لها انها حالة وماذا؟ حدثة لها على راقل والسجلを وما قلت أنه يتفصيل أباس ابن عمر عطا ابن أبي رباح ركليمس عيد مجمير أبي شعثات ضحاك ويشترد ويشترد ببنو جلير التابري ويشترد ألمام البغة ويرحمه الله تعالى هناك مقفل الذي يجب أن نفعله now قبل أن نذهب إلى الكلام ببنو جلير التابري هناك مدينة أن يجب أن نتفقه ويجب أن نفهمه وماذا من الجعلبينứng الثلاث؟ الثلاث يتركين سورة النور عليكم السلام وصورة الحزاب كيف المال الثلاث تأتي الثلاث؟ ما يجب أن تشعر على الجانب هو أن الصورة الحزاب يأتي الثلاث وصورة الحزاب يأتي الثلاث فهذا تلاني الشخنبان كيف تأتي الوصول على الوقت؟ صورة النور قد تأتي الوقت وصورة أحزاب حزابا خلال أحزاب لتأتي الولد هو صورة النور والأول هو صورة الأحزاب بعض من المفصيرين like ابن عباس والأخرين عندما تتكلموا على صورة النور ويقلوا They said there is no doubt in them And from them it means To be concluded To be concluded To be concluded Don't think to yourself that they are trying to say that the woman could show her two hands And she could show her face Because that was the first Rule that came down regarding the Hijab There is another verse from the house of the Prophet ayah 59 that we mentioned That Ibn Abbas, when he came to that ayah When did he say يا ايوه النبي يقول لأزواجك و بناتك و نساء المؤمنين يدنينا عليهنا من جلابي بهنة ذلك أدنا أن يعرفنا فلا يودين وكان الله وفورة الرحيمة عبد الله بن عباس يكليل يقول أن what is meant by يدنينا عليهنا من جلابي بهنة يقول يقول إبن عباس أمر الله وليساء الممين الله كماني بليبن ويمن إذا خرجنا من بيوتهنة إذا كانوا يتركوا في المنزل في حاجةه لأنهم يتغطيون وجوههنة لأنهم يتغطيون أجلهم من أعلى يدني جلابي بهنة ويمكنوا يدينوا عينا وحدا ويقوموا بشكل جلبي سوف يأتي إلى المرأة من المرأة وإن شاء الله إبن جلبي بيوتهنة إبن أبي حاتي بيوتهنة أن أبي يطلح علي بن عباس أنا علي بن أبي يطلحة علي بن أبي يطلحة أنه من الناس who narrated from him العباس على الصحيفة ويطلع منه من الصحيفة أنت معي أخي وأنه شيء أمام أحمد وأنه يأخذ رواياته علي بن أبي يطلحة من بيوتهنة عباس وكذلك أمام البخاري ورادا رادا إبن عباس هو تفسير ثلو علي بن أبي يطلحة هو تفسير أن بخاري يلعب على أمي صحيح هذا هو صحيح فهو سورة الحزاب يدنينا عليهنة من جلابي بهنة هو تشكيب العيشة رضي الله تعالى أنها أنت الماء لهاها عيشة تعلق فيها وفعلت عنها أن تسدل المريء إلى الجلباب من الماء أن memory will cover the group من فوق رأسها من خي بها ووجها فيها سعيد ابنو منصوري الناريتين في سنة بسند الصحيح لدينا 2 صحابات، ابن عباس وإبن عائشة من تابعين لدينا أبي عبيضة السلماني محمد بسيارين وإبنه وإبن عون ويوجد لا يوجد كمبانيين who differed with ابن عباس وإبن عائشة رغادي ما يقوم بها يدينينا عليهنا من جلابي بهنا لا يوجد صحابة يديني عائشة ويوجد لا يوجد صحابة يديني عباس لذلك الآن يجب علينا أن نفعل إلا ما ظهر منها وأننا نقول أنه يعني أنه يعني ألواج هو الكفان فهذا الآية was at the early stages when the Hijab was made obligatory وأن هذه الثانية التي قد تأتي هي الآية في صورة الحزاب even if we take إلا ما ظهر منها there are two opinions that stand there's an easy way to reconcile between the two that the ayah when he said إلا ما ظهر منها except her adornment which she should not show I'm except that which shows without her intention we would say that the beauty the zina لأنهم يجب أن لا يظهروا زينة هونة ، فهي بيوتي ، هذه بيوتي here is referring to the inner beauty are we all together and then after that Allah says إلا ما ظهر منها are we all together so إلا ما ظهر منها here what is he talking about an inner beauty good the second type of zina is a zina of ظاهرة to the other view of scholars which is that the beauty is that which is the outer beauty the outer beauty that shows from the woman if you look at the scholars of Tafseer like what we mentioned about Ibn Abbas and Abdullah Ibn Umar and Ata'a Ibn Abi Rabah and Iqrim and Saeed Ibn Jubein and Abish Shaathaa and Baha'aq and the quote chosen by Ibn Jaleel and Baghaw and others the view seems to be that they are talking about the beauty which is apparent which she shows towards her محارب not what she shows to the man محارب so Ibn Abbas رضي الله تعالى عنه when he is saying إلا ما ظهر منها it means I'll cover what you're saying he's actually talking about what she should show her what her محارب her brother and her sisters لأنه the siyaq of the ayah shows that rather they are talking about rather there are some روايات إبلا عباس clearly it shows that he's even talking about the محارب like what Bayhaq narrated here look what he said إبلا عباس look what he said after he put it he said وقوحل العيني he says وقوحل العيني وخطاب الكفي والخاتم فهذا ترغيره في بيتها لمن دخل عليها في بيتها in the house and then he read the ayah وَلَا يُبْدِينَ زِي نَطُونَ إِلا ما ظهر منها are you with me and then he goes on to say فَأَمَّا خَلْخَالُهَا وَمِعْضَتُهَا وَنَحْرُهَا وَشْعْرُهَا فَلَا تُبْدِيهِ إِلا لِزَوْجِهَا she's not sure except her husband her neck her braceletseless in her leg all of that she's not sure except her husband Bayhaq narrated this from ابن عبلاس when he says إلا ما ظهر منها he means the hands and the arms he's referring to what he's referring to what showing it to her محارب and then other روايات I did the extra things that he did he didn't mention here إلا ما ظهر منها which one كفان which is the head he mentioned in the روايات بيحق the bracelets on the leg which she can show to our محارب he mentions that as well are you with me so this is how to reconcile between the views of the روايات also the issue of some of the scholars saying that مثلا that إبنو جليل أتطابري ربان is going to bring that soon إن شاء الله تعالى is going to bring it that إبنو جليل أتطابري is what إبنو جليل أتطابري's view is that the وج and the كفان إلا ما ظهر منها he's referring to what the two hands and the and the face again إبنو جليل أتطابري in the ayah that he's talking about which ayah آية صورة النور why don't you look at what he said at the last verse that came down regarding the women's hijam which is the آية صورة الحزام إبنو جليل أتطابري الإمام البغا وإبنو تيمي and others they say something different from that they all agree on that the woman has to cover her face and hands look what الإمام إبنو جليل أتطابري you said look what he said رحمه الله تعالى إليه تفسير he said لا يتشبهنا بالإماء في لباسهنة that the woman who is free she should not imitate the woman who is a slave in her dressing إذا هن خرجنا من بيوتهنة when they leave their houses لحاجتهنة for something that they need فكشف فكشفنا شعورهنة and then they show their hands ووجوها هنة and then they show their faces ولكن ليودمين عليهم من جلابي بيهنة but rather they should cover their hair and their face with their جلباب which ayah is this صورة الحزاب أبو بقر الجصاص is the same is ملائمة المفصرين he also says in صورة الحزاب which is the latest صورة is in this ayah دلالتون this ayah has a click evidence على أن المرأة الشاب بتمعمورة بالسطري وشيها that the woman who is the shab she is young she is obligatory on her to cover her faces عنين أجانيبي from the foreigners وإظهاري السطري والعفافي عند الخروجي and that she should come with هدلness and she should be chast when she leave the house لحث مني of the مفصرين أبو الليث نصر السمقندية الحلفي when he steps in he says the same أبو عبدالله أبو زمنين الثعلبي الكياء الهراسي الكياء الهراسي الزمخشري العزم العبد السلام البيضاؤي النسفي الجزي الصيوطي البيقاع أبو سعود all of those scholars of Tafseer they all mention that in the ayah صورة الحزاب it's telling the woman to cover her face are we all together so this is how to reconcile between the two that the Hijab when it came down نزل متدر جن that the issue of Hijab of women when it first came down it came down gradually and that صورة الحزاب and صورة النور are given different instructions and so Imam ibn Jaleel when he is at صورة النور he is going to talk differently than when he speaks in صورة الحزاب because of the fact that at the time he is different are we all together on that this is a point that شغناصر is كريتية رحمه الله رحمة نواسعة that he didn't take that approach ثم اختارى كي بضانبك في كتاب ثم اختارى هو أن المرادة بهذا الاستثناء الوجه والكفاني فقانة إبن جاليل الطابري is what we are going to read now إبن جاليل الطابري who is he first of all who is الإبن ام إبن جاليل الطابري هو أو عادة and our norms is that what we do is we try to study every individual what we try to do is we try to learn each Imam so who is إبن جاليل الطابري the best kitab that is written on the biography of إبن جاليل الطابري is a kitab compiled by شخ علي الشبل who is still alive حفظه الله he came and he visited one time he came and he visited one time to Bamiam he came and visited Bamiam إبن جرير الطابري إبن جرير الطابري who is he his name is محمد إبن جرير إبن يزيد إبن كثير إبن غالب he is very well known as الإمام أبو جعفر الطابري الإمام أبو جعفر الطابري he was born 224 and he died 310 إذا مفسر أنا مؤرخ he is a great scholar of تفسير and he is a historian وفاقي إبن جاليل الطابري is also a faqi he has his own مدهب مدهب has his own مدهب جريري has his own مدهب but in درسة مدهب he is a madhab he didn't last the reason is because again you need a what students to carry on your madhab so his madhab went his nickname his nickname إبن جنير الطابري is what his nickname is إمام أبو مفسرين he is known as إمام أبو مفسرين he was born in طراب he was born in طابرستان he was born in طابرستان he traveled to ري بغداد كوفا ومصر he traveled to all of those lands and he took from the علماء he took the science of the إمام مالك and the knowledge and the madhab of إمام مالك he also took إبن وهبن رحمة الله his knowledge and he stayed in بغداد for a portion of time and he lived and he resided there خطيب البغدان رحمة الله رحمة الله he said about him كان حافظا لكتاب الله إبن جنير طابري was a scholar who memorized the book of Allah عارفا بالكراعات he is a scholar who has great insight of كراعات بصيرا بالمعاني he has insight and understanding and the meaning in the what the Quran فقيها في أحكام القرآن he is a فقيه in the القرآن عاليما بالسنن he knew the son of the prophet and he knew the طرق he knew the narrations and its he knew the روايات he knew صحيحها وصقيمها he knew those which were authentic and he knew those which were weak he also knew ناسخا لمن سوخ he said he also said عارفا بأقوال الصحابة والتنبيرين إبن جنير طابري he knew الصحابة and he knew the statements ومن بعدهم and those who came after them من الخالفين في الأحكام those who opposed them من أحكام إبن جنير طابري also knew his مسائل الحلال والحرام he knew what was حلال من هو فقيه عارفا بأيام الناس وأخبارهم he said he also was deeply grounded in history إبن جنير was a lesson when excessive aestheticism عرض عليه القضاء they gave him a position to be a qadi now a lot of the time you're going to read this in the Ulama as taught in the bible from the Ulama فمتلع so and so was given a qadi and he refused what you really need to realize is that qadi was a high station financially you were paid well off and you had a powerful status you were strong the qadi you would have to do what he says if the leader chose you to be in place if he judges between two people they have to take it so it's a high position it's extremely high it's a political position today so عرض عليه القضاء they gave him that position فمتلع he refused he has many books رحمه الله he has many books as ياقوط الحما we said وجنة في ميراثه we found from the things that we inherited from his works من قد تكون أكثر من تمانين جزءا over 80 volume all written on his hand he wrote them all with his hand he wrote اختلاف علماء الامصار from the books that he wrote is books that talk about the خلاف of the علماء and that was the first book بالجلية that Tabari wrote the first book the first book he wrote is اختلاف علماء الامصار where he talks about the خلاف that occurred between the scholars and he used to say ليكي تاباني لا يستغلي عنهما فقيه ابن جاريلة Tabari used to say I have two books that a person who wants to be grounded in thick who truly wants to be strong in thick cannot be without اختلاف واللطيف my book اختلاف and my لطيف he also authored a تفسير بوك which he called it جانع بياني في تقويل القرآن which is very well known as بتفسير الطبري my car is blocking yeah say who is a good driver yeah أبل أحد يا كلا which is very well known as what بتفسير بلجرير الطبري تفسير بلجرير الطبري is known as he has another book تاريخ الامم والملوك تاريخ الامم والملوك he talks about history which is very well known as تاريخ الطبري وتهديب الأثار he has many other books he has a book that he mentioned before which is called تلاطيف القول في أحكام شرائع الإسلام he also has a كتاب كتاب القراءات he has another كتاب which is called صريح السنة which is عقيد a book he has another التبصير في معالم الدين التبصير في معالم الدين and those two books إن شاء الله we are going to go through إن شاء الله صريح السنة that he wrote and his كتاب التبصير في معالم الدين he died when it was the month شوال the year was 300 and 10 and he was buried in Baghdad he was buried in Baghdad ابن جاليل الطبري ابن جاليل one of the things that he was very well the unique known uniquely known for is النبوغ والذكاء he was very smart and very clever الله gave it to him سبحانه وتعالى and his smartness and his brain was ذكاء which was خارق العادة it was out of the noobs out of the noobs رحمه الله he is half of his memory was ناق and that's what his father threw him at a very young age when his father threw that his son was sharp in his memory and he was sharp in his learning what he did he do he pushed him toward seeking knowledge and he made him take classes and ابن جاليل الطبري was only 7 years of age when he memorized القرآن وصلب الناس he was the Imam who led the people وهو ابن الثماني سنين سنين he was 8 years old when he led the people he was an Imam who led the people at the age of 8 he wrote حديث بوكس when he was 9 years of age when he was 9 he was writing بوكس of حديث this is the story that's mentioned about his memory and his memorization that ألمان أبو الحسن السرير يبن مغلس he said والله بي الله إني لأظنه I think he said أبا جعفر الطبري وذات ابن جاليل الطبري قد نسيه مما حفظه إلى المات والله إنني لأظنه أبا جعفر قد نسيه he said والله بي الله إنني لأظنه I think أبا جعفر الطبري إبن جاليل الطبري قد نسيه he forgot مما حفظه إلى المات وما حفظه فلان طول عمري إبن جاليل الطبري he forgot مما حفظه إلى المات until he died ما حفظه in other words إبن جاليل الطبري forgot the knowledge which إبن جاليل الطبري mess missed and he forgot is far less is far less than sorry the yeah is far less than what that person memorized إبن جاليل is memory إبن جاليل الطبري رحمه الله as any individual would have he would go through he went through محنة he was shown he was shown a lot of hardship especially at eight later stages in his life he went through a lot of hardship a lot of criticism a lot of insults a lot of pain was put through he was put through and this was done to him by التعصوم المدهبي people who had fanaticism in Medhab they were fanatic in Medhab they showed him a lot of enmity and the heads of that the heads of the people who did this to him were the Hanabila the Hanabila because they had a strong hold in Baghdad that was their place so when إبن جاليل الطبري was in Baghdad they showed him a lot of hate they actually tried to kill kick him out of Baghdad they even tried to kill him إبن جاليل الطبري رحمه الله إبن جاليل had many students that took knowledge from him أحمد ابن كامل القادي was from them أحمد ابن عبد الله الشافعي مخلد ابن جعفر أحمد ابن عبد الله ابن الحسين الجبهني وأحمد ابن موس ابن عباسة تميني أحمد الفرغاني وعبد الواحد ابن عمر ابن محمد أبو طاهر البغدادي and many others إن شاء الله متعالى many scholars praised him الإمام النووي سلبعت him أجمعت him أمة عالى أنه لم يصنف مثل الطبري الإمام النووي it is a unanimous agreement that no one authored like إمام إبن جاليل الطبري خطيب البغدادي وهي سلبعت him is that كان أحد أئمة العلماء يحكم بقوله ويرجع إلى رأيه لمعرفته وفضلي he said that he is from one of the علماء his speech is made as a judgment he is referred back to his opinions are referred back to because of his knowledge and his virtue وكان قد جمع من العلوم ما لم يشاركوا في أحد من أهل عصري he gathered sciences that no one participated with him in the knowledge of this from the scholars of his time وكان حافظة الكتاب الله ورده a part before أحمد ملو كالليخان يسل العالم المجتهد العالم العاصر صاحب التصاليف البديعة يسل العالم a scholar who is مجتهد درجة الاجتهاد he was an علم of his time great authorship البديعة his books are great and immense كان ثقة وصادقة was a truthful reliable individual حافظ الرأس في التفسير he was a head in تفسير إمام الفيق he was an إمام الفيق and he also was what إمام الفيق هي والإجماع والاختلاف رحمه الله ابن أثير praised him دهبي praised him القافطي praised him ابن خزيما who was a contemporary who was his friend both of them were friends ابن خزيما ابن جليل طابري ابن خزيما يسل ما أعلم على أرضي ما أعلم على على الأرضي أعلم من محمد ابن جليل ابن خزيما يسل I don't know anyone on the face of this as well as knowledge of the ابن جليل طابري ابن تيمس about him واما واما تفسير as for the تفسير التي في أي الناسي تفسير that are present with the people today the books of تفسير that we have today فأصحر وها the most authentic one is تفسير محمد ابن جليل طابري the most authentic بكو تفسير is the تفسير محمد ابن جليل طابري فإنه يذكر مقالاتي سلف because he mentioned the statement of the سلف بالأساني اتابتها he mentioned them with chain of narrations which are أفام وليس فيه بدعة ابن جليل they have no innovation in him ولا ينقل على المتهمين and he would never narrate from those who are suspected فأهل بدعة لا أحب ابن جليل طابري because he doesn't share with them innovation and he destroys them with bringing them the أقوال and the مقالاتي سلف the statements of them سلف السيوطي سلف about him الامام أبو جعفر رأس المفسيرين على الإطلاق سيوطي he said أبو جعفر ابن جليل طابري he is the head of the مفسيرين أنرشتني أحد أئمة is one of the عصرين جمع من العلوم ما لم يشاركوا في أحد من أهل أصري he gathered نظر and an understanding of sciences no one else شارت with him no one else شارت with him ابن كثير praised him ابن كثير رحمه الله also praised him and many other scholars they praised his knowledge and his understanding as I said to you before a nice summarized book of ابن جليل طابري's life and that which we took it from is علي شبلي's كتاب that he wrote about ابن جليل الطابري one thing you need to realize that ابن جليل initially when he wrote his تفسير he sat with his students and he said to them I'm going to write a تفسير book so they asked him how many volumes is it going to be and he said it's going to be this much volumes they said who's going to read that that's too much so ابن جليل then said okay I will summarize and the تفسير that we have of him today let's meet nearly how many volumes 20 something 30 that تفسير is a summary of what was in ابن جليل's initial plan he did the same when he wrote his كتاب تاريخ والمروك he sat with his students again and he said to them I'm going to write a history book and I'm going to make it this much volumes he said that's too much that's too much so what they did was he said okay again it's roughly the same volumes the same volumes as well it's a summary only that he has scholars they sat down to look at ابن جليل his life and the works that he's put together and they realized from the day ابن جليل was born until the day he died every day he wrote 40 pages that's how the average they scaled it out his life his writing that it would be average every day of his life from the day he was born until the day he died 40 pages that he wrote 40 pages that he that he wrote every single day we need this type of aspiration people will read like forget writing writing is harder than reading imagine what he has to read imagine the knowledge that he has to digest the information that he needs to take in we're talking about 40 pages every day how many pages of the Quran do you read a day let alone a knowledge based book so these are the علماء and the people of knowledge so ابن جليل الطابري رحم الله he says so we know who he is now ابن جليل and remember brothers and sisters knowing the statements of the علماء allows us to value their statements when we look when we study who they are and we know a bit about them now when somebody says to ابن جليل الطابري said okay نعم there's a right to say something right or else you're going to think ابن جليل الطابري is yeah he's an extra neighbor you won't value his statement you won't mean anything to you and also when you learn a bit about the person it's easy for you to memorize it if you want to memorize statements sometimes from علماء you just maybe spend a couple of hours studying who they are and I promise you it will settle in your heart a lot of the times their quotes their quotes will they will settle with you in your heart ابن جليل الطابري said وأول الأقوالي في ذلك بالصواب قولو من قال the strongest and the most accurate view is that which is that which says that the exclusion that exclusion which is إلا ما ظهر منها that exclusion refers to على بذلك I can watch well campaign refers to the face at the lower part of the hands up to the wrist يدخل في ذلك إذا كان كذلك القهل والخاتم والسوار والخباب also included are the كهل which is the face again rings bracelets and makeup وإنما قولنا we have said ذلك أول الأقوالي we said that this is the strongest and most accurate view because all of the scholars are in unanimous agreement لإجماع الجميع على أن على أن كل مصل أن يستر عورته في صلاة that the scholars are unanimously in agreement that everyone who needs to pray must pray and must cover all their عورة in their prayer على كل مصل أن يستر عورته في صلاة so Mujarid is now going to mention why he basically believes that this is the strongest and the most accurate view