 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوا لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشدوا النسيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدينة ما بعد وإن شرحة في الكتاب جلباب المرأة المسلمة في الكتاب والسنة رتبع الإمام محمد ناصر دينة الألباني رحمه الله وفي الامام إبنو جرير الطبري ومو إبنو جرير الطبري سنة وخذت بيغوفي إبنو جرير الطبري وقمنا بقوة عن الثاني which we spoke about and that he said in his تفسير we were in the middle of that our finished up by إذن الله الكريم ابن العلال الآبري ومع ذلك and after him he bought a حديث and we weakened the حديث of أسماء he said so if you remember what he was talking about was that All of the علماء are unanimously in agreement by consents حسنًا ، أن المساعدة الزعورة في الصلاة They agree that the aura of the woman in the prayer is what it is And they all heartily agree that أن للمرأة أن تكشف وجهها وكفها في صلاةها That the woman is allowed to show her face And she is allowed to show her hands if she is in prayer So he says that they all agree upon it And then he says فَإِذَا كَانَ دَالِكَ إِفْتَ بَتَ إِزْ لَيْكْتَ مِجَّمِعِهِمْ فَمْ أُلْفْتَ بَارْتِزْ إِجْمَعَدْ بَيْكَنْسَنْسْ And we remember that we mentioned that the term إجمع وإبنو جلير الطبري means by it And we said that if we don't care if three people are on one side and the rest of the ulema are on the other side for him this is called a what And it's called an إجمع For him this is called a It's called an إجمع a consensus He then says فَإِذَا كَانَ دَالِكَ مِنْ جَمِيْهِنْ إِجْمَعَنْ كَانَ مَعْلُوماً بِدَالِكَ أنَّ لَهَا أنْ تُبْدِيَّا مِنْ بَدَنِيْهَا مَا لَمْ يَقُلْ عُورَهْ كَمَا ذَالِكَ لِالْرِجَالِيْ So if that is the case And it is permitted for her to show it her hands and her face Then لَمْ يَقُلْ عُورَهْ كَمَا ذَالِكَ لِالْرِجَالِيْ Then it would not be عورة for her just like it's not for the men In the prayer She is allowed to show her hands and her face Okay And it's allowed And this is not an عورة in the Salah Then جنير الطابري He said just the same way It's not an عورة for her in the Salah It's not also for the men And the men are allowed to show it outside And so she is allowed to show it outside I said لأن ما لم يكن عورة فغير حرام إظهار Because whatever is not an عورة Then it is what It is not حرام for you to show it For you to show it وإذا كان لها إظهار ذلك And if it is then permissible for her to show that كان معلوم أنه من مستثن الله تعالى Then now it should become clear That this is from the things that Allah has exception It is from the things that are exception ذكره بقولي إلا ما ظهر منها That which is an exception In this ayah سورة النور إلا ما ظهر منها لأن كل ذلك ظاهر منها Because all of that Which is her two hands And her face are a parrot from her Here we have to have a وقفة Before we go to the كلام الشيخ العلامة العلباني ورحمه الله Which is that ابن جرير الطابري And this is something you You tend to find many people fall into Many people they fall into Something which is عورة الصلاة The aura of a woman In the prayer وعورة ستري ونظري The aura that is The aura of a woman In the prayer وعورة ستري ونظري The aura that is The aura that is present in the woman When she's in the prayer And the aura with the woman When the men want to see her We need to distinguish between the two Because of this there's a خلط كاتير من الكتاب ومن من ألف في هذا الموضوع Many people who read this topic Who have authored works in this Try to speak against the dikab There's a lot of the times this issue This khalt happens from them The prayer for the men As it has come Like بخاري المسلم Both are narrated بخاري المسلم For the men That the Prophet SAW He said لا يصلينا أحدكم That one of you should not pray في ثوبل في ثوبل واحد He should not play in play In one garment ليس على عاتق الشيء Which there's nothing on his shoulders So the man in the prayer He's not allowed to pray Unless there's something on his shoulders So the scholars they differed within themselves الحدي الذي تبطلوا صلاة الرجلي بكشفه له What amount if the man shows in the prayer With نلفه his prayer The scholars differed on it And the majority of the علم The majority The majority The majority of the scholars are That the aura is ما بين صرتي إلى الرقم That the aura of a man Generally speaking is between his what From his navel to his knees But then look at the prayer The ruling of the prayer Is totally different The Salah The man has to have something on his shoulders Because the prayer has something else As for the woman on the other hand The prayer something specific has come for her Which is لا يقبالوا الله صلاة تحائلوا إلا بخبار As for the Salah الله سبحانه وتعالى He says that Allah will not accept the prayer Of a woman who has reached her menses Unless she prays with her خمار So the Salah has a what احكام خاصة A specific ruling that is specific to it That the man and the woman needs to observe حج There are احكام which are specific to it And clothing which are specific to it That men and women have to observe You can't wear normal clothes now That which was permissible for you now You can't wear it You have to wear a specific type of clothes And all you women You have to specifically dress in a specific way You're not allowed to As a woman what You're not allowed to show what you call it You're not allowed to show your face You're not allowed to put a niqab on Or put gloves on This is what is the matter So many people they see books of Fouqaha The jurists They read a book from the Qibar of Fouqaha And this Fouqaha will mention When they're talking about the women's clothing In the prayer They will say That the woman is a aura except her face and her hands And so they say Look at the Fouqaha Look at the jurists This is what they said That the women's face and her hands are not aura And they transmit that so many times But they are having a problem here These علماء are talking about her لباس المرأة The clothing of the woman in what في الصلاة in the prayer In the prayer Not the ahkam of looking at a woman on the streets And when the woman is outside the prayer This is not So we have to distinguish between عورة النظري The aura of looking at a woman outside Who is outside looking at her وعورة الصلاة والسطري And the aura of the woman Of the woman covering And placing a veil over herself While she's praying or covering up ولي داريكا Some of the Fouqaha Some of the Fouqaha They mentioned Some of the Fouqaha They actually mentioned from the مداهيب الأربعة That the woman ها عورة in the prayer And her aura outside the prayer is different Let's look at the statement of الخطيب الشربيني الخطيب الشربيني رحمه الله يجب أن نفقهاء الشافعية إذا كتاب خلد الإقناع في حل الفاضي في حل الفاضي أبي شجع مدن أبي شجع That we're going to study He has a shrah on it الخطيب الشربيني has a shrah on it From the great فقهاء الشافعية He says إلا أن تكون بحظرة أجنبي إن فلا يجوزوا لها رفع النقابي الخطيب الشربيني بسموم بكر أمتن أبي شجع That we study everyone is a He says The face of the woman And the hand of the woman in the prayer festival is what Isn't a aura in the prayer Meaning She doesn't have to cover it in the prayer The woman doesn't have to cover it But he said إلا أن تكون بحظرة أجنبي That if the woman is in a gathering وحذر في المكان where there are men. The woman is in a place where there are men. She's praying and there are other ajani that are there. That might see her. In this situation فلا يجوز لها رفع النقاب. It is not permissible for her to lift her a nقاب. The reason is because The Ahkam of salat and the satra The Ahkam of the prayer Ayouivi has now become And the Ahkam of another The Ahkam of the woman we looked at outside عندما يجب ان يتحركوا معاً ، ماذا يتبقى الكثير من المشاكل؟ ماذا يتبقى؟ هو العورة النظري ، العورة التي تجاهدها هذا يتبقى ، ويوجد الكثير من الملاحقين مثل من الماليكية الهمي ، من الماليكية من الحلابلة ، من السكوليزي الده حلابلة الشيخ الإسلامي بن تين مرحمة الله ومن أخرى من الحناثية ، هل أمام الطحاوي رحمه الله لذا ، لأقل المدهبات ، لديهم علماء who stated the same شافعية ، لدينا الخطيبة الشربينية ، ومثلين أخرى نحن في الماليكية ، لدينا اللخميو نحن في الحنابين بنتيميا نحن في الحنافيه ، ولمام الطحاوي رحمه الله فهذا يهمس ويحتاج لكي يتبقى ويشدقى بينما يشدقى بين عورة المرأة ، في الصلاة العورة للأسلحة في الماليكية وعورة للأسلحة في الماليكية ويأخذون الأسلحة ، عندما يريدون أن نتجاول لأن يجب أن نشارك وذلك الشيخ ناصر رحمه الله في الكتاب he even points to out ونفهم ، الشيخ البنية رحمه الله look at what sheikh nasir says after that sheikh nasir says و هذا ترجيحو this view that المجاليرة is taken and strengthened غير قوين عندي it's not strong quality to me الباني say this how المجاليرة تابري is mixed up احكاموا الصلاة والسطري احكاموا النظري how he's mixed the two up ترجيحو that's strengthening of the opinion غير قوين عندي it is not strong quality to me pay attention here الباني look at the honesty and the sincerity and the justice here يبدو جاليل what he's saying affirms sheikh nasir's opinion his ultimate view which is that the woman's face and her hands is not awra but even then sheikh al bani doesn't just take everybody who he wants to take the opinion that to him are the strongest and this shows the insaf the justice and the fairness on the sheikh side رحمه الله رحمة الواسعة he says غير متبادر من الاية because what you what you take from the aya this is not what rushes to you straight away متبادر means what comes to the mind first when you read the verse I mean in other words out of the aya the apparent essence of the verse does not show that على الأسلوب القرآني in the form and the layout of the verse وإنما هو ترجيح بإلزام الفقي they said what you're doing and the way you strengthen this is you're forcing you're imposing a fiqi opinion it's not what you took from the aya meaning the way you said that this is the salah and this is that it's a fiqi preconceived notion basically وهو غيروا لازم هنا and this fiqi observation of yours is also not غيروا لازم هنا it is not necessary here it doesn't apply here لأن للمخالفي because those who oppose the niqab who believe the niqab is not wajib so who believe that niqab is wajib who believe that we should cover her face those who have that opinion they can say جواز وكشف المرأة عن وجهها في الصلاة أمر خاص بالصلاة they can respond that the permissibility of the woman showing her face in the prayer is a specific matter for the prayer أمر خاص بالصلاة فلا يجوزوا they can carry on saying it is them but not permissible and you cast عليه you can then not try to use دعورة in the Salah for outside the Salah لوضوح الفرق بين الحالتين because of how clear the two situations are different this is Sheik Nasser trying to prove and trying to elaborate on that what we mentioned what we just mentioned Sheik Nasser also pushes that that there are two different situations the Salah is different from outside the Salah good then he goes on to saying أقول أعيسي مي ألباني هادم مع عدم مقالفة تنا له even then I don't oppose إبنو جليل الطابري في جواز كشف وجهها وكفيها I don't oppose ألباني I don't oppose إبنو جليل in the permissibility of showing the woman's face and her hands في الصلاة وخيريجة في الصلاة وخاريجها I don't oppose him that it's permissible for a woman to show her face and her hands in the prayer and outside the prayer I don't differ with him on that I'm with him on that Sheik Nasser we here agree on the prayer we believe that the woman in the prayer she's allowed to show her face and her hands are we all together but بحضرتي أجنبي a man who's a foreigner what does she have to do she has to cover her face this is where again Sheik Nasser is going to use that and argue on that point against us also we differ with Sheik Nasser on this issue of what عليها رحمة الله we differ with him on the issue of the aura of the woman outside when the woman is walking outside the aura and what she can show the hand and the face we differ with him on it رحمة الله تعالى so here we learn about the brothers and sisters which is just because you agree with a person in the ultimate goal that doesn't necessarily mean you would agree with them in the means just because I agree with you in something in the ultimate goal I agree with you the final result that doesn't necessarily mean that I want I agree with you in the in the means to take I want to bring that about and that's a reality we live today many Muslims will say I want to bring solution for the Muslim I want to bring the victory that the Muslim have lost that is then something we're going to say to them we want to bring the but the means that you're taking and the way that you're trying to bring that about is where we differ we don't differ in any way for more shape that the aura of Islam the aura of the Muslims needs to be returned we don't differ but we differ on what how should that be brought back some would say the way to bring that back is by politically being engaged by being in politics that's how we bring it about that's one group another group they believe the way to bring back the aura Muslims have lost is Jihad take your guns fight kill anyone who comes in front of you kill those people another group of people they hold that the way to bring back the aura of Muslims is by purification the cultivation التصفية والتربية that the Muslims are cultivated correctly and that they are purified from the filth that have connected to their belief the shirk that some of them have taken on board the bid'a the innovation that some of them have taken on board the sins that the Muslims have taken normally they are eating of riba and drinking of khamar so those are the groups صحيح so we take the view that the way to bring back the aura of Islam and the Muslims is by التصفية والتربية that's the path for it and that's how the prophet did it and that's how the evidence is proved and that's how the textual proofs are with may Allah make us those who take that path so sheikh al-Bani says I say this مع عدم مخالفتنا even though we don't oppose I don't oppose في جوازي كشفيها في كشفي وجهها وكفيها في الصلاة وخارجها I don't differ with sheikh ابن جرير الطبري that it's permissible to show the woman's face and also to show her hands in the prayer and outside the prayer وقفة here al-Bani has imposed now that ابن جرير believes that the woman can show her hand when did we say last lesson we said no ابن جرير when he was commenting on صورة النار إلا ما ظهر منها this verse was the first verse that came down regarding the Hijam we need to look at the last verse that came down regarding the Hijam which was the ayah 59 I think صورة الحزام ويقول لأزواجك ونساء المؤمنين يدينين عليهم من جلابي بهم ذلك أدنا أي عرفنا فلا يودين هذا آية ابن جرير الطبري is talking about the last is talking about the what the last verse that came down so when he's talking here he's going to be speaking about the last verse as it has come down and he proves ابن جرير الطبري in that verse that the woman should cover her face رحمة الله ورحمة النواسعة and she should cover her hands and we brought that last lesson شغالباني says we agree with him but we agree with him based on evidences بل أدلة rather evidences not evidence so we don't use إلزان فقل you're imposing your fake opinion here we hold this opinion why a woman's face can be shown and a woman's hands can be shown we believe it's permissible لدليل based on evidences then he says لأدلة in evidences أخرى many other evidences غير هذه other than what إبن جريرا mentioned كما سيأتي بيان as it's going to clearly come forward we're going to bring it to you guys and inshallah when he brings it we'll respond to each one inshallah we'll bring what he's trying to get from it and then the response for it inshallah but the discussion is هنا هي في صحة هادة دليلي بخصوصي before we have many evidences to prove that a woman's face can show we have many evidences that a woman can show her hands and inshallah they're going to come clearly you're all going to see it but the discussion here is صحة هادة دليلي is it correct to use this evidence specifically we're not talking about the claim that إبن جريرا is claiming here that the woman's face and her hands can be shown that way agree upon when you were differing on this particular evidence I'm using it in this way فلحقوا في معنى هذا الاستمباط ما أسلفنا أول البعثي شيخ البانيو said the truth and the correct observation of this vase is فلحقوا the correct way is and the correct understanding of the vase is هذا الاستثناء ما أسلفنا that which we have previously mentioned أول البحثي at the beginning of our writing وعيدناه with support of our view بكلام إبن كثير in the statement of إبن كثير ويده أيضا and somebody else supports me here كما في أيضا تفصير القرطمي ألمام القرطمي وليستفصير ليه أيضا supports me so الباني is saying إبن أغري with إبن جليل الطابري في صحة دعوه that which he has claimed that the woman's face and her hands can be shown I agree with him on that but here صحة تهديد دليد the way he's using إلا ما ظهر منها I don't agree with him on that الباني is saying I agree of what I mentioned previously we spoke about what he said previously and the words of إبن كثير and how he used it now شاء الله يتعالى we're going to quickly touch on who is إمام القرطمي we hear about إبن الإمام القرطمي الله who is here and what is his تفصير right his name is الإمام أبو عبد الله محمد إبن أحمد إبن أبي بكر إبن فرح والحائل مهملة so you say بفرح there's a Sukuna Darrah الأنصاري he's from Al-Khazraji he's a Khazraji الأبدلسي القرطمي he's from Abdulisi and Spain what are they Spain today the ism is الإمام أبو عبد الله محمد إبن أحمد إبن أبي بكر إبن فرح بإسكان الراء والحائل مهملة الأنصاري الخزرجي الأبدلسي he was from what he's from the people of Al-Khazraji he's from the people of Al-Khazraji he's from the people of Al-Khazraji خزرج he's from what he's from Khazraji he's from Spain what are they Spain today and Al-Khazraji and he's from and Al-Khazraji was very big غرناط قرطوبة many places came under it are we all together he was from his قرطبي when he was born the scholars of his biography don't tend to mention it لكن المحقق of the Kitab في أفضل الأذكار في أفضل الأذكار المحقق of that Kitab his name is Bashir A'roun he gives a year to it he said he was born the year when it was 600 الإمام القرطوبة رحمه الله he grew up in Andalus and it was at the time when the the era of the الواحدين so people you need to look into عصر المواحدين it was a D迎 that stood up in Maghrib on the hand of Muhammad Ibn Muhammad Ibnat two مرت Muhammad Ibn 2 مرت he died in 524 and he took over Dولة المرابطين في المغرف and Andalus وهذا كان طبس، وطnadه رحم الله و رحم قرطوب يم�وره او ل 연ته و scripted mostly اتذكره قاعد و الف suspected حتى، تبعد photo approved لا ت Wisconsin لا ي!. Phi شرük على اMUSIC احتكه اندوليس وقرطوبة في ذلك time was known as منتح الغاية it was the ultimate goal it was where everybody wanted to go to مركز الغاية the flag and the banner was up there it was أم القراه it was the mother of all towns and cities أهل الفضلي والتقوى the people of virtue the people of piety were there أهل العلم والنوها people of knowledge understanding were there سفل إيشب سيانسيز ووبين توت العلماء you hear many scholars who are called قرطوبة قرطوبة هيرحم الله he lived in that time ولي ذلك if a scholar died for example it said that إنه إذا مات عالم بإشبيلية if a scholar died in إشبيلية which is part of andalisi اندوليس فأريد باع قرطوبة and he wanted to sell his books حملت إلى قرطوبة it would be taken to قرطوبة حتى تباع فيها so it can be sold it's the knowledge and the people were there by straight away so he was grew up in that kind of environment رحم الله رحمة واسعة الإمام القرطوبة رحمه الله he became very known for from a very young age رحمه الله he was very well known for his love for knowledge he had a good understanding his understanding was very strong وقوة في النشاط الدهني his mindset was very enthusiastic and it was very mashallah he encountered and he came in contact with many different sciences many different علوم رحمه الله تعالى ولي ذلك الإمام الدهبي who says about him he says about him he is an imam who is grounded متبحر في العلم he is a sea in knowledge له تصانيف المفيدة he has many beneficial books تدل على إمامته that shows that he is an imam وكثرت الطلاعه and it shows that this man has read a lot الإمام القرطوبة رحمه الله ووفور فضله رحمه الله إمال العماد كان الإمام العالم الغواصب من الغواصين على معالد حليث he was an imam عالم he was a what عالم الغواصب من الغواصين he was those who dipped deep in the not understanding of حليث حصم التصنيف good authorship جيد النقل good at transmitting things رحمه الله إبن فرحونه سلبهم كان من عباد الله الصالحين الإمام القرطبي was from the great worshippers الله سبحانه و تعالى والعلماء العارفين الورعين الزاهدين في الدنيا and he was from the scholars who were waria they were waria they would stay away from doubt stay away from doubt for issues الزاهدين who aesthetic in this world they turned away from this dunya and abandoned it المشغولين those who busy themselves بما يعينهم من أمور الآخرة those who busy themselves with whatever will help them to the hereafter أوقاتهم عبورة الإمام القرطبي his time was full it was fully complete it was full fill up with good and good ما بين توجه وعباده وتصنيف it was all between a time which he's teaching a time he's worshipping Allah and a time he's authoring that's it that's his time it was all divided well for him رحمه الله رحمه الترويس that's the value of a scholar a person of knowledge they value their time والله anyone who doesn't value their time are they going to value your time somebody who doesn't value his time will he value your time لا الإمام المبنور جوزة رحمه الله he said I saw a group of people who sit around they do nothing المبنور جوزة رحمه الله they don't stand up to do anything they waste their time and he said I looked at my own time my own particular time I observed my own time how my time is and he said I realized I realized that my time is so tight I get so much time wasted so I said I calculated where my wasting of time goes and he said I realized it's based on sharpening my pen it's based on and he said I realized it's based on sharpening my pencils getting my papers ready that takes time from me so he said I went to those people who waste their time I said come come here I got a good job for you sharpen my pencils for me order order order order my paper for me that's it and he said I realized that so much time was towards good and good that I could do so if you know people who waste their time and nothing all they desist somewhere always benefit from them you can what? a lot of people today what they say is that you are a what what did they say? that the human is a what is a human is a it's an animal what did they say? scientific they say we are speaking animals right? in Arabic they say that we are animals in other words humans are animals we don't believe that that the human is a animal we believe that the human is what? as Hassan Al-Masli said you are time إنما أنت أيام إنما أنت ساعة you are hours that came together you are hours that came together that's what made you right? what's the difference between you 10 years ago and now? time that's all it is so you just time that came together is what made you so if you don't value your own essence and what you are if you don't value it then what خير نفخير الإمام القرطبي ورحمة الله من الشيوخ that he took knowledge from رحمة الله and he made them and he took knowledge from them from his most prominent scholar that he took from is his sheikh أبو العباس القرطبي but one of his famous شيوخs that he took from is الإمام أبو العباس القرطبي the author of the كتاب المفهيم لما أشكل في صحيح مسلم is the teacher of is the teacher of the مفسر الإمام أبو العبد الله القرطبي is his teacher he took knowledge from him رحمة الله ورحمة الله he also took from الشيخ أبو جعفر أحمد من محمد القيسيو who is very well known as إبنو أبي حجة from أهل القرطبة he took from him رحمة الله he also took from إبنو أبي ربي إبن أحمد إبنو الربي الأشوي من أهل القرطبة وزقابي كان رجل صالحا he also took from القابي أبو الحسن علي إبنو قطران وهو أبو الحسن علي إبنو عبد الله إبنو محمد الأنصاري القرطبي فقيه مالكي الإمام القرطبي رحمة الله it would be nice if somebody one time of we took time out to speak about he's book he's تفسير and the methodology that he took one of the greatest books that he's left behind الإمام القرطبي رحمة الله is his تفسير and also what he left behind is what his كتاب التذكرة في ذكري أحوالي الموتى ومول الآخرة a book where he speaks about the matters pertaining to the hereafter الإمام القرطبي he wrote that book رحمة الله ورحمة واسعة and he has other works as well and as we said before his works are profound and they are amazing إمام القرطبي رحمة الله he says قال ابن عطية again who's ابن عطية إمام القرطبي brings the statement of الإمام ابن عطية who is ابن عطية ابن عطية is عالم الفن the great noble إمام أحد أشهر علماء الغرب الإسلامي from the one of the greatest علماء that came from the west الإمام ابن عطية رحمة الله his name is أبو محمد عبد الحق ابن غالب ابن عطية الغرناطي والدولسي he was born he was born in the year 481 أبو محمد عبد الحق ابن غالب ابن عطية الغرناطي والدولسي and then look he's from and he's from قرطوبة all of these are are all under he was born the year 481 in غرناطي he grew up in a house if he made علماء وفضلي he grew up in a house where knowledge and virtue was there من دولش أتهي the day he was born pondering this any animal you read their biography generally speaking you never hear generally speaking you rarely hear them saying he grew up in a house where music was listened to when حرام was being committed لا what you hear is that they grew up in a علماء وفضلي they grew up in a house of knowledge a house of virtue that's what you will come across so if you want a child to become a next world and you want him to be a scholar when you have to keep in mind that you'll have to build that kind of environment for him you need to make that kind of atmosphere for him you need to you need to set that up for your children so they can become scholars so they can be people of knowledge من دون توجه إلى طالب العلم متأثيرا بالروح العلمي اللبام ابنة عطية رحمة الله he turned towards what he turned towards seeking knowledge he had that spirit رحمة الله رحمة الواسعة his father his granddad and his great granddad they were from the كبار علماء إذا من him they were from the great scholars بيتحان he ابنة عطية had brain had sharpness رحمة الله he grounded and he mastered فأتقل علوم اللغة he mastered the Arabic language ونحو he mastered grammar والأدم he mastered literature the Arabic literature والفق he mastered fiq واتفير he mastered تفسير والقراءات and he also mastered the قراءات he was an Imam رحمة الله وردلك الحافظ ابنه بشقوال he said about him كان أوسع واسع المعرفة he said about him كان واسع المعرفة لاتألماب ابنة عطية his knowledge was vast his knowledge was vast واسع المعرفة قوية الأدم his manners and etiquettes were good and his knowledge in literature was great as well متفنما في العلوم he was a person who you would say he's متفنن متفنن means a person who has many sciences with him أخذ الناس عنه the people took from him وكانت وفاتو and when he died رحمة الله was the year 541 الشيخ الإسلام الموتيمية praised ابن عطية تفسير and considered it to be from one of the best تفسير his Tafseer is called المحرر الوجيز في تفسير الكتاب العزيز and it is from one of the أجل آثار العلمية التي خلفها ابن عطية from one of the greatest works in تفسير ابن عطية رحمة الله left behind and the people who looked into his book and looked into his Tafseer and observed it they all unanimously agreed upon قد أجمع أهلوا هذا الشأن the people who know Tafseer who know its sciences they all agreed على أنه وغاية في السحة ودقة واتحرير that his book has reached a high level of authenticity high level of دقة how delicate his words are the observation and how he speaks and how he he doesn't just bring a view he makes sure he reads and he sees the views that are out there how much they are and he will mention it for you this تحرير say there are two views on this issue this requires تحرير تتقيق it requires it one of the things that he really gives consideration to in his Tafseer is تفسير القرآن بالقرآن he really does that he does that رحمة الله تعالى one of the things that he is also great in رحمة الله is that he uses a lot المأثول من الأحاليث الصحيحة the أحاليث which are authentically transmitted from the Prophet he uses them in the in the تفسير a lot شيخ الاسلام praised him for this رحمة الله he uses that وعلى أقوال الصحابة he uses the statement of the companions a lot and the تابعين and he gives importance to that he also even brings رحمة الله تعالى القراءات القرآنية he brings forward the ayat that have different recitation and different ways of reading it from the رواق قراءات which are متواتر رحمة الله رحمة الله and he mentions any قراءة which is not from the متواتر يبيروا وجهها he gives the watch for it and the reason why and he clarifies if it's a shadow or not and it goes in رحمة الله again his usage of the Arabic poetry and his usage of grammar is on another level رحمة الله he uses it a lot he does a test of الشعري ويهتموا بالصناعة النحوية he gives a lot of importance to poetry and he also gives a lot of importance to the صناعة النحوية رحمة الله تعالى again the way he explains the ayat and the wordings that he uses are بأسلوب سلسة the way he speaks the terms he uses everything the way he says it it is بسلسة وسلوب the method that he brings it it's not like it's hard and you can see the person is overdoing it so it flows the way he does it رحمة الله سهولة عبارة the wordings are very easy to read he stays away from وبوض and تعقيد رحمة الله تعالى رحمة الواسعة ابن عطية so this is what شغناصر رحمة الله brings قرطبي قوتي ابن عطية الامام القرطبي he quoted ابن عطية رحمة الله تعالى and who ابن عطية was he was 60 years 50-90 be precise years before الامام الامام قرطبي was born قرطبي was born 600 remember and ابن عطية died when 500 and what 41 right 59 years yeah 59 years before الامام القرطبي was born so قال ابن عطية ابن عطية said ويظهر لي بحكم الفاضي الآيات أن المرأة هم أمورة بقى لا تب الدي ابن عطية says what's apparent to me is بحكم الفاضي الآيات they're ruling and basing it on the wedding of the verse أن المرأة that the woman is commanded بقى لا تب الدي that she should not she should not show her adornment وانتجته ده في الإخفاء that the woman tries hard that the woman put every effort in في الإخفاء to hide herself to cover herself لكل ما هو زينة everything that's a beauty she has to cover it ووقع الاستخداء في ما يظهر بحكم ضرورة and the exception the exception has happened and it has occurred في ما يظهر whatever becomes apparent بحكم ضرورة by necessity though بحكم ضرورة حركة when the woman moves and she does slight movements whatever shows after she's covered herself up and she's made sure that her aura is covered whatever shows after that movement this is what's meant by it فيما لا بد من which then is it's necessary that's going to happen أو إصلاحي شهنن or rectification of a situation she's moving or she's trying to do something she's trying to rectify something and then her aura shows ونحو ذلك and other than that فيما ظهر which shows على هذا الوجه anything that shows in that way فيما تؤدي إليه ضرورة ضرورة إذا المسائف هو المعفوان anything that shows from a woman out of necessity meaning she fools wind the wind takes her hijab up or she's picking up something from somewhere or and she's walking or whatever it may be he says this is what it's talking about هو المعفوان then this she's forgiven for this she's what she's forgiven for قال القرطبي رحمه الله ولمام القرطبي قال قلته هذا قول الحسن ولمام القرطبي قال وإبن عطية said is a very good statement إلا أنه لما كان الغالب من الوجه والكفين ظهوره رحمه but when the majority of the times إلا أنه لما كان الغالب except that the majority of the times the woman's face and the woman's hand it shows عادة it shows normally وعبادة and it shows so shows in what عبادة let's stop over here now شخلبانير is being this statement of المام القرطبي you need to understand why شخلبانير wants to bring this قرطبي here is saying that وإبن عطية said is good no problem with that but the majority of the times what shows from a woman her face and her hands out of عبادة and عادة what does it mean by عبادة and عادة عبادة we get it in the salah that when the woman is in the salah her face and her hands show majority of the times what does it mean by عادة the عادة here he means and he is going to bring إن شاء الله يتعالى is the عادة of the companions that's what everybody wants from that that the عادة of the companions was that the woman's face and her hands would show because who can restrict what norms can restrict the ayah and what norms is the ayah applying to which عادة can apply to is the companions عادة and the norms of the companions رحمه الله رحمه الله وذلك في الصلاة والحج عبادة is in the صلاة and the Haj فيصلح عن يكون الاستثناء وراجع عن إليهما so the الاستثناء is good for it to go back to that you do not want to go back to that يدل على ذلك ما رواه أبو داودا عايشة رضي الله تعالى عنها أن أسمى بنت أبي بكر أبي بكر رضي الله تعالى عنهما دقلت على رسول الله صلى الله عليه وسلم وعليها فياب الرقاق فعرض عنها رسول الله صلى الله عليه وسلم وقال لها يا أسمى إن المرأة إلى بلغة المحيضة لم يصلح عن يرى منها إلا هذا وأشار إلى وجهه وكفيه فهذا أقوى في جانب الاحتياط لمراعات فساد الناس فلا تبدل مرأة منزينتها إلا ما ظهر من وشها وكفيها والله الموفق والله الموفق لا رب سواه أن عادة يتبع حديث أسماء أن نتحدث حديث أبي داودا رضي الله تعالى عايشة صلى الله عليه وسلم بنت أبي بكر رضي الله تعالى عنها وقال وقال رقاق جدا جدا فعرض عنها من نها死 وقال من نها死 و أشار إلى وجهه وكفه وربنا وب Filip أحتك فهذا제 فهذا أقوى في جانب الإحتياط ولمراعات فساد الناسي فلا تبدل مرة ميزينة إلا مظاهرة من وشها وكفها يقول هذا خرط لي ويقول هذا the strongest in terms of safety than protecting yourself from the corruption that could come to you فلا تبدل مرة the woman should not show ميزينةها beauty إلا مظاهرة من وشها وكفها except that which shows which is her face and her hands والله المفق ولا رب سوهم ثان الباني رحم الله دا استعقبها شغلاصة دا إشوة عادة is where he is going to go towards I will leave that إن شاء الله وتعالى for tomorrow بإذن الله الكريم anything which I have said that was wrong but incorrect is from me الشيطان والملان is a messenger free from it سبحانك اللهم بحمدك أشهد بلا إلهي الملان استغفرك وأتوب إلي