 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم بسم الله الرحمن الرحيم الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل واشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل واشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان الى يوم الدين أما بعد Today is going to be the first day of explaining the Kitab جلباب المرأة المسلمة في الكتاب والسنع written by محمد الشيخ العلمة محمد ناصر الدين الالباني If you have the book with you and you have the طبع of مكتبة المعارف and initially with توزيع If you go to page 35 Which publication do you have? Same one. What do you have Saad? You have Dar es-Salaam What about yours? Is that? Show me? What is Dar es-Salaam? What about yours? No, no, what is yours? Dar es-Salaam No, it's not the same. It's the same. If you go to page 35 I wasn't meant to get the Kitab for today students but I promise to get it next week Page 35, right? What does it say? Ah, that's what we want. بسم الله الرحمن الرحيم The author starts in the name of Allah the most merciful the most gracious He says مقدمة طبعة الأولى The introduction of the first publication This book got published many times in the life of the author رحمه الله تعالى شغناصر he saw the publication of this book many times It got repeated and it got And every time what he would do is he would add a new طبعة طبعة الثانية And then he would add a new مقدمة الأولى مقدمة الثانية and then مقدمة الجديدة And he would add a new introduction in there And the reason why this book kept getting published again and again and again is that الشيخ رحمه الله was in a consistent refutation with those who were saying that بلنقاب is واجب And the sheikh holds the opinion that it's not wajib And he believes those who are saying that it's wajib are very harsh They are being too tough in a place where they don't need to He is also saying عليه رحمه الله that this is not the correct opinion and that it's not the right opinion So he's pushing that And so they're responding to him but he doesn't author a book for them every time He really did He wrote a book called أرد المفهم But this book he uses the طبعة that comes out The next publication when he works on a book he adds a little مقدمة at the front and then he speaks about the arguments and he responds to it there And that's what شخناسر started to do in the later stages of his life if you look at his works He used to first of all author books in refuting those who speak wrong who speak with no knowledge whose arguments are weak he would author a particular book for them and he would respond to them But The author رحمه الله The author رحمه الله He reached a point where he thought it was unnecessary to start a new book for everybody everybody who speaks So what he would do is he would bring their arguments in a book that he's publishing He would make a مقدمة for it an introduction And in that introduction the شخ would say what he wanted to say and he would go into the كتاب and say what he wanted So we're not going to read those 35 pages because of course the شخ here is we're refuting those who are saying that and we are going to see in the book itself The author starts by saying بسم الله الرحمن الرحيم In the name of Allah the most merciful, the most gracious مقدمة Introduction الطبعة الأولى the first publication So this is the first publication This is actually what the book was when he first wrote it The author says الحمد لله رب العالمين praises to Allah the Lord of the heavens and the earth I mean the Lord of the universe القائل في كتابه the one who said in his book يا بني آدم and the children of Adam قد أنزلنا we have sent on to you we have sent on to you عليكم ليباس and clothing you are so اعتقوا وريشن clothing for you to cover your private part with and also to use it to protect yourselves Then Allah says وليباس تقوى ذلك خير the clothing of piety is the best ذلك من آيات الله that is from the verses of Allah لعلهم يتذكرون so they may come to remember So the sheikh he starts his book with praising him praising Allah سبحانه وتعالى and then what he did was he did what is known in Balaga he did براعة واستهلال براعة واستهلال means when the person is about to talk they use key terms they use words that will indicate what they're going to talk about as long as they do that when they're writing a book if they're talking about نحو غراما for instance they might use terms of غراما at the beginning of their book at the beginning of there at the beginning of their book So then as soon as you read it you know this subject is going to be a grammar like when أمير صلعاني you said حمدا لما يسند كل حمدي إليه مرفوعا بغير عدي متصلا ليس لهم قطاع ما فيه كذاب ولا وضاع This is good براعة واستهلال He says I'm praising Allah a praise that's connected that is not disconnected A praise that is attributed to him or it's brought back to him In that praise There is no liar in the chain of it So what is he doing here He's using حديث terms He's using مرفوع مسند موضوع كذاب This is good براعة واستهلال شيخ ناصر here is doing that What he's doing is that he's mentioning clothing And Allah has made a blessing for us And then the author says وصل الله بي الله سبحانه وتعالى سنساليوتيشن على محمد ونبي الله محمد المبعوثي The one that was sent out as رحمة للناس He was sent out as a what as a rahma as a mercy to people أجمعين أول of them إذا النبي الله محمد is a mercy to mankind بي الله محمد is a what He is a mercy to mankind وعلى آله and on his family وصحبه and his companions وعلى آله means his family وصحبه means his what his companions ومن تبيعهم and those who follow them who follow the companions بيحسانين in good إلى يوم الديني until the day of judgment So here the author رحم الله He does حمدلاء praise in Allah So first he started with the بسم الله he said بسم الله And then the author came with the حمدلاء which is to what sent praise to Allah سبحانه وتعالى and praise him Then the author رحم الله He sent salutation on the messenger صلى الله عليه وسلم and also on the on the family of the رسول الله عليه وسلم and also on the companions of the messenger صلى الله عليه وسلم and those who follow them in good صلى the scholars they differed what is meant by it صلى الله عليه وسلم وده صلى الله وده صلى الله عليه وسلم the scholars differed some said صلى الله عليه وسلم الرحمة and others they said No it doesn't mean رحمة it's actually different to رحمة رحمة meaning ماسي some scholars they said that the word صلى الله عليه وسلم does not mean الرحمة it doesn't mean ماسي and the evidence that they used is the statement of Allah أولائك عليهم صلاوات من ربهم ورحمة they said in this verse الله سبحانه وتعالى he distinguished between the two of them look what he said أولائك عليهم on them is أولائك عليهم صلاوات is on them ورحمة and رحمة is on them so if صلى and رحمة were the same then why is Allah distinguished between the two of them أولائك upon those people is صلاوات من ربهم صلا from Allah is on them ورحمة and mercy of Allah is on them so the scholars they said that صلا and رحمة are different what is the difference they said that صلا means Allah is praising the prophet in the gathering of his angels صلاو الله the praising of Allah سبحانه وتعالى of the prophet في بلاء الأعلى in the high above he is praising him he is telling his angels the nobility and the honor of the prophet صلى الله عليه صلى الله عليه وسلم so he is praising the prophet عليه الصلاة عليه الصلاة والسلام that's the call taken by أبو عالية الرياحي he is the one who mentioned that أبو عالية said that that is what أبو عالية mentioned as Bukhari bought it in his صحيح مع اللقن and we take that opinion and as a book you can read more into this issue it's written by ابن القيب it's called جلاء الأفهام في فضل الصلاة على خيل الألام جلاء الأفهام في فضل الصلاة على خيل الألام وإبن القيب brings all the narrations pertaining to sending salutation on the prophet صلى الله عليه وسلم and he talks about the virtue of it and it's a book worth reading أما بعد the author then says to proceed the author says to proceed فهذه هي رسالة this is a book رسالة little not even a book فهذه الكتاب this is the same رسالة رسالة هي a brochure okay لطيفة it's a good but brochure وابحوث المفيدة إن شاء الله تعالى and there's good research إن شاء الله تعالى the author says in this brochure in this little رسالة this little message there's going to be إن شاء الله in it بحوث good research beneficial research إن شاء الله تعالى there's going to be in it وبحوث مفيدة beneficial research إن شاء الله تعالى if Allah wills جمعتوها I gathered it شيخ ناصر is saying this I gathered it لبيان اللباس اللي يجب على المرأة المسلمة إن شاء الله إن شاء الله جمعتوها I gathered in this بك إن شاء الله إن شاء الله I gathered it اللي بيان اللي باس to explain and to clarify the clothing which is obligatory اللي يجب على المرأة المسلمة that's obligatory on the Muslim woman إن شاء الله in which she should cover herself with إن شاء الله اذا خرجت من داريها when she leaves her house this book is what so the author here is explaining what is this book about it is about the way that a Muslim woman it's obligatory on her to dress and what is it that is upon her to wear when she what إن شاء الله خارجة من داريها when she leaves her house and as you know there is a difference between when the woman is in her house and when she's outside her house the clothing she wears so he's talking about when the woman leaves her house وشروط الواجب and the obligatory conditions تحققها في the obligatory conditions that have to be in the hijab وشروط الواجب تحققها فيه حتى يكون لباسه الإسلامي so it can become an islamic clothing so it can be a what an islamic clothing so what's the aim of this book and why is the author so it can be a what an islamic clothing so it can be a what an islamic clothing so what's the what's the aim of this book and why is the author written this book for he's written this book for the following first of all is ليبياني ليباسي to explain the clothing which is obligatory upon every muslim woman to cover herself with إذا خمجت من دارها one if she leaves her house number two is what وشروط الواجب the obligatory conditions that have to be present حتى يكون لباسه الإسلامي so it can be an islamic clothing those are the two things that he authored this book for وستنت في ذلك على الكتاب والسردة now the author is going to mention to us how is he going to prove how is he going to prove what is the conditions and what is obligatory upon the muslim woman to dress herself with because to say this is obligatory that a woman has to wear this what is it it's a حكم شرعي it's a it's a legislation from who from Allah Allah is the only one who can say this is obligatory and only Allah can say this is حرام and only Allah can say this is permissible لا شيخ ناصر can say that no other other than شيخ ناصر can't say that that's not the only Allah he can say so شيخ ناصر say it where i'm getting from what is obligatory on the woman and what she has to wear وستنت في ذلك I have used and I have leaned on الكتاب وستنت I've used the كتاب and the سنة as my reference point I will get everything which I say every ruling I bring I'm going to bring the Quran for this and I'm also going to bring the سنة for this that's what he said is he going to be right in some places but there are things that we're also going to differ with him and disagree with the شيخ I'm not accepting it and we will challenge him in it when it comes to the points that he brings regarding the جلب and the face veil we will argue against his belief and then it leaves you all upon your choices if you want to then be inclined to the opinion of شيخ ناصر or if you want to be inclined to the opinion of those scholars who said it's obligatory for the woman to cover her face but we will bring both parties and we won't be biased I hope so وستنت في ذلك I have referenced and I have used in my argument improving what's obligatory on the woman to wear when she leaves her house and the conditions of what is obligatory for the clothing to be an Islamic clothing I have used the Kit'an and I've also used the سنة for this I've also used the سنة for this مستر شيدا بما ورد فيه من الأتار مستر شيدا ميدوش looking for guidance through what بما ورد فيه من أتاري I'm oh so he's using the Quran and then he's using the سنة and then شيخ ناصر I'm also going to try to find guidance through بما ورد فيه من أتاري وأقوالي من الصحابة والأئمة statements that have been transmitted that have been brought forward from the companions and the imams of Islam the علماء the فقاها the jurists statements that they've said I'm also going to use them is evidence evidence to the understanding of the Kit'an and the سنة not evidence is that in that need their statements independently it's a proof no it's not no one statement is independently a proof are you there but we respect the علماء's understanding what we respect is what their understanding of the their text the Kit'an and that سنة so the sheikh here رحم الله that's his that's his path in in this issue of Jilban is there anything else a muslim can want in knowing the ruling of a matter through the Kit'an and the Sunnah and the Ataar the texts that have been transmitted to you from the statements of the companions and the students of the companions and the imams of Islam is there anything but that's how it should be that's how every person who wants to bring forward a ruling in Islam has to take it's not about emotions it's not about how you feel what is it the issue of is the ruling of a matter is based on that is based upon الكتاب والسنة and so it's the Qur'an and the Sunnah and the statements that have come from the companions and the scholars of Islam that's what sheikh Nasser is going to now the sheikhs he moves on to say if i get it right to show you that the علماء don't believe in any way that they are infallible that they are errorless if my arguments are correct and it's in accordance to what it should be in the Kit'an even if i get it right who is the praise i'm going to go back to الله سبحانه و تعالى and the virtue is with what is with الله سبحانه و تعالى والبنة and praise and virtue is with him سبحانه و تعالى he is virtuous in that are you with me brother in this system this again shows you the humility of the sheikh رحمه الله و تعالى and that the truth you don't believe that you're the one who's carrying the banner of the truth are you there you're you're suckering to be wrong sometimes you can get things wrong شغناس رحمه الله و تعالى he has مسائل حديثية matters of حديث he himself came back from طراجعات العلماني he authored works where he takes a hadith from the from the where he weakened it and then years in his life it came clear to him that they're not weak in narration they're actually authentic so what did he do he moved it from his and he placed it in his right that started from his ضعيف too he's صحيح are you there and his students they came after him and what they did was they actually they wrote books on and they're coming back from some narration but in that it can sometimes you do see people who say شغناس are authenticated in this hadith and when you look at it it was what he authenticated in the beginning is what he authenticated beginning and that he came back from from the hadith he weakened and he authenticated later or he authenticated and then he weakened so if شغناسر himself is coming back from his own views and you know it's harder for a person to come back from their own views then would it be a problem if somebody differs with شغناسر no it's right and it's legit for anyone to differ with him in authentication are you with me there's no book on the face of this that we say it's a hundred percent right except the book of Allah صحيح the book of Allah is the only book that Allah says in the Quran لو جدوا فيه اختلافا كثيرا you find contradiction in it صح the Quran was to come from anyone other than Allah it would contradict it contradict itself and then a scholar is bound to do mistakes that the reason why his book is going to have to have a mistake is because if it's all right then what would be the difference between that book and the Quran there has to be a visa there has to be that distinct status for the Quran if no other books carry and then every single book is معرضه للخطأ every book that you find it's open for mistakes and everybody who speaks is open for mistakes are you with me brother and sisters so when we say that but what we don't do is and this is what people always fall into that when they say this person got it wrong they think that puts his status down no it doesn't it doesn't put the person's status down he's an Imam Imam شيخ ناصر is an Imam but he has mistakes there are things that we're going to say he got this wrong we're not going to say it of course we're not on a level to say that about him or that Calabar to say that about him are you with me but we're going to reference other علامة who corrected him in issues and we're going to look between what these علامة have said and what he has said and we'll take which of those is in accordance and more closer to the evidence or is in line of the in line of the evidence and he himself may Allah SWT his never-ending mercy onto him is saying in Asad 2 if I get it right فمن الله تعالى it's only from Allah وَلَاهُ الْفَبْرُ وَالْمِنَّةَ but when you differ with شيخ ناصر don't differ with him because of emotions not only شيخ ناصر but any Imam إيمامة المسلمين أبو حني فإيمام مالك إيمام مشافعين إيمام محمد if you do differ with them in a messaala differ with them based on knowledge and proof not awatif not based on emotions in which you have that شيخ then says وَإِنْ كَانَةِ الْأُخْرَاءَ if it's the opposite meaning I get it right I get it wrong sorry if I get it wrong so he said if I get it right it's from Allah alone and he's the one who's got the virtue for that but what about if I get it wrong فَذَا لِكَ مِنْ مِيْ the mistake is from me the fault is attributed to me the good did he attribute to himself who did he attribute it to that's a characteristic of a believer when calamity is before you and you go through a hardship who should you blame don't blame Allah when a muslim the muslims are getting harmed in a particular land in the world whether it be surya or somalia or the rohingyans we don't blame Allah we do not blame Allah who do we blame we blame ourselves we bring the we bring the finger of blame directly at ourselves and we don't attribute it to Allah سبحانه وتعالى these atrocities why because Allah has a sunnah He has ways He has a path لا تتبدل ولا تتغير that doesn't change that doesn't change which is ذلك يبقى قدمت اي ديكو that is what your hands have put forward that's how Allah سبحانه وتعالى if a person does a mistake that mistake can't just go in the air and visit and go it has to have a consequence things have consequences the lying that you lied yesterday the wrongdoing that you did yesterday the crimes that you're committing they have to have what have the consequences they have to have what consequences they have to have consequences the sheikh says if I do a mistake فدالي كميلي it's for me the mistake is for me وَأَسْأَلُهُ الْعَفْوَهُ I ask Allah سبحانه وتعالى for forgiveness وَالْمَغْفِرَةَ لِذَنْبِي and that He forgives me for my sins عفو and المغفرة what's the difference العفو is when you're when it is you're forgiven and it's not written for you المغفرة is when it's forgiven but it's still written for you لذنبس forgive me for my sins الله إنه عفو كريم غفور الرحيم الله is one that's forgiving generous and He's one who's forgiven which is gracious and merciful to His creation سبحانه وتعالى so He's begging Allah سبحانه وتعالى for forgiveness of these mistakes that He might do that might occur from Him عليه رحمة الله now the author is saying why did He author this book what made Him write the book in the first place what made Him want to write about the issue pertaining to the women's jilban are you with me what brought this idea to Him شغناصر رحمة الله He said He said and this was a request from some noble beloved brothers who requested from me the authorship of this book and the writing of this book is with what it is بطلب it's from a request من بعض الإخوان some brothers they requested from me أل أحبه that are beloved to me they requested from me اللذي نظل فيه مصلاحة والاستقامة in which we believe regarding them that they are righteous and that they are steadfast and upright that's what we believe of them we believe they are people people who are righteous we believe of them that they are are people who are piety the ones who requested from me والحرص على العمل بما يدلو عليه الكتاب والسلم and what we also believe of them is that they strive these individuals to implement that which the كتاب and the sunnah show they are a people who we know of them piety and nobility we also know of them implementing what the Qur'an and the sunnah does so they want to know any issue what does the Qur'an and the sunnah say regarding it because they want to go and implement it that's what we know of these people who are asking me say and the day of his wedding has become very close one of them شغلاصل was requested he was asked and this is something you find very common شغلاصل they author a book they put some treaty together they will put a risale together and why would they do that because they got requested from them somebody came and said can you author this and this is to show you that the أولى مان live with the people they're not living in the mood they know the people's problems they know where the people are suffering from they speak about the contemporary issue that the people are suffering from they have they have a مجال in it but they don't speak about it like politicians the people of knowledge don't speak about issues like politicians and say this is the statistics and this is they don't do that they go back to the quran and the sunnah and the way that the quran and sunnah are spoken about this particular issue are you with me so شغلاصل says وقد دلى يوم الزفافه يوم الزفافه sorry جعله الله مباركا عليه وعلى آله وذريته فرأيته من الواجم أن أبادنا إلى إجابة طلبه وتحقيق رغبته شغلاصل then said فرأيته I saw بايني على نفسي الواجم I saw that it was obligatory and mandatory أن أبادنا إلى إجابة طلبه that I want I answer the request that they put forward that now I come and I do what they asked me for وتحقيق رغبته and specifically this individual who's wedding is about to be closed that I fulfill his desires what he wants على الرغم من ضيق وقتي even that though my time is so tight شغلاصل رحمه الله وتعالى his time was like that we mentioned yesterday he was an individual whose minutes his seconds they all counted for him are you with me I told you this before شغلاصل if you ever got invited at weddings he would take his books with him if you got invited at weddings he would take his books and what he would do is he would take his pen and paper out عليه رحمة الله and he would write the content page for his book he would use that moment to write the فهرص of his kitab the content page for his book that's what he would do and he would say this is my time of enjoyment I'm enjoying myself because writing the فهرص for him is minor compared to how he has to spend so much time looking at looking at what looking at manuscripts and going into books that are not published they had written he's looking at them and he's looking at each narrator his name and narrators names are very close in writing trying to be accurate that he's writing the right name are you with me so he said my time is very tight but he's شغلاصل has a schedule he's got a project that he's in front of him he's going to mention it that he's trying to accomplish and then people are asking him to do things he still has time to fulfill their needs he said my time is very tight and I have turned I did in صلاف I'm turned towards my project which I have put forward there's a project which I'm doing and Lady أسمي to which I called it I called this project bringing the sunnah close to the umma I'm placing it in front of the umma I called this project she'll not be saying this I embarked on an effort and on a project that I'm doing which I called it تقريب السنة bringing the sunnah close بين يدي الأمة in front of the umma that's a project I embarked on what was this project it was to work on the four books of the sunnah سنة بيداود ترميدي إبريماجه ونسائي are you with me that was the project that he's embarked on عليها رحمة الله did he finish it and do it يدرق رحمة الله تعالى he worked on each and every one of them لا شتناصل تقريب السنة بين يدي الأمة الذي شرعت فيه منذ سنة وزيادة and he said I embarked on it منذ سنة وزيادة two years and more two years and more I've been doing this this one I've been doing مبتبي and I started with سنة لأبي داود الله أكبر people would sometimes say to you شخ ناصب doesn't have it he doesn't have what he doesn't have it the great scholar the great malik is scholar ابن العربي المعرفة بالألف واللم he said if a person was only with the moushaf the moushaf and sooner the abe dawood there would be no other book he would be in need of فسنة سنة بي داود and he has the moushaf in the Qur'an and he knows the Qur'an he's got that with him and he has the sooner abe dawood that's it you know why what is it that everybody needs الكتابه and sooner the abe dawood is the best book in fiqh even better than بخالي المسلم سنة بي داود is better the hadith that I'm there are purely purely what fiqh relate to hadith so sheikh nasir has to come work on the narration authenticating it looking at it checking it verifying the wordings are right this is as accurate as the prophet said it of course the sheikh has fiqh of course he has fiqh he started with that and guess what did he do he took sooner the abe dawood he divided a hadith which are b'aif in one place and he called it بعيف سنة بي داود and then he went and he authored صحيح سنة بي داود a hadith which are صحيح سنة بي داود he put it in one place and the hadith which were b'aif of sooner abe dawood he put it in one place عليها رحمة الله and then after that he's student sheikh مشور حسن what he did was he bought the sooner abe dawood are you there the actual sooner abe dawood all the hadith the way they are just the method of the hadith and each a hadith he just placed بعيف and صحيح in red in brackets just to know what sheikh nasif said about it and he then tells you the reference point of if you want to look more into it why it's weak or صحيح some people don't want to they just want to know is it صحيح or b'aif that's what they want to know right so what did he do he placed in brackets before the hadith بعيف صحيح are you there and you go back and you can check why it's صحيح or b'aif مبتدي and I started my project with the project كو تقريب سنة بين يدي الأمة I started with sooner abe dawood ثم توقفت عنه then I I withheld from this I stopped this project ممدو أشهولي for a couple of months now one لعرض الطرق على عيني اليومنا a problem occurred in my right eye one of my right eyes شغناصر was having a problem with it so the doctor said to him that if you want the problem to go you would have to stop reading to relax take it easy on yourself what you're doing is what's going to kill you and شغناصر رحمه الله he said no what's going to kill me is stop doing that what's going to kill me is when I stop when I stop doing it so what he did was he didn't stop the project that he was doing in totality and the works that he was doing but anything that had that involved long research and that involved looking deep he paused for a little bit and he did the simple stuff like right in this book