 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الذي أرد الله تعالى أسك الله سبحانه وتعالى أن يوذهبه عنني بفضل هوكرم الله يموز هذا العالم from my eye أنه هو الشخص who is virtuous أنه هو الشخص who is kind and generous على الرغم من هذا even though I have this illness with my eye and my time being tight and all of the other reasons فقد بادرتوا إلى تحرير هذه الرسالة القيما I sat down to bring this رسالة and do تحرير تحرير means verification authentication accurately writing it ثم قدمتها إليه هدية and then I gave this book to the individual as a gift أسا أن تقون له so it can be for him ولي غيره and other than him من من أسا أن يقف عليها those who I hope might stand over this book that they benefit from it عونا على طاعة الله that he benefits them in a way that it's a means to obey Allah سبحانه وتعالى this message in this issue which is a hijab which is the hijab التي تهوّل بها في هذا العصري أكثر الناس the majority of the people have taken a matter of the hijab very lightly he said and they've disregarded its importance وفيهم among those people who are taking it very little and they belittled its concept وفيهم كثير من أهل العلم majority among those people are a lot of people of knowledge and people who attribute themselves to knowledge have started to take the matter of the hijab and the jilbab of the women they started to take it very lightly and disregarded المفروب فيهم أن يكونوا قدوة لغيرهم those who it was obligatory on the ummah to follow them these علماء are role models for the people and they've taken it and neglected the importance of the hijab of the women في كل أمر من أمور الشريعة they are role models in every matters of the sharia and people are following them every ruling of the religion the people would follow them فلما با لك بغيرهم sorry فما با لك بغيرهم then what do you think of other than them if the علماء and those people of knowledge have disregarded and become negligent towards the affairs of the hijab and these scholars are role models for the people the people are following them in the matters of the religion then what do you expect فما با لك بغيرهم then what do you think of other than the scholars حتى ندر the sheikh said it became very rare أن ترى في هذه البلاد that you see in this land which is Syria من وقف عندما حدده الشارع فيها كما سترى it's very rare that you find in Syria somebody who has stood over what the sharia has said pertaining to the hijab as you're soon going to see the sheikh says ولكننا نحمد الله but we praise Allah سبحانه وتعالى على أنه لا تزاله that there's always going to remain با إفتن a group of people من أمتي from his ummah even though this is the problem we know that there's always going to be a group of people who are steadfast قائمة بأمر الله they are steadfast upon the commands of Allah لا يضرهم it does not harm them من خذلهم أو من خالفهم it doesn't harm them those who oppose them and those who deceive them حتى يأتي أمر الله until Allah's command comes وهم أن they are راهرون على الناس and they are parent over the people this hadith is what the sheikh uses that the prophet صلى الله عليه وسلم he told us the sheikh said even though before I go to the hadith the sheikh is saying to us even though those people have been given no importance to the hijab and they've disregarded it's important and some of them are even people attribute themselves to knowledge it's rare you come across a person who is actually talking about the hijab in based on the kitab and the sunnah and the companion statement you really find that he said okay but then he said but even though that's the case there's always a group of people who step up there's always a taifa a group of people who are what from the ummah of the prophet صلى الله عليه وسلم قائمة بأمر الله they are in accordance to Allah his commands لا يضربوهم it does not harm them من خذالهم the one who deceive them remember the people who are upon the haq the people in their affairs are two types when a person is upon the truth you're always going to find the people regarding them is in two parts the first one is من خذالهم a person is going to deceive them it's the people who are going to deceive you how they go to deceive you they're going to tell you I'm with you don't worry and then when they come in front of the people they won't be with you they walk out on you they won't support you they will infiltrate you they will look for your mistakes and your secrets and your discussion that you've had privately and they'll go and they'll tell the people they're deceptive they are what لا يضربوهم من خذالهم anyone who tries to deceive them anyone who tries to deceive them will not get nowhere and also there's another group of people ولا من خالفهم anyone who opposes them some people are going to deceive you and some people are going to oppose you they're not going to deceive you they're just going to be opposing you from the get go they're going to tell you from the beginning I'm not with you those two groups الله told you what لا يضربوهم من خذالهم ولا من خالفهم those who are أحل الخضلان who are deceptive to you and those who are in opposition to you both of them are not going to harm you شاء الله تعالى don't worry don't worry if you're steadfast upon the truth you insha'Allah تعالى however much you think to yourself that you're a problem you're in trouble look at this they're getting you however much you think that don't worry الله will make you the one who's apparent maybe whilst you're alive or even maybe once you're you're a long gone and you're dead that's when it will become it then the author says أسأل الله I ask Allah أن يجعلنا من هذه الطائفة that Allah makes us from this group that Allah makes us from what He makes us from this group و أن يجعل هذه الرسالة and I ask Allah that He makes us this رسالة this brochure this book و كل ما كتبت and everything which I have written شخناصر يسأل I ask Allah that He makes this book I have written and every single book that I have written و أكتب and which I am writing خالي صلي وجهي He makes it sincerity for Him He does it for with sincerity for Him و سرابا and Allah makes it a means لليلي مرضاتي to attain الله سبحانه وتعالى being pleased with me that Allah makes this authorship these works that I am doing a means for Allah to be pleased with me a means for Him to be pleased with me و الفوزي بجنة and that He gives me through my works success to Jannah that He makes me from the inhabitants of Jannah إنه خير مسؤول Allah is the greatest of the one in charge سبحانه وتعالى then the author رحمة الله he goes into the conditions of the Hijab the sheikh goes into the conditions of the Hijab I will go through each one إن شاء الله وتعالى the book is going to be about these conditions the first condition the author mentions is استيعاب جميع البدني إلا مستثنية استيعاب جميع البدني إلا مستثنية أي سيستار اتفاق who wants to wear a Hijab who wants to cover up she has to make sure that these conditions are in place any one of these conditions if it's missing this is not a Hijab sorry it's not a Jilban this is not a Jilban which you are clearly commanded by Allah سبحانه وتعالى it's not a Jilban it's commanded by Allah سبحانه وتعالى the first one is the outer garment worn in public must cover all of the body and when the author says إلا مستثنية except what the Sharia has given exception he means the face and the hands so the sheikh is trying to say here the outer garment worn in public must cover all of the body except the face and the hands are we all together now with the issue of the face and the hands is the Khilafi issue we're going to come to that إن شاء الله وتعالى the second condition is اللي يكون زينه في نفسه the outer garment must not be it must not be decorative itself or a means of beautification so the outer garment must not be decorative itself or a means of beautification the third condition that the author he mentions is أن يكون صفيقا that the outer garment must be thick it must be what it must be thick and opaque so as to conceal the clothes worn opaque here means that it's not see-through the fourth is غير الضيق the fourth one is the outer garment must be wide means that it's wide and not tight on the woman number five اللي يكون مبخرا مطيبا the Muslim woman should not wear perfume she should not play a perfume wearing she should not wear perfume in public number six the clothes of Muslim women should not resemble men's clothes number seven the clothes of Muslim women should not resemble those of the disbelievers and last but not least اللي يكون ليباس شخرا the clothing of Muslim women should not be abstentatious it shouldn't be meaning it shouldn't be something that she's using as a form of showing off it shouldn't be abstentatious which is شخرا any of those eight conditions if one is missing this is not called a jildab and شخرا each one he brings a whole chapter and the evidence is for it what's the evidence going to come from? where is it going to come from? القرال and the are transmitted to us and the statements of the what? the companions and the aim of Islam are we all together? so he's going to make a the whole book is now going to be revolving on those eight conditions are you with me? the whole book شخرا only wrote it to speak about these eight conditions what's a jildab? these are conditions now some of you might ask where is the evidence for it? if you listen intensively you'll find every place evidence and who preceded him إلا أن تستطيع are we all together? after that if a person doesn't wear a jildab then what would we say اللي يهلك من هلك عم بينات ويحيا من حيا عم بينات the Quran it makes the one in which it wants to give it life he will give him life meaning he will let him live a good life and those verses and those are حديث that we're going to mention any woman who chooses not to wear it after that these verses are only going to be a form of destruction for her so let her ponder and take these matters very serious الشرط الأول the author starts with the first condition the first condition he says إستعاب جميع البدني إلا مستثني the first condition is what? the outer garment worn in public must cover all of the body except the face of the hands so again we said the author holds the opinion that the face of the hands are not what they don't have to be covered الشخناصر doesn't believe that and we're going to إشاء الله إتعالى discuss that with him then the author says as he promised us الشخناصر promised us he said القرآن and the sunnah and the statements of the ulama that's exactly what he's going to do so he's going to start with the quran he said so what's this evidence for? this evidence is for that the outer garment worn in public must cover all of the body these are what the verses is going to use some scholars are saying the verses that الشخناصر is going to bring are evidences for what? that a woman must cover all of her body unrestrictively all of it are you there? الشخناصر is saying these evidences only prove that a woman has to cover her body not her face on her hand these evidences don't show that are you there? but they all what? they agree on that the rest of the body has to be covered pay attention here brothers and sisters no scholar in Islam has ever said that اللقاب is not part of Islam there's no dispute amongst the Ulama the Ulama are by consents in agreement that the اللقاب is Islam are you with me? that the اللقاب is part of Islam but the Ulama different is it wajib or is it what? is it sunnah there's a khila do we respect that khila do we truly respect that khila if a woman takes the opinion of those scholars who say it's not wajib we respect our opinion are you with me? and those who see it that the اللقاب is recommended they also should not look down at those who say that it's wajib and say you guys are radicals or you guys extremists صح? the matter pertaining to اللقاب no scholar in Islam said that it's not part of Islam are you with me? the dispute and the argument is is it obligatory or is it not? that's the dispute some are saying it's obligatory if the woman doesn't cover her face she's gonna sin and another group are saying no it's recommended even شيخ ناصر رحمه الله is saying himself that if there's fear of fitnah he's of the opinion that it's not wajib for her to cover her face and hands but he believes that if it's a fitnah going to come then she should cover her face and her hands are you with me? if a fitnah's going to occur from it she should cover her face and her hands this is again a place that they agree upon so now that شيخ is gonna bring the evidence his fault that the outer government must cover all of the body except the face and the hands he says فهو في قوله تعالى it's in the statement of Allah في صورة النور آية 31 الله says وكل المؤمنات يغضبنا من أبصاره ويحفظنا فروجه ويحفظنا فروجه ولا يبدين دينته إلا ما ظهر منها ولا يضربنا بخمره نعلى بيوبه ولا يبدين زينته إلا لبعولته نأو آبا أو آبلته نأو أبنا أو أبنا إبعولته نأو إخوانه نأو إخوانه نأو إخوانه نأو بني إخوانه أو بني إخوانه نأو بني أخواته نأو نسا أو نسا أو ما ملكت أيمانه تابعين غير أولي الإربة من الرجاء أو التابعين غير أولي الإربة من الرجال أو اقطف للذين لم يظهروا على عورات ولا يضربنا بأرجله ليعلم ما يخفين من زينته وتوبوا إلى الله جميعا أيها المؤمنون لعلكم تفلحوا وقوله تعالى في صورة الأحزاب يا النبي يقول لأزوادك وبناتك ونسا عليهم يدني الجلال وكان الله غفورا رحيما الله سيد النفاس أيها وقل سيت دبن بي الله محمد يقول لأزوادك يا في اللغة العربية هذا فعل مجزوم فعل مجزوم يا وكان مجزوم بسبب جواب جواب الطلب محظوف وكان جواب أفضل لأزوادك وقال يقول لأزوادك وكان يحضر وقل المؤمنون يقول لأزوادك أفضل لأزوادك فا يفضل لأزوادك وكان يفضل لأزوادك يفضل لأزوادك وكان الله يخبرنا أن يفضل لأزوادك فالفعل فعل مجزوم هو جواب الطلب هو محظوف هو جوابط وقل المؤمنون يقول لأزوادك يفضل لأزوادك من أبصاره يفضل لأزوادك يفضل لأزوادك فاكما ترى في الصفر يفضل لأزوادك يفضل لأزوادك يفضل لأزوادك ماذا؟ يفضل يعني أنه يتجيده في بعض الأشياء، ليس كل مرة. أجل. فقط من بعض الأشياء في اللعنة؟ أنت ترى أم. أنت ترى أصلاً أصلاً أصلاً أخي. وكثيراً. هل أنت معي؟ فإنه يغوضنا من أبصاره أنه يتجيده في بعض الأشياء من أبصاره إنه هي تبعضية. لأن ليس تصدر أيضاً أشياء. ليس من كل شيء هل أنت تعرف أجيش من صحيح؟ لأن الأجهزة تكتبت أننا نستطيع أن نرى ابن كثير سنبقى في هذا الآية في تفسيره يقول هذا أمر من الله تعالى هذا الآية هو كمال من الله تعالى ليني سائل المؤمنات للمؤمنة وغيرت منه لأزواجهنا ويقول هذا الله سبحانه وتعالى لديه غيره لأزواجه المؤمنات عباده المؤمنين يؤمنون سلايب الله سبحانه وتعالى يجب أن يكون غيره سبحانه وتعالى وأن الله سبحانه وتعالى هو كمان للدامي سألبك كثير وتمييز لهم الله أول ستين مشتم عن صفة ليسائل جاهلية وفي عالات المشركات ومن المقاومات بالفعلات المشركات والفعلات من السفة في هذه البلدية الله أول ستا đểها يBoth como am Most 개�魔 ال Tea الله wants them to be different from them. So what do you hear taking this ayah. That this is a command from Allah SWT. And what is this command? What's the command? The command here my beloved brothers and sisters is what? For the woman to lower her gaze. And also for the woman to cover up. Every woman who comes with that has what? She has distinguished herself. And you've distinguished yourself from the pre-islamic women. And you've taken yourself away from وفعالات المشركات and the doings of the disbelievers. This hijab is an identity. It's what you represent. You're meant to be seen from far and known that you're a Muslim woman. That's how you identify yourself. That's how you identify that this individual is a Muslim woman. That she's different from them. She's covered. This is a symbol and an علام to know that she's a what? She's a مؤمنة. A believer. She's a Muslim. She's been distinguished from them. يغضلنا من أبصارهنة. إبراكاتير also mentioned when he was speaking about يغضلنا من أبصارهنة lowering the gaze. إبراكاتير said when he had that إبراكاتير said when he had that ذاب كثير من العلماء. And because of this many of the scholars they've taken the view. إلا أنه لا يجوز للمرأة أن تنظر إلى الأجانب. That it's not permissible for a woman to look at a man إلى الأجانب to a foreigner, a man who is not a mahran بشهوة with desires. ولا بغير شهوة. And even without desires. أصلا شدو ألا تلوكة. And also he mentions that there are another group of scholars. So before I go to the second group of scholars this first group of scholars I want to share with you is the first group of scholars who are not permissible for a woman to look at a man that's a foreigner to her. Whether it is based on desires or whether it is without desires. أصلا whatsoever. It's not permissible for her. And also he mentions that there are another group of scholars. So before I go to the second group of scholars this first group of scholars what did they use? What was there? What was their evidence? The evidence that they use is the Hadith of أم السلامة العائشة that the Prophet sallallahu alaihi wa sallam had 3 million written in Islam is Saladin Hassan. That the Prophet sallallahu alaihi wa sallam was sitting and Abdullah ibn Abdullah ibn Umm Maktoub the blind companion kept walking. He kept walking towards the what? He kept walking towards the Prophet sallallahu alaihi wa sallam. When he came أم السلامة العائشة didn't wear the hijam. Did they cover up? No, they didn't cover up. And when they didn't cover up the Prophet sallallahu alaihi wa sallam said to them cover up. And they said يا رسول الله he's blind. This companion is a what? He's a blind companion. He doesn't see us. And then the Prophet said أعم وياني أنتما are you two blind? Are you two blind? Are you two blind? Are you two blind? No. Can you see him? Cover up for me. Cover up from him. So they took from that that they the women have to shield and cover themselves from the man regardless of what the situation is. Whether it's شاوة whether it's with that شاوة. When Abdullah ibn Umm Maktoub was blind he can't even see he's got no there's no شاوة look for him because he can't see them but they were still told to not look at him. Are you there? And the Prophet stopped He said you guys cover up from him. Are you with me brothers and sisters? So what would they do? They would go away from the gathering They're not allowed to look at him. Those that's what one group of scholars used. The next group of scholars they said that a woman is allowed to look at a man without شاوة. She looks at him with desires that is what? Haram. And they all agree on that. They all agree if it's desires it's Haram. But if it's without desires it is what? It is permissible. It's what? It is permissible. And the scholars who used that they used the argument of when عائشة the Abyssinian men were playing and she was watching it over the Prophet's shoulder عليه الصلاة والسلام and they were jumping and they were throwing their arrows and their spears. The Prophet would say to عائشة are you done? Every now and then and she's like no I still want to watch it. And she would carry on watching. And then he said عائشة are you finished? She's like no I still want to watch it. So they said she was looking at men عائشة. She was watching them. Are you there? نووي in صحيح صحيح مسلم And if I would know in صحيح he said that even this حديث of عائشة is not approved for you guys. The great Shafiq scholar نووي was a Korean know he says it's not approved for you guys. Why? He said عائشة was only permitted and allowed to look at the the men that were in front of her but she's not allowed to look at one individual per say one individual focus on him عائشة She can look at an activity that's happening in front of her but to focus on one individual look at him That's what the prohibition is that he said نووي Are you with me? People were there the men a lot and later you're asked who is there I don't know. I just saw a lot of people there that look is no problem and that is what عائشة حديث shows they said Are you there? Are you with me? And the ظاهل نووي mentioned ظاهل نووي mentioned ظاهل نووي mentioned رحمة الله تعالى that there are two appeals within the matter with the Shafiq regarding looking at a woman a woman looking at a man a man there's one view that says it's disliked and another view that says that it's حرام and نووي says الصحوكوما the one that's strongest that a woman is not allowed to look at a man who's not allowed to look at a she's not allowed to look at a a man here my beloved brothers and sisters there's something that needs to be studied the view that says that a woman nor a man can look at pay attention a man cannot look at a woman that's the correct opinion and the woman is not allowed to look at a man at all is the correctest opinion are you there okay جميل but there's a matter that needs to be understood properly and that is if something is made حرام not because it's حرام in and within itself it's not حرام in and within itself this thing is not محرام لذاته it's a what سد لذريعة it's prohibited because it's going to lead to a problem are you with me does that make sense for instance looking at a woman is it حرام in and within itself or is it حرام because it's going to lead to زينة no it's حرام because it's going to lead to زينة you know why that it's not حرام in and within itself that same woman that you are not not allowed to look at you are now permitted to look at when you want to get married to her and that it's going to lead to marriage صح now that this looking is going to lead to marriage what did the شريعة allow you to do are you with me brothers and sisters what did the شريعة do it has permitted for you to look at her are you there it has permitted for the man to go out of his way and to look at the woman good so what the scholars is marriage a ضرورة is it a ضرورة is marriage a necessity yeah yeah marriage is not a life in death situation tell me guys yeah it's a ضرورة may Allah make it easy for you guys to get married insha'Allah yeah may Allah make it if it's a ضرورة may Allah make it easy for you guys but what is it marriage is a حاجة حاجة means what it's a need it's not a necessity it's a it's not a necessity it's a need if that's the case the scholars they say this man was allowed to go and look at this woman not because of ضرورة he was allowed to go and look at because of the حاجة you with me are you all together so there's a قاعدة which they took from which is anything that's made permissible anything that's made haram because of what it's going to lead to it is made permissible when there is a need for it it doesn't have to reach necessity but if something is haram in and within itself is haram in and within itself then there has to be a necessity for it there's no other way it would be made permissible it's خمر حرام in and within itself there's no other way to drink خمر except if there's a what if there's a necessity doesn't make sense but if something is made if something is what is pictures haram according to the opinion I personally follow is pictures haram but then you've got passport and you have license نعم pictures are not haram in and within itself it's haram for what because it's going to lead to شرك if there comes a need for the picture and it's going to lead to something which is good such as verification of my identity if another black Somali comes and says I'm Abdulrahman and he takes all my money in my account which I don't have much yeah it's a problem I need to tell them this is my face yeah when I go through the airport if somebody does something wrong goes to a wrong country I know it's me here I am لا so if something is haram because of what it's going to lead to it is made permissible when there's a need there's only a need for it but if something is haram in and within itself it's haram in and within itself not because of what it's going to lead to but it's haram in and within itself it's made permissible for what if there's a necessity if there's a necessity so a woman is allowed to look at a man if they're studying and involved she's learning the religion she's going to a shop and she's buying it's not a necessity but there's a hajjah here she goes to a shop and the guy's on behind the till and he says to a five pounder she does this no she doesn't do that she doesn't do that the man says five pounder okay here's a five pounder there's a hajjah here there's a need to buy himself she looks at him he looks at her no problem are you with me if she's at a studying place and the teacher's in front of her she puts her hand up she says teacher can I ask her no problem it's a hajjah for it are we all together there's a hajjah for it there's a need for it she doesn't know are we all together it doesn't have to reach a necessity just the same way if a man wants to get married to her he sees her face she makes it permissible for him but the man doesn't this etiquette where brothers go to a meeting for marriage and then they ask the sister can you lift your niqab up okay this is not that's not the purpose of what the meeting should be a man should see the woman without her permission that's what he does he's meant to see her without her knowledge are you with me brothers why for two reasons number one it goes against her shyness when you say to her I need to see your face and she's shy method and she does she uncovers her face and she's shy that's not good and she should not be in a position where she gets rid of her shyness are you there the second thing is that the purpose behind this look is to see this woman how she looks in her day-to-day situation in her day-to-day affair this is what you're meant to know because this is what you're going to be dealing with but not on the day where she gets ready for the meeting are you with me I'll conclude there إن شاء الله anything which I've said that was wronged from me الشيطان أن الله needs a message of free from it سبحانك اللهم بحمدك أشد الله إله إلا الله استغفرك واتوب إليك