 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوء لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشدوء نسيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان الى يوم الدين أما بعد وإن شارح رد كتاب جلباب المرأة المسلمة رتن باي الإمام العلمة محمد ناصل الدين الألباني ورحمه الله ويأتي الوضى رحمه الله قال الحافظ ابنه كثير في تفسيره ابنه كثير سريني استفسير ويأتي بايغرفي من ابنه كثير رحمه الله أنه هو وزه الإمام ابنه كثير رحمه الله سريني استفسير أي لا يظهرن شيئا من الزينة للأجانب أن المسلمة لا يجب أن تشاهد شيئا منها للأجانب لنن محرم أجانب هي محرم لا يزاب لكي يمزل الحنة أيضا أبنه يتكريب رائط رحمه فوضى ق takich اسduino قال ابن مسعودين عبدالله ابن مسعودين قلت و أذكرنا ذلك قبل هذا ليست مرحباً منه ليست مرحباً من ابن مسعودين و لدينا معه حسن البصري محمد ابن سيرين أبو الجوزاء و إبراهيم النخعي ولكن لدي أسئلة التي أريد أن أسألك و أريد أن أقوم بأخذها عبدالله ابن مسعود يقوم بأخذ هذه المتحدة و معه نتكلم أسئلة تابعين تابعين are the students of the companions ولكن عبدالله ابن مسعود لا يوجد any companions that are with him و هذا ما شيخ الباني سوف يأخذها as an opportunity ولكن المتحدة عن ابن عباس و المتحدة معه نعم لذا شيخ الباني سوف يتبقى ذلك لأنه يعتقد أن النقاب لا يوجد واجب لذا يريد شيخ الباني رحمه الله لكي تأكد أن هذا هو only opinion helped by one companion ولكن عندما يأتي إلى المتحدة لدينا ابن عباس لدينا ابن عمار لدينا مقاومات أو مقاومات مقاومات التي يتبقى هذه المقاومات و حتى المتحدة لدينا مقاومات مقاومات مقاومات من هذه المتحدة لذا شيخ الباني رحمه الله هنا سوف يتبقى المتحدة لذا دعني أرغب ما قلت المتحدة بين عبدالله ابن مسعود و المتحدة عن ابن عباس ليس لو أن النقاب يوجد واجب لا، لا، لا أخبرني ما قلت ما قلت was the meaning of the verse إلا ما ظهر منها except that which can show ابن مسعود is alone in the interpretation and he's alone in the understanding here he's trying to say شيخ الباني from within the companions where ابن عباس has other companions supporting him but we're all together brother now here's something I want to bring to your attention it's very important this issue that it's understood brothers I really want you to all understand this و هذا هو أسامشن و أصدقائه أنه كثير من الناس يجب أن يكون هناك إختلاق في ماتا السكول يدفع على ماتا كثير من الناس يؤمن أن هذا الشخصي يجب أن يخطر منه ما يشتهي يمكن أن يتحقق من الأفكار الذي يريده أنك في ماتا where there's fruits the owner of the garden has let you in so you can take whatever fruit you want so whichever opinion you can pick some people believe that and they take that as an opportunity rather than the إجماع الزم علماء the consensus of the scholars is that if the scholars differ you take which of those is according to the evidence this is what the consensus of the علماء الإمامو أحمد رحمه الله he mentions that as Ibn Utaymi brings in his fatawa 20th volume page 212 الإمامو المخاريون الصحيح 6th volume page 2681 الإمامو المزني صاحب الشافعي إبنا عبدالبر بيزنه كتاب جانع بيان العلم وفضلي 2nd volume page 922 إبنا حزم إبن عبدالبر شاطبي إبن عبدالبر شاطبي إبن عبدالبر شاطبي 5th volume page 92 to 97 أبو الفرج أبو الجوزي إبن عبدالبر شاطبي إبن عبدالبر شاطبي خطابي و إبلوتيميا بجمع الفتاة و قد أجمع المسلمونة أبنى عبدالبر يقول في هذا الكتاب جمع بيان العلم وفضلي و أبنى عبدالبر أثبت هذا الكتاب جمع بيان العلم وفضلي أبنى عبدالبر أثبت هذا الكتاب لإعادة كتابة المسلمونة هذا الكتاب بيان العلم وفضلي و أبنى عبدالبر يقول أنه لا يخطلاف و ليس بحجتي وفضلي و ليس كتابة المسلمونة وفضلي و ليس كتابة المسلمونة فهي تلاعب بحجة investigation فالتالي الذي يختلف هو عندما يضعه وماذا ترى هذه الناس يقولون؟ أو أنا فقط يخفف لجمعا إذا كان مسألة مختلفة فيه ويصدق بها يقولون لك أنني لا أذهب فلن تخفف الأول مجرد أن تخفف ب فالتالي الذي يخفف is not a proof إذا كانت لديك فقط مجرد وإذا كانت لديك فقط مجرد أن تخفف ب فالتالي الذي يخفف is not a proof إذا كانت لديك فقط مجرد وإذا كانت لديك فقط مجرد فلن تخفف الأول مجرد أن تخفف ب أن الخلافة لا تقوم بترك الدليل البيئي التي تقريدا لفقه أن تفكير من المجرد من المجرد لا يمكنك أن تخفف هذه المجرد في هذه اللعبة الأئمة الأربعة ألمامو أمو حليفة ألمامو مالك ألمامو الشافل ألمامو مالك هذا هو نص الأئمة الأربعة لذا وإنه يذهب ضواهر النصوص يذهب ضواهر النصوص يذهب ضواهر النصوص يذهب ضواهر النصوص الله يقول في القرآن ومختلفتم فيه من شيء فحكمه إلى الله أنت لا تفع بينك في أيماتها تقوم بإمكانك أن تقوم بإمكانك مع الله بسبحانه وتعالى أيضا الله يقول to the professor عليه السلام أنزلنا إليك الكتابة نحصل عليك نحصل عليك الكتابة بالحق with the truth اللي يحكم بين الناس لكي يمكنك تقوم بإمكانك تقوم بإمكانك بما أراك الله أنه ما يقوم بإمكانك تقوم بإمكانك لذا when the issues have come when the issues have come when the Qur'an is meant to when the Qur'an's job is to judge between the people it is to judge between the stabes of the ulama and when they differ we would judge them based on the the statement on them the message of the Qur'an لذلك الله سبحانه وتعالى سنة in the Qur'an يا أيها النبي العمر with those of you who believe أطيع الله أبي الله وأطيع الرسولة أنا بيد مسجر وأقول الأمر منكم those who have authority upon me فإن تنازعتوا if you differ with each other إلي ماتا فاردوه bring it back to إلى الله bring it back to Allah and bring it back to the message of عليه الصلاة و السلام and then this is important this is this is important and the day of judgment when you are cooled out you are not going to be cooled out did you follow the view of والله you are not the day of judgment the question is as Allah says in the Qur'an وَيَوْمَ يُولَا دِيهِمْ the day of judgment when you are cooled فَا يَقُولُوا and it will be said to that individual بَا أَجَبْتُ مُرْسَلِبَ what did you obey from the messages the ones who state when you obey and it is a red line which you don't cross in other words when they say it are the prophets and the messengers it's what الله says in another ayah وأنزلنا معهم الكتابة وأنزلنا معهم الكتابة الله he sent with them the books بالحق with the truth ليحكم بين الناس to judge between the people في مختلف فيه that which they differ upon the Qur'an is here and the job of the Qur'an is to judge between the people in whatever they differ upon and then many people they use the difference of the opinions amongst the scholars as a what they use it as a تتبع الرخص they want to follow the easiest of the opinions whenever they hear that there is a difference of opinion in the issue they will say to you which of those is the easiest and he will do always he will always pick the easiest one of them and as the scholars mention anyone who follows الرخص العلماء you sit deep it will corrupt your religion it will what corrupt your religion and some of the scholars even said that the person who follows رخص العلماء he follows the views of the scholars which are strange and out of line anyone who follows it تزدق he becomes a he falls into heresy he falls into heresy that another point I want to be attention is that within the Sahabas they differed on an opinion but listen if the Mas'ala the issue that they differed upon is if the thing which they differed upon is خلاف the خلاف is valid in other words it's not a خلاف where one leaves the Sunnah and he becomes an innovator and the other person is a person of the Sunnah the matter is Fiqh related such as the issue of the Qab it's a Fiqh related issue one person can hold it in the Qabi's Wajim and another one can hold it in the Qabi's Wajim Sunnah and this should not divide them to but each party has the rights to believe what they are upon is the truth and the other person's views are false he is entitled to believe that and that is not the truth and that the truth lies in what he holds on to because the truth is only one it's not two the truth is only it's only one it's not true but what I do is even though I believe what you're holding on to is wrong I accept that we you and I should not disunite on this issue are you with me together like in some issues of the religion the difference of opinion me and you are going to go our separate ways you're going to go your way and I'm going to go my way it depends on the most Allah at hand are we all together so Abdullah Ibn Mas'rid different with Abdullah Ibn Mas'rid different with his brother Abdullah Ibn Abbas what did Ibn Abbas say Ibn Abbas said when he came to the ayah Ibn Mabahra as Ibn Qathir brings he said such as clothes such as clothes such as clothes such as clothes cooled both are relations Ibn Mabahra قلب which is and so which is can't live together he said such as clothes such as clothes such as clothes such as clothes clothes يستخدمون من الناس الذين يقفلون وما يقفلون من underneath their outer garment لن يكون هناك فرصة على هذا لأن هذا شيء الذي لا يمكن أن يقفل هذا شيء الذي لا يمكن أن يقفل لأنه لا يمكن أن يقفل لأنه شيء الذي لا يمكن أن يقفل ثم الإنمام العلماني رحمه الله يوينه الحليث الإنمام المخاريه ومسلم ومسلم ومسلم ومسلم نريته إبانيس غربي الله تعالى عنه قال إبانيس الممالكين قلت لما كان يوم أوهد وما كان يوم أوهد في مبنى المنصة في حزم الناس who عليه النبي صلى الله عليه وسلم بعض الناس الذين يتجزئون وما كان يركزون في مبنى المنصة when it was the battle of Uhud and the battle really got strong what happened what happened some of the people they retreated and they left the message وَالسَّلَّمْ اِنْهَزَمَ الْنَهَزَ عَنْنَمِسْ اَوْا أَبُوْ طَلْحَةَ بَيْنَ يَدَهِ النَّمِسَ العَسَمْ وُجَوِّبٌ عَلِيْهِ بِجَاء بِحَجَافَةِ اللهُ وَالسَّمْهِ يَلْهِ مَّا اِنَّمِسَّ عَلَيْهِ بِجَاء بِجَاء بِجَاء بِحَجَافَةِ اللهَ حجفة من جلدين حجفة is a shield That's not what Sheikh Nasser wants from the Hadith This is what he wants from the Hadith He says I saw I saw I saw I saw her And I saw And I saw And I saw And I saw And this scholars They take from this That when you're talking about your parent You can call him by their name That when you're speaking about your parent You're allowed to refer to them By their name And you can call them by their name But when you're speaking to them You speak to them Mom, Dad For us it's wrong to call your parent By their name You never can call them You can't call your parent I saw And I saw With their robes Tucked up And I saw And I saw And they took And what did they do They tucked it in Both of them I saw And I saw And I saw And I saw And I saw And it was visible for me I could see The bangles around their ankles خدما سوقهما يعني الخلاقيل The خلاقيل that they were wearing Which was the bangles around their ankles I could see it يمقران القرب على متونهما And what they were doing was They were carrying the water skin For the مجاهدين Who were fighting In the battle of Uhud They placed water inside there And they were giving it to the men Who were In the battlefield Then they were pouring the water in the mouths of the people And then they would turn back To the water skin And then they would put water in there And then they would go back again And they would put water in the mouths Of the مجاهدين who were fighting So here That is a piece of the cover And we need to understand And learn How he was from the national defense And about those people That he was screwing Expecting And arriving at the war فهذا كانت قصد لنا و also a carries interpretation for this and that and this was probably from Alice in Love and intentionally that he saw it was the first time he looked he turned away but he saw he mentioned what he saw he wasn't as though he kept looking this is very important and وهذا تتكلم لك عندما يتكلم مع المجموعة بأن الأتكات التي نحاولها و كيف نبحث عنهم و كيف نحاولها و كيف نحاولها و كيف نحاولها قلتوا شخلباني يقول وهذا المعنى الذي ذكرنا في تفسيري إلا ما ظهر منها يقول هذا هذا هو مجموعة نحاول أن نحاولها بها إلا ما ظهر منها هو المتبادل من سياق الآية المعنى التي نحاولها المعنى التي نحاولها هو ماذا يأتي إلى المعنى سريعا و قد يختلفت أقوال السلف في تفسيرها و السلف يفضل بينهم بحيث ما يتكلم بإلا ما ظهر منها إلا ما يتكلم أو إلا ما يتكلم ماذا شخلباني يتكلم here الشخناصر يحاول أن يقول هذا يتكلم عندما يحاول أن يحاولها أفضل أن يتكلم و أن يحاول أن يحاولها أفضل لكي تأكد أنها لا يظهر ماذا يظهر مجموعة معها تحاولها هذا هو إلا ما ظهر منها هذا هو ما الشخي يحاول أن يقول والمتبادر هو ما يتكلم و قد يختلفت أقوال السلف في تفسيرها يقول أن السلف يفضل بينهم بحيث هذا يعني بينهم لديهم مختلفة جيد فمن قائلين من المخسرين هو أحد الذي يقول إنها ثياب الظاهرة هذا هو المجموعة هو أحد الذي يقول عبدالله من عباس عبدالله من صري و حسن البصري والمحمد المسيرين والأبو الجوزاء والإبراهيم النخعي و من قائلين أن يرى صم هوسين إنها القهل والخاتم والسوار والوشو أخر مجموعة يقول أنها ماذا إنها القهل إنها القهل الذي يتكلم الذي يتكلم في أيضا القهل here is meant by the face والخاتم is the ring in other words it means the hands that is what's meant by it's meant by it and this سوار here means the it means the makeup or the bracelets I've ever seen the the Calam of Ibn Jalil Al-Tamari و غيروها من الأقوال Who is the one who said this opinion? عبدالله من عباس عبدالله من عمر عطا أبي رباح اكلم سعيد من جبير أم الشعتا تحاكل من مزاهم and we said this is the call chosen by Ibn Jalil Al-Tamari and ألمام البغوية رحمة الله و غيروها من الأقوال التي رواه Ibn Jalil and other opinions that is narrated from lul Ibn Jalil Al-Tamari now إن شاء الله و تعالى what is needed from us is to give the biography of who Ibn Jalil Al-Tamari is right and Imam Ibn Jalil Al-Tamari but before we give Ibn Jalil we need to mention half of Ibn Hajar because we just took his speech right half of Ibn Hajar Who is Ibn Hajar العسقلانيو Ibn Hajar العسقلانيو الشيخ الإسلام عالم الأعلام أمير المؤمنين في الحليث Ibn Hajar he reached a level in hadith where he was he was called or his referty was what أمير المؤمنين he reached a level of what أمير المؤمنين أمير المؤمنين is the highest level of hadith he reached that level he is شهاب الدين أبو الفضل أحمد ابلعالي ابن محمد ابن محمد ابن عالي ابن أحمد الكنانيو الشافعيو المصري he was born رحمة الله when the year was 773 and he was born in Sha'ban رحمة الله ألمام أشافعي ألمام أبو الحجر is a shafi' in madhhab and the word the name Ibn Hajar is taken from his forefathers it is taken from what نسبة إلى أحد أجداني one of his forefathers held this name كان يلقب بيداليكه used to be called this according to the strongest opinion amongst the ulama he also is called أسقلانيو and the reason why he is called أسقلانيو because his forefathers were from what أسقلان the land, the place أسقلان ألمام الحافظ ابن حجر رحمة الله his father died when he was only 4 years of age he was only 4 when his father died and his mother died even way before that so he grew up without a father and a mother and he grew up في رعاية وصيه زكي يدين الخروبي parents when they died one of the things that they should write as a farewell from their وصية the Prophet ﷺ said that one of you should not sleep 3 nights should not go past without your وصية written next to your bed next to you so the وصية should be written and one of the things that were written for أم الحجر his parents wrote for him that they wanted him to take care of him was زكي يدين الخروبي who died in 787 and زكي يدين الخروبي he was not an alem he was like the biggest trade man in Egypt at that time so he took care of him financially half of the وصية he finished the Qur'an when he was only 9 years of age and he memorized a hadith and he memorized many different sciences whilst he was young and then he took a gradual stage in studying and learning the first thing that وصية really loved was Arabic literature he loved Adam and then after that when he became an Imam in Adam he walked away from that he started to study تاريخ history and then he started to reach the highest caliber in تاريخ and history he studied the property and then after that ثم حبب إلي علم الحديث then يبن حجر the knowledge of حديث started to creep into him the love of it so he went towards that so what did he do? he went to the greatest scholars of that time and he took from them such as زينو الدين عبد الرحيمي بل الحسينة العراقي حافظ العراقي who then he had 806 was from his teachers سراج الدين أبو حافظ عمر ابن الرسلاد ألب القيبي أبو ألب القيبي who then he had 805 he also studied with him سراج الدين as well عمر ابن عالي ابن أحمد who is very well known as ابن ملقين ابن ملقين is his teacher and ابن ملقين died in 800 and 4 he took knowledge from him ابن حجر رحمه الله he authored and he put together 150 books but the famous books are 7 the most common and well-known books of his are 7 the first one of course is فتحو الباري which is الشرح الصحيح الباري the most well-known book of his he also has another book called تهديب التهديب تهديب التهديب وإبن حجر he wrote on the book written by أبو الحجاج المزي رحمه الله تهديب الكمال written by أبو حجاج المزي ابن حجر he worked with it this book تهديب التهديب is and of course the book before that which is تهديب by ابن حجر أبو الحجاج المزي before that الكامل by عبد الكمال sorry با عبد الغني عبد الواحد المخدسي any narrator you want in صحيحين بخارية المسلم and Abu Dawood and Tirmidhi and ابن ماجه and Nessai 6 books of Harith any narrator you want in any of those 6 books any narrator in the chain you will find in his book who they were what they were are they reliable can they be taken from them a bit about them if you want to know you go to that Kitab and لحجب did that he also wrote after he realized when he wrote the تهديب التهديب he realized this piece because what he did was he summarized the book of لحجاج المزي then he realized the student's aspiration died لحجب then after that he did his next book which is تقريب التهديب when he turned it to just one volume all the 6 books the narrators just he wrote in small about who they are but even that one volume who's going to read it today then what he wrote the fourth book he wrote is لسان الميزان لسان الميزان is basically wherever he disagreed with with امام الدهبي امام الدهبي مدرهب الميزان اتدال right ابن حضر came and what he did when he worked on the الميزان of امام الدهبي so he called it لسان الميزان another book he has اصابة في تميز الصحابة any companion you're looking for his biography he wrote a book on his biography every single companion the كتاب is called اصابة في تميز الصحابة the best publication is دار عالم الكتب ودي تحقيقه عبدالله عبدالله تركي that book is very good to buy if you want to know the sahabahs and the biography this kitab is good also اثير هذا لدي كتاب قصد الغابة and you have the كتاب it by عبدالبر which is الاستعاب those three books are good when it comes to the companions so if you buy that اصابة في تميز الصحابة by ابن حجر the اصود الغابة by ابن اثير and then you buy the استعاب by ابن عبدالبر رحمه الله you're very good masha'Allah you can do because there are a lot of individuals that are different on whether they are a companion or not number six the sixth book that he wrote is called ادورة الكاملة في اعيان المائة التاملة where he mentions the اعيان the individuals of المائة التاملة all of them he brings their biography and he mentions it in that generation the next book that he has written is دا كتاب نخبة الفكر في مصطلحه اهل الاثر and he also has a شرح on it which he called it نوزهة النظر في تظهر نخبة الفكر and الامام بن حجر he is very very well known for the way he authors his pen and the writing is amazing his books when you look at it you really know this man is all rounder the way Allah blessed him سبحانه وتعالى and his student شمسدين السخاوي his student السخاوي is an indication of the nobility of ابن حجر remember when a person produces a student who he himself is an alem then you know his status right سخاوي said that one day ابن حجر came up to him we just mentioned the powerful books that he wrote right and the power of his books ابن حجر one day came to his student السخاوي when he said to him لست راضي and I am not pleased with I am not pleased with the books I have written I am not pleased with any of my work why لأني عملتها في ابتداء الأمر the reason why I don't like it and I'm not inclined to it is because I authored these works at my early stage of my life ثم لم يتحية لي من يحريرها معي and then I didn't get anyone who would come and he would do تحريف who would take out the mistakes and any fault in there I didn't get anybody or corrected for me other than صحيح البقاريو he said أن مقدم عبد الصحيح and ما كتام التهديب and يسان البيزان these ones are exceptional because he worked hard on these ones he spent he spent 60 years explaining صحيح البقاريو 16 years not two not three not four 16 years how old are you? 15 how old are you Ibrahim yeah 13 16 years he was all three that Kitab رحمة الله تعالى he died رحمة الله in دل حجة when the year was 800 and what? 852 when he died ابن حجر is دحم الناس was في صلاة عليه the whole message got packed out and it got overcrowded and it took long for him to be taken to his grave رحمه الله رحمة واسعة if you want to see more about his biography then go to the Kitab شدراتي الدهب لبن عماد الحمبلي the ninth volume page 395 to 399 you can see that رحمه الله ابن حجر العسق الاليو that noble Imam as for ابن جرير التابريو رحمه الله will leave his biography for another day and another time and insha'Allah تعالى we will take the questions and answers for today anything which I have said that was one of my incorrectives from Mia Shebana and Allah and his messenger are free from it سبحانك الله وبرحمدك أشهد الله إله إلا الله أستهد فيه رحمه الله