Allah. A book was published, a book released in the market called "The Jilbab of the Muslim Woman."

The Jilbab of the Muslim Woman. The Jilbab of the Muslim Woman. The book was originally called "The Hijab of the Muslim Woman," but its title was changed to "The Jilbab of the Muslim Woman."

The author says: the uncovering of the woman.

Her face being uncovered was known at the time of the early generations. Yes.

And he brought additional evidence, meaning more than the previous evidence.

We saw that what was known at the time of the Messenger ﷺ was that the woman would wear a niqab, she would cover.

She covered her face and opened for her eyes.

The evidence for this is his statement in the authentic hadith.

Among the prohibitions of ihram, he said: A woman should not wear the niqab.

This shows that the niqab was known among them.

The niqab covers the face and leaves the eyes open.

It was known among the early generations. Who are the early generations? The sahaba.

Alright, the people of consensus are the Messenger ﷺ and the Companions.

So if uncovering the face was common, we wouldn't need to say: and the woman should not wear niqab, because it's already known.

So when he forbade wearing niqab during ihram, it shows that women are like men.

Is it authentic, without any doubt, that a woman must cover her face from non-mahram men.

She must cover her face from men who are not mahram.

And we ask those who say it's allowed to uncover the face but obligatory to cover the feet.

We say, by Allah our Lord, which is a greater temptation.

Uncovering the face or uncovering the feet? They say it is allowed for a beautiful woman,

with a beautiful face, to uncover her face, but not allowed for a woman with the ugliest feet,

to show her big toe or her little toe.

This does not fulfill the Sharia at all.

The Sharia could never bring something like this.

They might say that the matter requires you to look while walking, we say that's fine.

We allow her a concession to make an opening for her eyes.

And to wear it.

But this shows you the weakness of the human being, and that no matter how much knowledge a person attains.

And presenting things incorrectly, not in fiqh matters.

Nor in modern matters, even if he is among the most knowledgeable people in hadith.

You will find that he makes many mistakes in declaring weak narrations authentic or authentic narrations weak.

Do you consider a man, if he reaches a high level of knowledge,

in the science of hadith or the science of fiqh,

do not believe that he is infallible, and that he only speaks the truth and what is correct.

And this, without a doubt, is a slip from the one you are referring to, the author of this book; a slip for which we ask Allah to pardon him.

Just as there are other slips.

For the other scholars as well, and for him too.

And when a person knows the sincerity of the scholar's intention, and that he could not deliberately go against what is right,

then he asks Allah to pardon him for what he made a mistake in.

And Allah, the Mighty and Majestic, does not hold a person accountable if he interprets and makes a mistake, because of the saying of the Messenger, peace be upon him: If a judge rules,

strives and makes a mistake, he has one reward, and if he is correct, he has two rewards.

One of the sahaba said it is permissible.

Even if a thousand Companions said it, the Companions were one hundred and twenty-four thousand.

Exactly.