Duties Of A Muslim Part 2
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Channel: Bilal Philips
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AI Generated Summary ©
The transcript describes a culture where children are exposed to the media and encouraged to encourage others to take action. The speakers discuss the importance of culture in shaping practices and emphasize the importance of helping others, including giving them what is called the " castle," and the importance of celebrating birthdays and celebrating birthdays.AI Generated Transcript ©
that summarizes basically what I wanted to present concerning the duties of a Muslim.
And I'm sure there are other duties,
which I
missed. Because if we were to try to cover all the duties,
then
we will be here until or beyond. Next tomorrow morning. So I'll just stop here. I don't know what the program is in terms of whether we will look at questions at this point, or whether you want to go on to something else and look at questions later.
At this point,
okay, do
Is there anybody who has any questions concerning
general topics?
Well,
in the case of dogs,
Muslims are not allowed to
keep dogs in their homes, you know, as pets.
You know, the way we find in the West word dog becomes man's best friend in the sense that, you know, you have people who have lines of clothing for dogs, you know, winter clothing and summer clothing, people dying and leaving their wealth to dogs. This kind of attitude towards dogs, no, this is great in Islam, but allow
dogs have in place.
As guard dogs, you may need a dog to guard your home.
Or, as a sheep, dog, you know, dog, which is used with the animals that you are raising the dogs help to control the animals,
these types of hunting dogs,
these for specific purposes, these dogs may be cats, but otherwise, just keeping the dog in your home as a pet. This is strongly discouraged. In Islam, it's not absolutely prohibited.
But it is strongly discouraged.
And in talking about dogs, I should just add a clarification. Because to some degree, you know, Muslims, some Muslims go overboard with regards to the dog, in that if a dog you know happens to come in to a room, you'll find out what was running to the next to the farthest wall, you know, when it could be as far away from the dog as possible, you know, for fear that the dog might touch them or bust them or Well, actually this is necessary,
because
if a dog rushes against you, or touches you,
it does not break your state of purity. Now, some people are under the mistaken impression that if a dog touches you or brushes you, you know if you are in a state of purity have been made ablution that your abortion is broken. Or if he touches your clothes, you have to wash these clothes seven times No, this is not correct.
We do have a particular condition concerning the dogs that if the dog licks in a bowl, or a glass that you're drinking, as you pour out the contents you know put in the dog bowl and that you throw it away but you put it in the dog bowl let him finish unless you are to wash that
you tend to the bowl or the glass, you wash it seven times one of those times you should use clean earth for the purification of it.
But other than that, outside of that, you know there is nothing that it breaks your state of Voodoo or you know love to wash your clothes in this fashion. So, this is this is specifically because there is something
I will not wonder what we see people in the West kissing their dogs, they are big dogs, they are kissing these dogs.
You know,
the point is that
there is something
in the dog and the saliva of the dog etc, which is harmful to men.
This is why we have been commanded to take such steps of purification.
Because the Islamic laws are not arbitrary.
We are told to do certain things were prohibited from doing other things because this is
helpful to us and helps to protect us from harm either spiritual, physical, psychological, etc.
In the case of pets like birds,
if the bird is a small bird,
which is allowed out from time to time to fly around, you know, to keep it in a cage is no harm.
But if you're confining this bird, really, you know, in such a way, like it's a very large bird, which normally would be out, you know, stretching its wings, I would say islamically is not preferable. If you starve the burden, of course, you are ending up in sin. But if you're feeding the bird properly, I mean, you've got a big patch in is in a little kids like this, right?
It's not preferable,
because it's being confined,
you know, against this will, you are keeping it for notification purposes for your own pleasure and enjoyment.
You know, better if it were free to fly around. And, you know, you train it to come back to one place, whatever force feeding vessel like this, with animal has its freedom. But I wouldn't say prohibited.
I'm just saying better.
Of course, there are other pets, where they're really you know, if they're in
like fish,
when people keep fish as pets, they're fed properly kept in this environment, which is kept clean for them etc, etc. No harm.
The question concerns sterilization of pets, you know, to sterilize them, so that they may not produce
others.
Again,
this enters into an area of
dislike,
because
it is natural for that pet to have
infants or small, whatever you want to call them, whether they're
small kittens or whatever, it is natural. And there is a certain amount of love and affection that takes place between the captain it's kittens or dog and it's puppies.
And when you sterilize and the process of sterilization does involve a certain amount of pain
though we may use in modern times, you know, some forms of anesthesia
we are in in fact damaging that animal
and we have been prohibited from clipping the ears of animals and you know, branding them like with branding irons and things like this, you know, to identify them you know, because of the the damage in the harm the hurts that is done to the animals. So, I would say that
it would appear that the sterilization would fall into that category of hurting or harming the animal
and as such would be either disliked or prohibited in Islam.
It is haram to hunt animals for fun sport or we call you know like the certain people will go hunting they will go hunting after the fox you know they go riding out they have this special uniforms they go out hunting the fox
and they have the the foxes killing the fox and then you know cutting it up sticking its head on a wall or whatever this hunting for fun is prohibited in Islam. If you hunt
and kill the animal and eat it, then it is okay. Fine. You eat it or you give it to others to eat or whatever. It's fine, but just hunting for the pleasure of hunting where the flesh of the animal is
discarded.
Or the animal is not a harmful animal. But you just kill it. Though it may not be amongst those that are eaten. You're just you kill it for the sport.
killing it
is based on a statement of the government's moochie and said do not make the birds your targets,
you know,
setting animals as your targets,
like you, you're using arrows, for example, you set up a target. So you make an animal or bird, your target instead, this is previous it.
You have a command from us
and other things
and not a necessity,
when there's something
and you have
to consider
what you know, it's,
it is an aspect of, I mean, it's not shirk in the pure sense. But it is like an aspect of because, whenever one
the question that brother was just raising here, or comment that he was making, you know, concerning
shear, or the worship of other than God, and how it can enter into
day to day practices, which people may even take for granted. Where the time for prayer comes in a person ignores that time for prayer, you know, the call for prayer goes on doing what they
took pleasure in doing. Or, you know, a person
breaks the laws that Allah has set concerning fornication or stealing or any of these other acts. I mean, in a sense, it is related to submitting to one's desires, and God speaks about that, in the Quran, saying, Have you seen the one who takes as is God is lowered his desires. So, you know, the desires can become a god for you, you end up worshiping that God, by submitting yourself to your desires, whatever you desire to do, you go and you do it, you desire, I want to do this, I want to do that, you just go in however, your desires, whichever direction desires go in doing that, then your desires become your gods. So you end up worshiping that God and in worshipping the gods you be
worshiping that God instead of worshiping the truth, right. So this becomes like a form of shift,
you know, in a minor sense, not in the major sense where a person is actually deliberately in his mind and his intent, taking another god besides God.
Yes.
The celebration of eat, okay, we have to eat.
These are the two celebrations normal on a yearly basis, which are allowed to Muslims.
The first
in the at the end of the ninth month, known as evil Center. This is the celebration at the end of the month of fasting, in which one is obliged to
give charity prior to the time of celebration and to feed
the people of the community. So one,
celebrate the ending of the month of fasting, by
practically
acting on the lessons of that month of fasting. And once the fasting was supposed to win out in the person, a concern for other people, because they feel hunger, they feel the pangs of hunger. And this is out of choice because they chose to fast. They reflect on those people who are not choosing to fast, they're fasting because there's no food. So they are supposed to develop some kind of sympathy or empathy with those people, which drives them then to
at the end of the month, they're required to give what is called the castle. This is before the, the prayer. They are supposed to give a portion for each member of the family, given to the poor. And after they have a feast. They enjoy what they're exposed.
To encourage and, and encourage the neighbors, etc, to share in what God has given them.
This is the angel fit of the second one known as Angel Aha,
or the celebration of the sacrifice. This is in commemoration of Prophet Abraham's willingness to sacrifice his son,
his firstborn, when God commanded him in a dream to sacrifice, he was prepared to sacrifice when God gave him an animal to sacrifice instead, when it was clear that he has submitted his will, totally to God. That's what we're talking about submission of the will to God is his will, his desire is to keep the sun alive, his firstborn, but God's will is that he sacrificed the sun, so he submitted his will. When he did that God gave him an animal, and he sacrificed the animal instead. So on that day,
Muslims were able
purchase out of their money,
an animal and they sacrifice an animal in commemoration of Abraham's willingness to sacrifice his own son, for the pleasure of God. So they sacrifice the animal, which is from the money that they spent, taking out some sacrificing some of their money to purchase the animal, then they kill the animal and part of the flesh of the animal is to be given to the poor and the needy part is given to the neighbors and part of it.
These are the two
celebrations, annual celebrations in the Muslims
here.
Exactly.
salam wa Taala. very kindly explained.
What is this equation about?
Gentlemen, because if this society
believes
that if you don't celebrate their birthday, they get very discouraged.
And if you do celebrate the birthday, you are
okay, concerning the celebration of the birthdays of children,
or our own birthdays, or the birthdays of our wives, cetera.
From a religious point of view,
it is slightly different than celebrating the birthday of the Prophet. Because when we're celebrating the birthday of the prophets, we're doing so believing that this is pleasing to God. So this becomes an act of worship, which is unacceptable to God, because the Prophet Mohammed Salim did not do so or commanded us to do so. That's one category. Now, when we celebrate our children's birthday, of course, we're not doing so believing that this is pleasing to God and will bring us closer to God this is just a custom common to some people.
However, this custom
has pagan origins to it
is the custom
common amongst those people who
do not follow the way of the prophets
when you trace the origins, if you go to the Encyclopedia Britannica, and look under the heading of birthday, and read what it has to say about where the celebration of birthdays came from, you will see that it is based on paganism, pagan practices, which existed in Europe and elsewhere. This practice of celebration of birthday with certain importance is given to the individuals birthday, which you can see manifest in the in the signs of the zodiac, you know the, the what we call astrology, in a way of persons born on this particular day, it has specific significance is because the stars were in this formation or whatever you know, and this becomes a form of shift this
practice in these beliefs is prohibited to Muslim. So, celebration of the birth day is prohibited from a point of view of it being pagan in its origin and we end up imitating the practices of non Muslims. So from this point of view, we are prohibited from celebrating these birthdays.
And as you said,
the harm which comes from the celebration of birthdays is obvious
because
Do you see your child clamoring for his birthday to be celebrated?
And why does he want his birthday celebrated because he wants presents
his work because when your birthday celebrated, you get presents.
And if you don't have enough money to afford the presence that he wants,
when you're in his bad books, like, my dad's not a good dad, he's not a nice dad. You know, my friend's dad, he was nice, he was he bought me this body massage. So your son
dislikes you, is angry with you, because you weren't able to buy in the presence that he wanted.
Or
he is invited to another friend's birthday.
And this friend is from, you know, an upper level in the society where they can afford very fancy and nice gifts.
And he wants to go to this party, he wants to bring a good gift. And of course, again, you can't afford this gift.
You want to buy him a little something, he doesn't want to go that he's embarrassed, he wants to give this little nothing when everybody else has given being present.
So he's very negative towards you. dislikes you, you're not a good father.
And, of course, when you forget your wife's birthday, for those people who enter birthdays, your wife is upset with you why, you know, you don't can't remember my birthday, you don't love me anymore finish,
create disharmony in families.
So, I mean, they're not in the farms, it's come from the celebration of birthdays, but fundamentally for Muslim and Muslim avoid celebration, because of the fact that it is pagan in its origin. And it's not really befitting of a Muslim, to be involved in practices, which have their roots, shirk, etc.
So, he just has to educate his child, that we don't celebrate birthdays, you by him presence or other times, you know, you let him know that you love etc, is not confined to one day, you know, this is the day when you deserve my love, like Father's Day and Mother's Day, and you know, special days, no, no, I love you. You know,
if I'm able, I will get you something when I can.
A big struggle, especially in communities where people have grown up with that, you know, Western influence communities. So they struggle with something that we have to do to establish
the correct environment in the home.
What do you think about this?
I learned for
some Asian countries
that
I don't know what this is all about.
And then, is sometimes called Yeoman nebby. Who ever drafted different names for this the celebration of the birthday of the Prophet, that's what it is,
you know, and molad.
You know, this is this is celebration of the birthday of the Prophet. This is you will find this in most countries that you go to.
And, and when you really look into it, historically, it came about that particular period in time, you know, in history. It was introduced by the Shiite dynasty, the fatimids, in Egypt, you know, who are deviant, their beliefs and their practices. They're the ones who introduced it first. And it started to be celebrated on a state level in Egypt. And from there, it spread to other parts of the Muslim world
to
throw some light on how we celebrate multi level
Well, in Egypt,
there is a celebration of religious celebration in one or most of the mosque, the mosque in Cairo, for example, and those celebrations are focusing on
the Holy Quran
and also religious
in those walls.
A large number of religious people deliver religious features.
You see, of course, don't you
Relax the occasion because of trust.
And
remind us of
what to do, how to be with Muslims,
on the other hand,
have this opportunity to
tell my students
maybe to please their children to feed their families, and human nature, some people are very worried, and they wait for this for such occasions to buy things for their children. So this is the nature of our situation. We do not make idols
strange, and nothing on the streets.
People may wear nice clothes and bows down on that day, for example,
each with food.
So the separation is confined nowadays, to the one of the largest mosques,
Moscow for the civil procedure
in Congress, and it is Brooklyn.
In every country,
people
who
practice the celebration
have
a variety of explanations and justifications for this practice.
This is not peculiar to Egypt.
In all the countries where this is celebrated, people have rationales which they have developed to explain why and how we do it and this type of thing.
But we'll come back to a fundamental principle, you know, not wanting to argue with you on what all goes on. Right? Because although you're presented it in a very
purist
point of view,
I've heard other
statements as to what also goes on, you know, in maybe not in those months, but in other areas where the celebration takes place, you know, where poems are read, like in a citizen Buddha, in a one of the most famous and favorite forms to be read on this circumstance, were in the attributes of God are given to Prophet Mohammed Salah, which you should
consider.
And there are other considerations is like a point, right. And there are other forms, which are red, and subtle. And these occasions when you look into them as what you see, to a large degree,
and music
is rocking. People are playing music and and in some areas, you even find alcohol is bad. I'm not saying that this is what is happening specifically, as far as
saying that, you know, when you go across the country, you may find various variations of this all right, it may not be all in the purest way in which you have expressed.
And
what we have to ultimately look at
is, what is the intent behind this practice?
If the intent is the pleasure of God,
then we're talking about worship.
And we have the principle concerning worship.
The Prophet Muhammad wa sallam, if this was an acceptable form of worship, he would have been the first to tell us to do it.
He would have been the first. That's what he said.
He didn't leave anything, his companions would have been the first. Do you think today that you are better than the companions of the Prophet?
But you can find a way of worshipping God that they didn't know about?
Getting closer to God? No, no, we believe the Prophet said his generation is the best of generations, then those who came after them, then those who came after them, and those generations never celebrated the birthday of the Prophet.
So it is our duty to try to keep our Islam as pure as close to the way of the profit
as possible to stick in a with that path that he set out for
Because if we were to look and to judge the quality of the practices of people,
when you go into some of the mosques in Egypt, for example, you have an I've observed with my own eyes, people making to walk around the graves of people who are held inside these mustards a lot, meaning the circle, relating them the way people circumambulate going on in huge numbers. And you will see all of our sitting, not involved in it, but sitting at a distance studying.
When you go into some of the mosques in Egypt, for example, you have, and I've observed with my own eyes, people making to walk around the graves of people who are held inside these muskets polop, meaning they're circumambulating them the way people circumambulate the Kaaba going on in huge numbers. And you will see all of our sitting, not involved in it, but sitting at a distance studying
nothing, nobody deals to stop these people. This is a problem. So you have a sickness there.
Where the scholars themselves are not challenging, they're not stopping. Because it's become so widespread. So we cannot judge cannot use it when you have something like that, which is so obviously once you start to reflect, you know, what they're doing there, this is forbidden, this is prohibited, how are
they doing it?
You know, mustard seeds in them, say no, *ing whatever.
People say that a better week people making profit on the scrapes. But you wasted the graveyards in Egypt.
And I've been there, I went to observe I heard about I went to see myself. graveyards, you know, where the graves are big structures built over the grave like homes. So as soon as the poor people because they couldn't find homes, they broke into these places and separate home, they're living in there, and the government because they couldn't, they couldn't give them outward housing brought water in. So they have pipes, you know, the streets and people have this vague look like towns and people living there cooking and eating
unacceptable. We are prohibited to build any structure over grief.
To go at any grave, he found more than a poms with above the ground, level it with the ground. This is the way but that's not what we find. So we can't you see when we have a situation where so much corruption in terms of the practice of religion exists. purification needs revival needs to take place there. So then, when we look at the practices when people you know, we can't, you know, separate it from the realities of the circumstance. And as I said, ultimately the criteria that we have to go by, and I'm not saying this, you know, you know, because about Egyptians or Egypt, you know, we have great scholars from Egypt, people are very concerned about climate, you know, who are
speaking also up against these things you do have. But
the reality is that the there are many, many deviant practices exists, and there's much effort which needs to be made to purify the the religion of the masses, you know, which has become what they call focus lab, you know, they're doing certain traditional things which are, which are against Islam. So we have to go back to the foundation, the foundation is that no practice, no matter how we rationalize it.
If it was not sanctioned by the prophet Muhammad Sallallahu sallam, then it is unacceptable islamically
because you have people, for example, who will gather in some other countries,
read the Koran together, you know, a person has died, they will have given a gathering. And everybody will take a portion of the 30th part of the bill, and they all recited at the same time. Nobody knows what anybody else is saying everybody's sitting on top of the other dogs at the end, then they distill the reward for this recitation be given to the dead person.
Technically speaking, the idea of reciting the Quran and asking God to give the reward of that recitation to a person was passed away. Sounds nice.
Sounds reasonable. Sounds good. But the point is that this was not the way of the Prophet.
This was not his way. He did not tell people to do this. His compilers didn't do this. It's not their way. And particularly, you see all the form hoses become where people are now sitting, and it's just a ritual. They all take the island they all just in a move.
But if you were to ask the individual, they will give you all kinds of rationales.
visibility's is the way we do this. But the bottom line, what we always have to come back to is, did the Prophet Mohammed Salim do it? Or tell us to do it? Did his companions do it? or teach their students to do it? If the answer is no, and we don't want to do it,
my father died. And I want to present you with some.
So when I went to Mecca, for example, as
in Soros, for his soul, so,
the opinion of religion in this
situation,
you know, the problem is, I tell them, it said that when a man dies,
his
needs are cut off,
except in the case of three things.
One,
a charitable act that he has done, which people continue to benefit from, he built a Masjid, he built a home for orphans, whatever, that people continue to benefit from,
or knowledge which is passed on, which has benefit people, you know, they've, they've learned from it, and they pass it on to others, you know,
a son, who prays for him, a righteous man, he has a righteous man. You know, with the righteous mind being a product of his actions, he raised his son in a proper way to guide his son raises his hands in prayer, ask God to bless him, protect him. So
this is what
to pray for him.
Now, the issue of
reciting the Quran,
and asking God to reward him with the reward of this recitation. So this is a practice now, which is questionable.
It's questionable from the point of view, one that you went to Mecca to do it, because somehow you felt that reciting the Quran in Mecca was better than reciting the gland in your home. This
just happened in Mecca. Okay, okay.
Because I know some people do have these kind of ideas.
But the point is that
still the idea, there are some scholars who hold it
because we're allowed to make Hajj
for parents who had the intent to make Hajj and was unable or died. If we have already made Hajj for ourselves, we're allowed to make Hajj on their behalf
and also fasting if they had the intent to practice they had made a commitment you know, an oath to file for a particular purpose or one reason or whatever, you know, that you may fast on their behalf also, you know, as long as you are not giving up your own responsibilities to do so, you know, these two were sanctioned particularly by the prophet
the others have made a kind of analogy saying that since it is okay in this area, then
it may also be okay in this other area. Some scholars homeless, you know, really know we have to stop where the profit stopped.
You know, what is clear that he gave us
the compulsory things to say because of what you're talking about his hands and fasting, these were compulsory duties.
For you to do it on their behalf is one thing. Another thing was to read the Koran is not a compulsory duty in the sense that was on them that you were doing on their behalf. You're doing now another act.
And the way he was he gave you was to pray for them.
Why not just do what he told?
Why start to find other things now that you're you're going to have question marks on his own. Is it really is it acceptable? Not sure. And this one says no, this one says yes and no, we have one which is sure. He said you pray for him. This is sure it benefits him.
I mean, the prayer the best prayer is using God's own words.
This is what I think
the best way to pray is to recite or
to read what God has revealed on our Prophet Muhammad Allah. Okay. The principal our brother just in case you couldn't hear our brother expressed that the best way to pray,
in his opinion was to recite the words of
God.
Now,
this is questionable.
The prayers which God specified, we can say these are the best prayers.
But just to recite the Word of God, in other words, God is telling you.
For example,
when the time comes from, you know, you need to make prayer, you wash your hands, and this is better than you praying and ask God to purify your soul. This is questionable, very questionable.
You know, there's benefits and blessings in the recitation of the Word of God, from the point of view, that you absorb what God is saying to you, if he's giving a commandment to you to do this, or to do that, you're the best way that you can deal with a command is to do it, nothing is sacred.
Right?
You know, is from your heart.
be acceptable in your best prayer as the prayer was comes from your heart.
If you know a prayer with God has taught, or the Prophet Mohammed Salim has taught,
these are the best when done, sincerely, from my heart,
from our hearts,
this is what I would just say, I wouldn't just take Quran in general, just any verse anywhere, it's to say that if I recite this is the best way to pray, no, because in our formal prayer,
we recite certain portions of the crime, and then we do some other things. And when we recite certain other things with the Prophet Moses and and give us, if we recite the Quran in this place, it is not better.
It's not better fact is not acceptable, it can destroy the value of a pair altogether.
So, you know, as they say, you know, liquidity may come in
every circumstance has its suitable statement or action.
I have to go back to, because
I can say that.
And that's the question that I asked many times myself.
But you
don't have
a terrorist
that can maybe bypass surgery.
Anything which is harmful to us, is prohibited in Islam.
Except in anything in Islam is prohibited, you know, we have a course in moderate course, and said that the beaver eats as if he had one stomach, you know, whereas the disbeliever as if he had seven. So this is a distinction between the two, in terms of the eating habits, he controls, what he said when he eats, he eats, he eats, he eats a third, he drinks a third and leaves a third for breathing. But he doesn't finish stomach even
though he doesn't eat in this fashion.
And really, it is a shame. You know,
some in IV talk to some Muslim, you know, one Muslims, you know,
you know, asked me, you know, how's Ramadan going? And I'm saying, you know, it's a struggle, you know, are you Muslim, you know, you, you know, we don't actually get to be, you know, living in Islam for a long time, you don't feel fasting anymore.
But you see what is happening here, because I've been Muslim for 20 years now. But the point is that
he is eating a three course meal for support before he starts.
And when he breaks his fast is at another three course meal.
Eating so naturally during the day is not feeling hunger.
This is defeating the whole purpose of fasting. He's taken the five nodes of ritual
just because he didn't eat between dawn and sunset in fasting, but he is so much before dawn, you know, he's his stomach is full, all the way through the day. Fasting Really?
It's just going through a ritual, but the true fat No, you should feel the fast.
You know, so it has an effect on you.
And what you find is that in many places, all Muslims will tell you, I gained weight during Ramadan.
This is totally contradictory. In principle Ramadan, you're supposed to be decreasing and you know, you should come out lighter than you went in, but people are coming out happier. Because in the night of Ramadan, they're making all these special foods and they're eating all night, you know.
Because what is the reality is that the actual test of Ramadan of the fast it comes when you break the fast
there is a preliminary test, which is during the period of fasting.
But the implementation of the lessons of the fast comes with the breaking of the fast because if you break the fast and you can't stop yourself, you're gorging yourself, you know, if the event is going and you're just eating as much as you can, before you're going to pray,
then where is the control, the self discipline that you're supposed to learn
is worth
it's good.
So, this is what has happened is that the lessons of the past two logic we have not learned
because they have been caught up in the ritual and have not understood the principles behind the fact very essential. And of course, this goes into all of the various areas, you know, for example,
sugar
for diabetic and diabetic somebody who's got diabetes, and the doctor tells them this you take sugar, it will kill you, it'll put you in a coma you know, you become comatose, you could die from it, sugar for that person becomes Haram.
So even things which are normally judged as halau can become Haram, given a certain specific circumstance.
So we do have a duty we do we have as Muslims, we have a duty to look after the body which Allah has given us, you know, being moderate in our eating and drinking habits, etc, you know, and at the same time, not putting into in any point, anything which have been identified as clearly harmful to the body.
So it is right across the board.
There's one thing I experienced in time and experience
for the women and the Vice President,
I have a sense
of what I cannot understand traditional religion, the female
today's time,
what she's going to undergo a wonderful array and irrespective of
what the case is going to be treated
and coming
into this country
outside of
our question of our brothers concerns, the signing in of a patient you know, if a child has to come in and surgery has to take place or whatever, you know,
somebody has to sign for that there is taking responsibility giving the okay for this to take place.
Okay, even for the woman's own situation, that this is usually done by male relatives.
This practice
is related to the principle that
men fundamentally are guardians of women,
that they have a responsibility to look after the welfare of the woman.
And as such,
whenever anything, which has to do with the women or the children of the family, the main the head of the family
has to be notified. I mean, this is just the general principle that they're following. I mean, in a circumstance where no mail is available, then technically speaking, a female should be acceptable. But if there is a male I'm saying technically speaking, right, but if there is a male available, because he takes the primary responsibility concerning his family, etc, then the principle is that he is the one who should sign giving is okay for this being the head of the family and the final decision for any of these type of things rests in his hands. This is the principle I would imagine that is being followed. I mean, it may may be so rewarding in the sense that, you know, the woman
cannot sign period
But even in the case where there are no meals available,
but this is the basis from which it comes that principle of responsibility?
I don't
know, I would say that, you know, the principle, I mean, I understand what you're saying, you know, coming from a Western point of view where,
or I don't
know, when the New Earth is coming.
No. country?
Well, as I said, you know,
as
I said, it has its basis in the principle of guardianship and responsibility in the family. And I would say, I'm in Asia, Western and Eastern image has a certain validity, I mean, I coming from a Western background, myself, I naturally would find it a bit strange. But from a society where people have grown up, you know, in a way it has been taught from childhood or in all the various facets of education where that meal is the one with the final authority is the one of responsibility so and so. So then it doesn't seem unnatural to them, they, they take it in their stride, you know, does not doesn't seem unfair or anything like this,
you know, so
because,
well, if you can call over the telephone, you know, confirm, or whatever I mean, but the idea of contacting him is important. And
it goes back to the the same hobbies, we mentioned earlier that, you know, each one is a shepherd, and each one is responsible for the flock, and the pasta for them. Winston says that the man is responsible for his family. And on the issue of responsibility, for example, if you've delegated, you know, identified somebody as the president of the country, and then you have, you know, some decision to make, then you know, he is the one who has to give that title, okay. You accept that? He is the one last assignment, you know.
So,
everything.
But why is
that? Well, why is the child not allowed to sign for himself, even know what I'm saying? What about the child, for instance,
if he, in some societies, they may say, Well, the child should have the right to sign for instance, I'm just saying in some societies, some people may say that the we argue that why should the child have to have a mother to sign from our fathers the central. So I mean, it is it's points of view.
It's a point of view, it is not something which is hard and fast to see, in every Muslim country, the woman has to have a man to sign for her. This is the country could decide that in the cases which have to do with Operation specific to the woman she can find for a soft finish. Some of them could be I'm just saying that this is them here, they've chosen to go upon this particular line, and it's based on that principle, but it is not an absolute.
If we accept the principle, this is the tradition here, it does it is not it is not against the traditions of the Prophet Muhammad Salah of Islam, it is not against the tradition. You know, similarly, if we did choose to allow the woman you know to, to do that, this would not be against either the society as a whole decide what we think is the issues, for example, guiding women driving. Now this is not something which is absolute people here in this country have decided, we cannot say Islam says a woman cannot drive a car, go back to America, to England or Germany, whatever. I mean, to say for a woman who's has to, you know, live and survive and look after
herself, etc. to say she can't drive a car. Because she's female. This is ridiculous. But in this particular society, where the community has decided it's not necessary, we have ways and means to provide a woman for transport.
etc
We decided to prevent certain harm which may come
that women will not be allowed to drive him this is the choice individuals
okay design time for
time I think run out
deadline and there is food awaiting us and prayer also. So inshallah I would like to turn the program back over to the organizers Sharma here.
Sorry I had a written question here which I didn't get a chance to get to