Channel: Fatima Barkatulla
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Bismillah Alhamdulillah wa salatu salam ala rasulillah dear sisters salaam aleikum wa rahmatullah wa barakato. I'm going to say dear brothers and sisters, because
this class is recorded, and then it goes out on YouTube and I know there's a number of brothers Mashallah, who also do attend. So
I said, I'm on eco amateur obrigado and welcome to another episode or another halaqa with us on the 17 major sins based on a man of the hubbies Kitab al Qaeda.
So I'm just going to share my screen with you. So, last time, I think we ended with
the major sin number 30 which was pathological lying or habitual lying as a major sin. And oops, this time around.
We are on major sin number 31, which is called the asuw.
Basically, a corrupt judge or a bad judge. Okay, so when we say judge, I don't we don't just mean just in ordinary everyday life.
Really, we mean here, somebody who has a position of Judge right or position of a leader who has to judge between people, okay. So this is also one of the major sense.
And the, I add that in my mother hubby brings to talk about this
are three very famous ayat, which are in the same surah Well, manlam Yeah, comb Bhima anzahl Allah who, for Allah eco homolka furon. Allah says, In surah, five iron number 40 for those who do not rule or judge, according to what Allah has sent down
in other words, the Revelation the Sharia,
then Allah, Ramallah Cafiero and those are the disbelievers. And then in the iron woman lamea combi Manzil Allah, Allah ECOMOG Volume One,
those who do not judge according to what Allah sent down then they are the unjust ones, the ones who oppress or do vol more unjust.
And then women lamb Yeah, combi madonsela hufa Ola eco home welfare sycuan those who do not judge according to what Allah sent down, and those are the sinners. Right? So different degrees of you could say blameworthiness, that Allah Subhana Allah places on those who
do not judge by Allah Subhana Allah is law or by Allah Subhana Allah is revelation.
also of course, in the Quran, Allah Subhana. Allah
talks about, you know, if you judge judge with justice between them, Verily Allah loves those who act just leads, of course, one of the purposes of the Sharia, one of the purposes of Islam is to establish justice on this earth, right as much as possible.
And Allah Subhana, Allah says to the Prophet sallallahu sallam, and so judge among them, by what Allah has revealed, and follow not their vain desires, but be aware of them less they turn you far away from some of that which Allah has sent down to you. So a lot of saying to the Prophet sallallahu wasallam, that
when you judge between them, the people, you know,
that the prophet SAW us basically the ALMA, Muhammad, Solomon, any people then
judge according to what's been sent down to you, right of guidance from Allah, and don't follow their desires. In other words, don't, don't judge according to what they want you to buy according to what Allah wants. Right?
So, this is a recurring theme in in, you know,
in our history of Islam.
cheerfully, Sam even taymiyah Rahim Allah said,
No one has the right to judge between any of the last creation whether between Muslims or
non Muslims, or young men or armies or the poor, or anyone else except in accordance with the rules of rulings of Allah and His Messenger, whoever seeks anything other than that is included in the words of Allah? Do they then seek judgment of the days of ignorance and who is better in judgment than a lot for people who have faith? And But no, by your Lord, they have no faith until they make you a more hammered judge in all disputes between them and find it find in themselves no resistance against your decisions and accept them with full submission.
the norm for Muslims is that whenever there's a judge who needs to make judgments he has to use, especially in all of the matters about which Allah spoken about, okay? Or the prophets are some of my spoken about that the Sharia suite speaks about? He has to of course, use Allah Subhana dialers guidance for that, right. Establish the laws that Allah subhanaw taala wants established.
Okay, but one thing to bear in mind, is that,
the way the world is at the moment,
and actually, throughout history as well, not every single matter that a judicial system, right, talks about or has to deal with, is related to matters of the Sharia, right?
So, for example, traffic laws, you know, traffic laws are not,
you're not going to find it out in the Quran about traffic laws, right? That maybe, you know, just the general idea, and the idea, that law for your brother, or for yourself, you know, don't harm people, those kinds of things, right. But in terms of traffic laws, rules, we don't have those in the show, the show doesn't talk about those right?
in detail. So those are things that must that human beings have to work out between themselves, right, using their faculties and their understanding of like, what the norms are in their society, but also, what's fair, right? So not every single matter in a legal system is related to religion, it always related to the Sharia, or the Sharia has something to say about it. Right? That's, that's something that we have to bear in mind. Because sometimes, people have a very simplistic way of looking at things that they think,
you know, every single area has got something related to the show and not really know.
But the norm is that I judge in a Muslim country in a in a place where
he has the ability to practice the Sharia
should, to the best of his ability be applying
a lot of what Allah subhanaw taala has revealed, right? some points to note.
And this, these are things that remember that hubby highlights,
he says that
basically shows lots of examples of how people in the past the scholars of the past, they used to avoid seeking the position of being a judge, you know, especially one who works for the state. That doesn't mean it's how wrong to do so. Okay. He's just kind of showing what's a heavy
role, what a very, like,
you know, a role that has a very kind of heavy burden, right, being a judge is
and the problem that some scholars in the past people like remember hanifa, etc. Had with working for the state, you know, in Abu hanifa was famously invited to be like the state judge, right. And he refused and then he was persecuted for it. The reason why many of the scholars used to dislike that is because
either they didn't approve of the particular case at the time or some of the things that that Caleb was doing. Sometimes it was that sometimes it were political reasons.
Other times it was because they wanted to keep the independence. You know, I wanted to keep the independence because typically, you can imagine a ruler will
Try to ask a judge who especially somebody who's very influential scholar is very, very influential to write about or talk about certain matters, and will typically offer that judge payment or position or, you know, all sorts of material things. And that is what the scholars wanted to avoid, you know, the gait of the,
of the king is very kind of full of temptations. And so they wanted to avoid that. And they also wanted to keep the Sharia and the kind of the rulings and the fic. They wanted to keep it independent of the state, in the sense that the state doesn't get to influence what's,
what their verdicts are, you know, doesn't put pressure on them and stuff like that.
Another thing that remember that heavy emphasizes is
in this chapter is not being a judge, when you don't have the qualifications.
Okay, that's what he also means by the major sin of, I'll call the asuw.
corrupt or bad and evil judge or bad judge, being unqualified, but being willing to take the position of being a judge is very problematic.
Giving verdicts without being knowledgeable.
Okay, is a grave sin. And that's also what this may just send means. You don't have knowledge of the Quran and Sunnah. But you are
Okay, so that's basically the essence of what remember, they have you mentioned, but I want to just point out that some of my own research on this topic that, you know, in our times, things are very complicated. Okay.
Even sometimes, in Muslim countries, there aren't purely Islamic systems in place in terms of the law. Right.
And so, and there are sometimes mixed systems. So you have some aspects of the Sharia being applied in certain departments or certain areas, like family law and stuff like that. But then in some areas,
you know, its laws from abroad. Okay, from other countries? And then what about us in the West? Right, we're living in the West? Is it okay for somebody to be a judge? In the west in the western system? Okay. So according to my research,
there seem to be different opinions regarding this.
Many scholars and I would say, mostly scholars who are from
who don't live in the West, okay. When they have talked about this, they say, No, you know, Muslim shouldn't be being a judge in a non Muslim country,
because they will necessarily have to apply laws that are not
according to the Sharia, right, is definitely going to be some areas where they're going to have to compromise.
So they would say, there's no need, and and in fact, it's a major sin and that that person should not be doing it. Okay.
that's one opinion. Okay. But if you look at some of the fatawa of actual European and American scholars, okay, who have like the fifth Council's right, and they
the kind of deliberations if you look at those, you see that actually, they put certain other caveats in place, right, they have certain nuance to their arguments. And that's probably because obviously, they are in the West. They know what it's like they know the situation of Muslims in the West. So, obviously, like as any community, when they're seeking advice about
matters regarding their issues and their problems and their predicament is important to seek knowledge from the people of knowledge and ideally, the people of knowledge to understand your context and understand your purpose.
ticket, the particularities of your situation right. so knowledgeable as well as more knowledgeable in Indian. Okay, but also knowledgeable about your context. So what you notice about what scholars in the West, many of them say? Is that yes, the norm is that a Muslim
should not be applying laws that are, you know, contract Sharia. Okay.
And nor collaborating with a system.
That kind of that is not a shadow a system, right? When I say collaborating? I don't mean you don't follow the laws? Yes, you obey the laws of the land, right. But meaning that when it comes to kind of being part of that system, right, facilitating that system, that is the norm. However, there are some conditions.
There are some conditions.
So I'm saying However, there are some conditions when
it might be permissible, and it might even be better for a Muslim to take those positions. Okay.
And, of course, that is something that we need to consult the people of knowledge in our cities in our countries about, okay, it's my decision you take unilaterally? So when it comes to studying law, there's no problem with that, you know, you're studying a subject, right? You're getting to understand the law of that country, right? Even if it's a an Islamic law.
When it comes to being a lawyer, okay, then a person has to be selective, and has to choose, and the intention has to be about increasing justice, right? reducing injustice, increasing justice, representing people who might be oppressed, or whose rights might be taken away, you know. And what the scholars recommend is that a person who's going to be a lawyer should also study the Sharia, right, should also be knowledgeable about the Quran and Sunnah. So that they can make sure that they don't end up representing or taking part in things that the Sharia is against, you know, as much as possible.
But otherwise, you know, there's nothing wrong with representing people in court, and things like that, right. And especially a person should have the intention of representing the truth. Right. So if it's clear that the, you know, that, basically, you shouldn't be trying to promote any kind of role, right, any injustice or any person who's oppressing or trying to get away with some crime, you know, it's clear that they've committed or whatever, right, you wouldn't be trying to stick up for someone like that. So in other words, you have to be very kind of careful, I guess, when it comes to being a judge.
it's something that scholars from my research, has said that you've got to refer to the scholars of your country to, to understand whether it's something that you should do or not,
you know, if you're going to be a judge in, I don't know, a traffic court.
That's not really an issue, right. But we're talking about what if you have to judge in matters that the Sharia does talk about, but that your country, you know, that you're living in, or that you're a citizen of
has different laws that don't, are not the laws of the Sharia, right? What about Ben? Then the scholars say, look, refer to the scholars of your country, you know, you need a fatwa.
But bear in mind that a Muslim should always be seeking to at least minimize the harm and maximize the good, right? So there may be situations where somebody being a judge is very beneficial, for example, for the Muslim community, it's very beneficial for society, that he or she is going to establish justice, right in a way that
as a non Muslim may not what other people may not. So there's that there might be some particular benefit.
For the Muslim community, right, that the scholars See, in promoting good in actually making certain aspects of Sharia easier within that system, right, easier to be established, for example. So the essence is that the judge has to have in mind, of course, the superiority of Allah Subhana dialers laws, right? That goes without saying, right, that's the belief side of it.
The other side of it is, maybe they might be living and working in a system, but they can't fully establish laws laws. So there might be a case for them to at least maximize the good and minimize the harm in that society. See, so and you know, the scholars, they use the example of Yusuf Ali Salaam for this.
Right, Yusuf Alayhi, salam, he said, Make me
the person who's going to be over the minister over the has that in all of the treasurer, the treasury of the land, right.
So he sought that ministerial position, which is like the position of a judge, right, where you have to adjudicate where you have to be, we rule and you make rulings and you judge between people, etc. And the scholars, they said, Well, he wouldn't have been able to fully implement every aspect of Allah's laws, you know, in his position, because he was literally under a non Muslim regime, right. But he probably had quite a lot of autonomy. So he probably had a quite a lot of autonomy, he wasn't having to implement the unjust rules of somebody who was forcing him to do that. Right. He was actually quite independent, he had a lot of autonomy and independence. So if a person is in such a
position, you know, that's different to, for example, somebody being a minister of a overstate where, or being a tool of the state where they're having to, or they're asked to do things that are volume, right?
Is that also they use the example of no joshy. Right? And the Jesse who is of course, the negus of Abyssinia, who is the king of Abyssinia at the time of the Prophet salallahu alaihe salam, he was a Muslim, he became a Muslim, but his people hadn't, as people had not embraced Islam. And the Prophet sallallahu wasallam allowed him in his context to rule over his people without kind of fully enforcing
the The, the, you know, the rules of the Sharia, right?
Because his people had not accepted the Sharia. They were not people who had embraced Islam. In fact, they were against, they would have been against him embracing Assam.
And so, you know, for a musclehead for a reason.
The Prophet sallallahu Sallam did not insist that, you know, the joshy here and enforces the Sharia in his, in his land.
Anyway, so you can see, there's a lot of discussion surrounding this. And there's lots of conditions, you know, you don't want to,
again, it's not something that is the norm, right? For a Muslim, but it's something that you need to seek seek advice from people of knowledge in your country regarding, okay, regarding your particular, for example, situation, the particular position you might be adopting, etc, etc. So hope that makes sense. But
it's clear, I think that the major sin we're talking about is
a person either being unqualified doesn't know the Sharia and they
giving judgments between people,
which means that it's going to possibly result in injustice. And he just does not have that right to give that judgment.
Or a person who knows the Sharia, but they insist on not referring to it, even though they have the ability to do so. Right. So they're using their desires or they're using some other system or they're using their own
money, their own judgment, without really going back to the Sharia, to make rulings and judgments
is quite a big topic. So
I think I've explained it
pretty well, for now, in the short time that we have.
Okay, so the next major sin is the ratio at parallel hook. So taking bribes for judgment, okay?
I see that's basically corrupt, corrupt judges, right? A judge who basically
is being bribed to make certain rulings. Okay. And Allah says in the Quran, do not consume your property wrongfully.
Nor use it to bribe judges
intending sinfully and knowingly to consume parts of other people's property.
Okay, so it's like a known thing, right? That people have bribed judges, people bribe judges, why? Because they want criminals, for example, they want to get off scot free. They don't want to have to take responsibility. Best way to do so and to be able to carry on with your crime is what?
Pay off some judges, right? And they will not rule against you. And then you can basically basically own the judge, right? You own the
you own the police or the judge. And so what happens? You can, you can do whatever you want, right? That's what criminals do. If you've, if any of you have watched,
or seen any kind of films or read about Al Capone, right, the mafia boss from Chicago,
you know, that he basically had bought the whole of Chicago and the whole, like the police force and the judge. And so it didn't really matter what anyone tried to do. People could see that he was killing people that he was selling alcohol at a time when there was prohibition. Right? When alcohol was banned
in America, and
he was running these cartels, basically, not paying taxes and doing all sorts of things. And not paying taxes was like the least of what he was doing.
And yet, nobody could prosecute him because the police were all bought by him. He had bribed them. And the judiciary was bought by him. Right? And if you want to see like a illustration of that, not that I'm encouraging you to watch films, but there's a particular scene in a film called The Untouchables.
Were right at the end, where you see
Al Capone is brought to court. And what happens?
The policeman or the the chief treasurer, who figures out that he has basically bribed, the judge tells the judge, you know,
that he's gonna let everyone know that he's been bribed, and that he's got proof for it. I don't know if he had proof for it, but he just says it anyway. And the judge then is forced to kind of, you know, make changes. And it's, it's a really interesting,
it's eye opening, because you realize panela, how easy it is for criminals, mafia type criminals as well, and people who are running racket cetera, to buy out the judiciary, and they can do whatever they want. Doesn't matter what the laws of our country, right? So
and, of course, what does that mean? That means that justice can't be established. Right? If judges are corrupt, Justice can't be established.
So here bribery means giving money to someone through whom a person takes something that has no that he has no right to, okay. For example, bribing a judge to judge in your favor, wrongfully, or bribing an official to give him to give you preference over others, or to give someone something that he's not entitled to. Right.
in this head, if Obama reports that the Messenger of Allah sallallahu alayhi wa sallam cursed those who offer bribes, and accept bribes in judgment.
Now one exception, by the way to that that some scholars have talked about is
say you're in a very corrupt system.
Where your rights are going to be trampled on. And unless you pay off a judge,
you're only paying somebody in order for your right to be established that you have a right to, you know, and the only way you're going to get that is by paying,
then some of the scholars said, you know, you have an allowance to do that. The judge doesn't have an allowance to accept that the judge is sinful for accepting it. But you as a person who's seeking your rights to be established, not trying to commit a crime, but trying to actually establish something that is rightfully yours
might be excused for trying to do that through bribing a judge. Okay. That's what some of the scholars said.
But personally, you know, I don't know.
I don't think you want to be part of that system. Right? You don't want to be participating in that whole ritual type, culture, you know, because it just perpetuates itself. The more you participate in it, the more it perpetuates itself. Sadly, right.
and, you know, this could also apply to policemen, because a policeman might be having to make certain judgments there on the spot, right? It's not literally only for somebody who's in a position of being a judge in a court, if you understand, right, so for example, I know, typically, in certain countries, you know, policemen will just stop people.
And there's no real reason for them to be stopped. And the people will just start bribing them, right? And stop begging them, just let us go, please, just let me go. And they'll just
give money to the policeman, right? And, of course, that is, that is what we're talking about here as the sin, right? Where the policeman is only going to let you go.
If you give them some money, so panela, you know, and that that's the sort of terrible thing that goes on in corrupt societies, and we've got to weed it out. We've got to think of ways of weeding it out.
So it's a major sin. Okay, the next major sin number 33. Is men resembling or trying to resemble women and women resembling men. Okay?
That might sound like a bit of a strange thing, but actually, it's also very topical, isn't it? In our times, I mean, Subhan, Allah, you know, who would have thought that there would be a time when, you know, it's kind of becoming completely okay, completely normal for a child
to want to dress a boy what to want to dress like a girl and a girl to want to dress like a boy. And what happens? The parents instead of gently guiding them towards
the norms of being a boy, the norms of being a girl, okay, what do the parent what are the parents doing nowadays? You know, and especially here in the West, they are often encouraged to indulge, indulge that, right, and not just indulgent. But, you know, some parents are going, basically Oh, you know, I think my child is, my boy, I think my son is a girl trapped in a boy's body. Right? Well, they're saying to their daughter, maybe you are a boy, trapped in a girl's body. You know, and there are parents who are who are getting their children to have
gender reassignment surgery
and take certain hormones and
right, because they are convinced that the interest that their child might have had in the opposite sex or, you know, like, maybe a girl is a bit of a tomboy.
A boy is maybe a bit confused or is experimenting with, I don't know certain types of clothing, or he's having identity, some kind of identity crisis, whatever. Your parents are then pushing the children to embracing the opposite sex as their own sex
panela And recently, we had a case here in the UK, but
was where the girl actually sued her parents.
She either sued her parents when she sued the state
for when she was basically younger, and she had shown some kind of interest in dressing like dressing quite masculine or behaving in a, what is seen as a masculine way. Her parents basically pushed her into
taking certain hormones or hormone blockers, and she can actually not have children anymore. I believe she can't have children, because of the intervention that our parents took, because of this ideology that is rampant at the moment. In Western societies that says, gender is some kind of fluid thing, right? gender is fluid. You know, there's people calling themselves saying, Well, I'm not male or female. And sometimes it's at a whim, you know,
islamically, we do have a concept of intersex, a person who has the, basically the sexual organs of a male and a female, or has some, it's not very clear whether they're male or female, that can happen. But it's based on biology is based on biology. And there's certain ways that the Sharia helps such a person to resolve, you know, whether they are going to be considered a male or a female. Okay, so that does exist, it's not that that kind of content does not exist. However, this arbitrary
kind of decision that some people are
making, as to whether they're going to decide, regardless of their actual biology, whether they are male or female, or something in between, that has no basis islamically you know, that is not accommodated islamically, at all.
Okay, and I believe it's ideologically driven, at the moment in the West, and, you know, there are many Westerners who are actually pushing back against this culture, right. In fact, there are even many feminists who are pushing back against it, right, because they don't want men to be in female spaces.
People who are biologically male, to be in female spaces, right? They don't want to have to compete in I don't know, sports, and sometimes even violent sports, with somebody who was a man for the majority of their life. And then,
you know, basically decided that they were going to be female. Now,
that person has had male hormones in their body all their life. They built like a man, their bone structure, the entire body is masculine. But now they are considered a female legally. And so that person now can fight women, okay?
Or can compete against women.
And, of course, what's happening is such
biological men are dominating those sports, because men are built completely differently to women.
So this is a problem that the West especially is grappling with at the moment.
And Allah knows best how it's going to end up right, how it's going to kind of resolve itself.
But in terms of the guidance that we've been given, okay, the guidance of the Sharia is clear that Islam wants to keep the sexes distinct. Islam wants to keep the sexes distinct.
Even Abbas reported that the Prophet sallallahu alayhi wa sallam cursed men who imitate women
and women who imitate men.
In another generation, the prophet SAW Selim cursed men who
copy women meaning in dress in appearance, etc.
The women who copy men
so this is more like,
explicit, talking about dress in particular, that the Prophet sallallahu wasallam cursed men who dress like a man who dresses like a woman and a woman who dresses like a man.
So what does this mean for us?
First of all, I've already mentioned Islam seeks to keep the sexes distinct. Okay?
Male and female, Allah created the masculine and the feminine and male and female men and women
with great wisdom,
right wasn't just an accident.
He created us distinct with wisdom.
women shouldn't wear clothing or adopt the behavior that is known to be
solely for men. Right? And men, this is the Islamic guy guidance and men shouldn't wear clothing or adopt behavior that is, that is supposed to be for women. Okay? And yes, the culture and norms of society are taken into account to judge this. Right. So, let me give you an example.
trousers, wearing trousers, right?
We're talking about wearing trousers in the home, for example, okay.
Is it okay for a woman to wear trousers at home?
If you read some of the old fatawa write by scholar, especially in scholars, for example, in Saudi Arabia, etc. They would say no, women should not wear trousers.
Because trousers were, especially in that country in that society. Were only for men. They were known to be a male item of clothing. Right? So they said, you know, don't imitate men, and don't wear trousers. Okay. But now in our culture in the West, for example, that's I'm here in Britain. We know there are different types of trousers. Right? There are
trousers for men, and there are trousers that are cut in a particular way for women. Or there are trousers, you know, just take for example, culottes, right? Men don't wear clots. I hope I'm pronouncing that right. Men don't wear q lots.
wear leggings at home, I'm talking about as a Muslim woman at home, you could wear leggings, mental wear leggings, right?
So it's very much about what's normal in your society. So in our society, for example, if we if, if at home, if you're wearing trousers, if you're wearing jeans, or you're wearing I don't know, any kind of trousers that are women's trousers.
There's nothing wrong with that. Right?
That's not considered wearing the clothing or adopting the behavior of men.
In our society, in our context, because
women wear trousers in our society, in our context, it's normal, right? It's not considered a male item of clothing. But if there was,
you know, and one of the clearest things you can see is the way makeup is being used. Right?
Makeup lipstick, for example, is a female thing, right?
But in our times, people who want to men who want to dress as women will, you can see that there are certain
behaviors of women that they adopt, right, like wearing makeup, sometimes it's exaggerated, like, you know, wearing a lot of makeup, and, you know,
wigs, and what are they called?
lashes, etc, right to really exaggerate,
you know, some kind of femininity. So, that's the sort of thing we're talking about that the Sharia does not allow, okay.
And, you know, women, for example, appearing like men, so another example could be
the way a woman wears her hair. Right?
If in your society, there's certain haircuts that are men's haircuts, right, and should avoid those.
And then vice versa, right.
Another thing that the show that the scholars emphasizes, this is why men are encouraged to grow their beards to allow their beards to grow.
Because Islam wants to keep the sexes very distinct.
And in the past, not having a beard, shaving a beard off was considered
quite a feminist thing, right? Because women don't have beards, right? Women don't have facial hair, or not as much as men anyway. Right.
And so, one of the ways to keep the sexes distinct, and to keep the male masculine as possible and the female feminine as possible was also for men to allow their beards to grow.
And for women to not obviously have facial hair, right.
Okay, I hope that's kind of clear.
so I think it's really important. Some things just to mention, in under this topic is not to indulge the whisperings of shade on right. And sometimes that's what it is, with all sorts of desires, with all sorts of suggestions that shade down gives a human being, to confuse us to, you know, cause problems, etc. we as believers should not be indulging the whisperings of shape and we should be trying to ignore them, throw them out, go and seek spiritual help.
You know, busy ourselves, busy ourselves in the deen in worshiping Allah in, in connecting with Allah and doing useful things.
Because when we are idle, or when we
indulge the whisperings of shade, don't check that can take us into all kinds of directions. Right? And we're living in a culture that encourages us to indulge the whisperings of shade on follow your heart. Right? What does that mean? Follow your heart, follow your desires? Where are your desires actually coming from? You know, are they were springs of shavon? Are they really true inspiration from the divine? Or are they just your appetites, your desires and whims? Right? So it's really important that we don't get sucked into that culture, of following your desires.
And the last comment I'll make is that parents must guide their children in this regard. So look, I'm not saying that you come down like a ton of bricks, right? I'm not saying that if your child for example, and this happens normal, right? Sometimes during those phases, a girl will be like, I want to be a boy, I want to dress you know, like my brothers.
Or a boy, if he only has sisters, he'll start talking as though he's a girl, right?
That's normal, that's part of growing up. You know, it doesn't mean now you have to make, you have to think that,
you know, that's it, my child, my daughter is actually a male right now. Like that. It's just that just as children do, they're exploring different roles, exploring different ways of being, etc, etc. And so as parents, especially as they get older, you know,
mothers have to show their daughters how to be women. fathers have got to show their sons how to be men. Right? And
that can sometimes mean gently guiding our children and say, no, that kind of clothing is not appropriate for you.
Yeah, it's okay. When you're a little really little kid, you know, to dress up as I don't know, a princess, if you when you're really little, you're just trying to copy something on the TV or whatever, right? As a boy, for example, but you're not gonna allow that to become the norm. Right? You're gonna allow that to become the thing that they do on a daily basis. Right? You're going to gently guide them to Oh, but that's, that's for girls. That's for boys.
Yeah, now, I'm not saying stereotype children. You know, if if you're not forcing boys, for example, to play with cars, or girls that they have to play with dolls, we're not talking about that. Even though if you notice, if you've got daughters and sons, they usually naturally do gravitate towards certain types of toys, regardless of whether you encourage them to or not. There's something inbuilt, right? However, if a child shows interest in something that isn't typically feminine, that's all right. If a child shows interest in something that isn't typically masculine, doesn't like sports, for example, prefers to, I don't know, right or not that writing is feminine. But you
know, it's not like the most alpha male for example.
It's not for us to start now pushing them, forcing them to be some
thing that isn't in their personality. That's not what we're talking about here. And all of this has to be done with love. Right? What we're saying is we don't indulge.
Just as we don't indulge our child's interest or confusion, or
gravitation towards anything that is harmful. We also don't indulge our child's confusion or interest or
emulating the opposite sex.
We don't allow it to become a norm. Right? I hope I've kind of made that clear. It's a very sensitive topic. I know, especially in our times. And of course, I'm not advocating, oppressing or being rude or
disrespectful towards people who are experiencing this right in our wider society. I'm not advocating that at all. However, as Muslims, we have to be clear about the guidance that our Deen gives us, right? And we would encourage wider society to take heed of this guidance, because it's guidance from God. And God created us and he knows what's good for us.
And so here we see that in the Sharia,
male and female, are distinct. Male and female are supposed to be kept distinct. And there is great wisdom in that. There is great wisdom in that shot Allah. I'm pretty much at the end of the class now. There are any questions.
Chat a lot, we're going to carry on next time probably going to just finish off this topic. If there's anything you think I need to clarify or mentioned, please do let me know you can email me contact at Fatima barkatullah.com that contact at Fatima medica tila.com and that's without an H in the bucket Allah. That's just the way my parents spell it. Okay.
Okay, so it's just is asking so women are not allowed to wear trousers? No, that's, that's not what I said.
If you are following your following, I said that in our culture in the West, for example.
There are women's trousers and men's trousers. Right.
There are women's trousers and men's trousers. So women should wear women's trousers.
And it's wouldn't be considered masculine for a woman to and of course I'm talking about within the home. Yeah. Because of course outside of the home, I would encourage sisters to wear a jilbab and over a garment that covers all of their clothing, right. And Mrs. hijab on the head that covers the front of their chests as well. Right. loose clothing. That's what I would advocate that sisters wear when they go outside of the home. But I'm talking about inside the home or in women's only settings or in front of math rooms. Is it allowed to wear trousers?
If the women's trousers, Yes, right.
But anything that means that the woman is not being confused for being a man, that would be a problem. Anything that makes a man, people confused as to whether a man is a woman? That would be a problem, right?
hope that's clear.
But the thing that we were highlighting is that when you look online, when you see some of the festival websites, especially from Saudi Arabia, for example, they will say no, women shouldn't wear trousers.
Why do they say that? Because perhaps in their culture in their context, women don't wear trousers, right?
trousers are synonymous with masculine clothing. But if that's not the case, in your culture then so in other words, we were saying that the culture and norms of your society have to be taken into account for that. Now, in that regard,
okay, so inshallah, with that, I'm going to wrap up.
Just come along, allow Karen, until next time, ah,
Subhana Allah morbihan big shadow Allah ilaha illa Anta esta Federica to be like,
please do spread the word and courage sisters to come
to the live sessions. I know a lot of people are watching online afterwards, but you know, it's always nice to have people attend live and I think it's a different exchange.
Isn't it when you when you're attending the class live, so please encourage your friends, your sisters to join us and share the link with them. Does that come along her ancestors are Salam aleikum wa rahmatullah wa barakato. subhanak. Aloha mobi handig. Machado Allah ilaha illa Anta esta stuff you got to be like