Rulings on Transgenderism in Islam | Shaykh Dr. Yasir Qadhi | Isha Khatira
Summary
TLDRThe speaker, a member of the Council of North America, discusses the Islamic perspective on transgenderism and gender issues. He explains that Islam recognizes two distinct genders, male and female, and that these are not merely social constructs but are biologically and divinely established. The speaker emphasizes that the Sharia law outlines specific roles and behaviors for men and women, and that cross-dressing or gender dysphoria, which involves a desire to change one's gender, is considered a major sin in Islam. He also differentiates between intersex individuals, who have a biological basis for their condition, and those who identify as transgender, stating that the latter's actions are not permitted by Sharia law. The speaker calls for compassion and understanding when dealing with individuals struggling with their gender identity, while also stressing the importance of upholding Islamic values and teachings, particularly regarding the sanctity of the human body as a creation of Allah. He concludes by addressing the challenges faced by the Muslim community in maintaining its values amidst societal pressures and the importance of tolerance and mutual respect in a diverse society.
Takeaways
- 📜 The Council of North America, being the oldest council of ulama in the U.S., assigned the task of writing a fatwa on transgenderism to one of its younger members.
- 🚫 The fatwa, which is eight pages long, asserts that there are two genders, male and female, and that this distinction is not merely a social construct but a biological reality.
- 🧬 The script emphasizes that gender differences are not only cultural but are rooted in biological sex, as evidenced by physiological, hormonal, and genetic differences between males and females.
- ✊ The Sharia law is said to take gender differences into account, with distinct roles and rulings for men and women, reinforcing the idea that gender is not just about sex and sexuality.
- 👕 Cross-dressing or acting in a manner that is considered opposite to one's biological sex is considered a major sin in the context of the Sharia, based on the consensus of scholars and hadith.
- 🤔 The concept of gender dysphoria, where individuals feel their gender identity does not match their biological sex, is acknowledged, but the Sharia does not allow acting upon such feelings.
- 🈲 Any medical procedure that attempts to change one's biological gender is deemed haram (forbidden), as the body is considered a creation of Allah, not something owned by the individual.
- 🏥 There is a special consideration in the Sharia for intersex individuals, who are born with atypical combinations of sex chromosomes and may not fit the typical male or female classifications.
- 🤝 Compassion and help should be extended to those struggling with gender dysphoria or same-sex attraction, but they should not be made to feel proud of their struggles; instead, they should be encouraged to seek help and maintain their dignity.
- 🚫 Public figures, including politicians who identify as Muslim but promote views that contradict Islamic teachings on gender and sexuality, should not be seen as representatives of Islam.
- 🌟 The importance of maintaining a firm stance on Islamic principles regarding gender and sexuality is highlighted, even when faced with societal pressures and potential backlash.
Q & A
What is the Council of North America?
-The Council of North America is the oldest council of ulama (Islamic scholars) in the United States, being over 45 years old.
What was the task assigned to the speaker by the fifth Council?
-The speaker was assigned the task of writing a fatwa (Islamic legal pronouncement) about transgenderism and how Muslims should approach this issue.
What does the speaker believe about the concept of two genders?
-The speaker firmly believes in the existence of two distinct and separate genders, male and female, which are not just a social construct or an imaginary cultural concept but are real and based on biological sex.
How does the speaker view the roles of men and women in society?
-The speaker asserts that there are gender-specific roles in society that are masculine and feminine, as guided by the Sharia (Islamic law), and these roles differ between men and women.
What is the speaker's stance on gender reassignment surgery?
-The speaker, along with the consensus of the scholars of Islam, states that gender reassignment surgery is not allowed as it is considered a form of mutilation and is against the teachings of the Sharia.
What is the speaker's view on intersex individuals?
-The speaker acknowledges that intersex individuals, who are born with chromosomes that are neither XX nor XY, exist and that the Sharia has a special category for them, which is different from the transgender category.
How does the speaker differentiate between someone seeking help and someone promoting an unhealthy urge?
-The speaker emphasizes that those who come for help should be met with compassion and support, whereas those who are proud of and flaunt their unhealthy urges should not be given the same treatment.
What advice does the speaker give regarding individuals who struggle with same-sex attraction?
-The speaker advises against defining one's identity based on such urges, encourages seeking help discreetly, and battling these urges to gain the rewards of Allah.
What is the speaker's opinion on the role of Muslim politicians?
-The speaker believes that Muslim politicians are not representatives of Islam and that people should not learn their morality from politicians. They should be corrected when they promote ideas that are against Islamic teachings.
How should the Muslim community respond to individuals struggling with gender dysphoria or same-sex attraction?
-The community should respond with compassion, offer help, and guide individuals towards understanding and practicing Islamic values without shaming or alienating them.
What is the speaker's final message regarding the challenges faced by the Muslim community?
-The speaker's final message is to remain firm in Islamic teachings, especially regarding gender and sexuality, and to teach the younger generation the truth without compromising on these issues, despite societal pressures.
Outlines
📜 Introduction to the Council of North America and the Fatwa on Transgenderism
The speaker begins by introducing the Council of North America, which is the oldest council of ulama in America, established over 45 years ago. As a younger member, the speaker was tasked with writing a fatwa on transgenderism. After months of research, the speaker submitted an eight-page fatwa which, after some modifications, was approved by the council and is soon to be published. The talk will be based on this fatwa, with additional personal insights. The first point discussed is the affirmation of two genders, male and female, as taught by the Quran, history, and common sense. The speaker emphasizes the importance of understanding this issue in the current social climate, especially concerning children's exposure to gender-related topics.
👥 Recognizing Masculinity and Femininity within the Sharia
The second point of the fatwa addresses the concept of masculinity and femininity. The speaker explains that the Sharia requires men to act and dress in a masculine manner and women to do the same in a feminine manner. Cross-dressing or acting in a manner that is not aligned with one's biological sex is considered a major sin in the Sharia. The speaker clarifies that the Sharia does not penalize feelings but rather actions, distinguishing between what is beyond an individual's control and what is a deliberate choice to act contrary to one's gender norms. The Sharia's stance is to maintain the distinctions and roles associated with being male or female.
🚫 The Prohibition of Gender Reassignment Surgery in Islam
The third point of the discussion revolves around gender dysphoria and the Islamic perspective on medical procedures aimed at changing one's gender. The speaker explains that while individuals may experience feelings of gender dysphoria, the Sharia does not permit acting upon these feelings through surgery or hormone treatments. It is considered haram to undertake any procedure that alters one's natural biological gender. The speaker stresses that the body is a gift from Allah and should not be altered or mutilated. The speaker also addresses the issue of intersex individuals, stating that they are a distinct category with unique considerations under the Sharia, but they are not to be confused with those who identify as transgender.
🤔 The Importance of Not Defining Oneself by Sexual Urges
The speaker advises against defining one's identity based on sexual urges or gender identity. They argue that human identity is multifaceted and not solely determined by such urges. The Sharia encourages controlling unhealthy desires and urges individuals to seek help discreetly if needed. The speaker criticizes the societal tendency to label and define people by their sexual orientation, emphasizing that individuals with such inclinations should not be made to feel proud of urges that are not healthy. The importance of maintaining modesty and not publicizing one's sins is highlighted, with the speaker stressing the need for repentance and seeking Allah's forgiveness.
🤝 Compassion and Support for Those Seeking Help
The speaker calls for compassion and support for individuals struggling with gender dysphoria or same-sex attraction, as long as they are seeking help rather than promoting their behavior. They differentiate between those who come for genuine help and those who are unapologetic and seek to justify their actions. The speaker emphasizes the importance of providing help to those who recognize their struggles and wish to overcome them, while also protecting the community and the sanctity of the mosque from those who would spread harmful ideologies. The speaker asserts that mosques should be safe spaces and that there is a collective responsibility to guide and support those in need.
🏛️ Navigating the Role of Muslim Politicians and Teaching Morality
The speaker discusses the challenges of engaging with Muslim politicians who may hold views that are not in line with Islamic teachings. They suggest that the community should have a mature conversation about the appropriate level of interaction with such individuals. The speaker also emphasizes the importance of teaching children that politicians are not the ultimate sources of moral guidance and that Islamic values should be learned from the ulama, preachers, and teachers. They caution against learning morality from politicians and stress the need to correct and guide those who may be in positions of power but are advocating for views that are not aligned with Islamic principles.
🌟 Remaining Firm on Islamic Principles Amidst Societal Pressures
In the concluding paragraph, the speaker calls for bravery and clarity in upholding Islamic values regarding gender and sexuality. They highlight the importance of teaching children the principles of halal and haram and not compromising on these issues. The speaker criticizes the double standards of liberalism, which they argue is not a one-way street of tolerance. They assert that while Muslims are expected to tolerate societal norms, they also expect the same tolerance for their right to teach their children Islamic values. The speaker encourages the community to remain steadfast in their commitment to Allah and to teach their children the truth, regardless of societal pressures.
Mindmap
Keywords
💡Council of North America
💡Fatwa
💡Transgenderism
💡Sharia
💡Gender Dysphoria
💡Intersex
💡Hermaphrodite
💡Tolerance
💡Liberalism
💡Morality
💡Politicians and Islam
Highlights
The Council of North America, the oldest council of ulama, has assigned the task of writing a fatwa on transgenderism.
The speaker has researched and submitted an eight-page fatwa addressing the Islamic perspective on transgenderism, which has been approved and will be published.
The Quran and history affirm the existence of two distinct genders, male and female, which are not merely a social construct.
Biological sex differences are acknowledged in Islam, with physiological, hormonal, and genetic distinctions between males and females.
The Sharia takes gender differences into account, with gender-specific rulings throughout Islamic law.
Both genders are considered equally human and noble in Islam, with the same potential to attain Jannah (Paradise).
Cross-dressing or acting in a manner opposite to one's biological sex is considered a major sin in Islam.
Gender dysphoria is recognized as a feeling, but Islamic law does not allow acting upon such feelings that go against one's biological sex.
The concept of gender reassignment surgery is not permitted in Islam, as it is seen as altering the natural creation of Allah.
Intersex individuals, distinct from those who identify as transgender, may fall under a special category in Islamic law.
The only circumstance where surgery related to gender is permitted is for intersex individuals, specifically when choosing between non-functioning organs at birth.
The speaker emphasizes the importance of not defining one's identity based on sexual urges or gender identity.
The concept of 'coming out' is not supported in Islamic teachings, which encourage modesty and discretion regarding personal sins.
Individuals struggling with gender dysphoria or same-sex attraction should seek help without feeling shame, and the community should respond with compassion.
There is a clear distinction between helping an individual privately and publicly endorsing behavior that goes against Islamic values.
The speaker calls for a mature conversation about the relationship between the Muslim community and Muslim politicians who hold views contradictory to Islamic teachings.
Parents and educators are urged to teach children that politicians are not the arbiters of Islamic values, and morality should be learned from religious scholars and teachers.
The speaker concludes by emphasizing the importance of standing firm on Islamic principles regarding gender and sexuality, despite societal pressures.
Transcripts
today inshallah we'll
have an interesting
uh it's actually going to be a summary
of a project that you're going to be
aware of soon as you're many of you are
aware um here in america we have
something called the council of north
america the council of north america it
is the oldest council of ulama it's over
45 years old there are many others but
this is the oldest alhamdulillah i am
one of the younger members of the
council the fifth council assigned me
the task of writing a fatwa about
transgenderism and what we as muslims
should be thinking and teaching about
this very thorny issue so for the last
few months i was doing research and i
submitted the fatwa eight pages long
some modifications that has now been
approved is going to be published on the
website very soon
you will find the full fatwa today's
heart will be based upon that fatwa that
is going to be printed online
but please note this khatra is from me
the fatwa is approved by the entire
council the heart that i'm giving right
now it'll be a little bit extra so don't
quote this from the council
uh
the fatwa as i said is eight pages long
and i mention a number of points i'm
going to summarize some of these points
and this is especially given the current
climate we live in where this issue is
now being discussed and being brought
into cartoons and our children are being
exposed this is something that we as
adults need to be very very familiar
with and know how we teach our children
so the first point that i mentioned in
this photo which is
something well known to all of us
the quran
and history both teach us that there are
two genders
it's not just coming from the scripture
it's not just coming from mankind common
sense logic reasoning history and the
quran all tell us that there are two
genders and the quran tells us that
mankind has been created from two
genders and in two genders understand
this point we are created from two
genders right so allah azzawajal
mentions that from a male and female we
created all of you so we're created from
two genders and allah also says
from these two we spread forth
multitudes of men and women and the
quran explicitly says
the male is not like the female
and our prophet sam said women are the
complementary halves of men they're not
the same and
women are the complementary halves half
of mankind is women half of mankind is
man the two put together form mankind he
didn't say they are the same so we
firmly believe that there is such a
thing called sex and gender and there is
male and female and that this difference
is not just something that is imaginary
or cultural because what modern society
wants to teach our children is that
gender is not the same as biological sex
this is what they're saying that
biological sex you can be born male or
female
a boy or girl but to be assigned male or
female they say it is from culture it is
from society
we say no
the fact that there is boy and girl
means there is male and female and that
we
admit and we affirm that the male and
female are not the same and because they
are different physiologically because
they are different from the dna you can
take a cell from any male or any female
and not ask who the person is and look
under a microscope and you will know
whether it is male or female from the
dna of that cell from the cell all the
way to the body there are differences
physically physiologically hormonally
there are differences in every single
level of existence and everybody knows
this except in this generation so
because there are differences the sharia
has taken those differences into account
and the sharia has come with gender not
just with sex and sexuality gender
male and female is not just imaginary
there are roles that are masculine there
are roles that are feminine and the
entire sharia from the first chapter of
tahara all the way to the chapter of
inheritance it is gender specific
you cannot argue that the sharia ignores
gender every hukum or almost i should
but many
are different
many
many rulings are different between the
male and the female so we affirm that
there are two genders that these two
genders are distinct and separate and
they are equally human
the one is not more noble than the other
this is our key point here that both
genders are equally human and noble and
in the eyes of allah they both have the
same potential to earn jannah this is
equality this is real equality they can
get to jannah the same
how they get to jannah what their tasks
are are different yes but the potential
to get to jannah is the same and that is
ultimate equality so this is point
number one in the fatwa that we have
that there are two genders and the true
genders are real and the two genders are
not just a social construct or an
imaginary cultural thing this leads us
to point number two if there are such
things as two genders then
there must be differences between them
these differences many of them yes they
are manifested in the cultural way how
we dress and how we act but just because
they exist in the cultural way doesn't
mean it is only cultural no it is fitri
it goes back to how allah created us so
every society in all of human history
had differences in how women act how
women dress how men dress how men do
things this is a cross and universal so
to claim that this is cultural and not
from the fitra it goes against the
experience of mankind therefore point
number two there is something called
masculinity and there is something
called femininity and the sharia
requires the male to act masculine and
the female to act effeminate if a male
goes out of his way to act effeminate
what is called cross-dressing what is
called you know transvestite you know
drag queens this type of stuff if a male
goes out of his way to dress like the
female or if the female goes out of her
way to dress like the male by unanimous
consensus of all of them
this is a kabira a major sin and it is
allah
upon this person we have a
number of hadith our prophet
said that allah is upon the women who
imitate men and allah is upon the men
who imitate women now somebody says hold
on a sec i cannot grow a beard
biologically hold on a sec my voice is
effeminate naturally we say we're not
talking about what is beyond your
control we're not talking about what you
cannot control we're talking about you
doing something above and beyond you
going out of your way to dress or to act
in a manner that are you are forcing on
yourself to act like the opposite gender
we say regardless of what society says
we have our sharia and our sharia says
men should act like men and talk like
men and dress like men and women should
act like women and talk like women and
dress like women
regardless of what society says our
sharia has this distinction again to
make to make it very clear though some
things are beyond our control and yes
sometimes in some cultures what might be
considered masculine is considered
feminine in another culture small list
here very small list and it is true the
sharia might look at this small list and
say okay in this culture this thing
might be effeminate and in this culture
the same thing might be masculine agreed
but that's a small list you cannot use
this small list to negate the overall
reality that men and women act
differently dress differently and
go about their lives in a different
manner and the sharia requires not
encourages requires a biological male to
act in the masculine manner and requires
a biological female to act and to dress
in the effeminate manner now again
there's a gray area things might change
a little bit in some aspects and that's
fine but the the fact that there's a
little gray area doesn't change the
default which is men and women act and
dress differently so this is point
number two uh point number three from
this is that
this notion of what is called gender
dysphoria what is gender dysphoria it is
what is becoming very common now that
some people are saying that i'm a man
i'm born in the body of a man but i'm a
woman or somebody saying i'm born in the
body of a woman but i'm a man and so
they will then you know maybe go to the
doctor get surgery done get hormones
done prevent that you know a gender to
be manifested block that gender via
hormones and maybe even do surgery so
this is called gender dysphoria what is
gender dysphoria to feel that your
biological sex is not your gender so
you're born with the body of a male but
somebody says oh but i feel i should be
a woman we talked about this issue in
the fatwa we said
perhaps perhaps somebody might feel this
way we're not denying that might be a
feeling
but the sharia does not penalize and
criminalize feelings the sharia did not
come to dictate haram and halal on what
is in the heart the sharia has come to
dictate actions not what is in the heart
so if a person feels a certain thing
maybe that feeling is beyond one's
control
so allah is not going to punish somebody
for a feeling in the heart
and perhaps that is a struggle and we
sympathize with that struggle but not
every feeling must be acted upon
not every urge must be manifested not
every desire is pure and healthy and the
sharia has come to teach us what desire
is good and what desire needs to be
controlled we all have desires that are
unhealthy and alhamdulillah we thank
allah if that desires in the heart and
we control it
if you get angry you want to murder
somebody but you don't okay it's not a
good desire to have but allah is not
going to punish you right if you want to
punch somebody but you don't if you want
to backbite if you want to steal if you
want to take drugs but you don't
okay it's not a healthy desire but
you're not going to be punished for that
desire you've controlled it you will be
rewarded for that desire and it is
possible you have the urge to do a sin
and you control it that you are better
in the eyes of allah than the one who
never committed the sin than the one who
never thought of committing the sin so
we have to be careful that we don't
penalize or criminalize the person for a
feeling also we said in the fatwa
why do you have to define yourself based
upon a feeling
why do you have to define yourself that
i am such and such based upon the
feeling your feelings don't define you
fully we all have feelings we have
feelings about food about clothing about
colors what not what color i like we
don't define ourselves based upon what
color i like based upon we don't define
ourselves which cuisine i like the best
so why is this society wanting to define
you based upon your sexual urge based
upon your urge to be why it's actually a
problem to make this urge your primary
identity it is one urge out of many and
it's in your heart we're not saying it
doesn't have to exist it might have to
be beyond your control but the sharia
has come to curb your desires to control
what is healthy and unhealthy and to
tell you so we say a person might
actually have gender dysphoria might
have in the heart but the sharia does
not allow us to act upon that and
by fighting that urge we gain the
rewards of allah just like fighting any
urge that is not healthy we gain the
rewards of allah based upon this we said
that by unanimous consensus of all of
the councils of the world and all of the
mainstream scholars pause here footnote
one famous non-sunni ayatollah has a
fatwa you should be aware of it that
this is permissible but in our
mainstream sunnah and our councils no
scholar has said this that you can do
gender reassignment surgery we gave the
fatwa by unanimous consensus of our
scholars of islam it is not allowed to
undertake any type of medical procedure
that prevents your normal biological
gender from being manifested and tries
to persuade or convert to another gender
it is haram and the quran forbids this
that allah says that shaitaan wants to
fellaiu
wants to change the creation of allah we
said that it is not allowed even to harm
yourself to cut off your hand for no
reason it's not allowed how about to cut
off your actual you know organ and
whatnot
this is what is called muthla or
mutilation and it is not allowed we have
to be very clear here
my body is not my body it is the body of
allah subhana wa
this is the fundamental difference
between liberalism and between islam
they say my body my choice we say no
might be your choice but it's not your
body it's not your body it is the body
that allah has given you but by the way
that is why for example it is not
allowed to sell your organs it's not
allowed to sell your blood why
the
because you don't own it
you don't own your organs such that you
have the right to sell it your organs
you cannot sell your kidney you can
donate if somebody is dying you can
donate fisabilillah your brother
a friend a quality you can donate blood
yeah but you cannot sell your body you
cannot sell your organ because you don't
own it allah is your malik allah owns
you and your body so you have no right
to transform to mutilate and it is haram
to do so and especially by the way these
days
again to say this gets one into trouble
and i know this is going to get me into
trouble as well
it is what it is but it is our
responsibility to convey the truth that
these days they say that you're
transphobic if you don't allow children
to express their identity subhanallah do
some research listen to some experts out
there the highest rate of suicide and of
the highest rates of depression that is
found in society is found amongst this
subcategory of children that have been
forced to undergo medical procedures
that changes their gender they thought
they would find happiness but they don't
find happiness and now their gender has
been changed they cannot go back the
organ has been cut off
or you know the female's body has been
cut off or whatever and hormones have
been blocked and her whole puberty is
gone then when she's 25 she realizes oh
it was a mistake too late you can't do
this our sharia does not allow this so
we gave a clear fatwa it is not allowed
because it's not our body and if the
urge exists we have to battle that urge
we also said
that there is a category that we need to
emphasize separately and this category
is commonly confused by the masses this
category the medical term for it is
intersex some called it hermaphrodite
intersex individuals they are less than
one percent of mankind
and they are born with chromosomes that
are neither xx nor xy okay this is a
medical biological issue
x x y x y y they have a number of
variations and
these individuals generally speaking
they are you can't even tell that
they're intersex until the test is done
but they have problems conceiving right
the majority of them they don't even
know that there's an issue until they go
to the doctor these individuals we said
the sharia does have a special category
for them but this category is not the
same as trans it is a mistake to say
intersex is trans no trans and trans
transsexual is somebody who imagines i'm
a man i want to be a woman this is up
here
intersex individuals their dna is
different it's biology it's it's actual
physical realities that exist now some
intersex individuals so one out of one
hundred thousand they are born with both
organs and this is well known in history
they're called hermaphrodites right some
very rare individuals they are born with
both organs not all intersex by the way
because intersex is a broad category one
percent of mankind is intersex the bulk
of this one percent is just something in
the blood they don't even know
physically but they cannot have children
or some other issues happen within that
one percent
also one percent so one out of one
hundred thousand people roughly is born
we call them hermaphrodite what is a
hermaphrodite
some people are born with
abnormalities they have both organs male
and female but in all of human history
there has never been a true
hermaphrodite i.e both organs
functioning impossible medically you
have one organ functioning more than the
other you guys get i don't need to get
more graphic you get the point here
right one organ functions more than the
other there is no such thing in all of
human history of a true hermaphrodite
this category the sharia has a special
chapter it is called
and this category yes
perhaps for them the sharia has come
with a third gender and in some cultures
in pakistan india you know we have these
types of people we know they're
different they're born different what
not yani perhaps we can give some leeway
that for that category that are born
again to be don't misunderstand me the
real hermaphrodite the real junta it's
not a state of the mind it is actually
something that is dna they are different
type of dna that category perhaps we can
say a third gender books of say they
don't stand with the men they don't
stand with women they stand in the
middle right if they are not
classifiable by the way
these days there should be no
hermaphrodite why because we gave this
in the fatwa the only time a surgery
would be allowed
is not for trans is for hermaphrodite
the only time a surgery would be allowed
is when a child is born with both organs
and the doctors will then choose which
of the two organs is more you know
productive or more you know being used
and so they will then have a surgery to
make the child more one gender into the
other in this case the surgery is
recommended not even just allowed it is
recommended but this is for the
hermaphrodite not for the somebody who
self-identifies as trans individual so
we have to be careful here that the term
hunta or intersex which is a chapter in
fick should not be mistaken for the
trans category that is a totally
different category not related to this
issue we also said
as a part of this uh fatwa is that the
advice that we give to those that are
struggling with not just you know
gender dysphoria but also same-sex you
know issues which is also becoming
common in our times that we have to be
careful and i said this profile say it
again don't
fall prey to the ideology that people
are telling you your primary identity is
this urge within you no you are far
bigger than this one urge your humanity
is not defined by an urge in your heart
this label of i am this type of
orientation i'm that you get what i'm
saying right this label why are you
using it
why are you defining your entire
humanity based upon the urge of the sex
or urge of your gender you are much more
than this much more noble than this so
even if you have this urge even if you
have the urge that you're attracted to
the same gender which again some people
have it it's beyond their control who
said that that is your primary identity
who said you have to put a label on
yourself that i am like this we say very
clearly in our sharia we don't come out
of any closet you get my point here
right we don't put a label on ourselves
if you have an urge that is not healthy
struggle with it turn to allah get help
discreetly from family and friends if
they will if they can help you out but
you don't have to go and be proud about
an urge that is not healthy if
somebody's having a problem with alcohol
with drugs if somebody has an anger
problem they don't define themselves i
am prone to violence and they put it on
their shirt no you have to have an urge
that you're controlling now if you need
help and you go to somebody for help yes
you tell somebody you know i have this
issue can you help me out no problem but
to advertise
this
and to identify with something that is
not healthy and something that is not
conducive to your morality not at all
our sharia teaches
it teaches satir which is to cover your
faults you don't go and tell people even
if you're committing the sin may allah
forgive you don't go and tell other
people that is another sin even if
you're living an unislamic lifestyle and
you're doing a major sin don't tell me
don't put it on facebook don't advertise
because when you do that you are
destroying the satire the barrier that
allah has placed between you and other
people be shameful in front of allah ask
for istighfar may allah forgive you but
when you open the door of bihayan
and you are flouting that you're doing
something haram then
you have reached a different level of
depravity our prophet said allah
forgives all the sins of my ummah except
those who publicize it if you feel
guilty about a sin you turn to allah for
forgiveness you have hope but the minute
you flout the minute you become proud i
am a drug addict and i love being a dr
bill
if you are a drug addict if you have a
problem with zina with luwat with
anything between you and allah hide it
and ask allah's forgiveness and keep on
doing istighfar but you don't go and
tell other people so we said there is no
such thing as coming out of any closet
as identifying now this doesn't mean you
don't tell somebody who can help you no
sometimes a drug addict needs help
they'll go to family and friends
sometimes a person with this urge needs
help so we told now the last part of the
khutba or the fat i said
we said that if somebody comes to you
wanting help
don't shame them
don't make them feel worse than they
already do have some humanity if they
come to you wanting help and this is a
problem that many of us have that when
we find out somebody is struggling with
an urge with a desire right especially
this desire and they come for help they
don't come to flout they don't come to
legitimize they come for help
we
make them feel even worse and cut them
off and shame them and name them and
this is absolutely wrong absolutely
wrong our job is to facilitate and bring
people closer to allah not to turn
people away however we made a very clear
point here
we differentiate listen to me carefully
we differentiate between the one who
comes to you for help versus the one who
comes to you justifying and flouting and
pro showing that they're proud in what
they're doing there's a big difference
between the two the one who comes to you
for help
we show them nothing but compassion
nothing but love nothing but wanting to
help them out whatever we need to do
will help them out and we welcome them
to our masajid very clear i say this if
somebody has a private sin that only
they know about they come to you for
help you know about that sin it's none
of your business to go and tell anybody
else you have no right stopping a sinner
coming to the masjid where else should
he be accept the masjid you have no
right to name and shame somebody who has
come to you for help fear allah
azzawajal and help this brother or the
sister however if somebody comes
flouting
somebody comes justifying somebody comes
saying oh why is it haram it should be
halal and i don't care what allah says
and openly living the lifestyle then we
don't treat that person the same as the
first person and we said very clearly in
the fatwa
that if a community feels if a masjid
feels that a certain individual is
spreading this evil ideology in its own
community we have the shari and the
constitutional right to stop this person
from coming to our masjid we said this
in the fatwa because masjids are places
of purity and public filth cannot be
displayed in the masjid privately we're
all sinners i'm a sinner you're a sinner
we don't ask private sins privately we
come to allah but somebody comes he
wants to sell drugs outside our door
somebody comes and we know him to be a
mafia and he is known to be a murderer
and killer we can't allow this person in
our midst similarly somebody comes and
he's flouting i have a partner this and
that and i don't care what the quran
says and he's spreading it in our
masajid no our masajid are safe spaces
and the law of this land and our sharia
both tell us we cannot have such people
come and spread these ideologies now
final point it wasn't part of the fatwa
but it needs to be said as well because
we're mentioning all of these things
okay for sure we don't allow such people
to spread evil amongst our masajid what
do we do though and this is a very
difficult topic and i cannot answer it
fully but we we need to bring up the
discussion what do we do about
individuals politicians who might be of
our faith they claim to be of our faith
but they have views they have ideas that
are clearly
an islamic
they're already elected they're in
congress they're in senate they're
already there and they have ideas that
are very wrong
should we boycott them completely from
the muslim community should we cut off
from them should we have some
relationship should we have no
relationship i'm not going to answer
this question here because it's not an
answer in two minutes i will say we need
to be mature enough to have an open
conversation about the pros and cons of
having any type of relationship with
such individuals we also need to teach
our children very clearly whatever the
situation might be we need to teach our
children muslim politicians
are exactly that muslim politicians they
are not representatives of islam the
representatives of islam they are the
ulama they are the preachers they are
the teachers these are the ones that
will teach you your values as for a
politician who happens to be a muslim
they're a politician in the end of the
day and they're going to do things and
say things that between them and allah
and we correct them so we teach our
children don't learn your morality from
politicians don't learn
your halal and haram from those in
office
now whether the community chooses to
invite them to a conference right or not
this is up for discussion every group
should weigh the pros and cons and you
know what my humble opinion it's healthy
to have a diversity here some people
should be angry how dare a muslim do
this and others should be like well at
least they're doing something for the
community let's have some relationship
rather than break off from them but
whatever is done we have to be careful
that
we don't
make this an issue of takfir udubila
that if somebody invites such a
politician they become a kafir no let's
be let's calm down a little bit right
politicians they have good and they have
bad and
sometimes a politician might be invited
for some good and even if they're
invited for that good the ulama have to
warn against the bad and that's what i'm
doing right here there are politicians
in our country they
are very clearly muslim identifying as
muslim their ideas are wrong when it
comes to this issue and we have to
clarify and clear up to our children to
our youth do not learn your
from those people they might have some
good they might stand up to the apac in
the lobby they might you know bring in
some issues that are here for the
community okay good for them but they're
also because they're politicians saying
and doing things that are absolutely
haram when it comes to this issue so we
have to point that out and teach our
children that don't judge islam based
upon them they are not representatives
of islam they are muslim politicians in
the end of the day with this i conclude
brothers and sisters every nation every
time every place it has trials that
people are tested with we as muslims we
need to understand one of the biggest
trials of our generation is gender and
sexuality
if we will compromise on these issues
there is no faith community left on this
earth that will remain firm to this
we have no choice but to take on the
heat from the public we have no choice
but to
take on what is going to come and point
out by the way there are double
standards i mean i don't want to go too
late
i know i've spoken a lot here but
subhanallah where is liberalism
liberalism is meant to tolerate right
okay we agree we will tolerate what is
happening in society we don't have to
agree we will tolerate we agree we are
not preaching hatred of an individual
but why can't you tolerate we teaching
our children our morality it's a two-way
street isn't it right you want us to
tolerate khalas we agree we will
tolerate in the sense
people are doing what they're doing
they're selling alcohol we're not doing
anything they're you know doing whatever
they're doing we're not stopping them
but you have to tolerate as well it's a
two-way street here and you're not
allowing us to teach our values to our
own children
you are taking away children by the way
in in canada right now a christian man
was sent to jail and fined by the
government because he refused to allow
his 13 year old daughter to undergo
surgery the daughter went to the the the
the hospital the doctor said oh this is
gender reassignment and the doctor said
she must be done gender reassignment and
the guy said she's only 13. she's not
even qualified to drive a car you're
going to change her gender he refused
and he was sent to jail by the became a
national case and he was deprived
visiting rights of the daughter and
khalas now he's you know out on bail and
whatnot we're living in very dangerous
times you're going to stay silent at
this
so we have to be brave every one of us
yes with wisdom and we have to be clear
we are not preaching hatred much less
violence
you have your way but we have our way
too and our way is to teach our children
what is halal and haram what is morality
what is
that's our prerogative if you want us to
tolerate and we are tolerating you must
also tolerate in return that is the
essence of liberalism but in reality
they are not liberals they are very
illiberals the most bigoted are the
liberals because it's a one-way street
you must tolerate us we will not
tolerate you
we will point out the double standards
we'll point out the hypocrisy and most
importantly we will remain firm to our
commitments in front of allah and teach
our children the truth regardless of
what society says may allah subhanahu wa
ta'ala always allow us to see the truth
as truth and to follow it and to see the
both of battle and to abstain from it
which is
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