Rulings on Transgenderism in Islam | Shaykh Dr. Yasir Qadhi | Isha Khatira

Summary

The 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

00:00

📜 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.

05:02

👥 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.

10:04

🚫 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.

15:04

🤔 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.

20:05

🤝 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.

25:06

🏛️ 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.

30:08

🌟 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.

Keywords

💡Council of North America

The Council of North America is an organization of Islamic scholars known as ulama. It is the oldest such council in America, with a history of over 45 years. In the video, the speaker is a member of this council and discusses a fatwa they were assigned to write, which is central to the video's theme of discussing Islamic perspectives on transgenderism.

💡Fatwa

A fatwa is a legal opinion or interpretation given by an Islamic scholar on a point of Islamic law. In this context, the speaker has written an eight-page fatwa addressing the topic of transgenderism from an Islamic perspective, which has been approved by the Council and is set to be published online.

💡Transgenderism

Transgenderism refers to the state or condition of people who identify their gender identity as different from their assigned birth sex. The video discusses the Islamic viewpoint on this issue, emphasizing the belief in two distinct genders and the prohibition of actions that alter one's biological sex as per the Sharia law.

💡Sharia

Sharia, derived from Islamic principles, is a body of moral and religious law that governs the lives of Muslims. The speaker discusses how the Sharia takes into account the differences between genders and has specific rulings for males and females, which are integral to the Islamic way of life and not merely social constructs.

💡Gender Dysphoria

Gender dysphoria is a condition where a person experiences discomfort or distress because there is a mismatch between their biological sex and gender identity. The video addresses this concept, explaining the Islamic stance that while feelings of dysphoria may be real, the Sharia does not permit actions that alter one's biological sex.

💡Intersex

Intersex individuals are born with sex characteristics that do not fit typical binary notions of male or female bodies. The video clarifies the Islamic perspective on intersex individuals, noting that they are biologically different and that the Sharia has a special category for them, distinct from the concept of transgender.

💡Hermaphrodite

Historically, a hermaphrodite was a term used to describe individuals with both male and female reproductive organs. The video corrects a common misconception, stating that true hermaphrodites with fully functioning male and female organs do not exist in medical reality. It is mentioned in the context of intersex conditions and the Islamic legal perspective on them.

💡Tolerance

Tolerance in the context of the video refers to the mutual respect for differing beliefs and practices. The speaker argues for a two-way street of tolerance, where liberal societies should respect and allow the teaching of Islamic values on gender and sexuality just as Muslims are expected to tolerate other lifestyles.

💡Liberalism

The video discusses liberalism, particularly in the context of societal attitudes towards gender and sexuality. It criticizes a perceived double standard where liberals demand tolerance of their views but do not reciprocate when it comes to conservative or religious perspectives, such as those held by the speaker.

💡Morality

Morality, as discussed in the video, pertains to the principles concerning the distinction between right and wrong, good and bad. The speaker emphasizes the importance of teaching Islamic morality to children, which includes concepts of halal (permissible) and haram (forbidden), particularly in the face of differing societal norms.

💡Politicians and Islam

The video touches on the role of Muslim politicians and their influence on the community. It raises questions about how to engage with politicians who may hold Islamic identities but promote ideas that are not aligned with Islamic teachings, suggesting a need for a mature and open conversation about the implications of their actions.

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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