Role Of Women In Society And At Home - 9th Muharram 1441/2019

Bismillah Al-Rahman Al-Rahim. Salla Allahu alayka ya Rasul Allah. Salla Allahu alayka ya wa ala Ahli Baytiki al-madhloomeen. Salla Allahu alayka ya mawlaya wa Ibna mawlaya ya aba Abdi Allah, Ya rahmatu Allahi al-wa'si'a wa ya ababa najat il-ummah. Ruhi wa arwah ul-alameena laka al-fida, wa aqallu'l-fida. Ya laytana kunna ma'akum sayyidi, fa nafuza fawzan adheema. Sallu ala Muhammad wa Aali Muahmmad.[Allahumma Salli 'ala Muhammad wa Aali Muhammad].

Bismillah, Al-Rahman, Al-Rahim. Al-hamdulil-Lahi Rabbi 'l-Alameen, "Al-hamdulil-Lahi alladhi hadaana li hadha, wa ma kunna linahtadiya lawla an hadana Allah" (7:43). Al-Hamduli-Llah ala na'mat il-Islam wa kafa biha na'ma. Al-Hamduli-Llah 'ala minnati al-wilayat wa kafa biha minna. Wa ash-hadu an la ilaha illa Allah, Wahdahu la sharika lah. Wa ash-hadu anna sayyidana wa adhimana, wa habibi qulubina, al-Nabiyy al-Muayyad, wa al-Rasul al-Musaddad, wa al-Mustafa Al-Amjad, wa al-Mahmud Al-Ahmad, habibi Ilahi il-Alameena Abi al-Qasimi Muhammad [Allahumma Salli 'ala Muhammad wa Aali Muhammad].

Salawat Allahi wa as-salamu alayh, wa 'ala Ahli Baytihi, at-tayyibin, at-tahirin, al-madhloomeen, al-ma'sumeen, sufun al-najat al-a'lam, al-rakib al-safenatahum al-naja', wa man takhallafa anaha, halika wa garik.Thumma amma ba'ad, respected scholars, brothers and sisters, as-salam aleykum jami'an, wa Rahmatu Allahi, wa barakatu. I take this opportunity on the eve of the tenth day of al-Muharam, to offer my heartfelt condolences to none other than to Sahib al-'Asri wa az-Zaman, ajal Allahu Ta'ala farajahu ash-Sharif.

On this tragedy marking the martyrdom of his great grandfather, Al-Imam Al-Husayn Ibni Ali, salawatu Allah wa as-salamuhu alayh. Tonight, we are discussing a very important issue, and that is the role of woman in society and at home, and how is woman is perceived within the body of Islam, the body of the Qur'an, as opposed to cultural practices and what happens within our own way and attitude and perception of what constitutes the right, the role of women, and how we actually actively interact or behave towards that particular idea?

Of course, right from the start, let me tell you, that, do not be surprised that what you will hear today is something that you may have not heard before. Right. So it may basically come as a shock to all of us that the paradigm that the Qur'an sets out in terms of what a woman constitutes and what her role constitutes is completely different, and in contrast, at times to what she has, she is being held or perceived within our own dealings and the way we look at women.

It is unfortunate at times that the severity of the way a woman is treated and how she is looked upon sometimes in some cultures, to this very day, is that people, when they take the name of a woman, they followed the name of a woman by a statement that is very derogative. They say, for example, if I was to mention a woman from a mimber or in a gathering of men, traditional ultra conservative, traditional men in some cultures, they would follow the word "imra'a" or woman by saying, please excuse my language.

Wa al-ayadhu bil-Lah, it is like they are mentioning a dog, you know, or mentioning something of insignificance, right, of insignificance. It is not like looking at the woman as a total entity, just like a man is, and just like what the Qur'anic take on this question of women is all about. Let us examine this subject matter and see what Allah Subhana wa Ta'ala says in that regard. And as always, as I have always followed that approach, we examine the Qur'an as the primary source of law.

Right. Our primary source of law is the Qur'an, followed by the Sunnah of the Prophet and Ahlul Bait, the statements, the ahadith and so on and so forth. The third primary source of legislation or extrapolation of law is what? It is 'aql' - intellect. The fourth is what? Consensus of the scholars, right, and how they view matters in regard to Islam. Allah Subhan wa Ta'la says in surat at-Tahreem in verse 11: Bismillah, Al-Rahman, Al-Rahim. "Wa dharab Allahu mathalan lillladheena amanu imra'ata Fir'awn idh qalat: Rabbi ibni li indaka baytan fil Janna, wa najjini min Fir'awna wa a'malih, wa najjini min al-qawm adh-dhalimin" (66:11). Allah Subhana wa Ta'ala has given a parable, an example, to the believers, the wife of Pharaoh. The wife of Pharaoh, Asiya Bint Muzahim. Why does Allah Subhana wa Ta'ala give this example to the believers? And, you know, here in this aya, there is something very, very significant that when Allah Subhana wa Ta'ala wanted to draw a parable to the believers and here it says, "Wa dharab Allahu mathalan lillladheena amanu", right?

By default, the first thing that comes to the mind of the listener when we hear the word 'Amanu' because it's a masculine word in Arabic, the perception is that Allah is speaking to the male counterpart or the to the female counterpart? To the male counterparts, right when? Allah Subhana wa Ta'ala say "Wa dharab Allahu mathalan lillladheena amanu", because 'amano' here is what is masculine. However, in the Qur'anic discourse, and take this as a law, as a basis, that when Allah speaks about 'Amanu', it also includes the women, because the language of the Arabs, the language of the Qur'an is known to be a masculine language, that when the masculine verb is used, it always includes what? The female verb, OK? It always includes the female verb or address. So in this case, it is not an exclusive an exclusive address to the men. It is for both.

But because men are in majority, not anymore. Now, women are in the majority, by the way, in some places. Right? In Indonesia, by the way, maybe this is food for thought. Not for now. Later, for later. In Indonesia now, the rate of male to female, just keep that in mind, this is statistics I'm telling you now, is seven to one. In Indonesia, if someone is given the opportunity to have a male child, they celebrate for three months in a row. Three months in a row, not because the man is better than the female, right. It is because it is something it has become like a miracle, it is something like a miracle.

Anyway, so Allah Subhana wa Ta'ala says, I have given a parable to the believers. Right. Now, here is the crux of the issue, Allah is speaking to the believers, right, and predominantly the address when it comes to the Prophet. It is addressed to whom? To the men. Right. Because the majority of the people who attend the mosque then were the men. But he does not give an example of a man. He gives an example of a woman. Why? Why did Allah not give an example of that magnitude, of that importance to the men that he is talking to. And cite a man instead of citing what? A woman.

Because Allah knows that the ideology that was held by the men within the Arabian Peninsula, and across the course of history would be one of what? One of patriarchal, you know, inclination, they always think they are better. So Allah wants to what? Allah wants to train them. Allah wants to lower their ego. Allah wants to say: examples are not always from men. There are brilliant examples on the part of women. So when you look at a woman, look at her as an entity endowed with knowledge, with abilities, with experience, with all the potential to be in society, and to play an effective role in society as effective, if not sometimes more effective than what? Than men.

Right, than men. I will be deported soon from London. I know, right. But it is OK. No problem. Truth has to be said, right? Truth has to be said whether we like it or not. And these are not my words. These are the words of the Qur'an. Allah is speaking not me. And then He goes on to say in surah al-Tahreem again, this is verse 11, verse 11, followed by verse 12, Subhana Allah.

Again, Allah cites an example of a woman. He does not cite an example of a male. "Wa Mariyam, ibnati 'Imran, allati ahsanat farjaha, fa nafakna fihi min Ruhina, wa saddaqat bi kalimata Rabbiha, wa kutiba, wa kanat min al-qanateen" (66:12). And also give a parable ya Rasul Allah about who? Mary, daughter of 'Imran, Mariyam, daughter of Imran, the one who protected her privacy. What does that mean, protected their privacy? She was chaste, honourable, decent, right? When you first hear these verses, and you think and ponder on this particular verse of Mariyam, why is Allah so concerned about raising a question of chastity in regard to who? In regards to Mariyam, because He knows that the community and the society she was raised in, was a promiscuous society. So He says that even in a promiscuous society, if you are someone who is a role model, someone who is committed to their ideology, someone who comes from a good background, from a good upbringing, someone who is inclined to the truth, will always come out with flying colours and will not be drawn to that particular kind of life. Subhana Allah.

So it was prevalent at the time of Mariyam, salamu Allahi alayha, that there was a lot of promiscuity and a lot of corruption. But she stood out in the crowd so much so that her mother gives what we call a 'nadhir', gives a promise to Allah Subhana wa Ta'ala that "Rabbi inni nadhartu [laka] ma fi batni muharraran" (3:35). I have given a vow that what I am pregnant with now will be in the service of the temple, the God right. "Fa lamma wadha'ataha untha.(3:36) But when she gave birth to a female child, that has been the perception not by Allah. Allah is raising awareness to us that this has been the mentality and the mindset of the male counterpart when it comes to the female. That straight away she is associated with something that is defect.

Even if we examine, for example, Nahjul Balagha. Now, this is going to get me in trouble, big trouble. We come across some narrations in Nahjul Balagha that speaks about women being defective. Now, at face value, do we accept these narrations just because it appeared in Nahjul Balagha? Can we be a little bit more critical and say and have the opportunity to say, or to be bold enough to have this following question? Is everything in Nahjul Balagha true and correct? Or is it possible that are some of the things that went into Nahjul Balagha went with the premise that they were actually authentic without being verified or crept into Nahjul Balagha? And now we can see and find out that these narrations do not synchronise with the spirit and the mindset and the mentality and the attitude and the belief of Amir Al-Mu'minin Salawatu Allah wa as-salam alayh.

Such as this particular hadith, right? Why I say this? Amir Al-Mu'minin cannot contradict himself, right? Zaynab is not a Ma'soom lady. She has acquired 'isma'. She has an acquired 'isma'. What is an acquired 'isma'? An acquired 'isma means that I work on myself to such a level where I reach the ability and the opportunity not to sin. You know, the founder of the Islamic Revolution, Imam Khomeini, has a statement in which he says what? He says, each and every one of you can become a Ma'soom. Ajeeb! Each and every one of you can become a Ma'soom then he gives an example, he gives an example. He says this look, what he says. He said, how can you develop your 'isma? How can you acquire an 'isma? He says this and he makes this proposition or this proposal.

He said, let us say, for example, you wake up one day and you say to yourself that I know I lie. So today, I am not going to lie. So you acquire a 'isma against what, lying. OK. So you become ma'soom against what? Lying. Because 'isma is what? Is to prevent yourself from an act that violates the law of Allah or does not synchronised with the law of Allah. So the following day you wake up again and you say, I have a problem with gossip. So today I am not going to gossip. So you become ma'soom against what? Gossip. The third day against slander, the fourth day against drinking, the fifth day against stealing, the seventh day against promiscuity.

And you maintain this 'isma day after day. If you are able to continue that particular practice, you end up what? Having acquired 'isma, having acquired 'isma. It is not easy, right? It is not easy. But is it possible? Is it achievable? Yes, it is. Look at this example and I will go back to my subject matter. We are in the subject matter anyway. We have two brothers, one who compiled Nahjal Balagha and one who is his brother. Both were alims, come from a family that goes in lineage back to Ahlul Bayt, Salawatu Allah wa as-salam alayhum ajma'een. Their father was also a renowned scholar. When their father died, he left a library behind. The library, you know, by God's decree, happened to be that the books in the library are odd numbers, not even numbers. Are what? Odd numbers.

So when they came to divide the library, because that is the only asset that the father left behind. So they were not fighting for cars, for buildings. You know, I know brothers who have not spoken to one another over 20 years. Why? Because of that inheritance business, does it warrant severing the relationship between you and your brother or you and your sister, over an estate? Ya akhi give it to him. Take it. There is an Akhira. There is the Day of Judgment. Right. But to dispute over inheritance for thirty years, forty years that you do not talk with one another. You know, according to some rawayat that we have from Ahlul Bayt, severing relationship with your family members actually decreases your life in this world, takes away the years that we deem for you to live in this world.

And connecting that relationship with your relatives increases your life. Subhana Allah. Anyway. So when they can to divide the inheritance. One is called Shareef al-Radhi, the one is called Shareef al-Murtada, Shareef al-Radhi is the one that compiled Nahjul Balagha. Shareef al-Murtada is his brother. So they said this book, you take this, you take this, you take this, you take it. Then there was one book left. Now here is good kind of greed.

Greed for knowledge is good. So both of them said I want that book. So Shareef al-Murtada said, I have a proposal, let us say that the book is the ownership of someone who had not sinned until now. Shareef al-Radhi said it is a good proposal, but I have a better proposal. Shareef al-Murtada, said hello what better proposal? What could be a better proposal than this? He said, let us give the book to the one who never thought about sinning. Ajeeb! Shareef al-Murtada said, It's your book. He said take it. What do you mean you don't think about sinning?

So it shows that Shareef al-Radhi reached a level of such high stature that even by thought he would not entertain an idea of violating what? The laws of Allah. This is called what? Acquired infallibility. Right. Now, in order to be in that position, we need to shed ourselves from all the baggage we have learned at home or within our environment or within our society's own culture about the role and the status of women in that regard. Now, it is very important, therefore, from the outset to set a criterion between what? Between what is really what is specifically religious or law from Allah Subhana wa Ta'ala and what is characterised by habits and customs. Cultural habits and customs. Why we need to make this distinction, because the first one is sacrosanct, sacrosanct. It is from Allah.

So when Allah speaks about the rights of women, the role of women, how women should be perceived, this is held in the divine perception as something what? Something sacred, something sacred. While the other one on the... On the other hand, which is what on the opposite hand, which is the cultural habits and customs is not sacrosanct. It's not sacrosanct. If a community holds a certain perception about women, that perception, if it does not comply with the law of war, should be fought against and broken or not? It should be. Part of Labbayka ya Husayn! Is to stand against such cultural habits and customs. Labbayka ya Husayn is not to endorse innovation.

When you take the right of women away, when you lower the status of women, when you marginalise women from society, that goes against the message of Imam Husayn. So we are not doing Labbayka ya Husayn. We are doing the labbayka ya Yazid. Right? We are going against the heart of the law of Islam. The first one. The Islamic law, the Qur'anic law does not change across the path of history. But the cultural habits and customs, they change according to circumstances, right. So there is nothing holy about them, there is nothing sacred about them whatsoever. Also, we must make a distinction. And this is very, very important for men and for my sisters. My sisters must, because they have a bigger share of the responsibility. You know, I say sometimes we always look at women as being a weak being, a weak being.

Right. We say a 'jinse al-lateef' or 'adh-dhaeef'. The weak gender, the weaker gender. The weaker sex. But there is a legislation in Islam that Allah made upon woman, that we men, I can tell you now, if it was on our head, we would have failed miserably. It is called Hijab. It is called the Banner of Islam, it is called the Flag of Islam, right. With all the challenges that women face on day to day transaction, if men were ordered to wear hijab, we would fail. We would have failed. But women take the beating, the abuse, you know, the criticism, the tea towel comment, you name it, they put up with it, right? They put up with it.

So this shows that they are weak or strong? They are not weak in their abilities and capabilities. They are not weak. Their mental capacity and intelligence in certain areas because they are always different areas. They are...... Ala hubbi al-Qa'im min Ahli Muhammad Salawatu Allahi, wa as-salamu alayh. I ask you to rise with a loud Salawat and come forward for both the sisters and the brothers, because people can not find a place to sit, with the a'la asawatikum. [Allahumma Salli 'ala Muhammad wa Aali Muhammad].

Ath-thaniya ala hubb al-Hasan wa al-Husayn [Allahumma Salli 'ala Muhammad wa Aali Muhammad]. Wa ath-thalitha ala hubb Az-Zahra', salawat Allah wa as-salam alayiha wa ahlayhum ajma'in, be a'la aswatikum [Allahumma Salli 'ala Muhammad wa Aali Muhammad]. The point I was trying to address before the the the rise of the brothers and sisters was, that there has to be a clear distinction also between what is the reality of religion, what is the purpose of religion, what is the body of religion? What is the heart of the religion and the reality of the Muslims and their practices are. They are two distinct things.

And perhaps, because we are not making that distinction between the two, the reality and the heart of the Qur'an and the law of Allah, and what is you know specifically culture and traditions and habits, is that the image of Islam has been distorted or not? Has been very much distorted. And it has given Muslims a very bad heritage and name. In the world today or in the media or as we live in this modern world today. So, so much so, that when people speak about the right, about human rights, we find the worst countries to top the list are who? Muslim countries, right? Muslim countries.

And then we are quick to jump and say, hold on, but Islam is the pioneer in giving human rights to people. Good morning. If that is so, then put it into practice! So you will not be criticised. If Islam and there is no qualms about this, I am a strong believer that Islam as a religion, as a law, of course, it is a pioneer in human rights. But then what? We have a discrepancy between what is specifically Islam and what is specifically practiced, and culture and habits. We do not inculcate the Islamic law, the corpus of the religion into our day to day transaction, you know, we live some sort of a double identity, a double standard. We bring culture and traditions so much into religion. And you know what? With the diversity of the Muslim world, can you imagine how many cultural habits and practices have actually gone into the body of the Muslim world?

Why? Because every country has a culture. We have not melted all together in something called the melting pot of Islam. We still keep we still keep hold, a strong hold on our culture, and traditions, and habits, and practices, even if it contravenes what? The very heart of the law of Allah Subhana wa Ta'ala. The very heart of the orders and the commandments of Allah Subhanahu wa Ta'ala. Same thing when we are attacked about the treatment of women, straight away, you know, we shift the paradigm of the attack that Islam has given women, whooa right, whoaa rights we say, for example, women in this country not so long ago in the law, in the law of the land was the total property of the man. She was the total property of the man.

And you know what? I am not being sectarian. I do not like to be sectarian or I do not like to differentiate between belief systems. But that is a fact. So I am mentioning it. I am mentioning it from an academic point of view, not from an attack point of view, because I am know I am being recorded. Well, I do not want the media to play on words to cut and paste. Is that all the atheist movement and the development movement of liberation in the world, and especially in particular in the Western world, where as a result of revolting against the Qur'an or the Bible, the Bible, not the Qur'an, because the Bible possessed or possessed yeah, or held in it certain challenges for growth for its followers.

So they could not bear it anymore, and that gave rise a huge rise to atheism. Because it does not conform with their mind or with scientific advancement. OK, now, this is not an attack on the Bible. This needs to be reconciled between the followers of the Bibles, our Christian brothers, and the community they live in. That is their struggle and battle. But I am saying do not be drawn into the debate and think that all these attacks against, you know, religion, liberation, liberation, modernisation, should also be part and parcel of going against your Qur'an, you know, or be drawn or be indoctrinated, like we said yesterday, with the argument that all religions teach the same.

No, we know that Islam came and he did....... And it did honour the woman. It said right from the inception of the faith, from the beginning, a woman in Islam has the right to own property. A woman in Islam has the right to her.... To make decisions in regard to her future, in regard to her marriage, ...Really! She can make decisions in regard to her marriage. Yes. Biggest example, greatest example is who? Fatima! Fatima, salawat Allah wa as-salam alayiha.

It says, in our Islamic books and history, there is not a single.... Almost all the men of marriageable age, proposed to Fatima az-Zahra, salawat Allah wa as-salam alayiha, through the Prophet, what did the Prophet do? Did he, according to some tribalism, uh, according to them, tribal mentality, he says "bas, khalas! Ya Allah you're marrying your cousin? End of the story. Ya Alla ba'ad shileena min hadha al-mawdhu'u [let's finish with this issue]. You know, enough is enough. Stop. You know, making issues for me, since your birth, you have already been written for your cousin".

Written for your cousin. Who are you to write her to her cousin? I'm her dad. Big deal! With all respect to the dads. Big deal, huh? You do not have this right. You do not possess this. Right. You know, because Rasul Allah, salla Allahu alayhi wa sallam, who is awla bil mu'mineena min anfusihim. In Surat al-Ahzab, Allah Subhana wa Ta'ala describes the Prophet as what? As more preferable, has a better and a more advanced position than the soul and the life and the decisions of the believers. "An-Nabiyu awla bil mu'mineena min anfusihim" (33:6) [The Prophet is closer to the Believers than their own selves].

Y'ani if the Prophet says something it has to go. But the Prophet is a legislator, so he must legislate first with his own family. He must practice this himself. So he goes to Fatima, Abu Bakr is proposing. She said no. Tayyib [okay], Omar ? No. Othman? No. Talha? No. Tayyib, Zubair? No. Tab, Jabir ? No. Tab, Sayed? No. Tub, Ali? She goes quiet. Ali, quiet. Ali is coming to ask for your hand, she goes quiet, he says: "Allahu Akbar! Alamat qubulaha sumatuha". He said, how great is Allah? Her silence is a sign of her approval. So he goes ask her.

You know, sometimes I go to some weddings in Australia, and I go into the house, and I say to the father, with all respect, I says, Where is the girl? Ah he says, she is in the third room. What is she doing in the third room? Which daughter? He asked me which daughter you are asking about? I said, I am coming here for one daughter, the one who wants to get married. I am not asking about, if you have 13 other daughters. I am not interested in marrying them. I am coming to do the 'a'qad' for your daughter. Where is she? He said she is in the third room. I say, I say to call her. Wa Allah il atheem it is like a death sentence. It is like I pronounce his death sentence. I say.....He looks at me, in the weirdest of ways. He says, Why do you want her to come? I said, I want to hear her approval. He says, no, it is already been taken. I said, but I didn't hear it. He says: sheykhna, la tsawwyina mushkila. He says, don't make a scene now for me. Don't create an issue. I said, you are creating an issue for yourself and for me. By God, either, she comes now and I hear her approval, or I am walking out. Khalas, Khalas sheykhna, wa la yahmnek... no problem. Then what happens .....shuf al-'araka ...alheen, the battle starts.

I'm taken from the front door and I am going through the .....You know, the side house. To... I do not know where I am taken. Wa Alla, I get scared sometimes. I am taken to the side doors and a whole, you know, turn about. I go and then I go into a small room at the back of the house. They call it sometimes the sunroom, they call it, you know, because people sometimes sit there for some sun. And the girl is sitting there with thirteen layers on her head, good, no problem. It is not my problem. I am not there to see her. And then he says, that is her. I say, but I need to identify her. He said, wa Allah, you are making life difficult! La hawla wa la quwata illa bil-Lah ....who am I talking to? How do I know she is the bride? There are like six other daughters sitting there, they are all dressed in the same white clothes, you know, because they are all what they call it, bridesmaids? Hay musiba hay [this is a calamity] the bridesmaids, you have to pay six thousand dollars just for dresses, instead of putting it on a deposit.

But that is another issue, right? Another issue, a wedding that cost hundred thousand dollars. That guy is sitting the poor husband is sitting on the barza. So I don't know what you call it - a stage, you know, and people are eating from the plate. And he... his heart is breaking. You know why? He says, because I took a loan from fifty ......Fifty thousand dollars from Lloyd Bank. Every bite is going into every bite is increasing my interest rate. Yeah. We put him under pressure. Right. Fifty thousand dollars for the wedding. Otherwise there is no wedding. Ajeeb! And then we talk about, you know, Islamic right. And Islamic harmony and the law of Allah and the law of Islam. Khair! Khair InshaAllah! No problem, no problem. So finally I get the approval from the.....What is this? This is Islam? We talk about the rights of women. It is like she is an outcast such that she does not belong in the community or the society that we live in or that women in the Muslim world, as I said, that they have no right, and they.... Okay.

Today, we are going to talk about certain things and images about the role of women and how we perceive women, because this is the topic for today. First one takrees surat il m'arat al-a'jeeza. That we always present a woman as something that is inable or incapable. We raise women in our community, in our society, parents, brothers, men, as someone who is incapable under what? Under different headlines. Oh, she is weak. She cannot bear responsibility like other women.

But the minute we take that woman and put her in another culture, she excels. All of a sudden. Ajeeb! Why? She becomes a doctor. She becomes a chemist, a pharmacist. You call here, all right, Ahna Australians, we speak Bedouin English. Oh, we call them chemists, all right. Or she becomes a pilot or more and more, more. She becomes you know, this is very funny. You probably have never heard of this, but there is a woman in Iran who is a Marja' At-Taqleed. You know? She reached the highest level of ijtihad, highest level of ijtihad. You know, some of our current Maraja', when they are stuck on that particular point, they refer to her opinion. Do you know that? They refer to her opinion. They go and consult with her, about how she arrived at extrapolating those laws. She is not marginalised. She is not marginalised. Or she becomes a pilot.

A woman can actually fly a plane? But she is weak! Huh? How is she going to lift the lever she start shaking and her legs are going to buckle! You know, one day I was flying Qantas flight from Singapore to Sydney and then, you know, they announce it shortly, we will be the person the person is the head of the all the stewardess and the air hostess. She said the pilot is about to speak to you. So please buckle your seat. All of a sudden. Good day, this is your pilot speaking.

She is a woman, ya sa'teer, that has a woman for the first time in my life, I am in a plane. Shahadat al-Mawt I red, you know Du'a Kumayl I red, you know Du'a as-Sabah, Du'a an-Nudba, every du'a! Perception, perception! She is weak! She is incapable. You are right. She is probably hiding a parachute. You know, that if anything happens, she is going to eject. That is our perception, right? That is our perception. And if she wants to go out of that environment, out of that society, we find her so capable to give back to the community and to the society she is in, so capable that she becomes a consultant, she becomes a consultant instead.

Or sometimes we use the heading of that, oh, we need to protect her honour and her chastity. She is so weak that the minute she is going to see Mr. Sixpack, she is going to lose it. She is going to lose it because no we need to protect her religious religiosity, religiousness. You know, she is too weak in faith. And I do not know who did Imam Husayn take with him to Karbala? I think he took Zaynab, right? If I am not mistaken, or she spoke and gave so many speeches, particularly the two speeches she gave in the presence of Ubaid Ullah Ibn Ziyad, and in the presence of all of Yazid Ibin Mu'awiyya? And the way she puts them in their spot is amazing. If I have time to recite their particular or to recite a particular khutba or speech...

Or sometimes, we say that she cannot bear to be in a particular position because of the nature of her set up or makeup, even in acts of worship, even in acts of worship. For example, we go to Hajj. Oh, no, no, no. We will do rajim on your behalf. Don't worry. It's OK. You sit at home. Habibi! Hajj is compulsory on her, she should go and do her own rajam if she's capable fuqaha' say, no, no but its ok there is an exception. There is always an exception for everything. We will do rajam, don't worry, sit at home. It's OK. You know, now, I am not talking about the reality of certain practices in Muslim. Yeah, I know. In some part of the world, men are ruthless. They cannot be trusted. Yeah, I know that. I know that. You know. Yeah. But if we do it for that purpose. Yes. But not in the name of religion. Do not use religion as an excuse to justify your action. Right.

Secondly, we always.....Paint that picture of a woman that she cannot be independent, right, the minute she gets married or the minute, the minute is born and she become Mukallaf, her mind had intellect is what? Is hijacked. Now, she has to do the same taqlid as her father. I do not want to do the taqlid of your marj'a. No, no, no. This household has this marja'. Who are you to say you do not want to do the taqlid? You know, imagine if a girl has read and so many of them are reading today huh? Our sisters are reading a lot. So they come to the dad. You know, it happened in my household. I did not force my daughters to do taqlid of anyone, you know? But I said, you know, this is a recommendation. She said. You know, it is funny, but she said to me, said that I read the risala of the taqlid. It says that taqlid is an individual choice. You must arrive at the conclusion that this marja' is fit for me too, I said, if you are quoting theit risala, go, go do your own taqlid, I've got nothing to do. I went to my room. Khalas, ba'ad inti, you are reading, you know, your rights, you already examined the whole risala 'amaliya, and the concept of taqlid and how it is derived.

And now she finishes from one problem. She goes into her husband house. Now the husband is on a different taqlid, the problem starts. No, you have to follow my marja'. Do udool, ya akhi I do not want to follow your marja', with all due respect. And then the husband starts using every coercion to say to her your maraj'a at-taqlid is batil. Is invalid! She cannot be independent, she cannot be independent. Even in her economic or financial position. The husband wants the wife to go and work, but where does the wages go? Into his account. Ya ammi, I am working, I am the one who is leaving the house at seven o'clock in the morning and coming back at 12 o'clock at night. It is it's OK. It is a joint account. Wa Allah Al-Adheem!

I know someone who married his wife, made her work for ten years, and he told us that our assets are in one account. She could not bear it any more for ten years. He is saying it's in one account when it goes to show me that account. He said there is no joint account. It is only one account. It is in my name. Tab, give me access to my money, he said Salam. Wa Allah! Salam, salam. You know, financially, we do not want her to become, you know, independent because to us....If she wants to buy, she has to buy under the permission of the husband she wants to sell. It has to be under the permission of the...... You know, I was looking at this and I said, who employed who? in the beginning of Islam.

Muhammad employed Khadija or Khadija employed Muhammad? Ajeeb. Huh? Was she financially independent? Did she have a business? Did the Prophet work for her? Right? Yes. And then when he became her husband, she voluntarily without coercion, without pressure, without anything, she gave the prophet her money. He didn't tell her give me your money. Khalas, I am husband and your prophet, huh? I am not only your husband and your Prophet, also. Ya Alla Ya Alla, ta'laee, dig up everything you are hiding, put it in my account. No, she volunteered.

That is why the recognition that Rasul Allah, salla Allahu alayhi wa alihi wa sallam, gives to Khadija, he does not give to any woman in the world. Right. And when someone wanted to, you know, hit at Khadija, you know. She said, Why do you always remember Khadija. Wa qad abdalak Allah bi khayrin minha? Why do you mention Khadija and God has replaced you with someone nice, younger, more tender? He said, hold on. Allah never replaced me with anyone better than Khadija. She supported me when people neglected me. She gave me her money, when people deprived me, and she stood by me, when people turned against me.

That is Khadija. The independent, the strong, the one that knows her ideology, the one that believed in her Prophet, salla Allahu alayhi wa sallam, and in the message of her husband and gave everything. Let your wife believe in you first! Right. And she will give you everything. But to coerce her and to put her under what we call al-amr il waqi's, you know, the reality of the situation, then certainly there will be issues at home. Certainly there will be disagreement at home. So even in her intellectual right to decide about certain issues and certain political, you know, stance, her, also opinion is hijacked. She is not allowed. She is not allowed. She has to follow that particular party as opposed to that particular party. She is not allowed to think for herself. And Qur'an does not stand in that regard in support of that.

Thirdly. We paint the picture of she is always lower than men. And straight away, all of us become hafidh of Qur'an, "Al-rajalu qawwamuna 'ala an-nisa' (4:34) Men are superior to woman. That is not the meaning of the Qur'an. No, no, no. Do not turn it. I am not done reading Majlis. Sallu 'ala Muhammad wa 'aali Muhammad. Yeah, Sallu 'ala Muhammad wa 'aali Muhammad [Allahumma Salli 'ala Muhammad wa Aali Muhammad].

OK. So straight away, they say men are superior to women, no! Men are in the service of woman. Men are there to be helpers of women, according to the tafseer of the Qur'an. Men are there to offer and be, at the behest of woman, you know, not to usurp and coerce her position in life. Now, I want to go and give examples of the Qur'an of a true role models of women and their role in society.

Number one. Maryam represents what? Chastity, right. According to the Qur'an. That a woman can live in a community of promiscuity and adulteressness and sexuality and come out with flying colours without the need and aid of a man by her side. Because Maryam did not have the aid of a husband by her side. Right. She did not have a man by her side. She went to the temple. She did her acts of worship. She challenged everything that came in her position even when she was attacked, and she was told. "Ya ukhta Harun ma kana abuki amra'a sou'in? Wa ma kanat ummuki baghiya.(19:28) Oh the wife of Harun. Not Harun the prophet, huh? Means Harun..... Yes. Yeah the sister, Ya ukhta Harun, not the Prophet. But in in line of the fact that they are holy personalities. And your father was a good man. Your mother was a good woman. Why did you bring the child? Did she buckle? Did she crumble? No! She stood and withstand the challenge in front of everyone.

The daughter of Shu'aib. What is the example of the daughter of Shu'aib the working woman. The working woman. Why, she was a working woman. Her father was what? A Prophet or not. Shu'aib was a prophet or not? Was he the highest religious authority of his time or not? In his, you know, locality? He was right. He was OK. He did not know that a woman can't work? He didn't know she has no right to financial independence, or to go and be part and parcel of the society and the community she was in. Yes, she can be! Within the parameters of her knowing and drawing the lines within the parameters of religion, of what is allowed and what is not allowed, right or wrong? She went she worked she knew, she said she doesn't have to mix with the men, she used to take and herd, you know, sheep she was a shepherd. One of the most difficult tasks to do, you know.

To be a shepherd of, you know, she took them with her sister, came across a pond of water. Men are watering the herds and cattle or sheep, she stands aloof with dignity and honour, you know, but she's working. And then she observes Musa coming with respect. You see, we need to raise the level of respect when it comes to the question of interaction between men and between women and men. We need that. We need it in practice, not in theory. Right, in practice. So he comes gracefully. He said, I see that you are taking, you know, a side path. She said, yeah. La naski hatta yasdur al-ri'a.(28:23). We do not water our herd, until the other shepherds move away. He said, Can I take your sheep? The story, you know it. Now here the practice, the girl goes back. Allahu Akbar.

Look about independence at its best! Decision making at its best. Imagine if your daughter comes these days, she says. Baba, I want to talk to you. Khair! What is it? Can you just calm down, please first, I'll make you a latte. OK, can I make you a cup of tea? What is your favorite drink dad? You know, what is my drink, Tea. Karak. Ok, she goes, makes him, she says, I met...ya... Na'am? She hasn't finished ...... give her...... let her talk. I met a good man for marriage. Ya musibati! What a disaster! Why? What have I done in my life? Is this the way I raised you? I must have done something in my life that He gave me a daughter like you that she has seen a man for marriage.... Ya Allah! Wa musibata! Right? Wa musibata. Yet, the daughter of Shu'aib comes and she says, he says you came early home today, she said yeh we met a very good man. He watered our sheep for us. Ya abati este'jeer, huh. Oh, my Dad, hire him. "Inna khayroon min estejarta il-qa'wiyyu il-ameen" (28:26). Oh, my dad hire him the best of people you can hire someone who's trustworthy and someone who is. Good, trustworthy, has the six pack, good, you should right. qawwy, ameen. Right?

Shu'aib straight away, he says call him. So she goes, she calls him gracefully, he said straight away. What is.....What is she telling him? That Musa is marriage material, or not? She's telling her Dad that Musa is marriage material, he straightaway understood. He's a Prophet, he knows, he knows. He said straightaway. Salaam aleikum, Musa, Wa alaykum salaam without formalities. Inni ureedo in unkihaka ahada ibnatay(28:27). I want you to marry one of my daughters, Musa says excuse me? He said, yes, my daughter likes you. Ya Sateer! Ya Allah! Sheikh Jihad is going to be deported tonight. Tonight, this guy is a danger in our community, in our society. Get him out!

Not my word. Allah's word, Allah's word. Right. Istihjr! Hire him. He says, yes, I'm willing because he knows she's a decent girl, too. She's a very good because something happened on the way that the air or the wind blew her dress somehow and she was directing him, for God's sake, walk behind me. Not walk behind me, because, she is lower than him, because he doesn't want to leave room for Shaytan. He says, Now you tell me, where is the direction? Turn left and right. So he knows she's a good girl. So she's going to turn right. Turn left. This is the house. What a decent girl. Amazing. Yes, I'll marry her. I'll marry her. Not only would I marry her and I will honour her. Shu'aib says her mahr is that you serve me for eight years: an ta'jurani thamaniya hejaj (28:27). Musa said, no, no, no what is eight hejaj, I will make them ten! Don't ask for the dowry of your daughter. If she's worth it, he will give her his heart. Don't raise it! If she's worth it, and she's worth it, he will give it, just like Musa said. He said no. Eight years is too much. It's too little. I'll give you 10 years. Ajeeb! He raised the dowry. He raised the dowry. Right.

Then another example. Asiya why Asiya? Asiya because she was in an environment of total corruption. Allahu Akbar! Maybe you need to read the museeba by yourself, brother, tonight. Honestly, I didn't realise the time, but I this is very important. Asiya, in the midst of corruption, in the midst of corruption, right. In the midst of corruption, Asiya.

Bilqees, oh, now the crux. Balqees head of state. Head of state, you cannot get any higher in position than that. Head of state, Queen of Sheba. Look what Al-Zamakhshari says. Al-Zamakhshari is an interpreter of the Qur'an. He says: she had a council of advisers working under her. All of them women. So she is the head of the state, the rest of the..... What is the number of her advisers? Listen, listen to this number. I was shocked, Wa Allah Al-Adheem, I was shocked. Three hundred and thirteen advisors! Allahu Akbar. The same number as Sahib il-'Asri wa az-Zaman, the supporters.

By the way, there is a rewaya in Al-Kafi that says among the elite of the advisers of Imam Al-Mahdi, ajal Allahu ta'ala farajahu ash-Sharif. Three hundred and thirteen men and 57 women. The élite. Not workers, not workers, advisers, huh? The elite 313 men and 57 women in positions of leadership. So this is the kind of examples we have. We go to Karbala, for example. I have to quote one one thing, you know. When Sayyida Zaynab salam Allah alayha, is taking into the courtyard of ibn Ziyad, he knows that Zaynab is there. He looks and Zaynab is sitting down.

He says man hathihi al-jalisa. Who is that woman who's sitting there? She doesn't reply. He's too low for her to answer him, right? He is not worth it, right? He is not worth it. So he says Al-Hamdulil-Lah alladhee fadhahakum, wa qatalakum, wa aghdhaba udhuthadakum. Thank God that He humiliated you, and He disgraced you openly, and He showed the world your lie. Now Zaynab says enough is enough, right? Enough is enough! This is Zaynab. This is the woman that we consider or perceived as weak, not independent, incapable.She cannot stand for the right.

Here, sayeda Zaynab stood up. She said, wait wait, Al-Hamduli-Llah alladhee akraman bi Nabiyyihi Muhammad. Thank God [Allahumma Salli 'ala Muhammad wa Aali Muhammad] that He graced us with our Prophet Muhammad. Wa taharna min al-rijisi tat-heera. And he purified us from all ills and from all sins. By God, the one who humiliated and the one who is in the eyes of Allah, the lowest of the being. Innama yafthadihu al-fasiq, wa yukadhdhabu al-fajar, wa howa ghayroona ya ibna Marjana .Huh? She stood out and she said, no Ibn Marjana, oh son of Marjana, we are not the liars, the liars and the corrupt are the likes of you.

This is the position that our women need to take. When they see corruption, they must stand in the face of corruption and say "this is corruption". And when men know that there is corruption, they should come to their rescue. These are the kind of women that gave the like of Ali Al- Akbar, gave the like of Abdullah al-Radhi' and Ali ul-Asghar, gave the like of Abu Fadhil Al-Abbas, Abdullah, Ja'far and Uthman, who all died for the truth, the like of Al-Qasim, right?

These are the kinds of women we want. This is the role of women we want. Imam Husayn come takes the infant boy from Zaynab salam Allah alayeha. She says Give him or try to fetch a sip of water for him. He is dying from his thirst. The chest of his mother has dried up. There is no milk. Wa huwa yataladhdha atasha! You know, yataladhdha atasha in Arabic means what? That sometimes even if you give them water, he may not live. Allahu Akbar!

So Abdullah al-Radhi' reached a state that he may not live. Fa akhdhahu Al-Imam, he went outside. He never rode on the back of the horse, which is his practice, if he wants to fight. Or if he wants to give a speech, he will be on the back of the camel. He went walking, holding Abdullah al-Radhi'', saying to them: Ya qawm, idha kana lil-kibari dhanbun, Fa ma dhanbu hadha al-radhi'?'. If that young...... If men have committed an error, what is the error that this young child? You know, people started disputing give him water, don't give him water.

Omar ibn Saad, turn towards Harmala. He said, Oh Harmala aqta' nisa al-qawm. Oh Harmala end the dispute of these people. He said, who should I throw the father or the child. Allahu Akbar, Allahu Akbar. He said, No, throw the child. Harmala took his three headed arrow. He said, I couldn't see the neck of this child where to throw, the actual arrow until the wind came and it blew the cover that was covering up Abdullah il-Radhi'.

I saw his tiny neck, I saw his tiny neck like the neck of a silver jug. I threw my arrow. Fa qata'tahu min il-wareedi ila 'l-wareed. I cut his neck from one jugular vein to the other. Look, what the riwa' says when he felt the heat of the arrow? The young boy stretches the infant boy, his neck, his hands. It's as if he's hugging his father. Imam Husayn, Salawat Allah wa as-salamu alayh. The blood came into the hands of Imam Husayn, Imam Al-Baqir says: he threw it towards heaven and not a single drop came back. He said, hawanaa ma nazal bi annahu bi ayin Allah. What made things easier for me that it happened while Allah is watching, he went back to the camp.

Harmala when he was caught by Al-Thaqafi [A-Mukhtar], he said oh Harmala your heart didn't feel any pain towards the child, towards Husayn. He said no. He said not at any stage. He said no. He said not even one tiny bit Harmala said: yes. He said when? Husayn took his child, he wanted to go back to the tent, he couldn't. He started going between the tent, and the battlefield. According to some riwaya', he went about seven times, forward and backward, forward and backward, because he couldn't show the child. When he eventually went back he cover him under the cloak. Sukaina came, she said, perhaps you have given some water to my brother, Al-Radhi'. He said khudhi akhaki, take your brother, he's been slain from one jugular vein to the other! Rahim Allah man hadha wa Abd Allah!