Is Wearing Unisex Clothes Halal
The hadith quoted in the question has a completely different context and it is not talking about minor similarities like the way of talking, sitting or wearing unisex clothes etc . Sometimes, certain actions can be similar between both the genders hence no clear line can be drawn between them. At the same time, there are some clear distinctions with which male and female are both born with, those distinctions should not be tampered with intentionally (for example, changing of genitalia without any medical reason, wearing clothes which are well-known to belong to one specific gender ). The concept of prohibition to change one’s nature actually emanated from Quran 30:30-31 ( Surah Rum Verses 30 and 31 ) and Quran 4:119 ( Suran Nisa Verse 119 ). As a matter of principle, nothing in religion be declared Haram unless there is an element of prohibition found in it. For matters other than dietary, the ethical prohibition is determined in the light of Quran 7:33 ( Please see : Discussion 1749 ). Thus the five categories being: 1 ) Fawahish 2 ) Usurping the rights of others 3 ) Oppression 4 ) Polytheism 5 ) Biddah Regarding Surah Nisa Verse 119 and Surah Rum Verses 30-31 on Meaning of Changing Fitrat : These verses primarily talk about ‘ fitrah of tawheed ‘ with which humans are born and can be extended to ‘ fitrah of innate morality ‘, in accordance with which the above prohibitions are mentioned (i.e. Quran 7:33 ). Another application of this directive by extension would be changing of one’s gender , it falls under changing of one’s nature with which they were born, hence resulting in usurpation of rights of one’s own body i.e. innate morality ( the same application whose epitome is suicide and hence prohibited ). Similarly, there is another element of immorality when one pretends to change their natural gender i.e. deception . Other prohibitions can also be determined in the light of the same principle. To understand these verses in more detail , Please see the following reply: Discussion 53509 • Reply 53793 __ And also refer to the following response of Ghamidi Sahab from 2:16 to 20:12 https://www.youtube.com/live/1_KSBdJyaRg?feature=share&t=136 Ahadith Prohibiting Imitation of another Gender : It must be kept in that in our discourse Ahadith and/or separate incidents and individual reports are not a source of any law. Because of certain inherent limitations with their nature of transmission, they are to be understood in the light of Quran and Sunnah. And before reaching any conclusion, all the ahadith on a particular topic need to be studied and analyzed to get the complete context. When all the ahadith are studied on this topic, it becomes clear that there was a specific issue in relation to transgender people who used to deceive women as being eunuch and sit in their company; but when Prophet Muhammad (sws) came to know of their deception, he took some extreme measures and one of those meaures included exile as a lower punishment for the crime of ‘ Fasad fil Arz ‘ ( This definitely means that there must be some other crimes committed by such people which led to the application of Muharbah punishment on them, such other crimes are not mentioned in the narrations but can be understood when all the narrations on the topic are studied deeply ). It is in this context that Prophet Muhammad (sws) gave these statements that men and women who imitate like this and there is deception involved in such imitation, then such deception cannot be ignored and perpetrators will be dealt with if they commit any form of anarchy in the society because of their actions. Following are the narrations which help us understand the context in a much better way: 1 ) https://sunnah.com/muslim:2181 2 ) https://sunnah.com/abudawud:4107 3 ) https://sunnah.com/abudawud:4928 4 ) عن ابن عباس رضي الله عنهما، ان النبي صلى الله عليه وسلم”لعن المخنثين، وقال: لا تدخلوهم بيوتكم”، لم يروه عن الحارث، إلا عبد الواحد بن زياد، ولا عن عبد الواحد، إلا عفان On the authority of Ibn Abbas, may God be pleased with them, that the Prophet, may God’s prayers and peace be upon him, “cursed the effeminate (Mukhannath/shemale/Hijra), and said: Do not enter them into your homes. ” They did not report it on the authority of Al-Harith, except for Abd Al-Wahed bin Ziyad, and not on the authority of Abd Al-Wahed, except for Affan. (Al-Moajam-us-Saghir Tabrani Number 650) When the following Ahadith are read and understood in the light of the above discussion, then the context becomes much easier to understand. And it can be seen in many narrations that Prophet Muhammad (sws) asked his companions to remove such people from their homes, this leads us to the same context which is elaborated in the above mentioned narrations of Sahih Muslim and Sunan Abi-Dawud. https://sunnah.com/bukhari:5885 https://sunnah.com/bukhari:5886 https://sunnah.com/bukhari:6834 https://sunnah.com/tirmidhi:2784 https://sunnah.com/tirmidhi:2785 https://sunnah.com/abudawud:4097 https://sunnah.com/abudawud:4930 https://sunnah.com/ibnmajah:1904
I just want to ask it’s written abt the only objectional in the category stated in above screenshot is the first one so the first category is it is about Universal? Or local or habitual? Or just the universal level As I told u above the people got their habits by their perceptions, surroundings, nterests and personalities,, Kindly elaborate