Allah quran online blog

Tuesday, March 29, 2011

Girls wearing skimpy and short clothes

What is the ruling on girls who have not yet reached puberty wearing pants and skimpy clothes?.

Praise be to Allaah.

The definition of the ‘awrah of children, male and female, is
something for which there is no clear evidence in the Qur’aan and Sunnah.
The view of most of the fuqaha’ is that when a girl reaches the age where
she may be desired by those of a sound nature, then her ‘awrah is like that
of an adult woman. But if she has not reached that age, then it is
permissible to make concessions about her hijab until she does reach that
age.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
There is no ruling on the ‘awrah of a very young girl, and she does not have
to cover her face, neck, hands and feet, and a small girl should not be
obliged to do that. But when a girl reaches an age when men could be
attracted to her and desire her, then she should observe hijab so as to ward
off fitnah and evil. This varies from one woman to another; some of them
grow quickly and start looking attractive and others do not.

With regard to wearing skimpy clothes, it is better not to
let young girls get used to such clothes. It is important for girls to grow
up loving virtue, until they get used to it. Hence Islam gives children a
preparatory stage in which they can get used to praying and does not make it
obligatory all of a sudden, because it takes time to get used to it and
learn it. When a girl is nine years old, she should start learning and
getting used to what will be required of her, before she reaches puberty. It
does not make any sense to make the difference between covering the ‘awrah
and not doing so the night when the girl gets her period and reaches
puberty. That should not happen.

Shaykh Ibn ‘Uthaymeen
said: I think that people should not dress their daughters in these clothes
when they are young because if the girl gets used to them she will continue
to wear them and take the matter lightly. But if she gets used to modesty
from an early age, she will remain modest when she grows up. What I advise
my Muslim sisters to do is to forsake the clothing of foreigners and enemies
of Islam, and make their daughters get used to wearing concealing clothes
and to modesty, for it is part of faith.

From Fataawa al-Shaykh Ibn ‘Uthaymeen in al-Da’wah
magazine, issue no. 1709, p. 35.

It is well known that there is no ruling on the ‘awrah of a
child who is younger than seven, but there can be no doubt that letting
children get used to short and skimpy clothes will make them careless about
uncovering their ‘awrah in the future, and a person may not be bothered
about uncovering his thighs because he used to uncover them when he was
little.

So we should prevent children from wearing such clothes even
when they are small.

Islam Q&A

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Should she get her son used to not wearing underwear?

My son is four and a half years old. I have started to notice that he sometimes puts his hand into his underwear to move the underpants away from his body. When I told him off for putting his hand in this place he said that it hurts in this area, meaning that he had an erection. So I took off his underwear and left him in regular pants. Now he prefers to stay at home with no underpants. Was this a mistake? Can I let him get used to that?.

Praise be to Allaah.

We appreciate your keenness
to take care in raising your children, which is something that many people
are careless about, even though there are commands in the Qur’aan and Sunnah
which enjoin protecting oneself and one’s family from the Fire, being
sincere towards them, taking care of them and paying attention to their
spiritual affairs such as prayer, and making them sleep in separate beds.

Allaah says (interpretation
of the meaning):

“O you who believe! Ward
off yourselves and your families against a Fire (Hell) whose fuel is men and
stones, over which are (appointed) angels stern (and) severe, who disobey
not, (from executing) the Commands they receive from Allaah, but do that
which they are commanded”

[al-Tahreem 66:6]

It was narrated that
‘Abd-Allaah ibn ‘Umar said: I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say:

“Each of you is a shepherd and each of you is responsible for
his flock. The ruler of the people is a shepherd and is responsible for his
flock. A man is the shepherd of his household and is responsible for his
flock. A woman is the shepherd of her husband’s house and children and is
responsible for her flock. The slave is the shepherd of his master’s wealth
and is responsible for it. Each of you is a shepherd and each of you is
responsible for his flock.”

Narrated by al-Bukhaari
(853) and Muslim (1829).

It was narrated that Ma’qil
ibn Yasaar said: I heard the Prophet (peace and blessings of Allaah be
upon him) say: “There is no one whom Allaah puts in charge of a group of
people then he fails to take care of them, but he will not smell the
fragrance of Paradise.”

Narrated by al-Bukhaari
(6731).

Your noticing your son’s
movements is indicative of your concern to make him get used to good
attributes and avoid bad attributes. This is a good thing, but at the age
which you say your son is – four years old – sexual urges have not appeared
in the majority of children. Some research has shown that it is possible for
sexual urges to appear in some children before puberty, which is manifested
in playing with the genitals for the purpose of sexual enjoyment. Some
educators believe that this habit begins at the age of nine in ten percent
of children, and others think that it may start between the ages of two and
six. [See: ‘Adnaan Saalih Bahaarith: Mas’ooliyat al-Abb al-Muslim fi
Tarbiyat al-Walad fi Marhalat al-Tufoolah, p. 468]

A father often sees a child
of this age putting his hand on his genitals without noticing, and if he is
told, he will pay attention and remove his hand.

The reason for that in some
cases may be because there is an itch or an infection in that place, because
the mother has been overzealous in cleaning him, or the cause of the
infection may be negligence in cleaning the child after urinating or
defecating.

Another reason why a child
may be interested in his private part is that he has been given the
opportunity to play with it by being left naked for lengthy periods, so he
starts to look at it and play with it. What should be done is to make the
child get used to being covered from a young age, and put him off the idea
of remaining naked.

If the child is seen
placing his hand on his private part, he should be distracted with something
else, such as giving him a toy or a cookie, or by hugging him and kissing
him.

The aim is to distract him
from this habit by simple means without making a fuss. There is no need to
scold him harshly, because that will only make him more curious about that
area and find out why he isn’t allowed to play with it.

There is nothing wrong with
asking the child if he has an itch or a pain in that area which is making
him play with himself.

Op.cit., p. 472

With regard to your son’s
issue in particular, we think that you should make sure that there is no
problem in his clothes or body that is making him do that. Try to dress him
in loose underwear and do not leave him wearing his outer pants only.

Whatever the case:

We advise fathers and
mothers that it is essential to make their children get used to being
covered and modest, and not let them wear short clothes, whether they are
male or female. They should get used to wearing concealing clothes when they
are still small, so that they will grow up chaste and decent.

Shaykh Muhammad ibn Saalih
al-‘Uthaymeen (may Allaah have mercy on him) said:

It is well known that if a
person is influenced by something when he is small, he will remain
influenced by it when he grows up. Hence the Prophet (peace and
blessings of Allaah be upon him) enjoined us to tell our children to pray
when they are seven years old and to smack them if they do not pray when
they are ten, so that they will get used to it, and the child will follow
what he has gotten used to.

Important note to learn and online quran recitation

Do colour and beauty carry any weight as a measure of virtue in Islam?

I would like to ask a question that is a common problem among many of us. How does Allah look at physical beauty? How is it discussed in Hadith and Quran? Many people favor some of their children over others just because of light skin color or eye color. How does the Quran view this?

Sheikh Muhammed Salih Al-Munajjid

Important note to learn and online quran recitation

He wants to give his son to his sister, who cannot have children, to bring him up

My sister is barren, she is 40 years old. Is it permissible for me to give her one of my sons, knowing that he will keep my name and have all his rights in terms of name, heritage, and all other rights? She will just bring him up with her husband.

Praise be to Allaah.

We ask Allaah to honour you
with great reward for upholding ties of kinship with your sister and
honouring her, and we ask Him to decree good and happiness for you in this
world and in the Hereafter.

We should point out to you
that what is haraam with regard to lineage and children is attributing a
child to someone other than his father and regarding that false lineage as
binding with regard to other shar’i rulings such as inheritance, marriage
and rights.

As you intend to avoid
these haraam things, there is nothing wrong with you doing what is
permissible, in sha Allaah. If your sister wants to raise your son and keep
him with her to ease her loneliness and make up for the blessing of having a
child that she has missed out on, that is permissible, in sha Allaah, and
you will have reward for that with Allaah.

It is well known that
adoption was permitted at the beginning of Islam, then there came the texts
which prohibited it and enjoined that children should be attributed to their
fathers, and it is haraam to attribute them to anyone but their fathers. But
that does not rule out love, brotherhood, care and upbringing.

The scholars of the
Standing Committee for Issuing Fatwas discussed the issue of adoption and
the fact that it is forbidden in sharee’ah, then they said:

From the above it is clear
that banning adoption does not mean banning sublime feelings and Islamic
rights such as brotherhood, love, upholding the ties of kinship, kind
treatment and all other principle that have to do with noble characteristics
and inspiration to do good.

(a)

A person may say to someone
who is younger than him “O my son” as a way of showing kindness to him and
expressing care and compassion, so that he may feel comfortable with him,
listen to his advice or get him to do something for him. And he may say to
someone who is older than him, “O my father” by way of honouring him and
softening his heart towards him so that he may receive kind treatment and
sincere advice from him, and he may get his support and help. Thus good
manners will prevail in society and the ties between people with be
strengthened, and all people will feel a sense of sincere brotherhood in
humanity and faith.

(b)

Islam encourages us to
cooperate in righteousness and piety, and it exhorts all people to love one
another and treat one another kindly. Allaah says (interpretation of the
meaning):

“Help you one another in
Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one
another in sin and transgression”

[al-Maa’idah 5:2]

and the Prophet (peace
and blessings of Allaah be upon him) said: “The likeness of the believers in
their mutual love, mercy and compassion is that of the body; if one part of
it feels pain, the entire body joins it in fever and sleeplessness.”
Narrated by Ahmad and Muslim.

And he said: “The believers
are like a single structure, parts of which support others.” Narrated by
al-Bukhaari, Muslim, al-Tirmidhi and al-Nasaa’i.

That includes taking care
of orphans, the needy, those who are unable to earn a living and those whose
fathers are not known, by looking after them, bringing them up and taking
care of them, so that there will be no one in society who is suffering or
neglected, and that will help the ummah to avoid the bad consequences of
children being brought up in a very bad way, who may rebel against society
because they feel that they have been harshly treated or ignored by society.
Muslim governments should set up homes for the unemployed, orphans,
foundlings and those who have no breadwinner, and those who come under the
same rulings as them. If the bayt al-maal does not have enough funds to take
care of their needs, then they should seek help from those members of the
ummah who are well off. The Prophet (peace and blessings of Allaah be
upon him) said: “Any believer who leaves behind wealth, it is to be
inherited by his kin if he has kin, and whoever leaves behind a debt or
dependents, let them come to me for I will take care of them.” Narrated by
al-Bukhaari. End quote.

Shaykh ‘Abd al-‘Azeez ibn
Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan,
Shaykh ‘Abd-Allaah ibn Qa’ood.

Fataawa al-Lajnah
al-Daa’imah (20/357-359).

Secondly:

We should point out two
important matters with regard to this issue:

1 – You should not call
this action “giving” (in the sense of giving a gift), because you do not own
yourself, let alone your son. All of creation belongs to Allaah and they are
His slaves, so no created being has the right to give that which he does not
own, and the one who does not own something cannot give it.

Hence we think that you,
your sister and your family should use the word “bring up” or “looking
after”, and say that the paternal aunt of the child is the one who is
bringing him up and looking after him, and you are the one who has handed
over the child to your sister to look after him and take care of him, but it
is a not a gift or a present.

2 – We do not think that
you should cut off ties completely with your son so that you forget him and
he forgets you and does not ask for you. Rather you should not deprive him
of the rights that he has over you as his father, and you should take an
interest in him and ask about him, so that the bonds of love that Allaah has
created in the hearts of the sons of Adam will continue over the years and
despite distance, because we are afraid that with the passage of time you
may become cut off from your son and that will cause him to feel hurt and
sad, and those feelings may lead to a real severance of ties or
psychological problems which you have no need of, and the main victim of
that will be this son.

Or the opposite may happen:
when the child begins to understand and discern things, he may want to go
back to his parents and continue to live under their care, which will cause
a great deal of hurt to your sister who brought him up and became attached
to him and spent many years looking after him and taking care of him, then
suddenly she loses this hope after many years.

If you think it most likely
that these things will happen, then we do not advise you to follow this
path, but we cannot forbid you or tell you not to do it, as there is no
shar’i evidence to that effect. But paying attention to the psychological
aspects of the matter and the possible negative consequences is essential to
avoid hurt and harm.

We ask Allaah to bless you
with good and guidance.

And Allaah knows best.

Important note to learn and online quran recitation

Uncovering the ‘awrah in front of children

I have the following question: Is it allowed for a small child to see its parents awrah? Is it for example allowed to shower together with its parents?.

Praise be to Allaah.

It is not permissible to
uncover the ‘awrah in front of children who have reached the age of
discernment, because Allaah has commanded the believers to tell household
members who have not reached the age of puberty to ask for permission before
entering at the three times, as He says (interpretation of the meaning):

“O you who believe! Let
your slaves and slave‑girls, and those among you who have not come to the
age of puberty ask your permission (before they come to your presence) on
three occasions: before Fajr (morning) Salaah (prayer), and while you put
off your clothes for the noonday (rest), and after the ‘Isha’ (night) Salaah
(prayer). (These) three times are of privacy for you; other than these times
there is no sin on you or on them to move about, attending to each other.
Thus Allaah makes clear the Ayaat (the Verses of this Qur’aan, showing
proofs for the legal aspects of permission for visits) to you. And Allaah is
All‑Knowing, All‑Wise”

[al-Noor 24:58]

These times when Allaah has
enjoined us to tell children to seek permission are times when people wear
fewer clothes.

The great scholar Ibn
‘Ashoor (may Allaah have mercy on him) said in his tafseer al-Tahreer
wa’l-Tanweer: These times are times when household members would wear
fewer clothes, and it would be reprehensible for their children to see their
‘awrahs, because that would leave an impression on the child’s mind, as he
would not be used to seeing it. And because children should be brought up to
cover their ‘awrahs so that that will be like second nature to them when
they grow up. End quote.

This is the proper
etiquette with children: they should be prevented from seeing people’s
‘awrahs, because of the negative effects that will have on their attitude
when they grow up.

The great scholar Ibn Sa’di
(may Allaah have mercy on him) said in his Tafseer, when listing the lessons
learned from this verse: … it is not permissible to allow a small child who
is below the age of puberty to see the ‘awrah, and it is not permissible for
his ‘awrah to be seen, because Allaah has only commanded them to seek
permission so as to avoid something that is not permissible. End quote. This
applies to a child who has reached the age of discernment and understands
what is ‘awrah.

The great scholar Abu Bakr
al-Jassaas said in Ahkaam al-Qur’aan (3/464-465): Allaah has enjoined
the child who understands about women’s ‘awrahs to seek permission to enter
at the three times, in the words “Let your slaves and slave‑girls, and
those among you who have not come to the age of puberty ask your permission
(before they come to your presence)…”

What is meant is the one
who understands that and sees women’s ‘awrahs. The one who is not commanded
to seek permission is younger than that. End quote.

If a child has not reached
the age of discernment, there is nothing wrong with not covering before him.
Ibn Qudaamah said in al-Mughni (7/76): As for the boy, if he is still
a small child and has not reached the age of discernment, it is not
obligatory to cover before him. End quote.

The great scholar Zakariya
al-Ansaari said in Sharh al-Bahjah (4/98): It is permissible to
uncover the ‘awrah before a small child who cannot tell others of what he
has seen. End quote.

This is a good guideline.
It is permissible to uncover the ‘awrah before a small child who cannot tell
others of what he has seen, such as a child who is one or one and a half
years old. But it is not permissible to uncover it in front of a child who
can tell others of what he has seen, such as a child who is three years old.
But it should be noted that this may vary from one child to another. Some
children are more advanced than their peers in mental and linguistic
development, and some lag behind their peers.

And Allaah knows best.

Important note to learn and online quran recitation

Does he have to wake his children who are seven years old to pray Fajr?

I have a daughter who is 7 years old, she prays Alhamdulillah. Do I have to wake her up for Fajr prayer, knowing that this made her dislike praying?.

Praise be to Allaah.

The father is like the shepherd of his household and is
responsible for his flock, as the Prophet (peace and blessings of
Allaah be upon him) said. Based on that, he should educate his children and
teach them to fulfil obligations and avoid haraam things. That includes
telling them to pray when they reach the age of seven years, because of the
report narrated by Abu Dawood (495) from ‘Amr ibn Shu’ayb, from his father,
from his grandfather, who said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “Tell your children to pray when they
are seven years old and smack them if they do not pray when they are ten,
and separate them in their beds.” Classed as saheeh by al-Albaani in
Saheeh Abi Dawood.

But the father should be kind in teaching his small children
how to pray, and he should encourage them by praising them, and giving them
gifts and rewards so that they will get used to it and love it.

You can delay waking your daughter up until near sunrise, and
encourage her to sleep early so that it will be easier for her to get up.

There is nothing wrong with you not waking her up on days
when you think it will be too hard for her to wake up, because – for example
– she went to sleep late or because it is very cold, and so on.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was
asked: I have a son who is about nine years old; should I wake him up for
Fajr prayer?

He replied: Yes, if a man has children, male or female, who
have reached the age of ten, he should wake them up. With regard to children
who are younger than that, if he wakes them up so that they may pray on
time, that is better, but there is no sin on him if he does not do that. But
it is better to wake them up, because the Prophet (peace and blessings
of Allaah be upon him) said: “Tell your children to pray when they are
seven tears old and smack them if they do not pray when they are ten, and
separate them in their beds.” End quote from Fataawa Noor ‘ala’l-Darb.

He was also asked: My son is eight years old; should I wake
him up to pray Fajr? If he does not pray, am I sinning?

He replied: It seems that it depends. If it is winter, for
example, and it is very cold, then there is nothing wrong with leaving him
and telling him to pray when he wakes up. But if the weather is normal and
there is no harm done by waking him up, then you should wake him up so that
he will get used to praying with the people. Nowadays, praise be to Allaah,
there are young boys between the ages of seven and ten whom we see coming
with their fathers to pray Fajr. If a child gets used to that from an early
age there is a great deal of goodness in that. But if it causes hardship,
then you do not have to wake them up. But when they wake up you should tell
them to pray. End quote from al-Liqa’ al-Shahri (40/18).

And Allaah knows best.

Important note to learn and online quran recitation

Role of parents towards their children in a society that does not help in raising children properly

A very common problem seen in youth in western countries is that their parents allow them to indulge in some form of haram in the hope that that will stop them from committing worse haram. An example of this is that parents will say that they allow their children to indulge in music in the hope that that will stop them from going out with bad people or leaving their home all together. Parents are afraid that if they enforce the law of Allah in their homes, that their children will leave. What is Islam’s position on this sort of compromise? Some parents also say that they only have the duty to tell their children something is haram, and then their children have to choose for themselves because they are already young adults (i.e. 13 -18 yrs old and unmarried, living at home). Don’t the parents have to forbid haram by all means, or do they just say that is haram and then leave them be? To what extent do parents have to go to forbid their children from haram? Parents also believe that once their children reach the age of puberty they are no longer responsible for their sins or actions, and so say they will have no sin if they advise their children something is haram and then leave them. Is this true? Or do parents always have the responsibility of forbidding their children from haram, and will they be responsible if they see their children doing haram and just leave them after advising them?.

Praise be to Allaah.

Firstly:

The success or failure of the Muslim in raising his children
depends on a variety of factors, which undoubtedly includes the environment
in which they live, which plays a major role in the success or failure of
that upbringing.

Please see the answer to question no.
52893.

Secondly:

The parents have to understand that Allaah has given them
responsibility over their children, and they have to fulfil the trust as
Allaah has enjoined in the Qur’aan. The Sunnah also confirms this command in
many saheeh ahaadeeth. The texts of the Revelation also warn the one who
does not look after his flock sincerely and who neglects the trust with
which Allaah has entrusted him.

It was narrated that Ma’qil ibn Yasaar al-Muzani said: I
heard the Messenger of Allaah (peace and blessings of Allaah be upon
him) say: “There is no person whom Allaah puts in charge of others, and when
he dies he is insincere to his subjects, but Allaah will forbid Paradise to
him.”

According to another report: “… and he is insincere towards
them, but he will not smell the fragrance of Paradise.” Narrated by
al-Bukhaari (6731) and Muslim (142).

See the answer to question no.
20064.

Thirdly:

Allaah has enjoined those who are in charge of children to
raise them from when they are very small to obey Allaah and love Islam. Even
though they are not accountable because they have not reached puberty, one
should not wait until puberty to teach them, guide them and tell them to
obey Allaah, because in most cases at that age (i.e. puberty) they will not
respond unless they have been brought up in this manner and have learned it
from their families since a young age. Hence parents are enjoined to teach
young children how to pray from the age of seven and to smack them if they
do not pray when they are ten. The Sahaabah used to make their young
children fast, so as to get them used to loving Islam and its rituals, so
that it would be easy for them to follow its commands and keep away from the
things it forbids when they grow up.

It was narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: “Teach your
children to pray when they are seven years old, and smack them if they do
not do so when they are ten, and separate them in their beds.” Abu Dawood
(495), classed as saheeh by al-Albaani in Saheeh Abi Dawood.

It was narrated that al-Rubayyi’ bint Mu’awwidh ibn ‘Afra’
said: On the morning of ‘Ashoora’, the Messenger of Allaah (peace and
blessings of Allaah be upon him) sent word to the villages of the Ansaar
around Madeenah, saying: “Whoever started the day fasting, let him complete
his fast, and whoever started the day not fasting, let him complete the rest
of the day (without food).”

After that, we used to fast on this day, and we would make
our children fast too, even the little ones in sha Allaah. We would make
them toys out of wool, and if one of them cried for food, we would give
(that toy) to him until it was time to break the fast.

Narrated by al-Bukhaari (1960) and Muslim (1136).

Just as they raise them to do acts of worship, they should
also prevent them from doing haraam things. If the child does an act of
worship, the reward will be for him and for the one who taught him and
encouraged him to do it. As for doing acts of disobedience or sins, the
minor does not sin, rather the one who enabled him to do it and left the
door open for him to do it and did not close it, is sinning. As for the one
who tells him to do it, he is like the one who did it.

Hence it is not something extreme at all if a Muslim raises
his children to obey Allaah and prevents them from doing haraam things, such
as males wearing gold or silk, or females wearing male clothing, or lying,
stealing, swearing and other sins. Similarly, it is not something extreme if
a Muslim raises his daughter to be modest and chaste and not to mix, because
if a person gets used to something when he is young, there is the fear that
he may persist in it.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Even though the child is not accountable, his guardian is,
and it is not permissible for him to enable him to do something haraam, for
he will get used to it and it will be difficult to wean him from it.

Tuhfat al-Mawdood bi Ahkaam al-Mawlood
(p. 162).

And he (may Allaah have mercy on him) said:

The one who neglects to teach his child that which will
benefit him and leaves him with no care has done a very bad deed. The
corruption of most children is due to their parents and their neglect of
(their children), because they neglect to teach them the obligations and
Sunnahs of Islam. So they neglected them when they were small, and (the
children) turned out unable to benefit themselves or to benefit their
parents when they are old.

Tuhfat al-Mawdood, p. 229

The scholars of the Standing Committee were asked:

With regard to my small children, should I teach them the
etiquette of Islam and make the young girls wear Islamic clothes, or this
regarded as extremism? If my doing this is correct, what is the evidence for
it from the Qur’aan and Sunnah?

They replied:

What you have mentioned about making girls wear loose and
concealing clothing and making them get used to that from a young age is not
extremism, rather you are doing the right thing in giving them an Islamic
upbringing.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq
‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan.

Fataawa al-Lajnah al-Daa’imah
(25/285, 286).

In his book Majmoo’ah As’ilah Tuhimm al-Usrah al-Muslimah,
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him)
said:

The scholars say that it is haraam to dress a child in
clothes that it is haraam for an adult to wear. Clothing on which there are
images is haraam for an adult to wear, so it is also haraam for a child to
wear it.

What the Muslims should do is to boycott such clothes
and shoes so that those who want to spread evil and corruption will not be
able to reach us by these means. If they are boycotted they will never find
a way to make them reach this land.

After that, he was asked:

Is it permissible for male children to wear things that are
only for females, such as gold and silk, etc, and vice versa?

He replied:

This is to be understood from the first answer. I said that
the scholars say that it is haraam to dress a child in clothes that it is
haraam for an adult to wear. Based on this, it is haraam to dress male
children in that which is only for females, and vice versa.

After that, he was asked:

Does this include isbaal or making clothes come below the
ankles for male children?

He replied:

Yes, it includes that. End quote.

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