Therefore, the usage of the word عورت awrat for a woman comes directly from a statement of the Prophet Muhammad ﷺ and the Islamic concept of modesty and veiling.
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It is interesting how Muslims in the West wish to preserve the Islamic concept of nikāh, only in the sense of making sure it happens between a man and a woman, whilst being unaware of and rejecting the basic fundamental rights of nikāh.
Seems LGBT is the only issue people see.
The rights being referred to.
Yes, there are other rights, however these are the most fundamental rights which define nikāh:
“In November, 1709, Samana, the home of Guru Tegh Bahadur’s executioner was laid waste. Nearly 10,000 Muslims are said to have been massacred in this town and immense booty was acquired.”
— Studies in Later Mughal History of the Punjab, pg. 46
This massacre took place at the hands of Banda Singh [1670-1716], commander of the Khalsa Army and a disciple of the tenth Sikh Guru, Gobind Singh [1666-1708].
This is also mentioned by Harbans Kaur Sagoo, Banda Singh Bahadur and Sikh Sovereignty, pg. 125
J.S. Grewal also mentions this in The Sikhs of the Punjab, pg. 82
.:Qādī Yūsuf al-Nabhānī on the one who rejects tasarruf of Nabī ﷺ:.
“As for his ﷺ bestowing, preventing, fulfilling the needs of those who seek, relieving the difficulties of those in need, interceding for whom he wills, and that he enters into Paradise whom he wills,
then there is no doubt in it, and none rejects its correctness and occurrence except the one upon whose heart has accumulated ignorance and darkness, to the extent he is like the one who has recently embraced Islām.
Who doubts that he bestows by Allāh, prevents by Allāh, fulfils the needs of those who seek by Allāh, relieves the difficulties of those in need by Allāh, that he intercedes for whom he wills and that he enters into Paradise whom he wills by his interceding with Allāh.
Religious verdicts which permitted fighting and enslaving Yazidis were issued by Sunni Ottoman and Kurdish scholars, most seem to say that they are apostates and also give reasons such as the banditry done by Yazidis.
These were implemented by the Ottoman Sultans and Kurdish princes in the form of military campaigns.
This began in the reign of Sultan Sulaymān [1494-1566 CE], after the verdict of the Ottoman Shaykh al-Islām Abu’s Súūd al-Ímādī al-Ĥanafī [d. 982 AH / 1574 CE].
As for the text of the verdict, there is recording of a verdict which is attributed to him, though it is not known with certainty if this is indeed his verdict.
Taken from al-Yazīdiyyah by Sadīq al-Damalūjī, pp. 429-432
.:Alahazrat response to Qādiyānīs on Mīlād Sharīf:.
He was asked by a questioner from Shahpur, Panjāb:
“What do the scholars of the religion say regarding this matter, is recitation of poetry regarding the birth [mawlūd-khvānī] in the Masjid permissible or not?
As the Mirzāyī [Qādiyānīs] etc, object, they say that singing is prohibited inside the Masjid, it is prohibited as much as possible, since Mawlūd is also singing, then it is definitely impermissible.
Please clarify and be rewarded.”
Answer:
“A gathering of Mīlād Mubārak which is done with authentic narrations, the poetry which is recited is in accordance with the pure Sharīáh, and the man who recites with a beautiful voice is not an amrad [beardless youth], is permissible in the Masjid too,