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Jab pyar aur Jung mein sab jaiz hai toh pyar mein hone wala bachcha najaiz kyun hai?
Wiki User
∙ 11y ago
kyukin ki shadi k pahle zismani pyar karna gunah hai
Wiki User
∙ 11y ago
Pyar aur Jung ke beech ka farq hota hai, pyar mein do log apne aap ko samarpit karte hain jabki Jung mein aksar dhamkiyan aur zahirat hoti hai. Bachcha jab bina shaadi ke paida hota hai, toh woh najaiz mana jata hai kyunki samaj shaadi ki ek mahattvapurn sthapna manta hai.
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Is sajda at kabristan jaiz?
NO.
Namaz main ali un wali ullah parhna jaiz hai?
Jaiz hai. I want to know the name of the wali who offered the namaz first on the water.
How do you make a id for rynga?
aslamo alaekam dr sahib..... mena aap se quran o hadees ki raushni men swall ka jwab chahta hon mera swall hay nikah ke baray men ilam ki raushni btaen k aik balig larka our larki court men nikah kartay hen kya ye jaiz hay ya najaiz plzz meri madad karen menaap ka shukar guzar hon ga plzz............................ it should in english
Is wahabi imam ke peche namaz jaiz hai?
i dont think it is becasue whabis dont dop duas
Is nikha is jaiz during periods?
according to islamic sharia law yes can marry but can not divorce and also sex intercourse is banned during periods.
Woh konsi cheez hai Jo apke paas ho to nikah nahi aur na ho to janaza nahi?
shareek-e-hayat ya life partner....nikkah tabhi ho sakta hai jab apka koi life partner ho aur janaza b usi insan ka jaiz hota hai jisne life main kam se kam aik baar shaadi ki ho ya uska koi life partner ho ...warna Jo jaan bujh kar shaadi na kare us admi ya aurat ka janaza jaiz nahi is ka 1 or jwab ye b ho skta hai or wo ye k zindagi ho to insan ko jinaza ni ho skta or zindagi na ho to shadi ni ho skti...2nd answer by sharaf sarfraz 03224539782
Wo kon si cheez hai Jo app ke pas ho to nikah nahi ho sakta or agar na ho to janaza nahi ho sakta?
gold pahn kar nikah haram he. gold mardon ke liye haram he pahn na body me jaan he to janaza nahi hoga
Kia tashhud main ali un waliullah parrna jaiz hai?
Some ulema-e shia (like sistani,khamenai,khoei) are in favour of not to read shahdat e salisa in tashud but if some one is a muqalid of Grand Ayatullah Sadiq Shirazi then this fatwa does not hold on him he allows shahdat e salisa to be read in tashud for more info visit this link from his offical website:Note: Please read Fatwa Imam Shirazi at link below :http://imamshirazi.com/salaat-prayers.html Waslam. Zafar Nutkani.اردو میں جوابمیرے بھائی بات کچھ بھی نہں ہہ سب پیٹ کے ڈرامے ہیں اور دشمنانِ اہل بیت کے ماننے والوں کے لئے ایک سازش ہے اور فتنہ ہے۔ بات اپنے دل سے پوچھو تمہاری رھبری تمہارا دِل کرے گا۔ کیونکہ مولا کائنات علی علیہ السلام کا قول ہے کہ جب مشکل میں پڑ جاو تو اپنے مفتی دل سے فتویٰ لو کہ یہ مفتی کبھی جھوٹ نہی بولتا۔ ۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ اور اگر مجھ سے پوچھتے ہو تو میرا عقیدہ ہے کہ علی ولی الله کو تشہد میں پڑھنے سے نماز باطل نہیں ہوتی۔ مستحب ہے ۔ پڑھ لو تو کوئی حرج نہیں مگر واجب بھی نہیں ہے کہ اگر نہ پڑھا تو نماز باطل ہو جائےگی ۔ والسلام و علیکمظفر نتکانی
Is turkey meat halal in according to Islam?
Yes it's jaiz and is halal after islamic slaughter; Some brothers and sister's sometimes need the 10 points which are following InshAllah in future you can determone yourself what is permissable to consume and what is not; 1) Animals that have been clearly and explicitly prohibited in the Qur'an or Sunnah are without doubt Haram, such as a swine, donkey, etc. 2) Animals that are born and live in water are all Haram with the exception of fish. All types of fishes are Halal, with the exception of that which dies naturally in the sea without any external cause. However, if a fish was to die due to some external cause such as cold, heat, being thrown to the shore by the water, colliding with a stone, etc, then it would be Halal. 3) The third principle is that, amongst the land-animals, those that have no blood in them are considered Haram, such as a hornet, fly, spider, beetle, scorpion, ant, etc 4) The forth principle is that those land-animals who have blood in them but the blood does not flow, in other words animals that do not have flowing blood, are also considered Haram, such as a snake, lizard, chameleon, etc. 5) The fifth principle is that all types of pests (hasharat al-Ardh) are also considered Haram, such as a mouse, hedgehog, jerboa, etc. 6) The sixth principle is, land-animals who have flowing blood in them and they survive on grass and leaves, and do not prey on other animals (i.e. non-predatory terrestrial animals) are all considered Halal, such as a camel, cow, goat, buffalo, sheep, deer, etc, although there is a slight difference of opinion within the Hanafi School with regards to the consumption of horse-meat, as will be discussed later. Also, a donkey is exempted from this general ruling, in that its meat in considered Haram for consumption. 7) The seventh principle is that all terrestrial predatory animals and beasts, i.e. animals that hunt with their teeth, are considered Haram, such as a lion, cheetah, tiger, leopard, wolf, fox, dog, cat, etc. 8) The eighth principle is that all birds of prey, i.e. those that hunt with their claws/talons, are considered Haram, such as a falcon, eagle, kite, hawk, bat, crow etc. 9) The ninth principle is that birds who do not hunt with their claws and do not prey on other animals, rather they merely eat grains and crop, are all considered Halal, such as a chicken, duck, pigeon, dove, sparrow, turkey, etc. 10) The tenth principle is that if a Halal animal only consumes impure things to the extent that it creates bad odour in its meat and milk, then it will be Makruh to consume its meat and drink its milk. However, if it consumes other things along with the impure, or if it does not create bad smell in its meat and milk, then the meat and milk will be totally Halal. (Radd al-Muhtar, 6/340)
What is the history of the Islamic banking system in the Nigerian economy?
Islamic banking has the same purpose as conventional banking except that it operates in accordance with the rules of Sharia, known as Fiqh al-Muamalat (Islamic rules on transactions). The basic principle of Islamic banking is the sharing of profit and loss and the prohibition of riba´ (interest). Amongst the common Islamic concepts used in Islamic banking are profit sharing (Mudharabah), safekeeping (Wadiah), joint venture (Musharakah), cost plus (Murabahah), and leasing (Ijarah).In an Islamic mortgage transaction, instead of loaning the buyer money to purchase the item, a bank might buy the item itself from the seller, and re-sell it to the buyer at a profit, while allowing the buyer to pay the bank in installments. However, the fact that it is profit cannot be made explicit and therefore there are no additional penalties for late payment. In order to protect itself against default, the bank asks for strict collateral. The goods or land is registered to the name of the buyer from the start of the transaction. This arrangement is called Murabaha.Another approach is Ijara wa Iqtina, which is similar to real-estate leasing. Islamic banks handle loans for vehicles in a similar way (selling the vehicle at a higher-than-market price to the debtor and then retaining ownership of the vehicle until the loan is paid). There are several other approaches used in business deals. Islamic banks lend their money to companies by issuing floating rate interest loans. The floating rate of interest is pegged to the company's individual rate of return. Thus the bank's profit on the loan is equal to a certain percentage of the company's profits. Once the principal amount of the loan is repaid, the profit-sharing arrangement is concluded. This practice is called Musharaka. Further, Mudaraba is venture capital funding of an entrepreneur who provides labor while financing is provided by the bank so that both profit and risk are shared. Such participatory arrangements between capital and labor reflect the Islamic view that the borrower must not bear all the risk/cost of a failure, resulting in a balanced distribution of income and not allowing lender to monopolize the economy. And finally, Islamic banking is restricted to islamically acceptable deals, which exclude those involving alcohol, pork, gambling, etc. Thus ethical investing is the only acceptable form of investment, and moral purchasing is encouraged. JAIZ International is trying to see that it has establish an Islamic bank in this country, however with the review of Capital adequacy in Nigerian banks, the Islamic bank is delayed. Although the N25B Capital base is one condition for the establishment of an Islamic bank in Nigeria, but we see that there is more to meeting this CBN condition. The most important required conditions are: Managerial commitment, sharia supervisory board, safeguarding Muslim investor's fund and compliance with AAOIFI standards. Managerial commitment: The management must be fully convinced of the concept and fully committed and dedicated to it. Unless the entire management is committed and convinced, the business activities and the enterprise will not be foul free or will not escape irregularities and deviation. Regardless of how strict and stringent fatwa and contracts are, this will not ensure sound practices if there is no one sufficiently SINCERE and committed to implement the principles.• Sharia Supervisory Board: There should be a sharia supervisory board for any Islamic bank, and that board should consist of trustworthy scholars who are highly qualified to issue fatawa on financial transactions.Giving our present situation within the MUSLIMS today how do we constitute the members of the board? Another issue is TRUST from the customers who may use the banks fund, when it comes to profit sharing. Last but not the least is ENLIGHTEMENT, many people even within the Muslim are not aware of how Islamic banks operate. Therefore there is urgent need for a serious enlightenment to the public on operational modalities and requirement of an Islamic bank. Other options that may be considered by JAIZ or even states like SOKOTO, KANO BORNO, KATSINA etc is to establish an ISLAMIC MICRO FINANCE at local government level. The recently approved MICRO FINANCE BANKS can be converted to an Islamic one. In a symposium held at Harvard University on FINANCING THE POOR: Towards Islamic Microfinance some time last year, Nazim Ali has pointed out that Microfinance is not reaching the poorest of the poor, even though this is its purpose, and loans are going to activities unrelated to entrepreneurship. Islamic finance could, in principle and in practice, correct these defects. Robert Annibale, global director of microfinance for Citigroup, shared his insights into both Islamic finance and microfinance. He described microfinance institutions as self-styled "bankers of the poor `, originally rooted in domestic, local markets but increasing expanding into larger markets and offering a broader range of services. He noted that the high operating costs, passed on to the customer in the form of high interest rates, are a hurdle for the poor. He felt that this was where there is potential for Islamic finance to make a difference. Under conventional microfinance, risk is borne by borrowers and rarely held by the institutions. Islamic finance focuses on interest-free methods of providing capital, because the shari'ah holds lending to be a purely charitable exercise, rather than a means of making a profit, Islamic finance is also accustomed to methods of risk-reward sharing between the institution and the borrower. Islamic microfinance banks have grown significantly in countries like Pakistan, Indonesia, Malaysia, and Bangladesh. In fact, Islamic microfinance institutions enjoy greater penetration than traditional commercial banks in Bangladesh. It is high time for us here in Nigeria (particularly in the north because the south have started) to start introducing Islamic microfinance banks which will graduate to a full BANK in future.Requirements for Islamic Banking in NigeriaAccording to a draft framework released by the Central Bank in March,Ø Islamic banks, referred to as non-interest banks shall be licensed in accordance with the requirements for a new banking license issued by the Central Bank of Nigeria from time to time.Ø Conventional banks operating in Nigeria may offer sharia-compliant products and services through their non-interest banking branches or windows. However, such branches or windows cannot offer conventional banking or interest based products and services.Ø Banks offering non-interest banking products and services shall not include the words "Islamic" as part of their registered or licensed name. This, the draft described as being in line with the provisions of Section 39 (1) of Banks and other Financial Institutions Act (BOFIA) 1991 (as amended). They shall how-ever, be recognized by a uniform logo to be designed and approved by the CBN. The CBN shall require all the banks' signages and promotional materials to carry the logo to facilitate recognition by consumers.Ø The Central Bank shall set up an advisory committee on non-interest bank-ing within the CBN to be called the CBN Shariah Council (CSC), which will be outsourced. The Council shall advise the CBN on Islamic laws and principles for the purposes of regulating non-interest banking business.Ø All non-interest banks are required to maintain a minimum Risk Weighted Asset Ratio of 10.0% or as may be determined by the CBN from time to time for the purpose of calculating its Capital Adequacy Ratio (CAR).Ø All applications must be submitted with the required documents including a Non-refundable application fee of N500, 000.00 and deposit of minimum capital of N25 billion with the Central Bank of Nigeria.Ø Not later than six (6) months after the grant of an Approval In Principle (A.I.P), the promoters of a proposed bank must submit application for the grant of a final banking license to the Director of Banking Supervision with a Non-refundable licensing fee of N5 million in bank draft payable to the CBN and other required documents
