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Only four out of 40 women receive their inheritance property Sultana with most not receiving any share in the property Al-Hibri — In contrast, the Islamic model has a fixed portion of property for women Fowzi Though a daughter gets half of the son, there is always a share for her. Therefore, we can conclude that while social model does not confirm a certain share for women, the Islamic property law always allocates a certain share for women.

Islam has prescribed its faraid law based on the roles and responsibilities of man and woman Ibn Kashir , vol.

In the Islamic social system, man alone has the following financial responsibilities: Firstly, man has an obligation to pay the mahar. Mahar is an amount of money the man has to pay to the wife at the time of marriage Jassas , vol. The amount of mahar is mutually agreed between the husband and wife before the marriage contract. The wife has the sole ownership of mahar and right to spend it according to her wish Basha , vol.

There is no maximum limit for the amount of mahar. It depends on the will of the woman to decide the amount she wants. Secondly, man has the responsibility to provide nafaqah to his wife and children Al-Wahidi , vol.

Nafaqah is the material support that man has to provide to his wife and children. In Islam, it is compulsory for the husband to provide nafaqah to the family while it is not compulsory for a wife to spend for children Quran, 1: However, women can voluntarily spend money for the family, but husbands cannot force their wives to do this. Allah puts no burden on any person beyond what He has given Him.

Furthermore, a husband should bear the expenses of marriage ceremonies e.

In this context, the following prophetic narration can be referred to. A man is also responsible for providing financial support to the close relatives i.

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He stated: There is no question here of favouring one sex over another. It is all a matter of maintaining balance and justice between the responsibilities of a male and those of a female within the family. In the Islamic social system, the husband is required to support his wife. He is further required to support all his children in all situations, whether he remains married to his wife or he divorces her.

A woman, on the other hand, may be required to look after herself, or she may be looked after by a man both before and after her marriage. Under no circumstances is she required to maintain her husband or her children. This means that a man shoulders at least double the burden of a woman within the family and in the Islamic social system. This is how justice is maintained in this wise distribution which achieves the perfect balance between rights and duties, claims and liabilities Qutub , vol.


If a woman is married, then she is not responsible for her maintenance. Therefore, her share is kept for her financial security only in case she divorces her husband Al-Hibri — In the Islamic inheritance distribution system, a man does not always get a double or a higher share than the woman.

There are many cases where a woman gets the same or more than a man Al-Dawlibi If the deceased person left a daughter, father, and mother, then the daughter will get half the property. The mother will get one-sixth, and the father will get the rest.

In this case, the daughter gets more than the father who is a man. Along with this, the mother and father get equal shares when the deceased has left a son and daughter or two daughters Quran, Moreover, if the deceased left brothers and sisters then they equally share one-third of the property Quran, Also, when a woman dies, and she leaves her husband and sister, then each of them will get the half of the property.

In Bangladeshi society, there is no clear and specific share for a woman based on the relationship with the deceased. Only some close relatives like sons, daughters, wives, and sisters share in the property. However, the Islamic property distribution law is comprehensive where the share of property for a number of relatives at different stages has been discussed Al-Wahidi , vol.

The Islamic property law shows the property sharing system among sons, daughters, granddaughters, grandsons, brothers, sisters, step brothers, step sisters, fathers, mothers, uncles, etc. Along with this, it prescribes the law of inheritance for different cases of relatives, for example, when there are only one daughter and father then the property distribution is different Quran, 4: If we look into the root of the social practice of property distribution in Bangladesh, we notice that it results from the misunderstanding and misrepresentation of the Islamic system Mohammad The inheritance property was distributed among the Muslims in Bangladesh based on Islamic law Kamal However, over the course of time people violated the Islamic laws.

Some of them practice part of Islamic law of property distribution. Eventually, it became a culture among the people of Bangladesh Bulbul leading some to believe that the social practice of property sharing is the Islamic law.

Based on this, some people urged changing the Islamic property sharing law. However, the Islamic property sharing system is far different from the social practice in Bangladesh. The Islamic property law is based on fairness and justice while the social model is based on injustice between male and female Mohammad The Islamic law of property sharing will make women economically more solvent. They will be more secure and independent financially. When a woman has a certain share in the property, then they will be less dependent on their husbands and fathers.

Women will be financially solvent as they have a share in the property Al-Owzah Women are not obliged to spend money for the family Ibn Abbus, n. Therefore, her property will remain her financial security in case of divorce Fatima If the faraid is practised, then there will be a balance between males and females in the society Mohammad This is because women will be richer in the society as they have property.

Economic independence will empower Bangladeshi women. Consequently, they will take a more active part in the society. They will have more opportunity to get a higher education, and they will be able to get more jobs. Women will rid themselves of their unfortunate status of an inferior gender in the society as they are not burdensome on a man Abdullah et al. Sometimes, because of non-property ownership, woman become involved in immoral activities.

The Islamic law of property sharing will improve morality by ensuring their property rights.

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On the other hand, their religious belief and confidence will develop as the religion has given them financial solvency and they will be more respectful to their religion Mufty , p. Therefore, the government of Bangladesh should continue with the Islamic law of property sharing. Conclusion Based on the discussion on two property sharing systems above, the study concludes that the Islamic property distribution system is able to bring about justice between man and woman in property sharing.

Islamic system may solve the discrimination against women in property. Therefore, it is not recommended to legislate a new property sharing law in Bangladesh. Rather, it is highly recommended to enforce the Islamic system among the people. If the Islamic law is implemented, a woman will be more secure economically. Moreover, it will help the government to empower women because the Islamic law renders women more independent and powerful in the society.

Consequently, they will not be marginalised in the society. However, there are some challenges in implementing the Faraid system in Bangladesh.

Firstly, many people oppose the Faraid system due to a lack of proper knowledge about Islamic law in property sharing. Thirdly, some are not interested in practicing Islamic law in property distribution. Others are not aware of the property right. Steps are needed to overcome the problems. People should be educated about the Islamic law in property distribution.

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The government should create the opportunity for the women to secure their rights in property. Lack of interest and awareness can be resolved by increasing public interest and create awareness through mass media among the people. Scholarly articles also are needed to address the problems. Finally, the enforcement of the Islamic inheritance law by the government is recommended.

Islamic scholars should help the government identify the positive side of the Islamic property sharing system. NN: Reviewing and editing manuscript. MFA: Article design, Data collection and management. MYZ: Data collection, Background design.

A text may seem to be logical and reasonable but it needs an authentic isnad with reliable reporters to be acceptable; Abdullah bin Al-Mubarak d. In this treatise Shaykh Abdul Ghaffar Hassan deals with the topic of the compilation of hadeeth.

The Shaykh explains various issues related to the preservation and compilation of hadeeth, including the method of preservation, the periods of compilation of hadeeth and the first books of hadeeth. A text may seem to be logical and reasonable but it needs an authentic isnad with reliable reporters to be acceptable; Abdullah b.

He begins by listing the many ahaadeeth reported about them, in which the Messenger of Allah describes their attributes and explains their position. They are given this name because they will be strange during the Last Days, due to their adherence to the Sunnah and to the Way of the First Muslims, the Salaf As-Salih. So just as those who first accepted Islaam at the hands of Muhammad saws were considered strangers with their families and close ones, then indeed, those who adhere to the Sunnah in the last Days, when innovations and misguidance are rampant and widespread, will also be considered strangers amidst their families and close ones, not to mention the disbelievers.

Strictly speaking it is not a literal rendering of the original; rather it is the presentation of the meaning of the original in easy English language; in presenting the meaning, however, an attempt has been made to be very close to the original.

An essential title for anyone serisously interested in learning about Hadith, their chains of tranmission, narrators and classfications. The classic collection of Hadith by Imam Nawawi.The Sufis believe that their shiekhs show many miracles and divine activities. Throughout the centuries many gifted scholars and numerous poets have been inspired by Sufi ideas. Covering every aspect of Islamic belief and moral conduct, it selects approximately hadith from the six major collections.

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