Islam astrology haram

This ties in with what I said about leaving something that has some degree of haram in it. Many of the Ulamah states that Astrology is in fact a form of Shirk, as well. So, overall, my recommendation would be to keep your distance from things like this, because sometimes we let small things slide, even with good or harmless intentions, but it is through those things that Shaitaan gets to us. The best way to get to know a person is usually to just say hello and have a conversation, in my opinion.

I would recommend speaking to a scholar in your local area for more information and clarification on the topic. I pray that Allah forgives and guides me for anything I have said here that may be wrong or misguided, and that He help you and I, as well as anyone else who reads this post, find the correct and best answer to this question so that we may be amongst the righteous.

Question: Is it haram to read horoscopes for the personality descriptions?

What one family could not make for it itself, it got from [an] other at the weekly market. There, people bartered what they had for what they needed - a chicken for cooking pots, firewood for cloth, and so on. One market day, a stranger showed up and watched. Bring me a cowhide and I'll show you a better way. Curious, the townspeople brought the hide. One circle represents one chicken. Use these to trade with each other. You'll see, it will be much easier than carrying your goods to market. And, oh yes, I'll come back in a year to collect this loan I've made.

But at that time, each family will owe me eleven rounds of hide instead of ten, as a token of appreciation for the improvement I've brought into your lives. The town represents the society. The stranger who brings money -the rounds- into being by lending it out represents banks. The 11th round the stranger requests from each family as payment for services represents the interest payment on the loan. The money does indeed make trading much easier. One of each 10 families will have to go bankrupt to provide the 11th round to all the others. For example, selling kg wheat for kg wheat would be considered riba and haram no matter whether the payment is on spot or deterred.

However, if a person were to sell kg wheat for kg raisins or to sell US dollars for Canadian dollars, then it would be a legitimate transaction because the items are neither the same nor weighed. This transaction will be valid even if the payment is deferred. Similarly, if a person were to sell a dozen eggs for fifteen eggs, then it would be a legitimate transaction even though the items are of the same kind because they are not sold by weight.

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This would be a legitimate transaction u11less the payment bas been deferred. To sell gold in exchange for gold with increment in the price -whether on spot or in deferred form- is forbidden. Similarly, selling silver in exchange for silver with increment in the price-whether on spot or in deferred form- is forbidden.

This is valid only if the merchant had 'fixed the price for the deferred payment beforehand. However, if the deferred increased price is negotiated during the deal itself, then it is riba and is not permissible. Moreover, this only applies to items that are not sold by weight; otherwise, it is considered riba and is not permissible.

It is haram to charge interest from a Muslim in loan. As far as charging interest from a non-Muslim is concerned, most contemporary mujtahidin have allowed it. When discussing the issue of riba with a former Pakistani businessman in New Jersey a few years ago, I found out that some Pakistani economists have divided the loan into two types:. I have not yet seen this type of division of loans in the contemporary works of Shi'i jurists nor am I familiar with any basis for such a division in the primary shariah sources.

The only scholar to my knowledge who has discussed these two types of loan is Shaykh Murtadha Mutahhari in his Mas' ala-e Riba. Even he has concluded that the Islamic prohibition of riba covers both types of loans: qarz-e masrafi loan for consumption as well as qarz-e tawlidi loan for investment. So then how can Muslim businesspeople get loans for investment? The most practical way would be to use the mudaraba partnership format in which the "creditor" becomes the silent partner, i. Islam strongly recommends its followers to live within their own means, to manage their finances wisely, and not be extravagant in spending.

Asking for a loan without necessity is reprehensible makruh.

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Many ahadith say that the reward for giving charity is multiplied ten times whereas the reward for giving an interest free loan is multiplied eighteen times. Giving such a loan is considered like giving a loan to Almighty Allah who is going to pay it back with compounded interest:.

Allah straitens and increases the sustenance , and to Him you shall return. This is absolutely a wrong notion. What a debtor does not have to pay back is known as charity, not a loan; a loan has to be repaid as per the condition agreed between the creditor and the debtor.

Is reading your horoscope forbidden in Islam?

Mu 'awiyah bin Wahab inquired from Imam Ja'far as-Sadiq a. When the Prophet found that the deceased had left a debt of two dinars, he politely declined and instead asked his companions to say the funeral prayer until some of his relatives agreed to pay off the debt on his behalf. Imam as-Sadiq a. The Messenger of Allah s. He says,. However, if one of you trusts another, then he who is trusted should deliver his trust, and let him be careful of his duty towards Allah, his Lord; and do not conceal testimony, and whosoever conceals it, his heart is surely sinful.

And Allah knows what you do.

Islamic Beliefs Regarding Astrology, Numerology & Palmistry (English)

And there is no power but with Allah. However in such a case , letting it go as charity is better for you, if you know. The rules governing Muslim banks are different from those governing non-Muslim banks. How then do banks operate under an Islamic economic system? Ayatullah Khamana 'i, in answer to a question related to money earned in deposit accounts from banks in a country governed by shari' a law like Iran , says:.

But if the deposit is not as loan but as an investment where the bank takes that money and invests on behalf of the customer according to one of the commercial laws of Islam [like mudaraba], and then the bank divides the profits between itself and the customer-in this case there would be no problem in the profit that the hank gives to the customer. According to Ayatullah Nasir Makarim Shirazi, another prominent mujtahid in Iran, such an act of investing by the bank on behalf of customer will only be valid if the contract is clearly and really outlined between them; but if it is just a pretense to get around the issue of interest, then it is really riba and haram.

Hadiths on Astrology - General Islamic Discussion -

This concept of mudaraba between the bank and the depositors is quite alien to the financial institutions of the West where the banks e. According to most mujtahidin, it is haram to get loan from a non-Muslim bank with the condition of paying interest.

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However, according to Ayatullah Sistani as well as the late Ayatollah Khu'i, one can technically get out of the prohibition by taking the money from a non-Muslim bank with the intention of istinqadh -that is, using the wealth of non-Muslims which is available to you from them willingly, according to their own laws. In this case, use of that money will be permissible even if one will be forced to pay interest.

Using credit cards as a convenient way of shopping is permissible. However, it is haram to delay the payment because that entails paying of interest. Of course, using the concept of istinqadh mentioned earlier, it would be permissible to be use credit cards as means of getting a loan.

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However, based on what I have written below, I would strongly caution the reader against being caught in the trap of debt. The other 60 percent to varying degrees are buried under or completely buried under, and getting in deeper. And you see the results.