An evaluation of the deacon's ministry (Section B, Sample Letter 3).

Even though he has moved, the deacon remains incardinated in his diocese of first incardination unless a formal or ipso iure process of excardination and incardination has been followed. It is important for dioceses to maintain accurate records of the location of their deacons, even though outside the diocese, and for deacons to maintain communication with the diocese of their incardination.

The following documents should be on file in the diocese or other entity for which a deacon is ordained:

Canon 265:

Q) Is it permissible to sell clothes with photos on it?
A) Permissible, but better avoid.















Q) Should i remove the head of the models (mannequin) in my shop?
A) Yes, remove it.

Q) I am having an opportunity to buy a piece of land. I wish to know if there is any person/group of person/organisation who may grant a loan in an islamic way.
A) islamic in view.



Q) Is it permissible to buy tickets for the stadium?
A) Buying tickets for stadium and watching matches will only be permissible when the players’ satar is covered and there is unislamic (against shariah laws) going on there. If gheir-mahrams are playing in the stadium, or the players’ satar is not fully covered, or any other unislamic thing is going on there, then it will not be permissible to buy or sell tickets or to even watch the match.


A demand note for provisions to be supplied to troops and armourers.

Canon 269: "A diocesan bishop is not allowed the incardination of a cleric unless:

Incardination specifies the relationship of clerics to the Church and the service which they render in it. Taken from the Latin term incardinare (to hang on a hinge) incardination is traditionally used to refer to the attachment of the priest or deacon to a diocesan Church headed by the diocesan bishop. Theologically it underscores the close, permanent association of bishops, presbyters and deacons in the Church's ordained ministry and hierarchical structure.


With kindest regards from Tokyo

The issue of a divorce given in anger is also important. The basic rule is that divorce must be uttered with full consciousness and without any coercion. If a person pronounced the words of divorce to his wife, in a fit of anger, while he lost all control over himself or due to the influence of intoxicants which he sinfully consumed, or he was forced by someone else to do so, then in all these cases his words of divorce are null and void and have no effect.

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There are, however, some other jurists who emphasize the role of will in marriage and divorce. They say that if the husband used three divorces intentionally as three, then they will be counted as three, but if he repeated the words in anger or to emphasize his point then this is one divorce and he will have the right to resume the relationship with his wife. I feel that the second position is closer to the spirit of the Shari`ah. I am pleased to see that there are now some Hanafi jurists also who are inclined to this position. There were fatwas issued to this effect by the `Ulama’ of Deoband and Nadwa in India as well the `Ulama in Saudi Arabia.

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Some people misuse this procedure out of ignorance or willingly. There are some people who think that the divorce (talaq) would not happen unless one makes the statement three times. There are others who repeat the words of divorce for emphasis and have no idea that this could be very serious. The jurists (fuqaha’) have discussed this issue for the last fourteen hundred years. There were some jurists who took the strict position that three divorces whether uttered at once or separately would be considered as three divorces. According to them, whether a person misused this right knowingly or unknowingly the affect would be the same. If some one uttered the words of divorce three times, then this would be talaq mughallaz and his wife would become totally forbidden for him and they could not reconcile without a halalah.

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The provision of the second and third divorce is given for a husband who divorces his wife one time and then cancels his divorce, but then after sometime changes his mind and divorces her again second time. Then he changes his mind and resumes the relationship and then again after that he divorces her. The Shari`ah says that now this relationship should end.