I feel bones

: "An old wives’ tale. You can’t predict the weather with bones, I’d say. But my skeleton says other things. I take two aspirin and get back into bed. My head is too full of clouds. My face burns and my hands hold a fever that cracks like firewood."

Bad behaviour, - * The difference between major hypocrisy and minor hypocrisy

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What is the difference between major hypocrisy and minor hypocrisy? Will the one who has either of these two characteristics remain in Hell for eternity in the sense that he will never get out of it?
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Praise be to Allah.
Major hypocrisy is the hypocrisy of one who conceals disbelief whilst making an outward show of being a Muslim. Al-Jarjaani (may Allah have mercy on him) said: The hypocrite is the one who is a disbeliever in his heart but pays lip service to faith outwardly. End quote.
At-Ta‘reefaat, p. 298
The one who pretends outwardly to believe in Allah, His Angels, His Books, His Messengers and the Last Day, whilst inwardly believing that which is contrary to that or part of it, is the hypocrite in the sense of major hypocrisy.
These are the ones who are referred to in the verse in which Allah, may He be exalted, says (interpretation of the meaning):“Verily, the hypocrites will be in the lowest depths (grade) of the Fire” [an-Nisa’ 4:145].
Some of the most prominent of their characteristics are lying, treachery, deceit and resorting to foul speech when disputing.
With regard to minor hypocrisy – which is also called hypocrisy of actions – this refers to hypocrisy in deeds. That is when a person does righteous actions but they do not truly represent what is in his heart, or he behaves differently in private and in public, but that does not have to do with the fundamentals of faith mentioned above. Such a person may fall into one of the branches of hypocrisy of actions, or he may have some of the characteristics of the hypocrites, such as lying, treachery and breaking promises.
It was narrated from ‘Abdullah ibn ‘Amr (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There are four characteristics, whoever has them all is a pure hypocrite, and whoever has one of them has one of the characteristics of hypocrisy, until he gives it up: when he is entrusted with something he betrays that trust, when he speaks he lies, when he makes a covenant he breaks it, and when he disputes he resorts to obscene speech.”
Narrated by al-Bukhaari (54) and Muslim (58).
If any of those who believe in Tawheed (the Oneness of Allah) has any of these characteristics, he has fallen into minor hypocrisy to the extent to which he has done such deeds or has that characteristic, because he resembles the hypocrites in some of their actions, even if he is not exactly like them.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The word hypocrisy refers to major hypocrisy which means concealing disbelief, or minor hypocrisy which means behaving differently in private and in public with regard to obligatory duties. … This is well known among the scholars and this is how they interpreted the words of the Prophet (blessings and peace of Allah be upon him), “The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.” Narrated by at-Tirmidhi and others. More than one of the early scholars said: A lesser form of kufr, a lesser form of hypocrisy, a lesser form of shirk.
Majmoo‘ al-Fataawa, 11/140
Al-Haafiz Ibn Rajab (may Allah have mercy on him) said:
The interpretation given by the respectable scholars is that hypocrisy in the linguistic sense refers to a kind of treachery and betrayal, making an outward display of goodness whilst inwardly concealing the opposite. In Islamic terms it may be divided into two categories, the first of which is major hypocrisy, which is when a person makes an outward show of believing in Allah, His Angels, His Books, His Messengers and the Last Day, whilst inwardly concealing the opposite of that in whole or in part. This is the kind of hypocrisy that existed at the time of the Messenger of Allah (blessings and peace of Allah be upon him), and Qur’an was revealed condemning those hypocrites and describing them as disbelievers, and stating that they would be in the lowest level of Hell. The second type of hypocrisy is minor hypocrisy, which is hypocrisy of deeds. That is when a person makes an outward show of being righteous when inwardly he is the opposite of that.
To sum up, minor hypocrisy refers to behaving differently in private and in public, as was stated by al-Hasan. Minor hypocrisy is a means that may lead to major hypocrisy, just as sins are the harbinger of disbelief. Just as there is the fear that the one who persists in sin may be deprived of faith at the time of death, there is also the fear that the one who persists in one of the characteristics of hypocrisy will be deprived of faith and will become a pure hypocrite. Imam Ahmad was asked: What do you say about one who does not fear hypocrisy for himself? He said: Who can be sure that he is safe from hypocrisy? Al-Hasan used to call the one who did deeds of hypocrisy a hypocrite, and something similar was narrated from Hudhayfah. End quote fromJaami‘ al-‘Uloom wa’l-Hukam, p. 430-434
If a person has any level of minor hypocrisy and dies in that state, he will not remain in Hell for eternity. Rather the one who will remain in Hell for eternity is the hypocrite in the sense of major hypocrisy. However, minor hypocrisy is a means that may lead to major hypocrisy, as stated above. Hence the Sahaabah and the early generations (may Allah be pleased with them) used to seek refuge with Allah from it.
Based on that, if any Muslim has any of the characteristics of minor hypocrisy, he is not one of those who will remain in Hell forever; rather he is subject to the will of Allah, may He be exalted, in the Hereafter: if He wills, He will punish him in Hell for his sin, then bring him forth from it because of his belief in Tawheed, or if He wills, He will forgive him from the outset. His situation is like that of sinners among the monotheists. As for the hypocrite in the sense of major hypocrisy, he will abide forever in Hell – we seek refuge with Allah from the Fire.
And Allah knows best.

Comedy

Comedy :::::::::
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ராஜா ; கண்ணம்மா..இன்னிக்குதாண்டி உப்பு உறைப்போட சரியா ஒரு டிபன்
பண்ணியிருக்கே.. இதுக்கு பேர் என்ன?
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கண்ணம்மா ; அய்யோ.. அது பால் கோவாங்க..!!
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ராஜா ; ??????

Bad behaviour, - * Is it permissible to mention the faults of the Muslims in the presence of people of the Book?

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Is it permissible to mention the faults of the Muslims in the presence of people of the Book?
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Praise be to Allah.
I know that a Muslim is the brother of his fellow Muslim and the enemy of the disbeliever. But if a Muslim seems to have a bad attitude and mistreats people, and a disbeliever is the opposite of that, the Muslim is more entitled to be spoken of well and treated well in all circumstances.
Allah, may He be exalted, and His Messenger (blessings and peace of Allah be upon him) have enjoined taking the believers as friends and opposing the disbelievers in many texts in the Book of Allah, may He be glorified and exalted, and the Sunnah of His Messenger (blessings and peace of Allah be upon him), let alone the words of the scholars and their unanimous agreement on that. Part of their ‘aqeedah (belief) is taking the believers as friends and opposing the disbelievers.
Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Take not the Jews and the Christians as Awliya’ (friends, protectors, helpers, etc.), they are but Awliya’ to one another. And if any amongst you takes them as Awliya’, then surely he is one of them. Verily, Allah guides not those people who are the Zaalimoon (polytheists and wrongdoers and unjust)”
[al-Maa’idah 5:51]
“Verily, your Wali (Protector or Helper) is Allah, His Messenger, and the believers, - those who perform As-Salat (Iqaamat-as-Salaah), and give Zakaah, and they bow down (submit themselves with obedience to Allah in prayer).
And whosoever takes Allah, His Messenger, and those who have believed, as Protectors, then the party of Allah will be the victorious.
O you who believe! Take not for Awliya’ (protectors and helpers) those who take your religion for a mockery and fun from among those who received the Scripture (Jews and Christians) before you, nor from among the disbelievers; and fear Allah if you indeed are true believers”
[al-Maa’idah 5:55-57].
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The Qur’an calls us to take the believers as friends and to oppose the disbelievers wherever they are and however they are.
End quote fromMajmoo‘ Fataawa Ibn Baaz, 1/297
Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Whoever from among you turns back from his religion (Islam), Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allah, and never afraid of the blame of the blamers. That is the Grace of Allah which He bestows on whom He wills. And Allah is All-Sufficient for His creatures needs, All-Knower”
[al-Maa’idah 5:54].
Shaykh as-Sa‘di (may Allah have mercy on him) said:
The (believers) are very humble when dealing with other believers, meaning that they love them, are sincere, soft, gentle, compassionate, merciful and easygoing towards them. But the way they should behave towards those who disbelieve in Allah and reject His revelations and His Messengers, is to be stern towards them. The believers are all united in opposing them and they strive hard in every way to prevail over them. Allah, may He be exalted, says (interpretation of the meaning):“severe against disbelievers, and merciful among themselves” [al-Fath 48:27]. Sternness towards the enemies of Allah is something that brings a person closer to Him, as he is aware of the wrath of Allah towards them. However, this sternness should not prevent us calling them to Islam in a gentle way. In both cases, that serves their best interests and they will benefit from it.
End quote fromTafseer as-Sa‘di, p. 235
Muslim (2564) narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not envy one another, do not artificially inflate prices, do not hate one another, do not turn away from one another, do not undercut one another. Be, O slaves of Allaah, brothers. The Muslim is the brother of his fellow-Muslim. He does not wrong him, let him down or despise him. Piety (taqwa) is here” – and he pointed to his chest three times. “It is sufficient evil for a man to despise his Muslim brother. The whole of a Muslim is sacred to another Muslim, his blood, his wealth and his honour.”
Al-Bukhaari (6011) and Muslim (2586) narrated that an-Nu ‘maan ibn Basheer said: The Messenger of Allah (blessings and peace of Allah be upon) said: “The likeness of the believers in their mutual love, mercy and compassion is that of the body; when one part of it is in pain, the rest of the body joins it in restlessness and fever.”
What the Muslim must do is show care towards his Muslim brother, help him, meet his needs and conceal his mistakes. If he makes a mistake or commits a sin, he should offer him sincere advice, enjoin him to do what is good and forbid him to do what is evil, and he should not leave him to his shaytaan or his nafs (self) that is inclined towards evil. If he commits a sin, major or minor, he should not disavow him or fail to show him the friendship and care that are his Islamic duty; rather he should disavow his wrongdoing, sin and enmity, whilst maintaining the basic principle of friendship and love because of the faith he has. If he gives up his sin and mistake, he should restore the ties of friendship and support, according to the situation.
With regard to the disbeliever, a Muslim has nothing to do with him because of his false religion and his being far away from the straight path of Allah. What comparison can there be between him and a believer, even if the latter falls short and is negligent?
With regard to speaking ill of his Muslim brother and putting him down in front of a disbeliever, whether he is of the people of the Book or otherwise, this is bad manners and is often indicative of a problem with one’s own ‘aqeedah. Many Muslims are enchanted by non-Muslims, because of what they appear outwardly to be, then if they see from another Muslim something that they dislike, they criticize him for his shortcomings and think that an non-Muslim is better than him.
But what is enjoined is for the Muslims to conceal one another’s faults, so how can one Muslim strive to expose another in front of the enemies of the Muslims, whether they are the people of the Book or otherwise? How can he give the enemies the opportunity to rejoice in the misfortunes of his fellow believer, or show them his faults and shortcomings? Rather Imam an-Nawawi (may Allah have mercy on him) said:
If a teacher says to the children, “The Jews are much better than the Muslims, because they give their children’s teacher his rights,” he has become a disbeliever!
End quote fromRawdat at-Taalibeen, 10/69
In fact this is the expected outcome of mentioning the bad deeds and faults of the Muslims in front of the enemies of Allah among the disbelievers. It ends up with the one who says that preferring the disbelievers over the Muslims, especially when he starts to compare them; what usually happens is that he reduces all characteristics to one, which he exaggerates to the exclusion of others and bases his judgement of people on that one characteristic.
The wise person should beware of helping (an enemy) against his brother or being a fitnah to the disbelievers by mentioning the faults of the Muslims in front of them, because by doing so he is barring them from the religion of Allah and turning them away from it.
And Allah knows best.