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.

Comedy

ராமு ; டேய் சோமு..
எங்கப்பா பயங்கரமா மேஜிக் செய்வாரு..
:
என் பையிலே
1 ரூவா காயினைப் போட்டு உன் பையிலேருந்து எடுப்பாரு..!
:
சோமு ; ப்ப்பூ.. இது என்னடா பிரமாதம்..?
எங்கப்பா ராத்திரி படுக்கறப்போ
என் ரூம்லே என்னோட படுப்பார்..
காலையிலே எங்கம்மா ரூம்லேருந்து
எழுந்து வருவார்..
:
தெரியுமா..?

Islamic Articles, - *Virtues of Surah Kahf, Hadeeth, Virtues Lustrous Night & Day, Virtues of attending Jumu’ah Salaah,

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*Virtues of Surah Kahf, Hadeeth, Virtues
Lustrous Night & Day, Virtues of attending Jumu’ah Salaah,
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*Virtues of Surah Kahf
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- The hadith related by Hakim and Bayhaqi, from Abu Sa`id (Allah be pleased with him), “Whoever recites Surat al-Kahf on Friday, light shall shine forth for him between the two Fridays”. [Ibn Hajar, Talkhis al-Habir]
Hazrat Al Baraa said that when a man was reciting Surah Kahf with a horse tied with two ropes at one side. Suddenly a cloud overshadowed him, and as it began to come nearer and nearer, his horse began to take fright. He went and mentioned it to the Holy Prophet sallallahu alaihe wasallam in the morning and he said, “That was tranquillity which came down by reason of the Qur’aan.”
Hazrat Abu Darda radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam saying, “If anyone memorises ten verses from the beginning of Surah Kahf, he will be protected from the Dajjal (Anti-Christ).” (Muslim)
Hazrat Abu Darda radiyallahu anhu reported Allah’s Messenger sallallahu alaihe wasallam saying, “Anyone who reads the first three verses of Surah Kahf, he will be protected from the trial of the Dajjal (Anti-Christ).” (Tirmizi)
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* Hadeeth, Virtues
Lustrous Night & Day
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- Rasulullah (Allah bless him & give him peace) used to say that the night of jumu’ah is a lustrous night, and the day of jumu’ah is a lustrous day.
(Mishkaat)
◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙◙

* Virtues of attending Jumu’ah Salaah
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- Some virtues of attending the Jumu’ah prayer
Abu Hurairah (RA) narrates that Nabi (SAW) said, ‘The sins are remitted between the five prayers, one Jumu’ah Salaah to another Jumu’ah Salaah and Ramadhaan to Ramadhaan as long as no major sins are committed.’ (Muslim)
Abu Hurairah (RA) said that Nabi (SAW) said, ‘Whoever makes a perfect Wudhu, then attends the Jumu’ah proceedings, listens attentively to the sermon delivered and observes total silence, he will be pardoned until the next Jumu’ah Salaah, along with an additional three days.’ (Muslim)
Abdullah bin ‘Amr bin Al-‘Aas narrates that Nabi (SAW) said, ‘There are three categories of people. One category goes to the Jumu’ah prayer and engages in frivolous activities. That will be their share. Another goes to the Jumu’ah prayer and supplicates to Allah. If Allah decides, he will be granted or not granted what he asks for. Another goes to the Jumu’ah prayer and observes total silence, he does not obstruct the gathering by jumping over them, and he does not harm anyone. He will be forgiven until the following Jumu’ah along with three extra days. This is because Allah says, ‘Whoever does a good deed, it will be multiplied ten times.’ (Abu Dawood, Ibne Khuzaimah)
Abu Moosa Al-Ash’ari (RA) narrates that Nabi (SAW) said, ‘The days of the week will be brought forward on the day of Reckoning in their original forms and the day of Jumu’ah will come in the form of a brilliant rose. Those people who observed the sanctity of this day will surround it as the bridegroom is surrounded when she is being taken to her private quarters. It will illuminate for them so that they are able to walk in its light. They will be white as ice in colour. They will small like musk. They will be plunging in mountains of Kaafoor. The creation will be looking at them. They will not be looking around out of astonishment until they enter Paradise. Only those (sincere) Mu’azzins (the one who calls the Azaan) who only seek the reward of Allah will mix with them.’ (Ibne Khuzaimah)
Anas (RA) narrates that Nabi (SAW) said, ‘The day and night of Jumu’ah adds up to twenty four hours. There is no moment in this day except that Allah emancipates six hundred people from the fire of Hell.’ Some narrators increase the statement, ‘Every one of them was doomed to Hell.’ (Abu Ya’laa)
Abu Lubabah bin Abdul Mundhir (RA) relates that Nabi (SAW) said, ‘Certainly the day of Jumu’ah is the best of days and most superior in the eyes of Allah. Its superiority supersedes the day of Eid ul Adhaa and Eid ul Fitr. There are five characteristics of this day. Allah created Adam (AS) on the day of Jumu’ah, He was brought down to the earth by Allah on the day of Jumu’ah, Adam (AS) passed away on this day, in it lies a moment that if the servant asks anything of Allah and his supplication coincides with that moment, Allah grants him whatever he asks for, as long as he does not ask for something which is Haraam, and the day of Reckoning will be on this day. There is no close angel of Allah, no heaven, no earth, no wind, no mountain and no sea except they love the day of Jumu’ah.’ (Ahmad, Ibne Majah)
Abu Hurairah (RA) narrates that Nabi (SAW) said, ‘The best day that the sun has risen upon is the day of Friday. Adam (AS) was created in it, he entered Paradise in it and he was taken out of Paradise in it.’ (Muslim)
Abu Hurairah (RA) said that Nabi (SAW) said: “The sun does not rise or set on a better day than the day of Jumu’ah and there is no creature apart from Jinns and mankind except they panic (are terrified) on this day of Jumu’ah.” (Ibne Khuzaimah, Ibne Hibbaan)
And Allah Ta’ala knows best

Invalid Marriages, - * His country forbids plural marriage and he wants to marry a second wife with the permission of her brother but not her father.

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I live in a country where polygamy is prohibited. Customary marriage is not allowed either; so it cannot be registered one day! The wali is not accepting the idea of letting one of his daughters get married secretly. What is the solution for this, knowing that I am married but liked her, and she agreed to marry in such a way? Her younger brother who is 25 years old also agreed, but he requests that we keep this marriage secret.
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Praise be to Allaah.
Firstly:
We do not know how some of those to whom Allaah has granted authority over the Muslims dare to oppose Allaah and His religion. They are not content only to forego ruling in accordance with that which Allaah has revealed, but they also oppose sharee’ah, go against its rulings and mock it. An example of that is their putting restrictions on that which is halaal and banning it, and spreading haraam and approving of it. If one commits sin and that is limited to himself, the matter is not as serious as one who propagates sin by force of law, so that the one who does it is rewarded and the one who does not do it is punished. We ask Allaah to set the affairs of the Muslims straight, both rulers and subjects. If they were to think for a few moments of how their destiny is a narrow grave in which they will not have their servants, followers, ministers, wealth, crowns, food and drink with them, they would understand this matter and realize that it is serious and there is no room for joking. If they were to think of the meeting with their Lord, they would re-examine the path they have chosen to follow. If Allaah saw anything good in them He would have guided them.
Secondly:
You should realize that it is not permissible to marry without the woman’s wali (guardian) being involved. If her father is present then her brother has no right to arrange her marriage. The father loses the right of guardianship if it is proven that he is preventing his daughter from marrying anyone, for no legitimate shar’i reason or for no reason that is acceptable according to sharee’ah. If he prevents her from marrying in a case like that which you describe, he has done well, and it is in accordance with sharee’ah and sound reason. How can you want to marry his daughter with no documentation that is recognized by the state?! Do you know of the evil consequences that can result from that?
Documentation of marriage contracts – and other kinds of contracts – is not a bid’ah or innovation in Islam, rather it serves the general purposes that are in accordance with sharee’ah.
General purposes (al-masaalih al-mursalah) are those which Islam did not refer to in specific terms, so they are not enjoined or ignored. Rulings on these general purposes are to be based on the general principles of sharee’ah.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said, defining the meaning ofal-masaalih al-mursalah:
This applies to cases where the mujtahid thinks that this action will bring a certain benefit and there is nothing in sharee’ah to forbid it.
Majmoo’ al-Fataawa(11/342, 343).
There are several interests to be served by documenting marriage, such as the following:
1 – Preserving the wife’s rights, such as proof of the delayed portion of the mahr, recording the conditions stipulated by her, and allowing her to take her share of inheritance from her husband and children.
2 – Proof of her children’s parentage from her and their father.
3 – Prevention of another marriage contract being done for her when she is married to another husband.
4 – Preserving the husband’s rights, as the mahr that the wife received is recorded.
5 – Preventing the husband from marrying more than four women.
And there are many other interests, which sharee’ah would not overlook, rather it would stipulate them as conditions in marriage so as to preserve people’s rights and ward off evil.
Inal-Mawsoo’ah al-Fiqhiyyah(6/170) it says:
Allaah has prescribed recording and witnessing so as to protect people’s rights. He says (interpretation of the meaning):
“O you who believe! When you contract a debt for a fixed period, write it down”
“And get two witnesses out of your own men.”
“But take witnesses whenever you make a commercial contract”
[al-Baqarah 2:282]
And Islam enjoins documenting some commitments because of their seriousness, such as marriage. End quote.
The scholars of the Standing Committee were asked:
Is it necessary in marriage to have a person who prompts the woman’s wali to give the proposal and prompts the husband to accept, or is the marriage valid without this person if the marriage fulfils all the conditions and necessary aspects?
They replied:
If the matter is as described in the question, whereby you propose and the father accepts, and there are witnesses, and the girl named in the marriage contract agrees, then the marriage is valid, even if another person does not do the marriage contract between you, because that is not a condition of the marriage being valid or complete. Rather the government requires people to do the marriage contract before one whom it has authorized to do that and record it, so as to avoid chaos and prevent people from toying with marriage, and so as to preserve lineages and protect people’s honour and rights, and so as to avoid denial of prior agreements in the event of disputes. Obeying the authorities in such good matters is obligatory, because that is helping them to run people's affairs properly and serve their best interests.
Shaykh Ibraaheem ibn Muhammad Aal al-Shaykh, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Munay’
Fataawa al-Lajnah al-Daa’imah(18/105, 106)
Based on this, the fact that the father of this woman has refused to let you marry her because of the ban on plural marriage is acceptable, and what he has done is not going against sharee’ah, and it is not permissible for you to marry her without her father’s permission. Her brother’s acting as her wali is invalid if her father is present, and any marriage contract that is done with her is invalid and unacceptable.
Thirdly:
As for the ‘urfi marriage, it takes two forms:
1- Where a woman gets married in secret, without the approval of her wali. This is what people think of when this word is used. If that is the case, then it is a haraam contract which is not valid, because the approval of the wali is one of the conditions of a marriage contract being valid.
2- Marriage with the approval of the wali, but without announcing or publicizing the matter, or documenting it in the courts. Although this is a valid marriage in that it has met the conditions, it leads to many negative consequences, and those scholar who have examined this issue have ruled that it is definitely not allowed, especially because of the lack of documentation.
In your case which you have asked about here, the woman’s father does not approve of the marriage, so it is not allowed for two reasons:
(i) The wali has not given his approval
(ii) It has not been documented.
And Allaah knows best.