Comedy

" எனக்கு புடிச்ச நடிகை ஷா ஷா ஷா ன்னு மூணு தடவ எழுதியிருக்கியே யாருப்பா அந்த நடிகை!"
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" த்ரி-ஷா தான்"!!

Bad behaviour, - * Dealing With Homosexual Brother-In-Law

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I have a daughter who is three years old, and two sons, one of whom is nine and the other is two. These days I am having some problems with my husband because he suggested that he should bring his brother, who is homosexual and is fifty years old, to stay with us!
I adamantly refused to agree to that. I do not want any homosexual man to enter my house. I am afraid that he will bring some punishment or wrath from Allah upon us. I also fear for my nine-year-old son lest he be influenced by this man in some way.
My husband also wanted me to show respect to his brother and to speak kindly to him, and so on. How can he expect all this from me towards a man like that?!
Do you have any advice?
I hope that you can help me to resolve this problem.
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Praise be to Allaah.
If it is proven that your brother’s husband is as you describe him and that he is a homosexual and does the action of the people of Loot, then it is not permissible – in this case – for your husband to admit him to his house, let alone allow him to meet his sons. It is also not permissible for him to ask you to show respect to him, because he is not one of those who are deserving of respect; rather he is one of those who are deserving of rebuke and shunning, and he deserves to be shown hostility because of what he is, not to be respected, because what he is doing is a grave evil, immorality, and act of disobedience. The major sin that he is doing – if it is proven – is one of the most horrid and repulsive of major sins. Hence those who do it are deserving of the greatest punishment such as landslides, stoning and drowning such as no nation of disbelievers were punished with before or since.
Ibn al-Qayyim narrated – inZaad al-Ma‘aad(5/40) – from his shaykh, Ibn Taymiyah (may Allah have mercy on him), that the Sahaabah (companions of the Prophet) were unanimously agreed that the one who does the action of the people of Loot is to be executed; they only differed as to the manner of execution.
Regarding the serious nature of the sin of homosexuality and the punishment for the one who does it,Hence we agree with you in your stance about him entering your house, and we also agree with you about the kind of treatment that he deserves. So do not hesitate to prevent him from entering the house in the first place, let alone staying there. What your husband has to do is to take the decision himself; rather he should have taken a decision before you did, because Islam has given him the responsibility of taking care of his family, looking after them and advising them. His giving permission to his homosexual brother to enter his house and meet his sons, and asking his wife to show respect to him – all of that is contrary to the obligations that Allah has given him of protecting his family and taking care of them. It is a kind of haraam (unlawful) betrayal of his flock for whom Allah has made him responsible.
But if it so happens that this homosexual has repented sincerely before he enters your house or stays there, and he shows you that he has truly repented and mended his ways, then in that case there is nothing wrong with him entering the house, provided that the wife does not appear before him or mix with him or spend time alone with him; these actions are basically forbidden even if the person is pious. He is still the “in-law” whom Islam warns about. We have explained in more than one answer the seriousness of this problem, how widespread it is and how people are heedless concerning it. So in the case of a person like this, it is essential to deal with him, even after his repentance, with the greatest caution and to block all ways that may lead to evil and temptation.
And Allah knows best.

Comedy

" எதுக்கு அந்த காமடி நடிகர ஹீரோயின் போட்டு அடிக்கிறாங்க?"
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" தனக்கு சிக்ஸ் பேக் இருக்குன்னு சொல்றதுக்கு பதிலா
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செக்ஸ் பேக் இருக்குன்னு சொல்லீட்டாராம்!"

Bad behaviour, - * Suspicious of Intentions of Person Who Gave Him Food

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My question is the following: If you are presented with food or drink by somebody whom, from experience or objective judgment, you suspect is more likely to inflict you harm (such as sihr/blackmagic or physical harm), what should you do? Is rejecting the food or drink a sign of lack of true faith or Yaqin in Allah or what is it? What is the limit of Yaqin (if there is any)? How is this question related to the Prophet being poisoned by a Jewish woman and he did not stop eating the piece of meat even after realizing it contained poison (if am correct). I look forth to a comprehensive answer.
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Praise be to Allah
Firstly:
The basic principle is that the Muslim is to be thought of in the best terms and one should regard him in the most positive light in everything that he says and does, and not think negatively of him or suspect him, because suspicion is the falsest of speech. This applies unless he actually does something that is contrary to that. The Muslim is the brother of his fellow Muslim; he should love for him what he loves for himself of good, and hate for him what he hates for himself of bad. If a Muslim offers you food or drink, the basic principle is that you should think positively of him unless you clearly see something to the contrary. No attention should be paid to waswas (devilish whispers or notions that the Shaytan may put in one’s mind) or doubts that are not based on sound proof.
Al-Bukhari (5144) and Muslim (2563, 4917) narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Beware of suspicion, for suspicion is the falsest of speech. Do not seek out one another’s faults; do not spy on one another; do not compete with one another; do not envy one another; do not hate one another; do not turn away from one another. Be, O slaves of Allah, brothers.”
In‘Awn al-Ma‘bood(9/2195-2196) it says:
“Beware of suspicion” means: beware of following suspicion or beware of negative thinking, for suspicion is an accusation that comes to mind without any evidence. End quote.
Al-Bayhaqi narrated inash-Shu‘ab(8344) that Ja‘far ibn Muhammad said: If you hear something about your brother that you dislike, then look for excuses for him, from one to seventy excuses; if you find an excuse for him (all well and good), otherwise say: Perhaps he has an excuse that I do not know of.
Al-‘Allamah Ibn Baz (may Allah have mercy on him) said:
What is legislated for the believer is to respect his brother if he offers an excuse to him, to accept his apology if possible, and to think positively of him as much as possible, striving to keep hearts free of resentment and aiming to bring about unity and co-operation in doing good. It was narrated from ‘Umar (may Allah be pleased with him) that he said: Do not think badly of any word uttered by your brother when you can find a good interpretation for it. End quote fromMajmoo‘ Fatawa Ibn Baz, 26/365
So eat and drink from what your brother offers you, and do not pay any attention to waswas and suspicion; do not think badly of him unless you see clear proof to the contrary or you think it most likely that that is the case, on the basis of corroborating evidence that you say you have, if there is a reason to be cautious.
As for mere waswas and suspicion, there is no doubt that this is due to lack of certain faith and following the troubles that the Shaytan tries to stir up among the believers.
Secondly:
Certainty (yaqeen) in general means basing one’s view on clear evidence with regard to whatever man may be faced with of academic or practical issues, and casting aside doubts and speculation. Hence the fuqaha (jurists) said the famous words: “Certainty cannot be dispelled by doubt.”
It says inal-Mawsoo‘ah al-Fiqhiyyah(45/287):
Yaqeen (certainty) from a linguistic point of view means having knowledge, dispelling doubt, understanding a matter as it is; it is the opposite of doubt. One will attain certainty about a thing when it is proven and becomes clear.
Yaqeen (certainty) according to the scholars means reassurance in the heart that something did or did not happen.
Thirdly:
With regard to the report of the poisoned sheep, there is no proof that the Prophet (blessings and peace of Allah be upon him) carried on eating from it after he realised that it was poisoned. The reports narrated from him indicate the contrary.
Abu Dawood (4512) narrated that Abu Salamah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to accept gifts but he did not eat (that which was given in) charity. And he added: A Jewish woman in Khaybar gave him a roasted sheep that she had poisoned, and the Messenger of Allah (blessings and peace of Allah be upon him) ate from it as did the people. He said: “Lift up your hands (i.e., stop eating), for it has told me that it is poisoned.” Classed as saheeh (authentic) by al-Albani. See also al-Bukhari, 3169 and Muslim, 2190
Ar-Darimi (67) narrated: A Jewish woman from Khaybar gave him a roasted sheep and he ate from it, as did Bishr ibn al-Bara, then the Prophet (blessings and peace of Allah be upon him) stopped eating, then he said: “It has told me that it is poisoned.”
According to al-Bazzar (6675) he said: “One of its legs has told me that it is poisoned.” So the Messenger of Allah (blessings and peace of Allah be upon him) stopped eating, as did those who were with him.
According to Ibn Ishaq: When she placed it in front of him, he picked up the foreleg and took a bite from it, but he could not swallow it. Al-Bidayah wa’n-Nihayah, 4/240; see also:Dalail an-Nubuwwah, 4/353
And Allah knows best.