أبو محمد

"Whoever advises you to fear Allah, distance yourself from sins and transgressions, strive against your own desires, and be diligent in night prayers, his words should be weighed within the context of his overall discourse. Some say it to divert you from the entire battle, while others say it to prepare you for the very battle. So, the two are not equal, even if their words appear similar or coincide. The first disguises truth with falsehood, while the second clarifies the entire truth for you." Mohammed Ilhami

Sh. Abdul Aziz at-Tarīfī: “Among the enemies of Islām, (is) one who claims to combat bid`ah…If he (sees) an innovating Muslim triumph, he gets angry and when a disbeliever wins he gets quiet! Bidah is worse than disobedience, but no one ever said that it (Bidah) was worse than Kufr” https://x.com/LeMonotheiste/status/1741558640664801719?s=20

أنا مُخطىءٌ أنا مُذنبٌ أنا عاصي .. .. هوَ راحمٌ هو غافرٌ هوَ كافي .. .. قابلتهنّ ثلاثةٌ بثلاثةٍ .. .. ولتغلبن أوصافُه أوصافي .. “I am (someone who) commits mistakes, commits sins, I am disobedient... He is Merciful, He is Forgiving, He is Sufficient... I met (my) three, with (His) three... And His attributes overcame my attributes..."

From "A Message to Every Youth" by Shaykh Abdullah Azzam رحمه الله

Will it benefit me to send Salawaat on the Prophet (Sallalahu alayhi wa sallam) with the intention that Allah (subhanahu wa ta'ala) will give me success in an exam? Answer: There is no problem in that, and sending Salawaat is a means to a great amount of barakah and goodness. And an exam is a form of distress, and sending Salawaat is one of the greatest ways of relieving distress Wallahu A'lam Shaykh Muhammad Saalim Behairi https://t.me/Qutooff/6535

translated by a brother

On The Principle: Whoever does not make Takfīr on the Kāfir, is a Kafir by Shaykh Nāsir al-Fahd ( فك الله أسره) ———————————————— Know, firstly, that the origin regarding this principle is not related to circumstances involving doing or saying what is disbelief, rather it is related to rejecting reports [i.e.āyāt,ahādīth, etc] and accepting them, so whoever leaves the disbeliever without doing takfīr of him, this would be considered a denial on his behalf of the reports that involve doing takfīr of him, and upon this, there is no doubt that the report regarding takfīr of him must be authentic and agreed upon, and there is no doubt that the one who leaves-off doing takfīr must be rejecting these reports. For the mukaffirāt [those things that make one a disbeliever], are not one, and falling into them also is not upon one level; to explain this matter, we have to distinguish and divide them into two: ————————————————- The First Category: The Original Disbeliever: —————————————— Like the Jew, Christian, Magian and other than them. Whoever does not do takfīr of these, doubts their disbelief, or affirms their creed, then he is a disbeliever by consensus as was mentioned by more than one of the people of knowledge. Because in this [action] is a rejection of [shar'ee] texts that mention the falsehood of other than the creed of the Muslims and the disbelief of whoever is not upon the religion of Islām. The Second Category: The Apostate from Islām: ———————————————- This one is upon two divisions: The first: Whoever announces his disbelief and his leaving of Islām to another religion like Judaism, Christianity, Atheism, then the ruling upon him (the one who refrains from making takfir) is akin to the ruling upon someone from the aforementioned category. The Second: The one who commits a nullification of Islām, except he still claims to be upon Islām, and that he isn’t a disbeliever by committing this nullification, then he is upon two categories as well: 1. Whoever does a manifest nullification of Islām, upon which there is consensus [that it is a nullification] like insulting Allah, the Mighty and Majestic, for example, then he is a disbeliever by consensus; whoever does not do takfīr of him is one of two, either: i. One who affirms that insulting [Allah] is disbelief, that this action is disbelief, except that he desists from implementing this ruling upon a specific person due to a lack of knowledge or a doubt that the person had, and the likes, then this person is wrong, and this statement of his is falsehood, however one cannot do takfīr of this person because he has not rejected nor denied any reports, as he has affirmed that the consensus that the one who insults [Allah] is a disbeliever. ii. The one who denies that insulting Allah is disbelief in the first place, after explaining to him, because he rejects the consensus and the reports. The likes of these are the ones who worship the graves and attribute themselves to Islām. So whoever denies that this man’s action is disbelief, then he is a disbeliever because he has rejected the explicit texts and the consensus, but whoever affirms that this action is disbelief [i.e. the worshipping of the grave], but does not do takfīr of the person due to a doubt he sees, then he does not disbelieve. 2. The one who does a nullification of Islām upon which there is a difference of opinion, like the leaving-off of prayer, this issue for example, there is difference of opinion over, and the one who differs with another on this issue [whether it is disbelief or not] is not a disbeliever, nor even an innovator or fāsiq, even if he is wrong. This is a summary of what I have concerning this principle. May Allah send His peace and blessings upon Muhammed. https://t.co/PisBjVE5qB