What You Must Know Before Declaring a Person a Disbeliever

 “…And just as Imaan, in the view of Ahlus-Sunnah consists of speech, action and belief, then likewise, kufr consists of speech, action and belief. However, the principle of Ahlus-Sunnah, and this is very important, is that not everyone who falls into an act of kufr has the appellation of kufr (i.e. Kaafir) applied to him. Since, it is necessarily required for the takfeer of a specific individual that the conditions are present and the preventative barriers are absent.

As for the first condition, then it is knowledge (‘ilm) and its preventative barrier is ignorance (jahl). As for the second condition, then it is choice (ikhtiyaar) and its preventive barrier is compulsion (ikraah). As for the third condition, then it is intending the act (qasd ul-fi’l), and its preventative barrier is unmindfulness, or error (khata’) [or ta’weel]…”[1]

Shaykh Muhammad bin Saalih al-‘Uthaymeen was asked: Is it permissible to declare a specific person to be a disbeliever?

He replied: It is permissible for us to declare a specific person to be a disbeliever if the causes of kufr are proven in him. For instance, if we see a man who rejects the message of Islam or a man who permits taken judgement to taaghoot or a man who permits judging with other than what Allah has revealed and he says it is better that Allah’s judgement. After establishing proof against him, we should pass judgement on him that he is disbeliever. Therefore, if the causes of kufr are present, conditions of takfeer are fulfilled and there are no preventive barriers, we would declare a specific person to be a disbeliever…

Source: Fataawaa al-Aqeedah, p. 286 by Shaykh Muhammad bin Saalih al-‘Uthaymeen

---

[1] Taken from the treatise: The Creed of Imaam al-Albaanee on Issues of Takfir and Riddah, p. 1, published online by Salafi Publications, October 2000

Your Manhaj is That of Those Whom You Praise and Defend

Shaykh Saalih al-Fawzaan was asked:

Whoever opposes the (usool) foundations of Salafiyyah from amongst those who are around us and assists and supports other methodologies such that he praises their founders and their theorists, is it obligatory to associate him with them in order that the people may take caution from him and so that they do not become deceived by him and his methodology?

He answered: Whoever opposes the Manhaj (methodology) of the Salaf and praises the methodologies which oppose the manhaj of the Salaf and praises those who are upon it, then he is considered to be upon the actual opposing methodologies himself. It is necessary to advise him and call him (to the truth); if he returns to the truth, it is good otherwise he is to be abandoned and cut off…

Source: Al-Ajwibah al-Mufeedah, p. 105, A Reply to the Doubts of the Qutubiyyah Concerning Ascription to Sunnah and Salafiyyah, p.37

Misconceptions about Tahajjud, Qiyaamul-Layl and Taraaweeh

Some people think that tahajjud is a night prayer different from qiyamul-layl or taraaweeh.[1] Others think that nafl (voluntary; supererogatory) prayers at night are only recommended during Ramadan. Thus it is important to clarify these misunderstandings, and to emphasize what was mentioned above, i.e. that there is only one nafl prayer at night, with different names used to describe it. Even though taraaweeh is most commonly used to describe it in Ramadan, this does not make it a different prayer.

Furthermore in some countries and masjids, mostly during the second half of Ramadan, people pray taraaweeh early in the night, and then pray another prayer that they call tahajjud at the end of the night. This practice is a bid’ah because it has no basis in the Sunnah.  

Source: The Night Prayers: Qiyam and Tarawih, p. 7-8 by Muhammad al-Jibaly

---

[1] Note: Witr has two different meanings in the Sunnah. It usually refers to the last one or three rakahs of the night prayers. But it sometimes means all of the night prayers because, altogether, it is odd numbered

Is it Sunnah to Say Takbeer When Doing Sujoodut-Tilaawah?

Shaykh ‘Aadil Ibn Yoosuf al-‘Azzaazee said: 

“Saying takbeer when doing Sujoodus-Tilaawah (prostration of recitation) is not legislated just as it is not legislated to say tasleem. This is because there is no confirmed proof to support it. However, is it allowed to say takbeer in prayer [when going down and coming up] when one comes to a verse in which there is a sajdah (prostration)?

There is no explicit authentic hadeeth that is established regarding this issue. However, Shaykh Ibn al-‘Uthaymeen (may Allaah have mercy on him) opined that it is legislated [to say the takbeer] because of the general meaning of the hadeeth that states that the Messenger of Allaah (sallallaahu alayhi wasallam) used to say takbeer every time he moved up or down in prayer.

Source: Tamaamul-Minnah fee Fiqh al-Kitaab wa Saheeh as-Sunnah, vol. 1, p 433 by Shaykh ‘Aadil bin Yoosuf al-‘Azzaazee