Kufr Quotes

Ibn Mas'ud said that Allah's Messenger said: Abusing a Muslim is sinful and fighting with his tantamount to Kufr. Bukhari Muslim

Allaah subhanahuu, rejects those who refused Allaah’s Shareeah; the laws that are good for the Muslims; the laws that forbid what is evil. Allaah rejects those who follow laws of personal desires and who adopt laws of Kufr such as the laws enforced by the Tartars who were under the control of Gengiz Khan, their king. These laws were a mixture of Judaism, Christianity and laws chosen by their king that suited his desires. Should we prefer these laws to the Sharee`ah of Allaah and His Prophet (sallallahu alaihi wa sallam)?

But even if that were true, the key phrase “begin not hostilities” doesn’t necessarily mean what many Westerners assume or hope it means. The command to fight until “there prevail justice and faith in Allah” suggests there is an aspect to the warfare that is not purely defensive: Muslims must continue the war until Allah’s law prevails over the world, which implies a conflict without end. The passage concludes, “And fight them until persecution is no more, and religion is for Allah” (2:193). Ibn Ishaq explains that this means that Muslims must fight against unbelievers “until God alone is worshipped.”11 Ibn Kathir also contends that the verse instructs Muslims to fight “so that the religion of Allah becomes dominant above all other religions.”12 Bulandshahri puts it in starker terms: “The worst of sins are Infidelity (Kufr) and Polytheism (shirk) which constitute rebellion against Allah, The Creator. To eradicate these, Muslims are required to wage war until there exists none of it in the world, and the only religion is that of Allah.”13 That bears repeating. “The worst of sins are Infidelity (Kufr) and Polytheism (shirk) which constitute rebellion against Allah, The Creator. To eradicate these, Muslims are required to wage war until there exists none of it in the world, and the only religion is that of Allah.” That’s an open-ended declaration of war against every non-Muslim, in all times and in all places.

To summarize, various classes of geometrical figures such as circles, squares, or triangles each have definitions that precisely entail the properties of every possible member, such as a circle, for instance, which is always and everywhere “a figure on a plane whose circumference is equidistant to its center.” The ‘aqida of a particular Muslim, however, is not a precisely defined by his membership in a group, but rather comes about through his own personal initiative and choice. To presume otherwise is to commit the fallacy of guilt by association. **Iman, Kufr, and Takfir**

1. Psovanje muslimana je fisk grijeh a borba protiv njega kufr 2. Nemojte se nakon mene povratiti u kufr ubijajuci jedni druge 3.Ko se zakune necim drugim mimo Allaha svt ucinio je sirk 4. Dvije stvare covjeka odvedose u kufr omalovazavanje nekoga zbog porijekla i naricanje za umrlim 5.kada covjek cini zinaluk prestaje biti vjernik dok je u tom cinu dok je u kradji pije alkohol poslije toga moze uciniti pokajanje Zinaluk i kradja su veci grijesi od psovanja vjernika i gatanja i naricanja za umrlim A svt je obavijestio na onom svijetu za mnoge grijehe i zabranjene stvari. Grijesi uticu na iman njegovu jacinu i slabost a ne njegov opstanak ili odlazak a moze se desiti da stalno grijesenje odvede covjeka u riddet ili kufr.Slijedjenje strasti i cinjenje grijeha u velikoj mjeri umrtvljuje srce

Kada čovjek ucini grijeh on mu stavi crnu tačku na srce, ako se pokaje i zatrazi oprost njegovo srce se ocisti a ako se ne pokaje ono se poveca dok potpuno ne prekrije njegovo srce.Ta crna tacka ga potpuno zatvori i prekrije i to je ran ili naslaga. Nemoj gledati u beznacajnost grijeha vec gledaj prema kome grijesis. Klonjenje od grijeha je lakse od trazenja oprosta. 'U istoj mjeri u kojoj se tebi grijeh cini neznatnim on postaje velikim kod Allaha svt a ako se kod tebe poveca svijest o njegovoj opasnosti u istoj mjeri se smanjuje kod Allaha svt. Grijesi su posta kufra. Mnostvo grijeha otvrdjuje srce iiz njega vadi svako dobro te covjek cini sve sto zeli i sto mu na um padne i sejtana uzme za prijatelja mimo Allaha a on ga navodi na zlo navraca a odvraca od dobra i snjim nece biti zadovoljan dok ga ne odvede u kufr ukoliko to bude u stanju. Najveci su grijesi pripisivanje druga Allahu svt, neposlusnost roditeljima i krivo svjedocenje.

When he brought the dead to life, it was said that it was him and not him. The onlookers fell into bewilderment (hayra) just as the man of intellect becomes bewildered in his logical reflection when he sees an individual human being bringing the dead to life, as that is one of the divine qualities - bringing to life with speech, not mere bringing with animation. (12) The beholder is bewildered because he sees the form of a man who possesses a divine effect. That led some of them to speak of that as "incarnation" and say that 'Isa was Allah since it was by Him that 'Isa brought the dead to life. Thus they are charged with disbelief (kufr) which is the veil because they veil Allah, who brings the dead to life, by the human form of 'Isa. Allah said, "They are unbelievers who say, 'Allah is the Messiah, the son of Maryam.'" (13) They fell into both error and disbelief at the end of all they said, not because they say that he is Allah nor by calling him the son of Maryam. But they made the attribution that Allah, insofar as He brought the dead to life, was contained in the human form of the nasut which is called the son of Maryam. There is no doubt that 'Isa was the son of Maryam. The hearer imagines that they have attributed divinity to the form, and so they make divinity the same as the form. That is not what they do. Rather, they make divine He-ness the subject in the human form which is the son of Maryam. They should differentiate between the form of 'Isa and the divine principle because they have made the form the same as the principle. Jibril was in the form of man who did not breathe and then he breathed. One differentiates between the form and the breath, and the breath from the form. The form existed without the breath - thus the breath is not part of its essential definition. For that reason, differences occurred among the people of different [Christian] parties regarding 'Isa and what he was. Whoever looks at him in respect to his mortal human form, says that he is the son of Maryam. Whoever looks at him in respect to his mortal representational form relates him to Jibril. Whoever looks at him in respect to what was manifested from him of bringing the dead to life, relates him to Allah by the quality of the spirit, and says that he is the Spirit of Allah, (14) that is, by Him life was manifested in whomever received his breath. Sometimes Allah is imagined to be the passive principle in 'Isa, and sometimes the angel is imagined in him, and sometimes mortal humanity is imagined in him. So the conception of everyone is based on what predominates that person. 'Isa is the Word of Allah, (15) the Spirit of Allah, (16) and the slave of Allah. (17) That is something which no one else has in the sensory form. Indeed, each person is attached to his father of form, not to the One who breathed his spirit into the human form. When Allah fashioned the human body as He said, "When I have shaped him," (15:29;38:72) then He breathed into Him, that was from His spirit. Thus in its being and source, the spirit is ascribed to Allah. That is not the case with 'Isa. The shaping of his body and mortal form is implied in the breath of the spirit. Others, as we mentioned, are not like that.

Mama verila, že vojna sa čoskoro skončí a my sa budeme môcť vrátiť domov. V našom prvom nemeckom domove sme sa o kúpeľňu a televízor a každú kľučku delili s ďalšími utečencami. S cudzími ľuďmi sme spoločne žili cudzí život v cudzine. To, čo patrilo iba nám, boli tri hnedé kufre. Stačilo to, pretože to muselo stačiť. Učili sme sa jazyk, ktorého jadro bolo tvrdé ako kôstka v slivke.

Islam has a clear view of being and creation. It has a particular way of looking at man and his life. One of the fundamental principles of the Islamic world outlook is the notion that there is no duality of any kind whatsoever in being; that is, the world of creation is not divisible into two domains of good and evil. That is, it is not true that some existent beings are good and beautiful and should have been created, whereas some others are evil and ugly and should not have been created but nevertheless exist. Such a view is regarded as kufr in the Islamic world outlook and is considered contrary to the principle of tawhid. According to Islam, the creation of all things and beings is based on goodness, wisdom and beauty: “You see no imperfection [whatsoever] in the creation of the allMerciful One”(Quran, 67: 3).

In My Prayer. My silent niche. You incarnate in my prayer. Dawn is all dancing like a rainbow in your smile. Anxious to uncover dreams after morning. The desire to arrange sparkly beads in your hair. Reduce heartbeat, please at the tips of your fingers. I will pray together with night just to keep remembering you. A never ending memory to always say your name. Silence that leads to longing for the rising of light. Horizon knocked on all the gates, which grabbed a reprehensible body, who hesitated to stop at the tip of the tongue. Lips murmuring, stringing questions hung at the end of time. The self that is always broken and dishonest, who is kufr and who is infidel. All beings submit to the most holy feet. Let silence accept everything that is magical. Although the reflection of the moon's face is filled with wounds with lies in our mouths, betrayed by lust and unstoppable desires. May you soon incarnate so that a million flowers bloom in the heart of the most cursory. The eyes are altered, betraying a million flashes of light from the darkest night. The most beautiful gems are buried in mud puddles. Even though the sky is still dark. Heavy rain that is redder than all blood. Which surpassed the fangs of the old snake. The endless cycle of the sun throws puzzles about the mysteries of the universe that are never answered. The beginning of all this sorrow in myself. If only you please, transform into a butterfly in my prayer tonight. A pair of wings that burned like a fire of longing in my heart. Who suddenly fidgeted and flew into your eyes. Then descend on the branch of the Khuldi tree, before breaking into my tears. Suppose tonight, in my prayer, you incarnate like a thunderous storm. Like the sound of noisy thunder. The footsteps stepped hurriedly on the foggy road. Infiltrate the gaps of our thoughts and feelings. Shackle our arms, knees and breath. If only, in my prayer tonight you will be transformed into murky tears. Who trembled, even though it would patiently take care of my sadness. The pain that somehow healed my soul. Beliefs that keep mysteries for my deepest secrets, which you endlessly hum, in order to be a comfort for my sad life. My dear. Lady of my heart. My love. My soul. Bless me with all your generosity. With your mercy, with your endless love. With your infinite anger.