A DUA WORTH MAKING:
Ya Allah, make my screen-time a means to draw closer to you.

‎● Sometimes 'kufr' is used as 'minor kufr' and not 'major kufr':

ثُمَّ أَوۡرَثۡنَا ٱلۡكِتَٰبَ ٱلَّذِينَ ٱصۡطَفَيۡنَا مِنۡ عِبَادِنَا ۖ فَمِنۡهُمۡ ظَالِمٞ لِّنَفۡسِهِۦ وَمِنۡهُم مُّقۡتَصِدٞ وَمِنۡهُمۡ سَابِقُۢ بِٱلۡخَيۡرَٰتِ بِإِذۡنِ ٱللَّهِ ۚ ذَٰلِكَ هُوَ ٱلۡفَضۡلُ ٱلۡكَبِيرُ
"Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is what is the great bounty."
(Faatir 35:32)

All the three are going to jannah🌷, therefore the dhulm here means minor kufr.

‎● Fisq can also be used as 'Kufr' like in the ayah:

وإذ قُلۡنَا لِلۡمَلَٰٓئِكَةِ ٱسۡجُدُواْ لِأٓدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ كَانَ مِنَ ٱلۡجِنِّ فَفَسَقَ عَنۡ أَمۡرِ رَبِّهِ

"And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord."
Here fisq here is kufr.

‎● Fisq can also be used for believers. It is sometimes used as a minor or major like in the ayah:
وَٱلَّذِينَ يَرۡمُونَ ٱلۡمُحۡصَنَٰتِ ثُمَّ لَمۡ يَأۡتُواْ بِأَرۡبَعَةِ شُهَدَآءَ فَٱجۡلِدُوهُمۡ ثَمَٰنِينَ جَلۡدَةً وَلَا تَقۡبَلُواْ لَهُمۡ شَهَٰدَةً أَبَدًا ۚ وَأُوْلَٰٓئِكَ هُمُ ٱلۡفَٰسِقُونَ

"And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient,"
(Surah Noor 24:4)

The fasiq here means the minor, the ayah is talking about the believers who did it.

[Taken from the lessons of Ustaadh Abdur Rahman Hassan حفظه الله]
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〰 There are other terms that have been used in the Shari'ah in place of kufr and they take the place of kufr. 〰

‎● Shirk is used as kufr, like in the story of saahibul jannatayn:

وَأُحِيطَ بِثَمَرِهِۦ فَأَصۡبَحَ يُقَلِّبُ كَفَّيۡهِ عَلَىٰ مَآ أَنفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَٰلَيۡتَنِي لَمۡ أُشۡرِكۡ بِرَبِّيٓ أَحَدًا
"And his fruits were encompassed [by ruin], so he began to turn his hands about [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and said, "Oh, I wish I had not associated with my Lord anyone."
(Al-Kahf 18:42)

Shirk is part of kufr, here the person did kufr and not shirk. Both words can be used interchangeably sometimes.

‎● Sometimes kufr is used but it means dhulm (ظلم) like in the ayah:

وَيَوۡمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيۡهِ يَقُولُ يَٰلَيۡتَنِي ٱتَّخَذۡتُ مَعَ ٱلرَّسُولِ سَبِيلًا
"And the Day the wrongdoer will bite on his hands [in regret] he will say, "Oh, I wish I had taken with the Messenger a way."
(Furqaan 25:27)

The dhalim(wrongdoer) here means Kaafir. Ibn Taymiyyah said: "The dhaalim here is the Kaafir who never believed/followed the messenger ﷺ and also the believer who partly followed the messenger ﷺ (minor kufr)."

نَّحۡنُ أَعۡلَمُ بِمَا يَسۡتَمِعُونَ بِهِۦٓ إِذۡ يَسۡتَمِعُونَ إِلَيۡكَ وَإِذۡ هُمۡ نَجۡوَىٰٓ إِذۡ يَقُولُ ٱلظَّٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسۡحُورًا
"We are most knowing of how they listen to it when they listen to you and [of] when they are in private conversation, when the wrongdoers say, "You follow not but a man affected by magic.""
( Al-Israa 17:47)

The dhalimoon here are the kuffaar because this came down on the kuffar of quraish.

[Taken from the lessons of Ustaadh Abdur Rahman Hassan حفظه الله]
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AN INTRODUCTION TO FIQH -13 WHAT SHOULD WE DO REGARDING THE DISAGREEMENT ? The attitude that should be taken is as follows: • disagreement among scholars should not be a cause for aversion and dispute. One should not attack one another, accuse them of…

• Impermissiblity of pursuing Rukhas (consessions), and this issue is of the utmost importance

If a person pursues the concessions and lenient opinions of each school of fiqh, he ends up accumulating all kinds of evil.

Example:
The school of Imaam Abi Hanifah considers marriage without a wali (guardian) to be valid. There is disagreement within the school concerning the details of this issue but generally, marriage without a guardian is considered valid but the presence of witnesses is a condition, in addition to other conditions.
What if someone says, "I will follow the school of Imaam Abi Hanifah in marriage without a wali."
Then, when asked about the witnesses, he says, "according to the school of Imaam Maalik, the presence of witnesses is not a condition in marriage."
In the school of Imaam Maalik, the presence of witnesses in marriage is a condition but the guardian is also a condition.
He says, "No, I will follow the school of Imaam Maalik in which the presence of two witnesses is not a condition."

But Maalik stipulates the declaration and announcement of marriage. He says, "Yes, Maalik stipulates the announcement, but imaam Ahmed doesn't."

Instead imaam Ahmed opined that the announcement of marriage is recommended. We say, Imaam Ahmed, who says that the declaration is recommended also states that presence of witnesses is a condition.
He says, "I followed Maaliki's view concerning the presence of witnesses followed Ahmed's view regarding the announcement and followed Abu Hanifah's view concerning the guardian."

In this case, he would meet a woman in the street and say, "you are my wife," and they go home.
NONE OF THE SCHOLARS HAVE ALLOWED SUCH AN APPROACH!

It is very dangerous to pursue concessions, for this could lead to issues that a scholar could never allow them to gather in one case.
That's why the Salaf said: "whoever pursues concessions, he will become a heretic."

For this reason, some scholars used to say that it is better for a person to follow and adhere to one specific school. This way, even in case of weak faith, it does not lead them to pursue concessions.

Pursuing concessions may depend on the person's intentions. A person might ask a scholar for a fatwa in an issue, and the scholar might give him a concession. In this case, he is not sinning by following this scholar's opinion because he is seeking to know the legal ruling.

~An introduction toFiqh by shaykh Aamir Bahjat حفظه الله

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