Did the scholars who categorized disbelief state that practical disbelief does not result in eternal abode in the Fire, while creedal disbelief results in eternal abode in the Fire?

The questioner : So, did they explicitly state this? I mean, did the same scholars who divided disbelief into two types explicitly state that this is the outcome of this type and that is the outcome of that type?

The Shaykh : No, it is not necessary for them to explicitly state this. This is a necessary matter in which no two people differ. I mean, if disbelief is practical disbelief, what is the benefit of the classification? When they distinguish, as we said, between practical disbelief and creedal disbelief, or between heart-based disbelief and verbal disbelief, what is the benefit of this classification if we want to say that the end is the same, which is eternal abode in the Fire of Jahannam? No, they are so clear in their intent that they meant by this that it is not permissible to treat one who committed practical disbelief in the same manner as one who committed creedal disbelief. It is not permissible to treat one who committed verbal disbelief in the same manner as one who committed heart-based disbelief.
And you are recalling with me what Imam Ahmad narrated in his Musnad from the hadith of Ibn Abbas (may Allah be pleased with him), who said: So, was his disbelief practical disbelief or creedal disbelief? I do not think anyone would say that this man's disbelief was creedal disbelief that takes him out of the religion. Nevertheless, the Messenger (peace be upon him) rebuked him with a strong interrogative expression of disapproval: "Have you made me equal to Allah?" Just as if a reporter were to inform you that this man who addressed the Messenger with the words "What Allah wills and what you will" had made the Prophet equal to Allah. So, whoever makes one of Allah's servants equal to Allah, there is no doubt that in doing so he has exited the religion and will be eternally in the Fire, except if he repents to Allah (Blessed and Exalted is He).
And now we say, regarding this Companion who associated his Prophet with Allah by saying , was his shirk (associating partners with Allah) verbal or heart-based? No one with opinion and understanding doubts that his shirk was verbal shirk. This is because the Prophet (peace and blessings be upon him), despite his extreme rebuke of him with this strong formulation, did not group him with the polytheists who apostatized from their religion. He did not order him to renew his faith or renew his contract with his wife, nor did he apply the rulings that apply to one who apostatizes from his religion. This is because the Prophet (peace and blessings be upon him) knew, and we learn from him, that this man erred with his tongue, just like that man whose hadith you know in Sahih Muslim: This is disbelief, but it is verbal disbelief, because from the shock of joy and the intensity of happiness, he made this grave verbal error.
Similarly, that Companion, when he said: , he only meant here the necessary ta'wil (figurative interpretation), because he meant, O Messenger of Allah, obedience to you is obligatory as obedience to Allah is obligatory, because Allah says: But his expression was problematic, so he (peace and blessings be upon him) corrected his expression after rebuking him and making him understand that this expression was verbal shirk, and that he should say: "What Allah wills alone."
So, this distinction between practical disbelief and creedal disbelief, and between verbal disbelief and heart-based disbelief, merely by the scholar making this distinction, means that the outcome differs.
This one who committed practical disbelief or verbal disbelief will not be eternally in the Fire.
And this one who committed heart-based disbelief or creedal disbelief is the one who will be eternally in the Fire.