Is every Muslim a believer?

The questioner:
The believer, in its original sense, when the two terms are mentioned in a sentence or a verse in the context of Islam, faith is intended to mean
the heart's affirmation. So it is possible for one to be free from the acts of worship and the pillars of Islam, and still be a believer
and not a Muslim.

The Shaykh:
You have judged yourself by yourself. When you use the two terms, and you are told, when you use the term "believer," when
you say "believer," it is intended to mean the two terms... This believer is one whom people feel safe with, meaning this has no relation to the faith
that is mentioned in conjunction with Islam. The point is that the Muslim is the one who displays Islam, and the believer is the one who conceals
faith within. So by this consideration, the concept is in both generality and specificity. And this is what Ibn Taymiyyah says, without doubt, who
I mentioned, but he also adds to that that if faith is used in a general sense, the intended meaning is also Islam. The point is...

The questioner:
Allah (Blessed and Exalted is He) says...

The Shaykh :
This supports what I am saying. This verse supports what I am saying. It forbids them from saying "We believe" and commands them to express their reality
that they have submitted to Islam meaning that Islam has not yet entered into faith, is there
in this reality? Therefore, it is necessary not to mix the two circles of faith and Islam. We do not say now, is our community a community of believers only, just like that, believers, and the one who enters into it is all Islam, but rather we say, is this community
an Islamic community or a disbelieving community?
The word Muslim does not mean faith.

The questioner:
It may mean it and it may not. And I asked you just now, what do you rule about the one who is praying next to you?

The Shaykh:
It may or may not be intentional, and I asked you just now: what is your ruling on the one who prays with his jaw?

The questioner:
Muslim

The Shaykh:
A Muslim. You rule that he is a believer.

The questioner:
Allah knows best.

The Shaykh:
Why did you not say "Allah knows best" regarding Islam? Because Islam is an outward matter. If we know that there is a difference between Islam
and faith, this one who is praying next to you, you see him praying for the first time, you are certain that he is a Muslim. Why? Because he has raised the banner
of Islam. But you do not testify that he is a believer. Why? Because you need to know what is in his heart. So when we want to judge an individual
from among the individuals of this community, do we judge by what we do not know in his heart, or by what we know has issued from his limbs? By what
do we judge...? We judge him by the outward Islam of his, and the ruling of the community is an obligation. What is the community?
It is an expression for a group of individuals, and this community is from them. Therefore, it is necessary to look at what has preceded with consideration.
So this community is predominantly Islamic, and the vast majority of them are Muslims.

The questioner:
But most of them do not pray.

The Shaykh:
They do not pray, but they are Muslims. We have not declared them disbelievers, nor have we excluded them from the circle of Islam for leaving the prayer, especially
since you have known the previous detail regarding disbelief, that it is of two types: practical disbelief and creedal disbelief. So any community in which
Muslims live who act upon the pillars of Islam, whether many of them or few, all of them declare the testimony that there is no god but Allah, or most of them,
at least some of them do not pray, and there are many among them who pray. So this community is an Islamic community because it has not declared
disbelief, so that we would say about it that it is a disbelieving community. If there is a state, like the Saudi state, that still adopts
Islam as a law and a system, despite the deficiency as we hinted at previously, then that community is more deserving and more deserving to be called an Islamic
community. I do not want to answer the complete question.

The questioner :
On the same topic?

The Shaykh:
The same topic.

The questioner:
Regarding... that there are material documents... for some of the rulers of the states called Islamic, do we trust these
documents?

The Shaykh:
We are not in this context now. We are verifying a hadith. We take the document and study it. Our research now is
Islamic, religious, and jurisprudential. Our research is not historical. We study these documents... Let us assume the worst
of the possibilities. What follows from that? That we judge the community in which it is established. What do they call them today?
Agents. There are agents, for example, the whole community becomes agents. Well, what follows from that? I tell you,
assume the worst of the possibilities. What is built upon it? The community remains as it is.
I may have said about this, he said, "If it is not so, is it permissible to take material aid from them?" The answer is understood from
the previous speech. And what are the conditions for considering the state and the ruler Muslim or disbeliever? The condition is that he declares
Islam, and he may fall short in it. There is no person on the face of the earth who establishes Islam one hundred percent. As long as he
declares his Islam, and as we said, there may be, and he may pray, either sometimes or always, we cannot judge him as
an apostate from his religion unless he says it explicitly, as it was said, "unless you see clear disbelief." The second question: The Messenger of Allah
(peace and blessings be upon him) said, "Whoever cuts off a hand of obedience will meet Allah without an excuse, and whoever dies and is not... died
a death of ignorance. What are the conditions of the one who pledges allegiance and the one who is pledged to? This research is premature. May Allah will that you find the
Islamic community that requires the existence of one who pledges allegiance and one who is pledged to. Otherwise, our research, as they say today, is not relevant.