The discussion on dividing disbelief into two categories: doctrinal disbelief and practical disbelief.
Machine translationRead the Arabic original
The Shaykh : ... Sha'ban with Ramadan, the search for the ruler, and the search specifically regarding this ruler to distinguish who is the ruler whom we must declare a disbeliever and who is the ruler whom it is not permissible for us to declare a disbeliever, so do not return to the one being ruled over, the one being ruled over.
The questioner : ... .
The Shaykh: All right, please proceed; because the discussion is here, it does not become a scattering of the topic ... .
The questioner: ... doctrinal disbelief and practical disbelief.
The Shaykh: : Very good, what is your opinion of this division, is it clear to you?
The questioner : This one?
The Shaykh : Yes.
The questioner: : This is the declaration of disbelief regarding belief, it is clear.
The Shaykh: : Doctrinal disbelief and practical disbelief, is this division clear to you?
The questioner: : It is not clear.
The Shaykh: : It is not clear.
The questioner : Why?
The Shaykh : Why?
The questioner: : Because doctrinal disbelief is accepted, but the disbelief of actions is ... except in the practical domain; therefore, it is not possible to cut out a part of the concept we are stating and take it separately from the other aspects; because when we demand that people submit with their actions, we define for them the path of Islam, whereas do we define for them how we defined for them the path of Islam doctrinally, do we define for them the path of Islam through actions?
The Shaykh: : By Allah, repeat this speech to me, what ... .
My brother - unfortunately - you are still deviating from the topic, you are asking us: what stood in your way and prevented you from clarifying the previous scientific detail; that disbelief is of two types.
... This is exactly our statement, all that is the case is that we are presenting the idea to you with scientific explanation, doctrinal disbelief, practical disbelief, so the one who abandons prayer while denying its prescribed nature is a disbeliever with doctrinal disbelief, an apostate from the religion of Allah, and the one who believes in prayer but does not pray is not a disbeliever with doctrinal disbelief; the scholars call it: practical disbelief. Say: I have a doubt about the matter. What is the doubt? Do we raise the terms for you? My brother, there is no doctrinal disbelief and no practical disbelief, let the matter be vague; disbelief, all right, is this one who abandons prayer a disbeliever or not? You will say: No. Knowing that the Messenger - peace be upon him - says:, if you are understanding your Islam, you want to explain to me what the meaning of disbelief is, a person - may Allah forbid - you are like the Khawarij saying: the one who abandons prayer is a disbeliever, this Messenger is saying: ; the matter is finished.
The questioner : ... .
The Shaykh: : Wait, no problem, do you adopt his school of thought so that we can argue with you in it? Do you adopt his school of thought?
The questioner: : It is not the limit ... you are a disbeliever because Ahmad ibn Hanbal relied on evidence saying to you: No ... .
The Shaykh: : What is the meaning of your comment that Ahmad says this? We are talking about the Khawarij who declare disbelief, not texts of abandoning prayer, but we are giving you an example that there is a text;Sahih Ibn Hibban 9:19, and I am telling you: you do not have to clarify the meaning of his saying - peace be upon him - : what is it? You have no clarification, we are presenting to you the clarification that if he abandons it out of denial, he is a disbeliever by one saying, and if he abandons it out of negligence, his disbelief is practical disbelief; because he does the deed of the disbelievers, [At-Tawbah 9:5], so the disbelievers do not pray, so the Muslim who testifies that there is no god but Allah and Muhammad is the Messenger of Allah does not pray, so he is doing the deed of the disbelievers, so this is the meaning of his saying: .
So it is necessary to interpret the disbelief mentioned in the hadiths into two categories: doctrinal disbelief and practical disbelief, and the one who does not understand this division is completely disturbed, and the example is present before us, merely a person who does not judge by what Allah has revealed is a disbeliever, we gave you the example of Shaykh Ahmad who judged by your land, so you cannot say: he judged by what Allah has revealed, he judged by other than what Allah has revealed; because Allah is not pleased with injustice; so do you declare him a disbeliever? You deviate from the answer, do not say: No, he judged by Islam; how did he judge by Islam and he judged by injustice?! And Islam does not command injustice, there the obvious explicit answer is that No, this Shaykh Ahmad judged by other than what Allah has revealed; because he judged by injustice ... so is he a disbeliever with this judgment by other than what Allah has revealed? The answer is obvious; No, he is not a disbeliever; why? Because he adopts the belief in his heart, the judgment by Islam, but he does not apply it.
Another questioner : ... .
The Shaykh: Go ahead.
Another questioner: : Allow me to ask ... until ... .
The Shaykh: : There is no objection, ask whatever you wish.
The questioner : ... .
The Shaykh: All right, please proceed; because the discussion is here, it does not become a scattering of the topic ... .
The questioner: ... doctrinal disbelief and practical disbelief.
The Shaykh: : Very good, what is your opinion of this division, is it clear to you?
The questioner : This one?
The Shaykh : Yes.
The questioner: : This is the declaration of disbelief regarding belief, it is clear.
The Shaykh: : Doctrinal disbelief and practical disbelief, is this division clear to you?
The questioner: : It is not clear.
The Shaykh: : It is not clear.
The questioner : Why?
The Shaykh : Why?
The questioner: : Because doctrinal disbelief is accepted, but the disbelief of actions is ... except in the practical domain; therefore, it is not possible to cut out a part of the concept we are stating and take it separately from the other aspects; because when we demand that people submit with their actions, we define for them the path of Islam, whereas do we define for them how we defined for them the path of Islam doctrinally, do we define for them the path of Islam through actions?
The Shaykh: : By Allah, repeat this speech to me, what ... .
My brother - unfortunately - you are still deviating from the topic, you are asking us: what stood in your way and prevented you from clarifying the previous scientific detail; that disbelief is of two types.
... This is exactly our statement, all that is the case is that we are presenting the idea to you with scientific explanation, doctrinal disbelief, practical disbelief, so the one who abandons prayer while denying its prescribed nature is a disbeliever with doctrinal disbelief, an apostate from the religion of Allah, and the one who believes in prayer but does not pray is not a disbeliever with doctrinal disbelief; the scholars call it: practical disbelief. Say: I have a doubt about the matter. What is the doubt? Do we raise the terms for you? My brother, there is no doctrinal disbelief and no practical disbelief, let the matter be vague; disbelief, all right, is this one who abandons prayer a disbeliever or not? You will say: No. Knowing that the Messenger - peace be upon him - says:
Between a man and disbelief is the abandonment of prayer; so whoever abandons prayer has disbelieved
بين الرجل وبين الكفر ترك الصلاة ؛ فَمَن ترك الصلاة فقد كفرHe has committed disbelief
فقد كفرThe questioner : ... .
The Shaykh: : Wait, no problem, do you adopt his school of thought so that we can argue with you in it? Do you adopt his school of thought?
The questioner: : It is not the limit ... you are a disbeliever because Ahmad ibn Hanbal relied on evidence saying to you: No ... .
The Shaykh: : What is the meaning of your comment that Ahmad says this? We are talking about the Khawarij who declare disbelief, not texts of abandoning prayer, but we are giving you an example that there is a text;
Whoever abandons the prayer has committed disbelief
فَمَن ترك الصلاة فقد كفرHe has committed disbelief
فقد كفرBut if they should repent, establish prayer, and give zakah, let them [go] on their way
فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْHe has committed disbelief
فقد كفرSo it is necessary to interpret the disbelief mentioned in the hadiths into two categories: doctrinal disbelief and practical disbelief, and the one who does not understand this division is completely disturbed, and the example is present before us, merely a person who does not judge by what Allah has revealed is a disbeliever, we gave you the example of Shaykh Ahmad who judged by your land, so you cannot say: he judged by what Allah has revealed, he judged by other than what Allah has revealed; because Allah is not pleased with injustice; so do you declare him a disbeliever? You deviate from the answer, do not say: No, he judged by Islam; how did he judge by Islam and he judged by injustice?! And Islam does not command injustice, there the obvious explicit answer is that No, this Shaykh Ahmad judged by other than what Allah has revealed; because he judged by injustice ... so is he a disbeliever with this judgment by other than what Allah has revealed? The answer is obvious; No, he is not a disbeliever; why? Because he adopts the belief in his heart, the judgment by Islam, but he does not apply it.
Another questioner : ... .
The Shaykh: Go ahead.
Another questioner: : Allow me to ask ... until ... .
The Shaykh: : There is no objection, ask whatever you wish.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.