The issue of intention in an act and its absence, and a discussion of the issue of one who throws the Book of Allah (Glorified and Exalted is He) with intention and without intention.
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The questioner : ... the subject of declaring someone a disbeliever; because there is practical takfir (declaring someone a disbeliever) and creedal takfir. Practical takfir does not take one out of the religion.
The Shaykh: Yes.
The questioner: I mean, I have not seen the one who, for example, ... this is of course an example ... .
The Shaykh: Did he do it intentionally?
The questioner: I do not know how; the one who did it intentionally, my Lord knows it, but ... .
The Shaykh: If he did it intentionally, because we see how we want to ... .
The questioner: No, he threw it and he was determined to throw it, because he threw it ... .
The Shaykh: This person performs an act that he believes in.
The questioner : ... .
The Shaykh : Yes?
The questioner: I mean, we cannot judge his heart or his belief that it is an apparent act ... then he threw it to ... .
The Shaykh: On the contrary; this is a reasonable example, if he was forced.
The questioner : ... .
The Shaykh: ... if he was forced, if he was ignorant, if ... and so on, that is not our concern. If he is intentional in what he does, note what I am saying: intentional in what he does; then it is an insult to the Divine Word; so it is creedal and practical disbelief at the same time.
The questioner: But the issue is reversed ... .
The Shaykh: My brother, what is not our concern is what he says; we are talking about what the Lord of the Worlds rules regarding the person. At your time, you return to apparent rulings, whereas I drew your attention to the fact that our discussion now is not about apparent rulings.
Another questioner : ... .
The Shaykh: Yes, we are not in this discussion. Our discussion is about what the Muslim mentions, by what is he made to dwell in the Fire? It is not our discussion about what he mentioned, that we rule upon it and behead him. It is permissible to behead him while he does not deserve disbelief and is not a disbeliever, and how many are there ... and the judge who executes the ruling rules that he is not a disbeliever.
Another questioner: We return to the point ... .
The Shaykh: So this point, I say, if this person insulted the Qur'an as you say, and he is intentional and sane and of sound mind, then he is a disbeliever, creedal and practical disbelief at the same time ... speaking about haste and saying that it is disbelief without doing what? ... Or else you find in the Noble Qur'an that Musa (peace be upon him) threw the tablets. Well, this act has no ... what is it? Immediately we will say: Disbelief! My brother, he did it in retaliation for the sanctities of Allah, a Prophet, but why did he do this? In anger that partners would be associated with Allah (Mighty and Majestic) in what? In ... so ... immediately because in the apparent ... we say: This is creedal disbelief, it is also practical, but for that I say: If he did this and he means what he does and knows what he does, his disbelief is creedal and practical.
Another questioner: I think ... this answer is the truth, meaning the answer ... meaning when we say that he did this believing in its correctness or believing, for example, meaning when he threw the Noble Qur'an and he does not believe that this is the Word of Allah, he originally, before his act, without ... .
The Shaykh: ... I did not say this statement.
The questioner: Or from ... .
The Shaykh: You are adding things that ... judge the speech to be elastic. I did not say all this statement.
The questioner: We return, I say that disbelief, if he did it believing ... .
The Shaykh: I did not say ... intentionally.
The questioner: Intentionally.
The Shaykh: Meaning intentionally insulting the Noble Book, this is what I said.
The questioner: Yes.
The Shaykh: So where ... in this speech?
The questioner: No, it is not ... .
The Shaykh: Was it?
The questioner : ... .
The Shaykh: Yes, that is it.
The questioner : I mean this...
The Shaykh: ... a foreign term ... it is dilution, so it is possible ... a term does not matter to you or a term you do not like ... this speech is elastic, why? And I say: If he is intentional, and how can he be ...?
The questioner: I ... intentional, suppose I am a judge.
The Shaykh : ... .
The questioner: I am a judge now.
The Shaykh: You have forgotten yourself ... the truth is that the discussion is being confined to what makes a person a disbeliever in the sight of Allah. You now ... returned to say now ... what we did not enter into, which is disbelief, what do we rule upon this? ... or not? And I ... the previous discussion ... but I do not like mixing the first discussion ... about what makes a person a disbeliever in the sight of Allah, there is ... agreement as you say or disagreement ... I tell you: This is mixing with another issue, not ... nevertheless I tell you now: If you are thirsty for the discussion of this issue from another angle, meaning from the angle of ... the judge.
The questioner: ... it does not go like this.
The Shaykh: If so, why are you raising it?
The questioner: What I say is that his act, believing in it or ... in it.
The Shaykh: I did not say intentionally.
The questioner: Intentionally insulting the Book of Allah (Mighty and Majestic), then he is a disbeliever.
The Shaykh: Then he is a disbeliever, an apostate from the religion of Allah.
The questioner: So this is considered ... .
The Shaykh : ... .
The questioner: Yes, it is considered an act of a creedal and practical type.
The Shaykh : ... Oh, my professor.
The questioner : ... .
Another questioner: Professor, there is a point.
The Shaykh: Go ahead.
The Shaykh: Yes.
The questioner: I mean, I have not seen the one who, for example, ... this is of course an example ... .
The Shaykh: Did he do it intentionally?
The questioner: I do not know how; the one who did it intentionally, my Lord knows it, but ... .
The Shaykh: If he did it intentionally, because we see how we want to ... .
The questioner: No, he threw it and he was determined to throw it, because he threw it ... .
The Shaykh: This person performs an act that he believes in.
The questioner : ... .
The Shaykh : Yes?
The questioner: I mean, we cannot judge his heart or his belief that it is an apparent act ... then he threw it to ... .
The Shaykh: On the contrary; this is a reasonable example, if he was forced.
The questioner : ... .
The Shaykh: ... if he was forced, if he was ignorant, if ... and so on, that is not our concern. If he is intentional in what he does, note what I am saying: intentional in what he does; then it is an insult to the Divine Word; so it is creedal and practical disbelief at the same time.
The questioner: But the issue is reversed ... .
The Shaykh: My brother, what is not our concern is what he says; we are talking about what the Lord of the Worlds rules regarding the person. At your time, you return to apparent rulings, whereas I drew your attention to the fact that our discussion now is not about apparent rulings.
Another questioner : ... .
The Shaykh: Yes, we are not in this discussion. Our discussion is about what the Muslim mentions, by what is he made to dwell in the Fire? It is not our discussion about what he mentioned, that we rule upon it and behead him. It is permissible to behead him while he does not deserve disbelief and is not a disbeliever, and how many are there ... and the judge who executes the ruling rules that he is not a disbeliever.
Another questioner: We return to the point ... .
The Shaykh: So this point, I say, if this person insulted the Qur'an as you say, and he is intentional and sane and of sound mind, then he is a disbeliever, creedal and practical disbelief at the same time ... speaking about haste and saying that it is disbelief without doing what? ... Or else you find in the Noble Qur'an that Musa (peace be upon him) threw the tablets. Well, this act has no ... what is it? Immediately we will say: Disbelief! My brother, he did it in retaliation for the sanctities of Allah, a Prophet, but why did he do this? In anger that partners would be associated with Allah (Mighty and Majestic) in what? In ... so ... immediately because in the apparent ... we say: This is creedal disbelief, it is also practical, but for that I say: If he did this and he means what he does and knows what he does, his disbelief is creedal and practical.
Another questioner: I think ... this answer is the truth, meaning the answer ... meaning when we say that he did this believing in its correctness or believing, for example, meaning when he threw the Noble Qur'an and he does not believe that this is the Word of Allah, he originally, before his act, without ... .
The Shaykh: ... I did not say this statement.
The questioner: Or from ... .
The Shaykh: You are adding things that ... judge the speech to be elastic. I did not say all this statement.
The questioner: We return, I say that disbelief, if he did it believing ... .
The Shaykh: I did not say ... intentionally.
The questioner: Intentionally.
The Shaykh: Meaning intentionally insulting the Noble Book, this is what I said.
The questioner: Yes.
The Shaykh: So where ... in this speech?
The questioner: No, it is not ... .
The Shaykh: Was it?
The questioner : ... .
The Shaykh: Yes, that is it.
The questioner : I mean this...
The Shaykh: ... a foreign term ... it is dilution, so it is possible ... a term does not matter to you or a term you do not like ... this speech is elastic, why? And I say: If he is intentional, and how can he be ...?
The questioner: I ... intentional, suppose I am a judge.
The Shaykh : ... .
The questioner: I am a judge now.
The Shaykh: You have forgotten yourself ... the truth is that the discussion is being confined to what makes a person a disbeliever in the sight of Allah. You now ... returned to say now ... what we did not enter into, which is disbelief, what do we rule upon this? ... or not? And I ... the previous discussion ... but I do not like mixing the first discussion ... about what makes a person a disbeliever in the sight of Allah, there is ... agreement as you say or disagreement ... I tell you: This is mixing with another issue, not ... nevertheless I tell you now: If you are thirsty for the discussion of this issue from another angle, meaning from the angle of ... the judge.
The questioner: ... it does not go like this.
The Shaykh: If so, why are you raising it?
The questioner: What I say is that his act, believing in it or ... in it.
The Shaykh: I did not say intentionally.
The questioner: Intentionally insulting the Book of Allah (Mighty and Majestic), then he is a disbeliever.
The Shaykh: Then he is a disbeliever, an apostate from the religion of Allah.
The questioner: So this is considered ... .
The Shaykh : ... .
The questioner: Yes, it is considered an act of a creedal and practical type.
The Shaykh : ... Oh, my professor.
The questioner : ... .
Another questioner: Professor, there is a point.
The Shaykh: Go ahead.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.