Difficulties regarding the issue of declaring someone a disbeliever, and discussion of practical disbelief and doctrinal disbelief

The questioner : The reality is that in this age, when a person reviews the Book of Allah (Glorified and Exalted is He) and the Sunnah of His Messenger (peace and blessings be upon him), and what the righteous predecessors (may Allah be pleased with them) followed, he finds something new.

The Shaykh : He finds something?

The questioner : Something new.

The Shaykh : Something new, yes.

The questioner : He becomes eager to proceed as the Companions (may Allah be pleased with them) proceeded, to bring humanity out of darkness into light, to rescue them from misguidance to the guidance sent down from Adam to the last Messenger ... (peace and blessings be upon him).

The Shaykh : Correct.

The questioner : And in this age, we have seen opinions multiply and trials succeed one another for the Muslim in this age. So a person either sells his worldly life and his Hereafter, thereby losing and becoming a loser with a clear loss, or he buys the Hereafter and sells the worldly life. And thereby opinions multiply, and there becomes a dispersal of efforts in the Muslim ranks, and opinions multiply. It is possible that a simple cause of the difference of opinions is understanding; we err in understanding between two parties, or ... for example ... when we understood the understanding that Professor Muhammad ... spoke to you about, the old one, and what happened was that there became things that Brother Muhammad receded from, and after we reached what we reached, we remained believing in what we profess to Allah (Glorified and Exalted is He) is our previous position.

The Shaykh : So you say: you remained? What do you say: we remained?

The questioner : We remained.

Another questioner : Meaning he and some of the brothers remained.

The Shaykh : If that is the case, let his expression be precise; you say - for example - I remained - as the professor said - and some of the brothers; is that not so?

The questioner : Yes ... if we erred.

The Shaykh : Fine. No, so that we do not include others, for example, fine.

The questioner : The point is that Brother Muhammad Ra'fat clarified it.

The Shaykh : Yes?

Another questioner : Brother Muhammad Ra'fat clarified the point, he told you: instead of ...

The Shaykh : Yes, yes, fine; no, he said: so-and-so speaks, so-and-so speaks, as for those who were convinced and those who were not convinced; the matter is not clear.
Please proceed.

The questioner : So this matter made us want to see what you have; because the truth is more worthy of being followed .

The Shaykh : May Allah bless you.

The questioner : If we mean, if we are on misguidance, then this is a matter by which we have spent the good of our worldly lives and our Hereafter.

The Shaykh : No, praise be to Allah; the path is before you to rectify what has passed by the nearest way, if Allah wills.
But in any case, what is the problem with you, since Professor Ra'fat - may Allah reward him with good - means, he initiated the idea, and by his grace, when it became clear to him, we adopted it and believed in it; so what stood in the way before you so that we do not repeat the previous research from beginning to end? Meaning, we do not lose our research with Professor Ra'fat and his brothers who were present first, and you do not lose specifically your research that took place between you and him secondly; so what difficulties or doubts or questions remain with you, please proceed.

The questioner : The matter ... entirely ... we have something new ... the path is still as it is, meaning, what Brother Muhammad conveyed to you is what remains with us, and we are still the same ... we and those of our brothers who remained.

The Shaykh : My brother, I understood this, without blame, repeating the concept is a foregone conclusion, we now want to understand something we did not understand, so now do you want to present what you have so we respond to what you have if it deserves a response, or what do you want?

The questioner : We want to see what you profess to Allah (Glorified and Exalted is He), so that if it agrees with what we have, this path is prior to our path and prior to our call, and it is up to us only to proceed in it, and if there are things where we have something, we point them out so that ...

The Shaykh : Fine, what do you want me to speak about - for example? Define the point for me to speak about, for example: do I start speaking about practical and doctrinal disbelief, or what do I speak about?
Please proceed.

Another questioner : You said ... that disbelief is two types: doctrinal and practical, so as for the practical, it does not remain ... in the Fire, and as for the doctrinal, this is what takes the person out of the religion, and the matter with me happened is that you said that the one who prostrates to an idol does not admit interpretation except disbelief, and exiting the religion, while Abu Wafa' conveyed to us that the one who prostrates to an idol may not be a believer; so how do we reconcile this and that?

The Shaykh : No, I do not say: he may not be a believer.

The questioner : He says this.

The Shaykh: I said.

The questioner : ... .

The Shaykh : Fine, this is another research, but what we say is that the one who prostrates to an idol, it is not conceivable that his disbelief is practical, rather this is practical and doctrinal disbelief together, but what Professor Ra'fat may want is that there is another angle with us that must be researched; and that is that not everyone who commits doctrinal disbelief remains in the Fire, we have two issues in this specific example, the one who prostrates to an idol, this is practical and doctrinal disbelief together, it is not possible to separate between them, this is finished.
Another issue.

Another questioner: Peace be upon you.

The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Any doctrinal disbelief, whether it is prostration to an idol or calling upon other than Allah, it is worship of other than Allah.

Another questioner: Peace be upon you.

The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Come here, Abu 'Aziz, why did you sit on the floor? Please come here, it is closer for you and gathers the ranks and the group.
Any doctrinal disbelief, it is not necessary that its owner remains in the Fire, any doctrinal disbelief, practical disbelief as you told me perfectly; now we are researching doctrinal disbelief, the original ruling for doctrinal disbelief is that its owner remains in the Fire; the original ruling, but this original ruling does not apply universally, rather the one upon whom the argument of Allah is established and then he rejects it, this is the one who remains in the Fire forever. And it is clear to everyone and you do not need to be reminded of such as His saying (the Exalted): , so those to whom no Messenger was sent fell into doctrinal disbelief without doubt; do we say: these are remaining in the Fire? The answer: No. When is the ruling of remaining in the Fire issued for them? When the argument and the clear proof come to them, and then they deny it; then it is said: their disbelief is doctrinal disbelief and they deserve to remain in the Fire because the call has reached them and the argument has been established against them.