Not every act that appears to be disbelief indicates that its doer is a disbeliever.
Machine translationRead the Arabic original
The Shaykh : The important point: these absolutes are a mistake!
Another questioner : Keep a tape for yourself, O Abu ...?
The questioner : I mean, does it make a difference if the person is knowledgeable or ignorant? The act?
The Shaykh : It differs in one respect.
The questioner: Yes.
The Shaykh : Do you know the story narrated in the books of exegesis about 'Amir ibn Yasir, who was tortured along with Bilal, and they said to him: If you say about the Messenger: Muhammad is a sorcerer, a liar, a poet, we will set you free? Have you heard this story?
The questioner : Yes, I heard.
The Shaykh : The one regarding which was revealed His saying, the Exalted:[An-Nahl 16:106]. The point now: I return to you the question you directed to me, and your tongue is saying: [Yusuf 12:65]. Was 'Amir ibn Yasir ignorant or was he knowledgeable?
The questioner : A scholar.
The Shaykh : Okay, is it disbelief?
The questioner: No.
The Shaykh : Then?
The questioner : His heart was at rest with faith. May Allah reward you with good.
Another questioner : I mean, you might pass by this scholar who is speaking about it; he might say something while his heart is at rest with faith, but he is compelled to this act. We do not declare him a disbeliever; he is compelled, he is forced.
The Shaykh : This is the intended meaning. Not every act indicates that the doer is a disbeliever; detail is necessary. And this is, as is said today in the language of the present age, regarding the cleverness of today's youth in their attachment to knowledge, they rush in before they are restrained. Not every act indicates that it is disbelief. Therefore, I directed it in my time in some of my sessions and discussions: If you see a man take the mushaf and trample it with his feet, what do you say about him? Now it is directed to you, the one who asked the previous questions: Is it disbelief or not?
The questioner : Disbelief.
The Shaykh : He did not benefit from anything. You need to hit very strong "brackets" before answering.
The questioner : Practical disbelief, I mean.
The Shaykh : See, how is it?
Another questioner : He corrected it, so stop.
The Shaykh : He disbelieved. You are saying now it is practical disbelief; there is no doubt in that. But my question was: Did he disbelieve with the disbelief of apostasy? And now I tell you frankly: Did he apostatize from his religion? And you see with your own eyes that he placed the mushaf under his foot and crushed it, and trampled it; did he apostatize from his religion?
The questioner : I say, O Shaykh: Disbelief.
The Shaykh: Huh?
The questioner : I say: Allah knows best that it is disbelief.
The Shaykh : Do you say he apostatized or he did not apostatize?
The questioner : He apostatized.
The Shaykh : Your companion says before you, but he is afraid to say it; because your companion, look now how the matter requires deliberation.
The questioner: Yes.
The Shaykh : You are saying like "Abu Ramz," meaning of course; because the matter is very clear. I say: Slow down, be careful. I say: This is disbelief if we first negate the compulsion that was discussed previously; that is: he did it by his own choice, and then knowing that this book is the Noble Qur'an.
The questioner : If he says: The Qur'an is created, the situation differs.
The Shaykh : Be patient, do not branch out the topic.
The questioner : Okay.
The Shaykh : Until the first matter is finished. Now it is clear to you that it is not permissible to say: Disbelief meaning apostasy? There are possibilities.
The questioner : You are correct.
The Shaykh : So when all these possibilities are removed, it is said: This is disbelief of belief. Where are these people of takfir and where is their knowledge?
I can no longer.
Another questioner : May Allah reward you with good.
The Shaykh : These are a very superficial group; meaning they learned some letters of knowledge and thought they had become the masters of scholars. And this is arrogance, the plague of the present age is arrogance and self-conceit. Fear Allah, fear Allah.
I say something else, and take heed, this is enough for you, you have not seen what came before, I am warning you.
The questioner : May Allah bless you.
Another questioner : Keep a tape for yourself, O Abu ...?
The questioner : I mean, does it make a difference if the person is knowledgeable or ignorant? The act?
The Shaykh : It differs in one respect.
The questioner: Yes.
The Shaykh : Do you know the story narrated in the books of exegesis about 'Amir ibn Yasir, who was tortured along with Bilal, and they said to him: If you say about the Messenger: Muhammad is a sorcerer, a liar, a poet, we will set you free? Have you heard this story?
The questioner : Yes, I heard.
The Shaykh : The one regarding which was revealed His saying, the Exalted:
except for one who is forced [to renounce his religion] while his heart is secure in faith
إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِThis is our merchandise returned to us
هَذِهِ بِضَاعَتُنَا رُدَّتْ إِلَيْنَاThe questioner : A scholar.
The Shaykh : Okay, is it disbelief?
The questioner: No.
The Shaykh : Then?
The questioner : His heart was at rest with faith. May Allah reward you with good.
Another questioner : I mean, you might pass by this scholar who is speaking about it; he might say something while his heart is at rest with faith, but he is compelled to this act. We do not declare him a disbeliever; he is compelled, he is forced.
The Shaykh : This is the intended meaning. Not every act indicates that the doer is a disbeliever; detail is necessary. And this is, as is said today in the language of the present age, regarding the cleverness of today's youth in their attachment to knowledge, they rush in before they are restrained. Not every act indicates that it is disbelief. Therefore, I directed it in my time in some of my sessions and discussions: If you see a man take the mushaf and trample it with his feet, what do you say about him? Now it is directed to you, the one who asked the previous questions: Is it disbelief or not?
The questioner : Disbelief.
The Shaykh : He did not benefit from anything. You need to hit very strong "brackets" before answering.
The questioner : Practical disbelief, I mean.
The Shaykh : See, how is it?
Another questioner : He corrected it, so stop.
The Shaykh : He disbelieved. You are saying now it is practical disbelief; there is no doubt in that. But my question was: Did he disbelieve with the disbelief of apostasy? And now I tell you frankly: Did he apostatize from his religion? And you see with your own eyes that he placed the mushaf under his foot and crushed it, and trampled it; did he apostatize from his religion?
The questioner : I say, O Shaykh: Disbelief.
The Shaykh: Huh?
The questioner : I say: Allah knows best that it is disbelief.
The Shaykh : Do you say he apostatized or he did not apostatize?
The questioner : He apostatized.
The Shaykh : Your companion says before you, but he is afraid to say it; because your companion, look now how the matter requires deliberation.
The questioner: Yes.
The Shaykh : You are saying like "Abu Ramz," meaning of course; because the matter is very clear. I say: Slow down, be careful. I say: This is disbelief if we first negate the compulsion that was discussed previously; that is: he did it by his own choice, and then knowing that this book is the Noble Qur'an.
The questioner : If he says: The Qur'an is created, the situation differs.
The Shaykh : Be patient, do not branch out the topic.
The questioner : Okay.
The Shaykh : Until the first matter is finished. Now it is clear to you that it is not permissible to say: Disbelief meaning apostasy? There are possibilities.
The questioner : You are correct.
The Shaykh : So when all these possibilities are removed, it is said: This is disbelief of belief. Where are these people of takfir and where is their knowledge?
I can no longer.
Another questioner : May Allah reward you with good.
The Shaykh : These are a very superficial group; meaning they learned some letters of knowledge and thought they had become the masters of scholars. And this is arrogance, the plague of the present age is arrogance and self-conceit. Fear Allah, fear Allah.
I say something else, and take heed, this is enough for you, you have not seen what came before, I am warning you.
The questioner : May Allah bless you.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.