Response to those who say: A Muslim does not become a disbeliever by committing a sin unless he considers it permissible
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What is your opinion of the statement of those who say: The belief of the people of the Sunnah regarding the principle: "A Muslim does not become a disbeliever by committing a sin unless he considers it permissible," is that it is not absolute. There is no sin that makes its perpetrator a disbeliever and expels him from the religion, even if it were prostrating to a grave—for example—or circumambulating it, or mocking the religion of Islam, or similar sins?
We see that the causes of disbelief are multiple,Among them: such as believing that prostrating to other than Allah is permissible, even if he does not prostrate; he is a disbeliever,And among them: or mocking Islam, even in jest; he is a disbeliever,And the Qur'an indicates this: "And if you ask them, they will surely say, 'We were only talking and playing.' Say, 'Was it Allah and His verses and His Messenger that you were mocking? Do not make excuses; you have become disbelievers after your faith'" [Al-Tawbah: 65-66].
And we see that some actions are disbelief for which a person is held accountable as a disbeliever, treated as a disbeliever in this world, and his reckoning in the Hereafter is with Allah. So if we saw a man prostrating to an idol, we would rule that he is a disbeliever,And We said: that he is a disbeliever who must be given the opportunity to repent; if he repents, well and good, otherwise he is killed,Even if he said: "I did not intend to prostrate—prostration of humility and submission—but I intended prostration of greeting, for example,"We say: We do not care about this,The Prophet (peace and blessings be upon him) said: "If I were to order anyone to prostrate to anyone, I would order a woman to prostrate to her husband".
Likewise, some acts, if left, are disbelief; such as prayer, for example. If one leaves prayer, we rule that he is a disbeliever specifically,And we do not say: whoever leaves prayer in general is a disbeliever; we say so as well. But also, if we see a person who does not pray, we rule that he is a disbeliever and his blood is permissible, unless he repents and returns to Allah.
So the important point is that this principle mentioned is not absolute;Because if we said: that there is no disbelief except by considering something permissible, while practical disbelief remains, and because considering something permissible is itself disbelief. If a person considers permissible something whose prohibition is agreed upon, he is a disbeliever whether he commits it or not. So if someone were to consider fornication permissible, for example, or consider riba permissible in matters where there is no scholarly disagreement, we would say: this is a disbeliever.
We see that the causes of disbelief are multiple,Among them: such as believing that prostrating to other than Allah is permissible, even if he does not prostrate; he is a disbeliever,And among them: or mocking Islam, even in jest; he is a disbeliever,And the Qur'an indicates this: "And if you ask them, they will surely say, 'We were only talking and playing.' Say, 'Was it Allah and His verses and His Messenger that you were mocking? Do not make excuses; you have become disbelievers after your faith'" [Al-Tawbah: 65-66].
And we see that some actions are disbelief for which a person is held accountable as a disbeliever, treated as a disbeliever in this world, and his reckoning in the Hereafter is with Allah. So if we saw a man prostrating to an idol, we would rule that he is a disbeliever,And We said: that he is a disbeliever who must be given the opportunity to repent; if he repents, well and good, otherwise he is killed,Even if he said: "I did not intend to prostrate—prostration of humility and submission—but I intended prostration of greeting, for example,"We say: We do not care about this,The Prophet (peace and blessings be upon him) said: "If I were to order anyone to prostrate to anyone, I would order a woman to prostrate to her husband".
Likewise, some acts, if left, are disbelief; such as prayer, for example. If one leaves prayer, we rule that he is a disbeliever specifically,And we do not say: whoever leaves prayer in general is a disbeliever; we say so as well. But also, if we see a person who does not pray, we rule that he is a disbeliever and his blood is permissible, unless he repents and returns to Allah.
So the important point is that this principle mentioned is not absolute;Because if we said: that there is no disbelief except by considering something permissible, while practical disbelief remains, and because considering something permissible is itself disbelief. If a person considers permissible something whose prohibition is agreed upon, he is a disbeliever whether he commits it or not. So if someone were to consider fornication permissible, for example, or consider riba permissible in matters where there is no scholarly disagreement, we would say: this is a disbeliever.