Continuation of the discussion on clarifying creedal disbelief and practical disbelief

The Shaykh : I want to say that since I am placing the final point regarding the hadith at the end of the research, the time for discussion will come then. However, if what has preceded is sufficient for you and this matter I am in the process of explaining has become clear to you, then by Allah, I am not eager to prolong the topic as long as it has become clear and we have agreed upon it. For this reason, I said that if you have clarified the matter that there is practical disbelief that does not cause its perpetrator to leave the religion, and creedal disbelief which is what causes its perpetrator to leave the religion, then the topic is finished and there is no need for me to present everything I have. No, if it is as you understood lastly that this division upon which the scholars are in agreement is not clear to you, in my belief, then I will proceed and I have presented the hadith of Jarir ibn Abdullah. All that you have spoken of is that you said, "This is a sin, my brother." This has no relation to my topic. I am in the process of explaining that there is a sin that a Muslim commits and does not leave the religion, and he may commit this sin and leave the religion because of it. I cited the hadith: that if some of them strike the necks of others, this does not mean that they have become disbelievers in the sense that they have apostatized from their religion. Why? Because the meaning of the hadith, as the scholars say, is that Muslims fighting one another is not an Islamic practice; it is the action of disbelievers. Therefore, "Do not return after me as disbelievers, striking one another's necks." But this fighting, if it is accompanied by the belief that the blood of a Muslim is lawful to take without right, then this sin itself becomes apostasy from the religion of Allah (Mighty and Majestic), because it is accompanied by a belief that contradicts Islam. On this basis, the scholars reconciled creedal disbelief and practical disbelief when they cited this hadith; they brought the verse: , and mentioned that this verse indicates that the rebels among the fighters do not leave Islam, as evidenced by the fact that Allah (Mighty and Majestic) included them in His statement "among the believers." On this basis, we testify to Allah (Blessed and Exalted is He) that there is, as Ibn Abbas said, disbelief less than disbelief, disbelief less than disbelief. The meaning of "disbelief less than disbelief" is: the one who performs the actions of disbelievers and holds the beliefs of disbelievers is the one who has disbelieved in "La ilaha illa Allah" (there is no deity but Allah). As for the one who performs the actions of disbelievers but does not hold the beliefs of disbelievers, he is not a disbeliever who has apostatized from his religion. On this model, supporting disbelievers is also, in our understanding, not immediately considered apostasy; rather, it may be apostasy and it may not be apostasy. It may be practical disbelief and it may be creedal disbelief. This is what can be mentioned on this occasion. If the idea has become clear to you that not every disbelief is creedal disbelief, then we can proceed with your previous statement. Otherwise, we must stop here, because I believe that something very important depends on agreement or disagreement regarding what I presented earlier. This is all I have.
The student : Creedal disbelief and practical disbelief.

The Shaykh : How?
The student : I said now, creedal disbelief and practical disbelief.

The Shaykh: Yes.
The student : Fine, and I said that creedal disbelief is when one believes in his inner self, believes in his inner self in disbelief, and displays Islam. Fine, this is known: he is not judged as a disbeliever outwardly; he is not judged as a disbeliever. Fine, and creedal disbelief and practical disbelief: if a person, for example, fights a Muslim or kills his Muslim brother, his fighting is disbelief, so likewise in these two cases the Muslim is not judged as a disbeliever. I agree with you in these two cases.

The Shaykh : First of all, I want a summary, then the details. Is the idea clear to you that there is creedal disbelief and there is practical disbelief?
The student: Yes.

The Shaykh : Good, now please proceed.