He spoke about the difference between practical disbelief and creedal disbelief.

Al-Halabi : On the same topic, our Shaykh, so that this statement is completed as it was before, may Allah bless you. Our Shaykh, we heard from you a clear evidence regarding the distinction between practical disbelief and creedal disbelief, which is the hadith .

The Shaykh : Yes.
Al-Halabi : It would be wonderful if you could give a brief summary of the topic so that it aligns perfectly with what came before.

The Shaykh : By Allah, you, what Allah willed, have reminded me of something that had become forgotten in my mind.
Al-Halabi : May Allah reward you with good.

The Shaykh : Perhaps you can help us with the topic and recall what we mentioned on some occasions. Right now, nothing comes to mind for me beyond what is included in this hadith. This hadith aligns frequently, and very frequently, with other hadiths, such as the well-known hadith among most students of knowledge, in which he (peace and blessings be upon him) said: . The truth is that the denial in the heart of all types of shirk (associating partners with Allah), misguidance, sins, and disobedience is the exit for a Muslim so that he does not fall into the disbelief that takes him out of the religion. Because it provides a refuge and a way out for the Muslim to deny the wrong, and among these, without a doubt, is one of the clearest wrongs: judging by other than what Allah has revealed. Denying it in the heart saves the denier from falling under the meaning of the statement of the Blessed and Exalted is He, which we mentioned in the previous session, in His saying, Mighty and Majestic: . Those are the disbelievers, with a disbelief that takes them out of the religion if they consider it permissible in their hearts, and with a practical disbelief if they consider it permissible by their action without their heart. Similarly, if this Muslim sees a wrong, and among these is judging by other than what Allah has revealed as we said, and he does not deny it with his hand because he is unable to, and the second level, he does not deny it with his tongue either because he is unable to, or he is able to but let us say this is more important without a doubt, but for some reason, and the worst of it is that he follows his desire, he does not deny it with his hand either, but he denied it in his heart. This denial removes the responsibility of him having approved this wrong, and because of this approval, he is not a disbeliever, no, he is not a disbeliever in the sense of leaving the religion, but the detailed ruling revolves around him: if he was able to deny it with his hand but did not, he is a sinner; if he was able to deny it with his hand or his tongue, he is a sinner; and if he denied it in his heart, he is a Muslim who is a sinner. But if the matter reaches the point where he does not deny it in his heart either, here is the very serious problem, because the Messenger (peace and blessings be upon him) said in this hadith and that hadith that there is not a mustard seed of faith beyond that. And here I must remind you that a Muslim must be careful not to become accustomed to some sins so that he finds no denial in his heart for them, and then he fears that he will fall into the disbelief that takes him out of the religion. And I believe that many Muslims, men and women, fall into this very big problem, such that their hearts have become hardened and do not deny a wrong, not even in the heart. So these widespread sins now, such as tabarruj (a woman's display of her adornment), the tabarruj of women and their immodesty, and such as riba (usury or interest) and the spread of dealing with it, such that many people have erased from their minds that all these types of sins are sins; they no longer feel that way. And I recall an example related to some women: you find a woman displaying her adornment in the style of the pre-Islamic age of ignorance before the twentieth century, meaning she has worn a garment to the middle of her calves and put on a khimar (the head covering) called a scarf, and with this she exposes the front of her head, and she does not feel that she has disobeyed her Lord. Then if another woman passes by her who has increased in her display of adornment, for example, her garment is to her knees, or she is bare-headed, or she has cinched her clothes, and the like, she barely passes by her without turning around and disapproving of her in her heart. This means that she does not feel that she is falling into the same thing in that she has opposed the Shari'ah of her Lord, but there is no doubt that the other one is more sinful, having fallen into what is more severe than what this one denied. So what does this mean? This indicates to us that this type of women no longer feel the sin, so there is no longer any denial of this sin in their hearts. Therefore, Muslims must protect themselves by always being in the company of those who remind them always and forever, and by being far from considering permissible what Allah has forbidden. In any case, I have clarified, I think, the answer to the previous question: we do not support entering parliament, whatever the motive for it may be. But it is necessary to always and forever remind and warn that it is not permissible to be negligent or to feign ignorance of this important and very, very important Islamic rule, which is the distinction between creedal disbelief and practical disbelief. Because this is a reality that many, many, and very many legal texts have come to, and we spoke about what Allah, Mighty and Majestic, made easy of that in the previous session. So entering parliament is practical disbelief, and if it is accompanied by considering permissible in the heart judging by other than what Allah has revealed, then it is the creedal disbelief that takes one out of the religion. Others, that is enough...
Abu Layla : O brothers, on the same topic, please...