He spoke about practical disbelief and creedal disbelief.

The Shaykh : But this means that disbelief can be practical disbelief or creedal disbelief. From here comes this precise distinction, which the Imam, truly the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), undertook to explain and elucidate, followed by his pious student Ibn al-Qayyim al-Jawziyyah. They hold the merit of elaborating on the division of disbelief into that classification, which the Interpreter of the Qur'an raised the banner of with that comprehensive and concise word. So Ibn Taymiyyah (may Allah have mercy on him) and his student and companion Ibn al-Qayyim al-Jawziyyah distinguish, or always elaborate, on the necessity of differentiating between creedal disbelief and practical disbelief; otherwise, the Muslim falls, without realizing it, into the trial of exiting the community of Muslims, which the Khawarij fell into in the past and some of their followers have fallen into recently. Thus, the saying of the Prophet (peace and blessings be upon him) does not mean exiting the religion. There are many, and very many, hadiths that, if a researcher were to collect them, would result in a beneficial treatise that truly contains a compelling argument for those who stop at the previous verse and limit themselves to interpreting it as creedal disbelief, while there are many, and very many, texts in which the word "disbelief" appears, but it does not mean exiting the religion. For now, this hadith is sufficient for us, as it is decisive evidence that fighting a Muslim brother is disbelief in the sense of practical disbelief, not creedal disbelief. If we return to the group of Takfir and their declaration of disbelief against the rulers and those who live under their banner, and a fortiori those who live under their command and employment, their perspective is to return to the fact that these people committed sins and thereby became disbelievers.