What is your opinion of those who say that the creed of the people of the Sunnah and the community regarding the rule "We do not declare anyone a disbeliever for a sin unless he deems it permissible" is absolute?
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The questioner : Your Eminence, may Allah reward you.
What is your opinion of those who say that the creed of the people of the Sunnah and the community regarding the rule: "A Muslim is not declared a disbeliever for a sin unless he deems it permissible" is absolute, and that 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?
The Shaykh : By Allah, we see that the causes of disbelief are multiple. Among them is believing that prostrating to other than Allah is permissible, even if one does not prostrate; he is a disbeliever. Among them is mocking Islam, even in jest; he is a disbeliever. The Qur'an indicates this:[At-Tawbah 9:65-66]
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 say: 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 in prostration of humility and submission, but rather in prostration of greeting," we would say: This does not concern us, for the Prophet (peace and blessings be upon him) said:Sunan Ibn Majah 1852Da'if (Darussalam)
Likewise, among the actions, leaving what is an act of disbelief, such as prayer, for example. If one leaves prayer, we rule that he is a disbeliever specifically. We do not say: Whoever leaves prayer in general is a disbeliever; we say it this way. But also, if we see a person who does not pray, we rule that he is a disbeliever and that his blood is permissible, unless he repents and returns to Allah.
The important point is that this rule mentioned is not absolute. Because if we said that there is no disbelief except by deeming something permissible, then there would be no practical disbelief at all. And because deeming something permissible is itself disbelief. If a person deems permissible something whose prohibition is agreed upon, he is a disbeliever, whether he commits it or not. So if someone were to deem fornication permissible, for example, or deem riba (usury or interest) permissible in places where there is no scholarly disagreement, we would say: This person is a disbeliever.
What is your opinion of those who say that the creed of the people of the Sunnah and the community regarding the rule: "A Muslim is not declared a disbeliever for a sin unless he deems it permissible" is absolute, and that 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?
The Shaykh : By Allah, we see that the causes of disbelief are multiple. Among them is believing that prostrating to other than Allah is permissible, even if one does not prostrate; he is a disbeliever. Among them is mocking Islam, even in jest; he is a disbeliever. The Qur'an indicates this:
(65) And if you ask them, they will surely say, "We were only conversing and playing." Say, "Is it Allah and His verses and His Messenger that you were mocking?" (66) Make no excuse; you have disbelieved after your belief. If We pardon one faction of you - We will punish another faction because they were criminals.
وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ * لا تَعْتَذِرُوا قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْWe 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 say: 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 in prostration of humility and submission, but rather in prostration of greeting," we would say: This does not concern us, for the Prophet (peace and blessings be upon him) said:
If I were to command anyone to prostrate to anyone else, I would have commanded women to prostrate to their husbands.
لو أمرت أحداً أن يسجد لأحد لأمرت المرأة أن تسجد لزوجهاLikewise, among the actions, leaving what is an act of disbelief, such as prayer, for example. If one leaves prayer, we rule that he is a disbeliever specifically. We do not say: Whoever leaves prayer in general is a disbeliever; we say it this way. But also, if we see a person who does not pray, we rule that he is a disbeliever and that his blood is permissible, unless he repents and returns to Allah.
The important point is that this rule mentioned is not absolute. Because if we said that there is no disbelief except by deeming something permissible, then there would be no practical disbelief at all. And because deeming something permissible is itself disbelief. If a person deems permissible something whose prohibition is agreed upon, he is a disbeliever, whether he commits it or not. So if someone were to deem fornication permissible, for example, or deem riba (usury or interest) permissible in places where there is no scholarly disagreement, we would say: This person is a disbeliever.