(1) This concise answer is quoted verbatim in Majmuʿ al-Fatāwā, vol. 5, pp. 264–266. (2) It is not the sheikh’s custom to use harsh language; rather, he generally employs gentle diction, yet every expression is fitting in its proper context: “Do not weaken and do not grieve, and you will be superior” (Qurʾān 3:139). See Majmuʿ al-Fatāwā, vol. 3, p. 232. (3) The term mubaddil is the plural of mubaddal, and a mubaddal is “one who changes.” Tabdīl (alteration) denotes changing something even if no substitute occurs, whereas badal (substitution) implies an actual replacement. See Lisān al-ʿArab, vol. 11, p. 48 (s.v. badal). (4) Murtadd is the plural of radd (return or apostasy). Radd and rida originally mean “to return by the same path,” but rida applies specifically to reverting to disbelief, while radd is used more broadly. See Lisān al-ʿArab, vol. 3, p. 173 (s.v. radd); and Al-Mufradāt fī Gharīb al-Qurʾān, p. 281. If an apostate dies upon disbelief—may Allah protect us—they are deemed disbelievers and will abide in the Fire: “And whoever of you reverts from his religion and dies while he is a disbeliever—for those, their deeds have become worthless in this world and the Hereafter, and they are the companions of the Fire; they will abide therein” (Qurʾān 2:217). (5) Zindiq (plural zanādiqa) is a Persian loanword referring to one who denies a foundational tenet of creed or holds a view leading to such denial. See Lisān al-ʿArab, vol. 10, p. 147 (s.v. zandaqa). The term was also widely applied by scholars to those who abandon their religion and introduce innovations. Imam Aḥmad (may Allah have mercy on him) used it for those who claimed contradictions in the Qurʾān. See Al-Radd ʿalā al-Jahmiyya wa-l-Zanādiqa, ed. Quṣay Muḥib al-Dīn al-Khaṭīb, p. 7, note 1; same reference, ed. Dr. ʿAbd al-Raḥmān ʿAmīrah, p. 52.