We refer to those who face our qiblah as Muslims and believers:

This is part of the creed: whoever pronounces the two testimonies of faith and remains upright upon them is a Muslim, even if he commits certain sins—even major ones—so long as those sins do not reach the level of polytheism. Such a person is a Muslim whose Islam and faith are deficient; he is a fāsiq (sinner), but he is not declared an unbeliever as long as his sins fall short of shirk. This is the doctrine of Ahl al-Sunnah wa’l-Jamāʿah: they do not excommunicate people for sins that are less than shirk, although they hold that sin diminishes faith and that its perpetrator is guilty of the lesser form of fisq that does not expel one from the religion.

This contrasts with the Khārijites, who pronounce unbelief upon those who commit major sins, expel them from the religion, and consign them to eternal punishment in the Fire. It also differs from the Muʿtazilah, who remove the perpetrator of a major sin from Islam without admitting him into unbelief, claiming that he stands “between two stations”; yet, should he die persisting in that sin, the Muʿtazilah judge him exactly as the Khārijites do. Likewise, it is opposed to the doctrine of the Murjiʾah, who say that no sin harms a person who has faith: once someone affirms belief in Allah, he is a believer regardless of his deeds. Even if he were to abandon all the pillars of Islam, in their view he would not become an unbeliever. For them, what matters is affirmation and conviction; deeds, they claim, neither increase faith nor decrease it and are not part of it. Thus, in their estimation, a person remains a believer of full faith so long as he inwardly affirms the truth.