another, namely, their faith in and affirmation of what Allah has revealed—unlike the disbelieving Jews, who denied it, as indicated by their aforementioned statement: “…and if he does not give it to you, then beware of him and do not appoint him as arbiter.” Moreover, they were not Muslims to begin with.
The reason for this is that disbelief is of two types: doctrinal and practical. Doctrinal disbelief resides in the heart, whereas practical disbelief is manifested in one’s limbs. Thus, if a person’s deed constitutes disbelief because it contravenes the sacred law, and it corresponds to the disbelief in it that has settled in his heart, then this is doctrinal disbelief—the disbelief that Allah does not forgive and whose perpetrator will remain in the Fire forever.
But if the deed contradicts what has settled in his heart—such that he believes in the ruling of his Lord, yet violates it in his actions—then his disbelief is practical disbelief only, not doctrinal disbelief. He is under the will of Allah Most High: if He wills, He punishes him; and if He wills, He forgives him.
This type of disbelief is the one to which the hadiths that apply the term “disbelief” to Muslims who commit certain sins are to be understood as referring. There is no harm in mentioning some of them:
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“Two matters found among people are disbelief: impugning lineages and wailing over the dead.” Reported by Muslim. (1)
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“Disputing about the Quran is disbelief.” (2)
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“Reviling a Muslim is defiantly disobedient conduct, and fighting him is disbelief.” Reported by Muslim. (3)
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“Disavowing one’s lineage is disbelief in Allah, even if the lineage is remote.” (4)
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“Speaking of Allah’s blessing is gratitude, and leaving it unmentioned is disbelief.” (5)
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“Do not revert to disbelief after me, striking one another’s necks.” Reported by al-Bukhari and Muslim. (6)