Faith and Disbelief
902 questions
What is the definition of "fusūq" (disobedience/wickedness), and what are its manifestations and forms?
Is saying "I will not perform ablution," then [later] "I will perform ablution," considered disbelief if the person suffers from obsessive-compulsive disorder, and does he exit Islam because of that?
How can the greater hypocrisy be treated and eliminated?
Does a Muslim become an unbeliever merely by committing nullifiers of Islam while being ignorant of them, or must proof first be established against him? And are there types of disbelief for which conditions, impediments, and the establishment of proof are not considered, especially if the person lives among Muslims?
What is the minimum sufficient extent for the condition of submission to be met, as one of the conditions of "Lā ilāha illā Allāh"? And does one violate this condition if they abandon seeking judgment and recourse to Allah and His Messenger, and reject the Muslim's methodology of following the Book and the Sunnah? Likewise, is it violated by one who is negligent in their duties?
What are the evil deeds that nullify good deeds and erase them from one's record?
Is Irja' the belief that deeds are not part of faith, or the belief that deeds are part of faith but not applied? And is that considered wickedness or hypocrisy?
What should I do about the intrusive obsessive thoughts that I suffer from and have started to dwell on, and will I be held accountable for them?
Is the conclusion correct that whoever embraces faith (Iman) and submission (Islam) but does not embrace excellence (Ihsan) has fallen short in religion and has not brought it forth as Allah commanded, and as evidenced by His saying: "Indeed, the religion in the sight of Allah is Islam," and by the saying of the Prophet, peace and blessings be upon him, in the Hadith of Jibreel: "This is Jibreel, who came to teach you your religion"?
What should I do about my maternal uncle who is addicted to alcohol, doesn't pray, and curses religion, knowing that expelling him will lead him to the streets and might anger my mother?
What is the ruling on someone who believes the story that Uthman -may Allah be pleased with him- excluded Ali and Fatimah -may Allah be pleased with them- from his invitation to a meal due to poverty? And is he considered a disbeliever, and is he required to re-utter the Two Testimonies of Faith? And what is the ruling on someone who declares all the Companions to be disbelievers and speaks against them?
Is it permissible to despise one of the Companions without exiting the fold of Islam, while possibly exiting the fold of faith?
Do all disbelievers hate Muslims and wish them ill and disbelief, and are they included in Allah's saying: "And they will continue to fight you until they turn you back from your religion if they are able" and His saying: "They wish that you would disbelieve as they disbelieved, so you would be equal"? Or are there some among them who wish good for Muslims and love them, as Allah's saying indicates: "And you will surely find the nearest of them in affection to the believers those who say, 'We are Christians'"?
Is the animosity towards the disbeliever in Ibn Taymiyyah's statement: "The disbeliever must be shown animosity, even if he gives to you and treats you kindly," intended as animosity towards the belief or animosity towards the person himself?
If a hypocrite of doctrinal hypocrisy manifests the rituals of Islam, is he addressed with "O you who have believed"?
What is the problem I am facing, even though I maintain my prayers, perform dhikr, lower my gaze, and have abandoned bad company?
What is the ruling on facial muscles twitching or feeling a smile or suppressed laughter when seeing something that might be considered mockery of religion, knowing that it is accompanied by intrusive thoughts (waswasa) regarding creed and a feeling of remorse and seeking forgiveness? And will a person be held accountable for that? And is this considered mockery that expels one from the fold of Islam? And what is the way to get rid of these thoughts and intrusive whispers?
Is it considered disbelief to stop reciting the Quran to answer a phone call, then resume the recitation? And is it considered disbelief for a person to openly commit sins such as swearing falsely and mocking? And is a single testimony (Shahada) sufficient for him to enter Islam after uttering a word of disbelief, knowing that he prays and fasts?
What distinguishes Shaykh Hafiz Al-Hakami's book "Ma'arij Al-Qabul" from other books of aqidah, is it suitable for a beginner, and does it require explanation from a shaykh or can it be understood through self-study?
Is laughter considered mockery of religion and does it expel one from the faith, especially if it occurs after a satanic whisper concerning this, and the intention behind the laughter is not clear?
What is the ruling on someone who utters a statement of disbelief unintentionally, whether jokingly or seriously, and then realizes it was a statement of disbelief? Does he become a disbeliever? And is he held accountable for a statement, act, or belief of disbelief resulting from ignorance if he did not know it was disbelief? And what is the ruling on a thought of a statement, act, or belief of disbelief that crosses a person's mind, if he does not utter it but instead makes a physical movement or laughs? And is merely uttering the two testimonies (Shahadatayn) with the tongue sufficient without the presence of the heart or concentration, and does an error in pronouncing its letters affect it? And what are the limits of ignorance that serve as an excuse for disbelief, and when does it not serve as an excuse?
What is the ruling of the Shari'ah on one who believes that some Shari'ah rulings, such as the inheritance of a male receiving the share of two females, need reconsideration and amendment because they are not suitable for the current era?
Does prioritizing the obedience of the beloved over others mean that obeying a created being in disobedience becomes polytheism, even with knowledge of its prohibition?
Is it permissible to act upon the fatwa of Sheikh Ibn Uthaymeen that whoever abandons prayer out of negligence is not a disbeliever, even though the questioner knows that there is a consensus, conveyed by Ishaq ibn Rahawayh, that declares the deliberate abandoner of prayer a disbeliever even if its time has expired, and that the questioner inclines towards the Sheikh's opinion but hesitates due to the consensus?