and another that does not expel one from the religion returns to practical acceptance. Thus, all sins—especially what has become widespread in this time, such as the practical acceptance of usury, fornication, drinking alcohol, and other such acts—are considered practical disbelief. Therefore, it is not permissible to declare sinners who are engaged in some sins as disbelievers merely for committing them and practically accepting them, unless it becomes certain to us—without doubt—that they do not consider forbidden what Allāh and His Messenger have prohibited in belief. If we come to know that they have fallen into this inner contradiction, we then judge them as having committed apostasy. However, if we do not know this, we have no way to judge them as disbelievers because we fear falling under the warning of the saying: "If a man says to his brother: 'O disbeliever,' it returns to one of them." There are many ḥadīths on this subject; I will mention one with significant indication, which is in the story of the Companion who fought one of the polytheists. When this polytheist saw that he was under the sword of the Muslim Companion, he said: "I bear witness that there is no deity but Allāh." Yet, the Companion paid no heed and killed him. When the news reached the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), he strongly condemned this action. The Companion excused himself by saying that the polytheist only said it out of fear of being killed, to which the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) replied: "Did you open his heart?" This is reported by al-Bukhārī and Muslim from the ḥadīth of Usāmah ibn Zayd (raḍiya Allāhu ʿanhu). Thus, doctrinal disbelief is not fundamentally related to mere action. Its major connection is with the heart. We cannot know what is in the heart of the immoral, the wicked, the thief, the fornicator, the usurer, and those like them unless what is in their heart is expressed by their tongue. As for their actions, they indicate that they have violated the sharīʿah in a practical manner