Faith and Disbelief

• What are the conditions that must be met for a deed to be righteous?
• Is it permissible to rejoice at the martyrdom of someone at the hands of disbelievers, considering it a good thing for him, or does this nullify one's Islam?
• Is the feeling of not grieving due to intrusive thoughts and doubt in Islam, while maintaining prayer, considered disbelief, and how can a Muslim know the state of their faith?
• If a person suffering from obsessive doubts (al-waswas) falls into sin, is it considered that he has acted upon what was in his mind, such as insulting the Messenger (peace be upon him)? And is his action considered an act of disbelief (kufr) that necessitates killing? And does suicide erase sin and make repentance acceptable?
• Does joy and love for the spread of sins and disbelief, and a person's desire for them to occur and proliferate, constitute disbelief (kufr), and when is it so and when is it not?
• What is the difference between the belief system of the Salaf and the Maturidiyyah, and do Maturidis enter Paradise?
• What is the ruling on declaring as disbelievers sects that the scholars have deemed disbelieving, such as the Qadianis and the Baha’is? Does this declaration of disbelief include both their common followers and their scholars, or is there a detailed explanation regarding this?
• What is the difference between obsessive-compulsive disorder and falling into the doctrine of the Khawārij? Are the Khawārij Muslims? And why did Ibn Bāz declare them disbelievers, considering the issue of "lāzim al-madhhab" (the implication of a doctrine)? What is the meaning of "they will pass through Islam and then not return to it"? Are their deeds accepted and will they be rewarded for them?
• Is it considered disbelief not to be convinced of the prohibition of something for which there is Shar'i evidence, or not to be convinced of the wisdom of a Qur'anic verse or a Prophetic Hadith, despite believing in both? And is the presence of doubts or questions in one's creed or faith, and the desire to inquire about them, considered disbelief?
• Is it permissible to invoke Allah's mercy upon two Sufis who were perhaps Ash'aris, and to mention their good moral qualities, taking into account the widespread prevalence of false and fabricated hadiths during the time of their seeking knowledge?
• Is it a condition for one who travels to lands of disbelief to be inherently knowledgeable to safeguard his religion, or is the availability of academic resources (books, internet) sufficient for him to repel doubts?
• What is the ruling of Islamic law on one who believes that the poverty, weakness, and backwardness of Muslims result from population explosion and an increase in progeny that exceeds economic progress, and what is the advice for such a belief?
• What is meant by "belittling a sin is disbelief, in that one considers it trivial and easy, and commits it without caring about it, treating it like permissible acts in its commission"? And does this differ from the meaning of "treating a sin lightly" mentioned in a previous fatwa?
• Why does one not feel a burning sensation upon hearing words of disbelief, and what is the way to reach the rank of feeling anger for the sake of Allah?
• Is the mere conviction of one who denies the attribute of Allah's transcendence (uluw) — that Allah is above the Throne and that the Qur'an is true, along with his utterance of the two testimonies of faith, and his claim that the issue is not essential for his Islam to be valid — sufficient to rule him a Muslim and pray behind him, or is it necessary for him to explicitly affirm what he has denied?
• Is it permissible for an ordinary person to receive religious knowledge from Salafis and Ash'aris, while avoiding delving into matters of disagreement between them, or to choose not to favor any opinion in controversial issues given his ignorance? And does that affect his Islam?
• What is the ruling on one who denies that the Qur’an is valid for all times and places and casts doubt upon it?
• Is it permissible to say that Allah may have mercy on some disbelievers and admit them into Paradise because of their good morals and righteous deeds, and is it valid to use the story of the prostitute who gave water to a dog as evidence for this, and which is more severe: polytheism (shirk) or presuming to speak for Allah (al-ta'alli 'ala Allah), even though both invalidate deeds?
• Are the thoughts and whispers related to the essence and attributes of God, and the doubts about the Quranic verses, which are met with seeking refuge [in God] and rejection, considered apostasy and disbelief?
• Is it true that the Maturidis excommunicated the Ash'aris?
• Is he who is plagued by evil, blasphemous whispers and thoughts—which he neither utters nor believes in—considered an infidel, and will his deeds be invalidated?
• Is it correct for the professor of Islamic linguistics to say that one who reads or narrates disbelief is not considered a disbeliever or a polytheist, citing that the Holy Quran is full of explanations of corrupt beliefs?
• What is the ruling on discarding a paper with the word "Hajj" written on it out of fear of its connection to the religion, sitting on clothes in which there is a possibility of there being religiously prescribed garments, and removing the jilbab from below with a thought that it is disrespectful, knowing that these actions came after commitment and tasting the sweetness of faith?
• Is the statement of Imam Malik, "Allah is in the heaven and His knowledge is in every place," valid, despite the weakness of Abdullah ibn Nafi' al-Sa'igh?