1. The Hadith of Al-Aswad bin Saree', may Allah be pleased with him, that the Prophet ﷺ said: "On the day of judgement there will be a deaf man who doesn't hear anything, and an intellectually impaired man, and a man old in age, and a man who died in ˹Al-Fatrah˺. As for the deaf man he will say: "My lord Islam came to me whilst I couldn't hear anything", and the intellectually impaired will say: "My lord Islam came to my whilst children were throwing dung at me", and the old in age will say: "My lord Islam came to me whilst I couldn't understand anything", as for the one who died in ˹Al-Fatrah˺ will say: "My lord no messenger has come to me from you". A covenant will be taken from them that they will obey Him, a fire will be sent to them to enter, and he said: "By the one whose hand is the nafs of Muhammad, if they entered it they would find it to be cool and safe".

Reported by Ahmad (4/24), and Ibn Hibbaan (1827), and others with an authentic chain of narration, and it's in <As-Silsilah As-Saheehah> (3/419), and <As-Sahih Al-Musnad> (1/47).

2. The Hadith which is Marfuu' in ruling, on the authority of Abu Hurairah, may Allah be pleased with him, said: "On the day of judgement Allah will gather the people of Al-Fatrah, the intellectually impaired, the deaf, the mute, the old in age who didn't comprehend Islam. Then He will send them a messenger to enter the fire, they will say: "How when no messenger came to us?", he said: "By Allah if they entered it, it would've been cool and safe", then a messenger would be sent to them and whoever amongst them who wanted to obey him, would then obey him. Abu Hurairah then said: "If you wish read:

(وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا)
"And never would We punish until We sent a messenger."
[Al-Isra':15] .

Reported by Abdurrazaaq in <Tafseer> (1541) and the wording is his, and At-Tabari in <his tafseer> (17/402), and others with an authentic chain of narration.

Shaykh-Ul-Islaam, may Allah have mercy upon him, said in <Dar'ut-Ta'arud> (8/399): "It's authentic from it". End of speech.

Al-Haafidh, Ibn Hajr, may Allah have mercy upon him, said: "The subject matter of the testing of the insane and those that died in Al-Fatrah is authentically narrated via authentic routes". <Fathul-Baari> (3/346).

I said:
These Hadiths are like an explanation to the likes of the statement of the most high:

(وَلَوْ أَنَّآ أَهْلَكْنَٰهُم بِعَذَابٍ مِّن قَبْلِهِۦ لَقَالُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ ءَايَٰتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ)
"And if We had destroyed them with a punishment before him, they would have said, "Our Lord, why did You not send to us a messenger so we could have followed Your verses before we were humiliated and disgraced?".
[Ta Ha:134]

His statement:

(لَقَالُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًا)
"they would have said, "Our Lord, why did You not send to us a messenger so we could have followed Your verses".
[Ta Ha:134]

This is used by people - who don't understand this in light of the evidences and the understanding of the Salaf - as a proof for that those that die upon Shirk whilst ignorant alongside ascribing to Islam, that they are Muslims and given the rulings of Islam, whilst these evidences - alongside others- have clarified that this type of person is of the ruling of the people of Al-Fatrah, those that will be tested on the day of Judgement.


[Page 25]

So whoever says the two testifications, whilst perpetrating Shirk with Allah, either due to being new to the two testifications, or being in a far away remote regions, or in an area where the Da'wah of Tawheed didn't reach them whilst them seeking the truth and not being negligent in it. They will be under the ruling of the people of Al-Fatrah.

And the Imams of verification have considered what these two Hadiths point to of a clear legislative text in this area of dispute, and from their many statements on this is:

▪️The statement of Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, acknowledging the testing of the people of Al-Fatrah in the hereafter: "These Hadiths strengthen each other, and the foundations of the legislation and its principles assist it, and the position of what it entails, is the Madhab of the Salaf and the Sunnah, it was relayed from them by Al-Ash'ari may Allah have mercy upon him". <Taareekul-Hijratayn> (p.399).

▪️ Shaykh-Ul-Islaam, Ibn Taymiyyah, may Allah have mercy upon him, said: "And a number of Marfuu' narrations to Prophet ﷺ have come on this, and from the Companions and the Tabi'ees, that in the hereafter the children of the Mushriks and others who the Message didn't reach will be tested, and this is the explanation of his statement: "Allah knows best what they would've done", and this is what Al-Ash'ari mentioned in the statement regarding Ahlussunnah wal-Hadith, and he mentioned that he took this position. And with this elaboration the dispute disappears, which was the reason that those who disliked the delving into this dislikes the delving into this, for indeed whoever declared all of them to be in the fire the legislated texts ward away their position, and those that declared all of them being Jannah, the legislative texts ward away their position". <Dar'ut-Ta'arud> (8/401).

▪️The Allaamah Muhammad Al-Ameen Ash-Shinqeeti, may Allah have mercy upon him, said: "This is established from the Messenger ﷺ, and it being established from him is a legislative text in the area of dispute, so there is no angle for dispute alongside this at all". <Adwaa Al-Bayaan> (3/73).

▪️Imam Ibn Baaz, may Allah have mercy upon him, said: "Hadiths have been authentically narrated from the Prophet ﷺ regarding the testing of the people of Al-Fatrah on the day of Judgement, and they those that the Da'wah of the Messengers didn't reach, and those that carry their ruling like the children of the Mushriks, based upon the statement of Allah the mighty and majestic:

(وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا)
"And never would We punish until We sent a messenger."
[Al-Isra':15]

And this position is the most correct position regarding the people of Al-Fatrah, and their likes of who the Da'wah of Allah didn't reach. And this is the position chosen by Shaykh-Ul-Islaam Ibn Taymiyyah, and his student the Allaamah Ibn-Ul-Qayyim, and a congregation of the Salaf and the Khalaf, may Allah have mercy upon them all". End of speech.


▪️▪️◾️▪️▪️




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▪️The speech of the people of knowledge is plenty in the establishment that the ignorant of Tawheed:

➖When dying upon his ignorance, whilst not being negligent not having turnt away, will have the ruling of the people of Al-Fatrah, so they given the apparent ruling in the worldly life of Shirk and Kufr, and the outward rulings of the Mushrik and the Disbeliever go into affect, whereby they are not prayed over, nor inherited from, and on the day of Judgement they will be tested on the plains of the Standing.

➖As for with the establishment of the evidences they are then have Disbelief declared upon them outwardly and inwardly, which puts into effect the permitting of their blood and wealth by the ruler in the worldly life and the punishment of the hereafter, this is the disbelief which comes in the speech of the scholars which they stipulate establishment of the evidences for to apply it upon specific individuals.

And from those that also clearly stated this, from the Imams of the religion and the people of knowledge are:

1. - 2. The sons of the Imam An-Najdi: The Allaamah Husein and the Allaamah Abdullah, may Allah have mercy upon them all: "The sons of the Shaykh the Imam Muhammad bin Abdulwahaab: Abdullah and Husein, may Allah have mercy upon them were asked regarding those that dried before the emergence of the Da'wah of the Shaykh, may Allah have mercy upon him, to which their reply was: "Whoever died from the people of Shirk before this Da'wah reached them, what's ruled upon them is that if they were known for doing Shirk and taking it as religion, and then died upon this, then this person their apparent is that they died upon Disbelief, so they are not supplicated for, nor slaughtered for, nor given charity for, as for the reality of their affair then this is to Allah the most high, if the evidences was established upon them whilst they were alive and they stubbornly persisted, then this is Disbelief, then this one is a disbeliever outwardly and inwardly, and if the evidence wasn't established upon them whilst they were alive then their affair is to Allah". <Ad-Durar As-Saniyyah> (10/142) and look in (10/136-138, 142)

I said:
This is a clear establishment in the differentiation between the outward ruling of the perpetrator of major Shirk who the Da'wah didn't reach, and between the outward and inward Disbelief for those that the evidences were established upon, and between the rulings of the worldly life and that of the hereafter.

3. The Allaamah Hamd bin Nasir bin Ma'mar, may Allah have mercy upon him, as found in <Majmuu'atur-Rasaail wal-Masaail wal-Fataawa> (p.139): "So whoever invokes a dead person or someone who is absent, and said: "O my sayyid so-and-so grant me aid, help me, or have mercy upon me, or release me of this difficulty and the likes of this, is a disbeliever a Mushrik, they are requested to repent, if not they are killed, and this is from what hasn't got any differing between the scholars, because this is the Shirk of the Mushriks who the Prophet ﷺ fought". End of speech.

I said:
This isn't said: "This is general speech", because this speech is regarding the application of the ruling upon particular individuals, because he mentioned the request of repentance, and this isn't except regarding particular individuals, as mentioned by the Allaamah Abdullah Aba Butayn, may Allah have mercy upon him.

4. The Allaamah Ibn Utheymeen - may Allah have mercy upon him - whereby he said in his "Tafseer" (403/1):

"How do we not declare him as a particular to be a Disbeliever?! If you see someone prostrating to an idol you don't make Takfeer upon him as a specific person?! Because maybe his heart could be at rest with Eemaan?! This is a great mistake.

We rule upon the apparent, if we find a person not praying, we say: "This is a disbeliever" with all that our mouths can utter with, if we see someone prostrating to an idol we say: "This is a disbeliever", we specify them, and make them abide to the rulings of Islaam, if he doesn't then we kill him (i.e the Waliy-ul-Amr), as for what relates the

Hereafter, we don't testify to anyone specifically, not with Jannah nor the fire, except those that the Prophet ﷺ testified for, or it came in the Qur'an". End of speech

I say:

His statement: "if we see someone prostrating to an idol we say: "This is a disbeliever", we specify them" this is clear in that he made it a principle, and that this ruling of his is implemented upon particulars and specific people (not just said generally), so he ruled upon them that they are Disbelievers and a Mushrik specifically due to their out ward Disbelief and their Shirk, without making a difference or an elaboration in them being ignorant or not.

As for the opposers in this subject matter, they say we don't rule Disbelief upon them if they were ignorant, and they use the speech of Imam An-Najdi as a proof wherein he doesn't make Takfeer of those that worship the idol on the grave of Al-Badawi.

And the clarification will come - with the permission of Allah - of the invalidity of this usage of theirs, by way of his own speech, and the speech of those that are most knowledgeable of him, and that the disbelief Imam An-Najdi negated and stipulated establishment of the proofs:

Is the outward and inward Disbelief which one is punished for with the fire in the Hereafter and which puts into effect the permissibility of their blood and wealth by the Waliy-ul-Amr in the Dunya.

5. Shaykh-Ul-Islaam, Ibn Taymiyyah, may Allah have mercy upon him, whereby he said in <Sharh Umdahtil-Fiqh> (2/91-92): "Disbelief is of two categories, a category whereupon the rulings of the worldly life are built like the impermissibility of marrying and eating what they slaughtered, and preventing inheriting, and permitting the blood and wealth, and other than this, this is only affirmed if their Disbelief is made apparent to us, either by a statement which necessitates Disbelief or an action like prostrating to an idol, and to other than the Qiblah, and withholding from the prayer, and the likes of this. And this type we don't put into affect upon the one that abandons the prayer until we verify their withholding which being abandonment, due to it being possible that they intended making it up after, or due to them having an excuse, and the likes of this.

The second: is what is connected to the rulings of the hereafter, either due to siding against the Ummah of Muhammad, and joining the people of Disbelief, and the likes of this, and this can occur with many of those that claim Islam, and they are the hypocrites those whose affair is known through the Qur'an and the Sunnah". End of speech.

I said:
This is clear speech by Shaykh-Ul-Islaam Ibn Taymiyyah, may Allah have mercy upon him, in the categorisation of Disbelief to:

➖An apparent Disbelief where which the rulings of the disbeliever and the Mushrik is placed into effect in the worldly life from declaring their slaughtering impermissible and not praying over them, and the likes of this.
➖And a disbelief which is connected to the rulings of the hereafter, and this is what he calls elsewhere (1): "The disbelief which one is punished for", and this is what a group of Imams call: "Outward and inward Disbelief", and they stipulate the establishment of the evidences to rule this upon particulars.


__
1) Shaykh-Ul-Islaam, may Allah have mercy upon him, said: "And the disbelief which one is punished for isn't except after the conveying of the Message". <Majmuu' Al-Fataawa> (2/78).


[Page 27-28]

6. Shaykh-Ul-Islaam, Ibn-Ul-Qayyim, may Allah have mercy upon him, whereby he said: "What's obligatory upon the slave is to believe that all that take other than the religion of Islam as a a religion to be a disbeliever (1), and that Allah exalted is He doesn't punish anyone except after establishment of the evidences upon them through the Messenger, and this is generally, and what relates particulars is entrusted to Allah to the knowledge of Allah the mighty and majestic and His ruling, this is in what relates to the rulings of reward and punishment.

As for the rulings of the worldly life, then this is upon the outward of the affair, so the children of the disbelievers and their insane are disbelievers in what relates to the rulings of the worldly life, they take the ruling of their guardians ... Allah exalted is He doesn't punish anyone except after the establishment of the proofs upon them, as the most high said:

(وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا)
"And never would We punish until We sent a messenger."
[Al-Isra':15].

From <Tareekul-Hijratayn> (2/900).

7. The Allaamah Suleymaan bin Sahmaan, may Allah have mercy upon him, when talking about the ruling of the ignorant of Tawheed, commenting upon this speech of Ibn-Ul-Qayyim: "So he clarified, may Allah have mercy upon him, that this is regarding the ruling of reward and punishment, and that it isn't permissible for anyone to rule upon any specific person to being punished by Allah for what has occured from them before the establishment of the evidence upon through the Messenger, as for the worldly rulings then this is implemented upon its apparent, and he used the children of the disbelievers and their insane as an example for this, in that they are disbelievers in the worldly rulings and that they take the rulings of their guardians". <Kashfush-Shubahatayn> (p.95-96).

8. Shaykh-Ul-Islaam, Muhammad bin Abdulwahaab, may Allah have mercy upon him, whereby he said as it comes in <Ad-Durar As-Sanniyyah> (1/522), (12/534): "The type of those Mushriks, and their likes of who worship the Awliya and the righteous:

We rule upon them that they are Mushriks
➖And we see their Disbelief if the evidences of the Message was established upon them". End of speech.

I said:
So he ruled upon them in what relates to the worldly rulings that they are Mushriks, as for the hereafter he didn't rule the Disbelief -i.e the Disbelief which one is punished for as has preceded in the speech of Shaykh-Ul-Islaam- upon them if the evidences weren't established upon them.

9. The Allaamah Abdulazeez Qaadi Ad-Dar'i, may Allah have mercy upon him, whereby he said as found in <Ar-Rasaail wal-Masaail An-Najdiyyah> (5/576): "If they used to perform Shirk and Kufr due to ignorance and there not being anyone to notify them, then we don't rule disbelief upon them until we establish the evidences upon them, but we don't rule upon them being Muslims, rather we say that their action permits the wealth and blood, and applying the ruling upon this, and even though we don't rule upon this person due to the lack of establishment of the evidences upon them, and it isn't said that if he's not a disbeliever then they are Muslims, rather we say that their actions are the actions of the disbelievers, and applying the ruling upon this specific person is pendent upon the evidence of the Message reaching them, and the people of knowledge mentioned that the people of Al-Fataraat are tested on the plains of the Qiyaamah, and they didn't make their ruling that of the disbelievers nor that of the righteous". End of speech.


____
1) Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, clarified that from those that enter into those that take other than Islam as a religion are the grave worshippers and the people of major Shirk, whereby he said in <Ighaatul-lahfaan...> (1/357): "The end affair was with those misguided Mushriks that they legislated a Hajj to the graves ... And it is not obscured that this is a departure from Islam, and entrance into the religion of the idol worshippers". End of speech.

And a clarification has preceded in the speech of Imam Abdurrahman bin Hassan, may Allah have mercy upon him, clarifying therein that -this speech above- from Ibn-Ul-Qayyim encompasses and includes those that ascribe to Islam the likes of the ignorant grave worshippers, whereby he said: "and also the Allaamah Ibn-Ul-Qayyim may Allah have mercy upon him said regarding the categories of the people, from this Ummah and other than it, the seventeenth category...". End of speech from <Ad-Durar As-Sanniyyah> (11/479).


[Page 29]

I said:
So he negated the title Islam from those ignorant of Tawheed due to their Shirk with Allah, and he aligned them with the people of Al-Fatrah in the hereafter, those that are tested.
And he stipulated the establishing of the evidence in the Takfeer (i.e the disbelief outwardly and inwardly which one is punished at in the hereafter and permits their blood and wealth in the worldly life) of particular.

10. Shaykh-Ul-Islaam, Abdulazeez bin Baaz, may Allah have mercy upon him, whereby he said: "In short: those that manifest disbelief in the Muslim lands we declare the ruling of the disbelievers upon them, as for their salvation on the day of judgement or the lack of their salvation, this is to Allah exalted is He and the most high, if they were from those that the Da'wah didn't reach and didn't hear of the sending of the Messenger ﷺ, then they will be tested in the day of Judgement". End of speech from <Majmuu' Fataawa wa Maqaal Mutanaw-wi'ah> (1/50).

11- The Allaamah, the Muhaqiq, Abdullateef bin Abdirrahman bin Hassan, may Allah have mercy upon them all, whereby he said: "Whilst the Allaamah Ibn-Ul-Qayyim, may Allah have mercy upon him, asserted the Disbelief of those that blind-follow their Shaikhs in the manifest affairs, if they are able to seek the truth and to know it, and had capability to do so, and turned away and didn't give care to it. And whoever wasn't able and didn't have capability to know what the Messengers have come with, they with him are from the category of the people of Al-Fatrah, those who no Da'wah of any Messenger reached, and both types are not declared to be Muslim nor entered into criterium of Muslims

As for Shirk, it is applied to them and the title includes them, and what Islam remains while its basis and its great principle (the testification of Laa ilaaha Ilallaah) is being nullified". <Manhaaj At-Ta'sees...> (p.99).

12. - 13. The scholars of the Standing Commitee: Imam Ibn Baaz - The Allaamah Abdullah Al-Qauud - The Allaamah Abdurrazaaq Afeefi, may Allah have mercy upon them, whereby they said: "All that believe in the message of our Prophet (1) Muhammad ﷺ and everything else what has come in the legislation, if after this they were to prostrate to other than Allah; a wali or someone in a grave, or a Shaykh of a Tariqa, they are considered to be disbelievers, apostated from Islam, a Mushrik making Shirk with other than Allah in worship, even if they uttered the Shahadatayn whilst prostrating, due to perpetrating what nullifies their statement in their prostration to other than Allah, but they can be excused due to ignorance and not have the punishment descend upon them until they know and the evidence is established upon them, and they are given respite for three days, as an opportunity to bring himself to account so that they may repent, if they persist (2) upon their prostration to other than Allah after the clarification, then they are executed due to their apostasy, based upon the statement of the Prophet ﷺ: "Whoever changes his religion kill them".
Reported by Imam Bukhari in his Sahih on the authority of Ibn Abbas, may Allah be pleased with them both.

So the clarification and establishing of the proof is to excuse him before descending the punishment upon them, not to call them a disbeliever after the clarification, because they are called: a disbeliever due to what has occured from them of prostrating to other than Allah". End of speech abridged from <Fataawa Al-Lajnah Ad-Daaimah> (1/334) second question fatwa no.(4400).


___
1) Their speech is regarding those that ascribe to Islam, so that it isn't said that they are speaking about the first Mushriks, pay attention to this.
2) In this is a clarification that the people of knowledge only stipulate persistency in the application of the punishment in the penalty of the Mushrik, and not in labeling them Mushriks, there is a difference between the two, between the labeling with a name and between descending the punishment.


[Page 30]

I said:
This ruling is descended upon particulars (not just stated generally) because of the mention of being asked to repent, and this is after the ruling of apostasy.
In the clarification of this the Allaamah, the Muhaqiq, Abdullah Aba Butayn, may Allah have mercy upon him, said: "and requesting to repent, is after the ruling of apostacy, and asking to repent is only done regarding particulars". "Ad-Durar As-Saniyyah" (402/10).

14. The Allaamah, the Muhadith, Muqbil bin Hadi Al-Waadi'i, may Allah have mercy upon him:

He has clear fatawa in the establishment of the creed of Ahlussunnah in this subject matter, and from this is:

▪️His statement, may Allah have mercy upon him, in <Tuhfatul Mujeeb> (question 104): "He's ruled upon with the apparent of his action, and the excuse of ignorance is between him and Allah exalted is He and the most high, we believe and take as creed that the ˹Jaahiloon˺ are excused and perhaps are tested on the plains of the Qiyaamah, as it comes in the Hadith of Abu Hurairah and the Hadith of Al-Aswad bin Saree'". End of speech, and the mention of the entire Hadith will come with the permission of Allah.

▪️The Allaamah, Muqbil bin Haadi Al-Waadi'i, may Allah have mercy upon him, was also asked: "Question: are those that fall into disbelief have disbelief applied to them, and those that fall into innovation have innovation applied to them, without clarification and having the evidences established upon them?

To which he, may Allah have mercy upon him, replied: "Whoever falls into disbelief, it's to be clarified to them, this is more as an excuse with Allah, because what's most correct is that they are excused due to their ignorance, but we now can't say that the Nasraani isn't a Disbeliever, we would be belying the Qur'an, that a Yahoodi isn't a Disbeliever, we would be belying the Qur'an, because he is saying, the evidence hasn't reached him, and that we haven't established the evidences upon him, similarly also those that worship other than Allah, and beseech other than Allah, and slaughter to other than Allah, they are doing acts of Shirk, and it is befitting that they are dealt in the manner of the Mushrik, but what's between him and Allah, the proofs point to that he is excused if he was ignorant.

(وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا)
"And never would We punish until We sent a messenger."
[Al-Isra':15].

(وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَۚ)
"And Allah would not let a people stray after He has guided them until He makes clear to them what they should avoid. Indeed, Allah is Knowing of all things."
[At-Taubah:115].

End of speech from the tape <Questions from the women from Lahj>.

15. The Allaamah, Al-Fawzaan, may Allah preserve him, as preceded he was asked: "Is the subject of the excuse of ignorance a subject matter of suffering?"

So what he said in clarification of the categories of ignorance was: "Ignorance which can't be removed, they don't have anyone with them, they can't hear anything, they don't know, they're living isolated away and didn't hear anything, this one can't remove this, this one is excused and they will be from the people of Al-Fatrah, they are not declared to be Muslims but they are from the people of Al-Fatrah and their affair is to Allah:

(وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا)
"And never would We punish until We sent a messenger."
[Al-Isra':15].

End of speech from <His explanation of Ad-Dur An-Nadheed> by Ash-Shawkaani.

16. The Allaamah, Abdulmuhsin Al-Abbaad, may Allah preserve him, whereby he said in his treatise <Al-Iydaah wat-Tibyeen>: "As for those that it wasn't established upon [i.e the evidences] and lived in a land not knowing Islam, except that they were extreme regarding the righteous, and beseeched them and supplicating to them, deceived by those that resemble the scholars, those that beautify this falsehood to the people, and are silent regarding their Shirk and their worship of other than Allah, this one their apparent is Disbelief, and they are dealt with with the dealing of those that the evidence was established upon, they are not prayed behind, not prayed over if they died, nor supplicated for, nor is Hajj performed for them, and their affair is to Allah, due to them being of the category of the people of Al-Fatrah, those who the Messages didn't reach, and they will be tested in the day of Judgement". And this statement will be relayed longer than this, with the permission of Allah.


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17. The Allaamah, the Mufti, Muhammad bin Ibrahim, may Allah have mercy upon him, whereby he was asked: "Are the people of Al-Fatrah called Disbelievers of Muslims? Answer: Disbelievers not Muslims, as for them being punished, they won't be until a Messenger is sent to them, and regarding the report of the insane and the people of Al-Fatrah is that a neck from the fire will be send to them". <Fataawa war-Rasaail Samaahatush-Shaykh Muhammad bin Ibrahim> (1/247/248).

I said:
So he ruled with them being disbelievers, and negated the title Islam from them, and stipulated the establishment of the evidences for their punishment, and affirmed that they will take the ruling of the people of Al-Fatrah on the day Judgement, those that will be tested by having a neck from the fire sent to them.

18. The Allaamah, the Mufasir, Muhammad Al-Ameen Ash-Shinqeeti, may Allah have mercy upon him, whereby he said in <Adwaaul-Bayaan> (3/570): "What's apparent is that the verification in this subject matter which is "Are the Mushriks in Al-Fatrah excused or not!", is: they are excused due to Al-Fatra in the Dunya, and that Allah on the day of Judgement will test them with the fire through a fire which He will command them to enter, whoever enters it will enter Jannah, and they are the ones who would've believe the Messengers if they came to them in the Dunya, and whoever abstains from entering the fire will be punished therein, and hey are those who would've belied the Messengers if they came to them in the Dunya, because Allah knows what they would've did if they Messengers came to them". End of speech.

I said:
So he called them Mushriks in what relates to the rulings of the Dunya, whilst he mentioned that they are excused due to Al-Fatra in the Dunya, meaning regarding the permitting of their blood and wealth, and not in what relates to the application of the title of Shirk upon them because he called them Mushriks, as for the ruling regarding the Aakhira is that they will be tested.

19. The Allaamah, Ahmad An-Najmi, may Allah have mercy upon him, whereby he said in his refutation of the book "The excuse of ignorance is the creed of the Salaf": "Whoever supplicated to other than Allah, or slaughtered to other than Allah, or vowed to other than Allah, and believed them to have capability in bringing harm and benefit, and to give and to prevent, then they are a Disbeliever by unanimous agreement of the Muslims, but their blood isn't permitted except after Da'wah and clarification, and this is due to those that do this having nullified the meaning of "Laa ilaha illallaah", and this statement doesn't benefit except those that say it knowing the meaning and acting upon what it necessitates, the most high said:

( إِلَّا مَن شَهِدَ بِٱلْحَقِّ وَهُمْ يَعْلَمُونَ)
"but only those who testify to the truth [can benefit] and they know".
[Az-Zukhruf:86]

End of speech.

20. Shaykh Saalih Aal Shaykh, may Allah grant him success, said: "There's a difference in us stipulating the establishment of the evidences, and between preventing the ruling of Shirk, whoever perpetrates Major Shirk then they are a Mushrik and the worldly rulings of this go into affect, in that they are not asked forgiveness for, nor is their slaughtering eaten, nor Udhiyyah made for them, and the likes of this or rulings, as for the ruling of Shirk outwardly and inwardly upon them, this is dependent upon the evidence being established upon them, and if the evidences aren't established upon them then their affair is to Allah the lofty and high". End of speech from <Sharh Masaail Al-Jaahiliyyah> (tape no.4).

And the speech of the people of knowledge and verification in this subject matter is plenty, we have sufficed with what has preceded out of fear of lengthening this, and Allah is the granter of success, and the guide to the right path.

▪️▪️◾️▪️▪️




[Page 32]

▪️The third matter:
Is the subject matter of the excuse of those ignorant of Tawheed a place of differing between the people of knowledge.

I say seeking aid with Allah:

▪️Many of the opposers in this subject matter have opposed the Manhaj of the Salaf in this, in establishment and application.

➖As for their opposition in establishment, it is that they established that the ignorant of Tawheed; those that ascribe to Islam, are not labeled a Mushrik or a Disbeliever outwardly, and they -with them- are merely Muslims excused due to their ignorance until the evidences are established upon them, and they are not called a Mushrik until after the establishing of Tawheed is clarified to them!
Then there are those that apply the excuse of ignorance even upon those that live amongst the Muslims!!
Then there are those that restrict this to a far away remote area or new to Islam, and then they rule the upon them that they are excused from having the title and ruling applied to them, whereby they didn't understand the intent of the scholars when they "excuse" and its connection, at their exception of the ignorant who is living in a far away remote place, and the likes of this who the Da'wah of Tawheed didn't reach.

➖As for in the application, it is that they don't call particulars (specific people not just generally stating) of the worshippers of other than Allah, who ascribe to Islam to be a Mushrik or a Disbeliever outwardly, and don't say that they are are to be treated with the treatment of the Mushrik and the Disbeliever, in not eating their slaughterings, and don't not pray behind them, and the likes of this, until after the establishment of the evidences! And some of them add to this and stipulate persisting stubbornly!!

▪️Whilst the Salaf, and the Imams after them, unanimously agreed the contrary of this establishment and application, as with them:
➖ Those that ascribe to Islam whilst perpetrating major Disbelief by prostrating to the graves, and the Awliya, due to being ignorance of Tawheed, without being negligent in the searching for the truth, or turning away from the evidences, [that they are considered disbelievers apostates from Islam, Mushriks with other alongside Allah in worship, even if they uttered the two testifications at the time of their prostration, due to committing what nullifies their statement in their prostration to other than Allah.

➖They considered to be excused in their ignorance, with an excuse which prevents the descending and application of the punishment in the Dunya, by the ruler permitting their blood and wealth, until the evidences are established upon them.
➖And if they persist after this (1) in their prostration to other than Allah, after clarification then the ruler kills them due to apostasy and permits their wealth, and they are ruled upon with the disbelief which one is punished for in the fire.
➖As for the clarification and the establishment of the evidences, with the Salaf and the Imams it is only for excusing them before the application of the punishment upon them, not to label then disbelievers after clarification, because they are called disbelievers due to what has occured from them of prostration to other than Allah, even if the evidences hasn't been established upon them]. (2)


___
1) A clarification will come that the people of knowledge only stipulate stubborn persistency at the implementation of the penalty of the Mushrik, not regarding labeling them Mushriks, as there is a difference between the two, between labeling and between application of the punishment.
2) What's in brackets is from the establishment of the Standing Committee with Imam Ibn Baaz, may Allah have mercy upon him, as president, and the speech will be mentioned in its entirety, with the permission of Allah.


[Page 33]

➖And there is a difference with the Salaf and the Imams, between calling a person a Mushrik due to what they have made apparent of major Shirk, and between application of the penalty upon them in the worldly life, and the punishment in the hereafter, calling someone a Mushrik or a Disbeliever outwardly doesn't necessitate application of the penalty and the punishment of the hereafter.
➖This only occurs after the establishment of the evidences upon them, here one doesn't suffice with calling them a Mushrik or a Disbeliever in what's apparent, and the dealing with them with the dealing of the people of Shirk and Kufr in not eating their slaughterings, and the likes of this, rather after this they will be a Disbeliever outwardly and inwardly, with the Disbelief which one is punished for, and the rulings of the punishment of the hereafter when they die is put into effect, and before this the ruling of the penalty upon them in the Dunya by the ruler permitting their blood and wealth.
➖As for if they died upon their ignorance of Tawheed, they are not prayed over, nor inherited from, nor what they slaughter eaten, and they will take the ruling of the people of Al-Fatrah those who the people of knowledge unanimously agreed upon not being given the title of Islam in the Dunya, as for the Aakhirah; what's correct and what has been relayed from the Salaf, and what the evidences points towards, is that Allah will test them on the day of Judgement, as the clarification of this preceded.

Whereby they opposed the consensus of the Salaf, and those that who tread upon their path of the Imams of the religion; those who are taken as examples -as the statements of the people of knowledge in the establishment of their Consensus will come- in establishment and in application.

▪️After this from what the opposers state of the mention of some of the people of knowledge opposing in this affair -if the statement is authentically narrated from them- then it doesn't exceed being:

➖Either a mistake in their understanding of the speech of those people of knowledge that they are narrating from.
➖Or a slip up by some of the current day people of knowledge, in them stating that there's differing.

And they can't state from not a single Imam of the Salaf-us-Saalih that those that ascribe to Islam being a Muslim when they worship other than Allah after this, be them ignorant or having misinterpretation.

Because the Salaf the Imams that are taken as examples, unanimously agreed upon its opposite.


▪️▪️◾️▪️▪️




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From what's confirmed in the sciences of Usuul is that: (The subsequential differing doesn't remove the prior Consensus).

▪️There are a number of affairs which the companions, may Allah be pleased with them, agreed upon, whilst this is the case there was differing that took place after them, by those who their consensus didn't become clear to, from it is:

1. The subject of the abandoner of the prayer, out of negligence and laziness, Abdullah bin Shaqeeq narrated the consensus of the Companions on this, and a number of Imams after them relayed it, and while this is the csse differing was relayed regarding some people of knowledge who came after them.
2. The prohibition of selling the mother of the children, this is a topic which the Companions unanimously agreed upon, and whilst this is the case differing occured after them, look in <Al-Mughni> by Ibn Qudaamah (10/414).
3. The urine and dung of what the meat is eaten is pure, none of the companions have taken the position of it being impure, rather the position of it being pure is newly introduced, it doesn't have anyone that preceded it from the Companions. Look in <Fataawa Al-Kubraa> by Ibn Taymiyyah (5/373). With this being the case Abu Hanifa, Ash-Shaafi'i and Ibn Hazm opposed in this.
4. If a woman has three divorces, she is not permissible for he who divorced her until she married another man, this is agreed upon between the Muslims, none of them have said that she is permissible after three divorced without having married another man, but a group from the later scholars of Fiqh, believed regarding some scenarios of ˹At-Ta'leeq˺ - and it's the scenario of ˹At-Tasreeh˺ - and that no divorce takes place after this by the person, and the majority of the scholars of the Muslims rebuked this upon them, and it is a newly introduced position, none of the Companions have stated it, nor the Tabi'ees, nor any of the four Imams, nor their likes, it has only been stated by those that stated this through a doubt which has taken place in it. End of speech from <Al-Fataawa A-Kubraa> (3/240) abridged.

And there are a number of other affairs which are likes this, which I haven't mentioned.

And the differing by those that differed after their consensus didn't permit the lack of taking the previous Consensus into consideration.

▪️The Allaamah, Saalih Al-Fawzaan, may Allah preserve him, notified that the differing in this subject matter of ours is restricted to the later comers.

Whereby he was asked: "Is the subject matter of the excuse of ignorance a subject of differing?".

Whereby he, may Allah preserve him, said: "No, it became a place of differing with these later comers, and ignorance is of two types:
➖An ignorance which can be removed, here there is no excuse for ignorance, meaning they ask the people of knowledge they seek knowledge learn read, here the ignorance can be removed so they are not excused for remaining upon it.
➖As for the ignorance which can't be removed, they don't have anyone with them, and haven't heard anything, and they don't know, they lived isolated and haven't heard of anything, this can't be removed, this there is an excuse for, and they will be from the people of Al-Fatrah, they are not declared to be Muslims but they will be from the people of Al-Fatrah, their affair is to Allah:

(وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا)
"And never would We punish until We sent a messenger."
[Al-Isra':15].

End of speech from his explanation of <Ad-dur An-Nadeed> by Ash-Shawkaani.

▪️And more than one of the Imams have requested from the opposer of this to produce one statement from one of the Imams of the Salaf which opposes this affair:

From this is: ⤵️




[Page 35]

1. The Imam Muhammad bin Abdulwahaab, may Allah have mercy upon him, whereby he said: "Whoever worships Allah day and night, then invokes on a Prophet or a Wali at their grave, then they have taken two ilahs (deities) and they haven't testified that none is worthy of worship in truth but Allah alone, because the ilah is the one that is invoked.

As is done by the Mushriks today at the grave of Az-Zubayr or Abdulqaadir or others, like was done before this at the grave of Zayd and others.

Whoever slaughters a thousand slaughterings to Allah, and then slaughters to a prophet or others, has taken two ilahs, as the most high said:

(قُلْ إِنَّ صَلَاتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ ۝ لَا شَرِيكَ لَهُۥۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا۠ أَوَّلُ ٱلْمُسْلِمِينَ)
"Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims."
[Al-An'am:162-163]

Rights of sacrifice: is slaughtering, and upon this draw an analogy.

So whoever directs the acts of worship to Allah solely, and didn't make partners with Him in it, then he is the one who has testified and bore witness that there is none worthy of worship in truth but Allah alone.

And those that take others than Allah in it, then they are the Mushrik the rejected of the statement: there is none worthy of worship in truth but Allah alone.

And this Shirk which I am mentioning it's that which has covered the east and the west today, except the strangers mentioned in the Hadith (and how little they are).

And this subject matter doesn't contain any differing therein with the people of knowledge of all the Madhabs, if you wanted confirmation on this, then reflect upon the "Chapter the ruling of the apostate", in all books, and in every Madhab, reflect what they mentioned regarding the affairs which make a person an apostate and permit their blood and wealth, from it is he who takes intermediaries between them and between Allah, and how a consensus has been declared in "Al-Iqnaa'" upon their apostasy (1), then reflect upon what they mentioned in the rest of the books

If you know differing in this subject matter, even if it was in some Madhabs, then inform me?! And if the consensus is sound for you upon the Takfeer of those who do this, or are pleased with this, or argue for it, then here with us are the manuscripts of Al-Muways, and Ibn Isma'eel, and Ahmad bin Yahya, in the rebuking of this religion, and freeing themselves from it, and its people, and they are now striving with effort in directing the people away from it". <Ad-Durar As-Sanniyyah> (10/62-63).

This is clear speech from Imam An-Najdi in the relaying of the consensus, and requesting the presenting of differing with the Salaf in this topic.

And what's clearer than this:

▪️His statement clarifying and challenging some people: "If you knew that the Prophet ﷺ didn't fight the people except for ˹Tawheed Al-Uluuhiyyah˺, and they stood and sat, entered and exited, striving day and night in the directing people away from Tawheed, and they read for them the books of the people of Shirk, for what did their animosity not show, and that they are Disbelievers and apostates?! If it became clear to you that one of the scholars didn't make Takfeer upon those that reject Tawheed or that there is doubt regarding their disbelief, then mention it for us and benefit us". <Ad-Durar As-Sanniyyah> (1/53-55).

I said:
He relayed a Consensus upon their disbelief and their apostasy, and he didn't make an exception for the ignorant, and ruling with apostasy is a ruling which is done upon particulars (and not just stated generally).

2. The statement of the Allaamah, Suleiman bin Sahmaan, may Allah have mercy upon him, whereby he said whilst he was talking about the ruling upon particulars of the grave worshippers: "Similarly whoever prostrates to other than Allah, or slaughtered to other than Allah, or supplicated to other than Allah out of affection or out of fear, all of them

the Salaf and the Khalaf unanimously agreed upon their disbelief, like the people of the four Madhabs mentioned, and none can mention another statement from them". <Ad-Diyaa Ash-Shaariq...> (p.383), and the mention of this entire speech will come soon.

_
1) the Allaamah, the Muhaqiq, Abdullah Aba Butayn, may Allah have mercy upon him, said: "and requesting to repent is only done regarding particulars". "Ad-Durar As-Saniyyah" (242/10).


▪️▪️◾️▪️▪️

[Page 36]

▪️Statements from the Imams of the religion in this subject and a clarification that the differing is something new:

The statements containing the consensus by the people of knowledge in this subject are plenty, from it is:

1. The statement of Imam Muhammad bin Abdulwahaab, may Allah have mercy upon him, as it preceded.

And speech from the Allaamah Ishaaq bin Abdirrahman bin Hassan, may Allah have mercy upon him, wil come from his book <Takfeer Al-Mu'ayyan> wherein he relays the Takfeer of his grandfather the Mujadid on the ignorant of Tawheed as a category and their type, basing it upon the evidences from the Book and the Sunnah and the Consensus of the Ummah.

2. The statement by the Allaamah Suleiman bin Sahmaan, may Allah have mercy upon him, as also preceded.

And from his speech is also what has come in <Kashfush-Shubuhatayn> (p.103): "As for the grave worshippers, then with Ahlussunnah they are called ˹Al-Ghaaliyyah˺ the extreme, due to their resemblance with the Nasaarah in their going extreme regarding the Prophets and the Awliyah and the righteous.

So whoever makes Takfeer of them, and manifested animosity to them, and hating them, and warned from sitting with them, and extensively makes people flee from them, has:

Followed the path of the believers.
Has tread in the path of the rightly guided Imams.

And opposed what was taken onboard by the Khawaarij and the Rawaafidh of making Takfeer of the Muslims.

And whoever makes the making Takfeer of these people, like the those people make Takfeer, then they are:

- From the deceivers.
- From those that divert away from the path of Allah.
- those that want it crooked.

I seek refuge with Allah from the ˹Raan˺ stains of sins, and the regression of the hearts". End of speech.

3. The statement of the Allaamah Al-Fawzaan, may Allah preserve him, as also preceded.

From his speech also is, that he was asked: "Is the subject matter of the excuse of ignorance in the Tawheed of Allah contain differing?"

Whereby he replied: "There's no differing that there is no excuse of ignorance in creed because it is manifest, and all praise is to Allah, and nobody is excused in being ignorant of it whilst they are Muslim, if we were to suppose a person that lived in an isolated land, and nothing from the Qur'an reached them, nor from the Sunnah, and they didn't know about the sending of the Messenger ﷺ, this one is excused due to ignorance and they will be from the people of Al-Fatrah, as for those that the Da'wah of the Messenger ﷺ reached and remained what they are upon, and didn't accept, this one is from the people of the fire". <Sharh Kitaab Tawheed>.

▪️And from those that relayed a consensus besides them:

4. Shaykh-Ul-Islaam, Ibn Baaz, may Allah have mercy upon him, whereby he was asked as found in <Sharh Kashfush-Shubuhaat>: "Is the differing in the subject of the excuse of ignorance, is it from the affairs which has differing?".

Whereby he replied: "A great subject, and the basis therein is that there is no excuse for those that are in the midst of the Muslims of who the Qur'an and Sunnah reached, they are not excused, Allah the lofty and high said:

(وَأُوحِىَ إِلَىَّ هَٰذَا ٱلْقُرْءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَۚ)
"And this Qur'an was revealed to me that I may warn you thereby and whomever it reaches".
[Al-An'am:19]

Whoever the Qur'an and the Sunnah reaches are not excused, they are only afflicted through their negligence and lack of care".

Questioner: "But is it said that this subject is a place of differing?".

Whereby he replied: "It is not a place of differing, except in the intricates which could go obscured like in the story of the man who said to his family to burn me". End of speech.

[Page 37]

5. Shaykh-Ul-Islaam, Ibn-Ul-Qayyim, may Allah have mercy upon him:

The following major scholars relayed this from him: Abdullah and Ibraheem the two sons of Abdullateef bin Abdirrahman, Suleiman bin Sahmaan, may Allah have mercy upon them, as found in <Ad-Durar As-Sanniyyah> (4/409), and it will come at the statement (8&9).

And from the establishment of Imam Ibn-Ul-Qayyim in this is his statement in <Taareekul-Hijratayn> (2/896-898): "The seventeenth category: The category of the blind-follower and the ignorant of the disbelievers, and their followers, and their donkeys, who are in a state of following to them, and say: "Indeed we found our fathers upon a religion and we are taking them as examples", with this being the case they leave the people of Islam alone, and are not in a state of battling them, like the wives of those that are fighting, and their servants and their followers ... And the Ummah has unanimously agreed upon that this category are disbelievers even if they were ignorant and blind-followers to their leaders ... And this blind follower isn't a Muslim, they are intellectually able and culpable, and the intellectually able and culpable doesn't exit from either Islam or Disbelief ... and Islam is Tawheed of Allah and His worship alone without any partners to Him, and believing in Allah and His Messenger and following him in what he came with, if the slave doesn't come with this they are not Muslims, even if they weren't stubborn disbelievers, they are ignorant disbelievers". End of speech.

I said:
The benefit from this quote is: relaying the consensus of the ruling upon the blindfollowers in disbelief and Shirk that they are not Muslims, even if they were ignorant, and this includes the grave worshippers who ascribe to Islam, because the overarching reasoning is what Ibn-Ul-Qayyim mentioned in his statement: "and Islam is Tawheed of Allah and His worship alone without any partners to Him, and believing in Allah and His Messenger and following him in what he came with, if the slave doesn't come with this they are not Muslims".

So whoever ascribed to Islam but didn't make Tawheed of Allah, and worshipped others alongside Him, then they aren't Muslims, and this is what's clear in this speech of his, and this is what the Imams of the religion understood from his speech.

Regarding this the second Mujadid after his grandfather: The Imam, Abdurrahman bin Hassan, may Allah have mercy upon him, said: "and also the Allaamah Ibn-Ul-Qayyim may Allah have mercy upon him said regarding the categories of the people, from this Ummah and other than it, the seventeenth category...". End of speech from <Ad-Durar As-Sanniyyah> (11/479).

And the speech of the Allaamah Abdullateef bin Abdirrahman bin Hassan has preceded on (p.30) that the speech of Ibn-Ul-Qayyim and what he has relayed of an consensus on this, encompasses the ignorant grave worshippers that ascribe to Islam.

6. Shaykh-Ul-Islaam, Ibn Taymiyyah, may Allah have mercy upon him:

▪️Whereby he was asked as found in <Jaami' Al-Masaail> (3/145-146): "Whoever beseeches a deceased or someone absent from the humans, whereby they supplicate to them in hardship and distress, and request from them to fulfill the needs, saying:  "O Sayyidi Shaykh So-and-so! I'm under your sufficiency and besides you", or they say when the enemy attacks them: "O Sayyidi So-and-so" beseeching them, or say this at their sickness or their poverty or other needs of theirs: this one is misguided ignorant Mushrik disobedient to Allah by Consensus of the Muslims". End of speech.

I said:
So he relayed a Consensus that they are Mushriks whilst being ignorant.



[Page 38]

▪️And he said in the middle of his speech on the blameworthiness of the people of Rhetoric: "And this is regarding if it was in obscured affairs, it could be said they are mistaken in it and misguided, the proofs weren't established upon them which make the person a disbeliever, but this takes places with a number of them in the clear-cut affairs which are known by the layfolk and the people of knowledge of the Muslims that it is from the religion of the Muslims, rather even the Jews and the Nasaarah know that Muhammad ﷺ was sent with it and declared those that opposed it to be disbelievers, like his command to worship Allah alone without any partners, and his prohibiting worship of anyone besides Allah; angels, prophets, the sun, the moon, the stars, idols, and other than this, for indeed this is the clearest of the symbols of Islam, like his command with the five prayers, and like his animosity to the Yahuud and the Nasaarah and the Mushriks and the Sabi'oon and the fire worshippers, and like his prohibition of Fawaahish (immorality), usury, Khamr (alcohol), gambling and the likes of this, then we find many of their heads falling into these affairs, so they were apostates". End of speech from <Al-Fataawa> (4/54).

I said:
So he, may Allah have mercy upon him, clarified that the establishment of the proofs to make Takfeer of particulars, is only in the obscured affairs, and this is not stipulated in the clearcut affairs which has major Shirk at its head, major Shirk which thr Muslims unanimously agree upon the disbelief of its perpetrator and their apostasy, and the ruling of apostasy is only regarding particular (not just stated generally), as preceded.

▪️And this is what the Imams understood from the speech of Shaykh-Ul-Islaam Ibn Taymiyyah, they who were more knowledgeable regarding his speech and the speech of Ibn-Ul-Qayyim, than those that came after them, and engaged in it and knew its sources, and they relayed from it the consensus upon the ruling on the abandoner of Tawheed as particulars, even if they were to be ignorant, from it is:

▪️The Imam, the Mufti, Abdullah bin Abdurrahman Aba Butayn, may Allah have mercy upon him, whereby he was asked regarding Shaykh-Ul-Islaam relaying the consensus, and he clarified that it includes the ignorant, and he was harsh against those that understood the speech of Shaykh-Ul-Islaam in the manner that he excluded the ignorant from this, saying: "Also he, may Allah have mercy upon him, asserted in many places, the disbelief of those who perform the types of Shirk that we mentioned, and he relayed the consensus of the Muslims upon this and he didn't make an exception for the ignorant and the likes of them, and Allah the most high said:

(إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآء)
"Verily, Allah forgives not that partners should be set up with Him in worship, but He forgives except that (anything else) to whom He pleases."
[An-Nisaa:48]

The verse, and Eesa may Salaam be upon him said that:

(إِنَّهُۥ مَن يُشْرِكْ بِٱللَّهِ فَقَدْ حَرَّمَ ٱللَّهُ عَلَيْهِ ٱلْجَنَّةَ وَمَأْوَىٰهُ ٱلنَّارُ)
"Verily, whosoever sets up partners in worship with Allaah, then Allaah has forbidden Paradise for him, and the Fire will be his abode".
[Al-Maaida:72]

And whoever restricts this threat to those that are stubborn only, and exclude the ignorant and those that have misinterpretation and the blind follower, has opposed Allah and His Messenger and exited the way of the believers, and the scholars of Fiqh have produced "The chapter of the ruling of the Apostate" regarding those that make Shirk with Allah, and they didn't restrict this to those who stubbornly persist, and this is an affair which is clear, and all praise is to Allah, and the most high said:

(رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةٌۢ بَعْدَ ٱلرُّسُلِۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًا)
"Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers. And Allah is Ever All-Powerful, All-Wise."
[An-Nisaa':165]

End of speech from <Ad-Durar As-Sanniyyah> (12/85).

▪️The Allaamah, Suleiman bin Sahmaan, may Allah have mercy upon him, whereby he said in <Kashfush-Shubuhatayn> (p.95): "The speech of Shaykh-Ul-Islaam is only known by those that know him, and its known by those that have engaged in his speech, and know his sources, he clearly stated in more than one place, that a mistake can be overlooked for those who the legislation didn't reach, and the evidences weren't established upon them, in certain subjects, if they feared Allah as much as possible, and strove in accordance to their capability, and where is the fear of Allah, where is the striving that the grave worshippers claim, and those that make supplication to the dead". End of speech.

[Page 39]

And the Allaamah, Suleiman bin Sahmaan, may Allah have mercy upon him, said: "And shaykh-Ul-Islaam has relayed the Takfeer of those that perform disbelief from the people of desires, and said: "The people were in disorder in this, from them were those who relayed two positions from Maalik in this, and from Ash-Shaafi'i also, and two narrations from Ahmad, and Abul-Hassan Al-Ash'ari and his companions have two positions in this", and he said: "The reality of the affair is: that a statement can be disbelief, whereby applying the statement of Takfeer on those who say this, and it is said that whoever does this is a Disbeliever, but with particulars who say this: they are not declared disbelievers until the evidences are established upon them, which make the one that abandon it a disbeliever". End of speech, and since the case was like this regarding the Khawarij, differing took place on their Takfeer.

And as for those that went extreme regarding Ali, no-one differed regarding their Takfeer, similarly those who prostate to other than Allah, or slaughter to other than Allah, or supplicate to other than Allah out of affection or fear, the Salaf and Khalaf agreed upon all of them being Disbelievers, as mentioned by the people of the four Madhabs, and it is not possible for anyone to relay a second statement from them, and with this we know that the differing and similarly the speech of Shaykh-Ul-Islaam Ibn Taymiyyah and his like: is relating to other than the grave worshippers and the Mushriks, its place is the people of Innovation those that have opposed the Sunnah wal-Jamaa'ah, and this is known from the speech of the Shaykh, and if you came to know that the speech of Shaykh Ibn Taymiyyah is on the people of Innovation like the Qadariyyah and the Khawarij and the Murji'ah and their likes, except the extreme from amongst them, then it becomes clear that the grave worshippers and the Jahmiyyah exit these types, as for his speech which relates to the lack of making Takfeer of particulars, what's intended with this is merely certain affairs which the proofs thereof can go obscured upon some people...". End of speech from <Ad-Diyaa Ash-Shaariq...> (p.383).

I said:
So he, may Allah have mercy upon him, clarified in a clear manner that those a difference is made in ruling disbelief and shirk upon them generally and applying the ruling upon particulars is only in what relates to the obscured affairs, and the differing in the ruling upon the particulars and application of the ruling upon them doesn't include the grave worshippers, due to the consensus of the Salaf and the Khalaf upon their Takfeer, whereby they make Takfeer upon them as particulars (not just stating Takfeer generally), and he reiterated that this is the position of Ibn Taymiyyah.

And what was established by the Allaamah Aba Butayn, and the Allaamah Suleiman bin Sahmaan, may Allah have mercy upon them both, on the position of Shaykh-Ul-Islaam Ibn Taymiyyah and his student Ibn-Ul-Qayyim in this subject matter, was also what was clearly stated by:

7. And 8. The major scholars: Abdullah and Ibraheem the two sons of Abdullateef bin Abdirrahman, and Suleiman bin Sahmaan, may Allah have mercy upon them all, whereby they said: "Similarly the grave worshippers there is no doubt regarding their disbelief with those smelt the smell of Eemaan, and Shaykh-Ul-Islaam and his student Ibn-Ul-Qayyim have stated in more than one place, that the negation of Takfeer in affairs of statements and actions which one is declared a Disbeliever for, is in what the evidences are obscured in, and the evidences haven't been established upon those that perpetrated it, and that what is intended in the negation is the negating the Takfeer of the perpetrator and their punishment before the establishment of the evidences upon them, and negating the Takfeer is specific to subject matters of differing between the Ummah.