Excuse of Ignorance

There Is No Excuse Of
Ignorance In Major Shirk

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Short Explanation By : Shaykh Nasr Al Fahd (Hafidaullah)

Shaykh Ali Khudayr (Hafidaullah) & Shaykh Turki Al Bin'ali (Rahimaullah)
Ibrahim Aaban Ibn Malik Al-Athari

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Shaykh Nasr Al Fahd (Hafidaullah)
Excuse of ignorance is differed upon into 3 sayings:
1. Those who give excuse of ignorance completely in all cases.
2. Those who do not excuse the people with ignorance in tawḥīd

(the foundation of worship) completely in all cases. Irrespective if
it was regarding the ‘asmāʾ’ (applying the name of Mushrik upon
him) in this world or the ruling (upon him) in the afterlife.
So, they consider him to be in the hellfire eternally – even if the

risālah (prophetic message) did not reach him. They used the
First Covenant (al-Mīthāq al Awwal) as proof.
3. This is the correct view (Ahl us-Sunnah hold this position), that
there are some (types) of ignorance which can be excused, and
other (types) which are not (excusable).
A) So, he would be excused in the masāʾil al khafiyyah (unclear matters).
Such as qadar, īmān, Ṣifāt (Attributes of Allāh). Likewise, in the likes of the
apparent aḥkām al-ʿamaliyyah (Sharʿīah rulings to do with actions) which are
other than tawḥīd. Such as ṣalāh, zakāt, the prohibition of alchohol, and other
than that.
B) He would not be excused in tawḥīd al-ʿibādah, because this is aṣl ad-dīn

(the foundation of the religion) and the dīn of all the Messengers. This
includes duʿāʾ (to other than Allāh), slaughtering (to other than Allāh), a vow
(compelling yourself to obey other than Allāh in a particular act), and other
than that.
This Jāhil is also upon two categories:
- A Jāhil who is not excused in this world and the hereafter. Meaning that he
will eternally remain in the hellfire, we seek refuge in Allāh from it (i.e. hellfire).
He is the one who the ḥujjah has been established on by having the risālah
(Prophetic message) reach him. No matter if he searched for it but
did not understand it – ḥujjah only requires an understanding of knowing its
meaning, not an understanding of being convinced – or he opposed it and did
not bother searching for it (i.e. the message).
- A Jāhil who is excused in the hereafter, not in this world. He is the one who
the ḥujjah has not been established on. Like the one who grew up in a far
away country-side (where he is unable to reach the knowledge), or was in a
very tall mountain, or from the Ahl al Fatrah, and other than them. So, this
person is dealt with as a Mushrik in this world, but as for the hereafter, the
matter is left Allāh
The most correct of what has been mentioned regarding him is that he
will be tested (to see whether he enters paradise or hellfire).
And Allāh knows best.
QUESTION. Is Bulūgh al-Hujjah (having the evidence reach

an individual) a condition to apply kufr?
ANSWER. Kufr is of two types with regards to applying it:

1. It could be applied to mean ‘general kufr’. Which includes
every person who does not comply with the religion of Islām –
whether the ḥujjah has been applied or not.
2. It could be applied to mean ‘specific kufr’. Which includes rejecting the
truth and denying it after the bulūgh (evidence reaching an individual).
This is specifically for the one that the ḥujjah has been applied on. This is
the kufr that is punished for (in the dunyā and ākhirah).
As for the ‘general kufr’ – Ahl al-Fatrah and others are entered into it – of
those whom the ḥujjah has not been applied on. Even though they are
called Kuffār, they are not punished (in the dunyā and ākhirah) except
after applying the ḥujjah.
From this, you can explain the saying of Imām Muḥammad b . ʿAbd al-
Wahhāb with regards to his refrainment on performing takfīr upon
whoever worshipped the dome of Kawāz. Such as ʿAbd al-Qādir, and
similar to them
because of their ignorance. So, he intends by the ‘specific kufr’ – which is
conditioned by applying the ḥujjah – not the ‘general kufr’ that is contrary
to (the religion of) Islām.
[END OF FATWĀ]
Shaykh Ali Khudayr (Hafidaullah)
Concerning the topic of major shirk there isno excuse of
ignorance by ijma'. The ijma' regarding this was mentioned by
ibnul-Qayyim in Tariq al-Hijratayn and it was transferred by the
aimmah of the da'wah.
So anyone who falls into major shirk,such as sacrificing to other

than Allah, or seekingrefuge in the awliya or those in the
graves, orlegislates a law, and so on, then he is a mushrik,
evenif he was ignorant or had a tawil or made a mistake
.
Ibn Taymiyyah said in his fatawa (20/37-38), “The label of shirk
is established before (the coming] of the Message due to him
committing shirk with hisLord.” The meaning of the words of ibn
Taymiyyah here is that one is labeled and called a mushrik
whenever he commits shirk with his Lord, even"before the
coming] of the Message," meaning, even if he was ignorant.
If you want a detailed explanation regarding this matter, then I
mentioned it in my following books:
1) Kitab ar-Risalah al-Mutamimmah li-Kalam Aimmah ad-Da'wah
fil-Jahl fi ash-Shirk al-Akbar.
2) Kitab al-Jama' wat-Tajrid Sharh Kitab at-Tawhid, Chapter: al-
Khawf min ash-Shirk.
3) Kitab at-Tawdih wat-Tatammat ‘ala Kashf ash-Shubahat, fi ar-
Rubu' al-Awl minhu.
As for matters that are apparent, that which is generally known, then
the one who does not live between the Muslimin and is in a far away
land or just left kufr or lives and grew up in the lands of the kuffar is
excused if he was ignorant or had a tawil until he comes to know.
As for matters that are obscure, that which is not generally known
except by the scholars or in specific cases, then there is an excuse of
ignorance and tawil until he shows obstinate rejection and his
misconception is removed. This mostly occurs in a time when there is
widespread ignorance.
There is no difference in the matters mentioned of
apparent or obscure with relation to matters of 'aqidah
or matters of fiqh and ahkam; all of them are
treatedequally as one. As for the issue of deeds
becoming worthless, then this relates to death and
what one dies upon due to His (ta'ala) saying,
"And whoever of you leaves his din [to disbelief) and

dies while he is a disbeliever – for those, their deeds
have become worthless in this world and the
Hereafter, and those are the companions of the Fire,
they will abide therein eternally."
Shaykh Turki Al Bin'Ali (Rahimaullah)
Anyone who seeks Help from an Absent Person Whether He (Person) is Dead Or
Alive, is a Mushrik
So Dua(Supplication),Istighata(Seeking Help),Istiana Und Isti'adha (Seeking

Refuge) are All acts Of Ibadat (Acts Of Worship),That Can't be Directed to anyone
but Allah
You We Worship You We Ask For Help [1:5]

With meaning: You Alone (1) We Worship and Only (2) From You We Seek Help
And your Lord Said:"Invoke Me (and ask me for anything) I will Respond to your
Invocation.Verily those who scorn my Worship (i.e Do Not Invoke Me) They will
surely Enter Hell in Humiliation [40:60]
So Allah Has Called The Dua an act of Worship By His Words "My Worship" and
Ahl Sunnah Report from Numan Bin Bashir (R.A) that Prophet Muhammad (SAW)
Said: Dua Is Ibadah
And there is no Disagreement between the Scholars that Whoever Directs Worship
to Other then Allah That This Is Kufr Akbar (Major Kufr)
That Makes You Leave The Millah (Religion)

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Excuse of Ignorance

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There Is No Excuse Of

Ignorance In Major Shirk

Short Explanation By : Shaykh Nasr Al Fahd (Hafidaullah)

Ibrahim Aaban Ibn Malik Al-Athari

Excuse of ignorance is differed upon into 3 sayings:

1. Those who give excuse of ignorance completely in all cases.

2. Those who do not excuse the people with ignorance in tawḥīd

So, they consider him to be in the hellfire eternally – even if the

B) He would not be excused in tawḥīd al-ʿibādah, because this is aṣl ad-dīn

This Jāhil is also upon two categories:

And Allāh knows best.

QUESTION. Is Bulūgh al-Hujjah (having the evidence reach

ANSWER. Kufr is of two types with regards to applying it:

So anyone who falls into major shirk,such as sacrificing to other

"And whoever of you leaves his din [to disbelief) and

So Dua(Supplication),Istighata(Seeking Help),Istiana Und Isti'adha (Seeking

You We Worship You We Ask For Help [1:5]

That Makes You Leave The Millah (Religion)

Ibrahim Aaban Ibn Malik Al-Athari

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