In the post above there is an important distinction.
There are two main positions:

1. Some scholars say that a person only deserves punishment if they oppose the Revelation — either by rejecting it or by being negligent after it has reached them.

2. Others hold that major shirk is known by sound reason and natural fitrah, so no one is excused — even if Revelation did not reach them.

However, this difference has no effect on worldly rulings. In both views, the person is judged as a mushrik in this life.

The disagreement only concerns the Hereafter whether such a person will be punished eternally or not.

So if you ever hear a scholar mention a difference of opinion on the excuse of ignorance, this is what they are referring to not the Murjiʾahs alien claim that grave worshippers are Muslims.

Can Someone Who Commits Major Shirk Still Be Called a Muslim Just Because He Says “Lā ilāha illā Allāh”?

Statement:
al-ʿAllāmah al-Mujāhid Ḥimmūd ibn ʿAbd Allāh al-Tuwayjirī (d. 1413 AH) said:

"So based on this, the one who directs anything from the exclusive rights of Rubūbiyyah (Lordship) or Ulūhiyyah (Worship) to other than Allah the Most High he is not a Muslim. Rather, he is a mushrik whether he accepts that or not even if he says “Lā ilāha illa Allah” and claims to be a Muslim. Because his action goes against his statement and belies his claim.

And likewise, the one who does not disbelieve in what is worshipped besides Allah is also not a Muslim even if he says “Lā ilāha illa Allah” and does not commit shirk himself. Because disbelieving in what is worshipped besides Allah is a condition for the validity of Islām, as has already been mentioned."

Source:
Majmūʿ Muʾallafāt wa-Rasāʾil al-ʿAllāmah Ḥimmūd al-Tuwayjirī, vol. 7, pages 221–222

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Beneficial Reminder:

The foundation is to read the statements of the Imāms of the Salaf — like al-Shāfiʿī, Aḥmad, Mālik — and the major scholars who followed them, such as Ibn Baṭṭah, Ibn Taymiyyah, Ibn al-Qayyim, and others.
Also study the legal rulings found in al-Durar al-Saniyyah and the fatāwā of the imams from Najd who have passed away.

There is no harm in reading the fatāwā of contemporary scholars who follow that same path with goodness but avoid blind attachment, and never place them above those who came before.

And remember:
Taking fatāwā is not a light matter. Not everyone is a muftī. You should only rely on a small number of well-grounded scholars those whose understanding is sound and whose words are rooted in the path of the Salaf in legal matters.

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Links to Contemporary Fatāwā from the ʿUlamāʾ.

Reliable Sources for Researching Rulings and Guidance:

⸻

1. Permanent Committee – First Edition
https://tinyurl.com/Lajnah1

2. Permanent Committee – Second Edition
https://ia600803.us.archive.org/13/items/FP168880/00_168880.pdf

3. Mufti Shaykh Abā Buṭayn
https://tinyurl.com/AbuButayn

4. Mufti Shaykh Muḥammad ibn Ibrāhīm Āl al-Shaykh
https://tinyurl.com/IbnIbrahim1

5. Fatāwā of Mufti Shaykh Ibn Bāz – Book One
https://books.islamway.net/1/16/15_IbnBaz_FtawaDrbb.pdf#pdfjs.action=download

6. Fatāwā of Mufti Shaykh Ibn Bāz – Book Two
https://tinyurl.com/IbnBaz2

7. Fatāwā of Shaykh Ḥamūd al-Tuwayjirī
https://tinyurl.com/Tuwajiri

8. Fatāwā of Shaykh Ṣāliḥ al-Fawzān – Book One
https://tinyurl.com/Fawzan1

9. Fatāwā of Shaykh Ṣāliḥ al-Fawzān – Book Two
https://tinyurl.com/Fawzan2

10. Fatāwā of Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn
https://tinyurl.com/IbnUthaymin

11. Fatāwā of Shaykh Ṣāliḥ Āl al-Shaykh
https://tinyurl.com/SalahShaykh

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Reminder of Benefit:

Beware of ghulū (extremism) in this matter and making al-walāʾ wa-al-barāʾ based on individuals.

Remember, a person’s ḥāl (state) isn’t known by ḍarūrah (necessity), ʿaql (reason), or fiṭrah (natural instinct) So that means you can’t automatically pass a ruling on someone just because he disagrees with you about a ANY certain individual unless you clarify that person’s ḥāl (state). And even then, it’s not wājib (obligatory) to do so. Be wise.

Many brothers may not be aware of the true condition of certain misguided individuals.

Focus on the masāʾil (issues), and stay away from getting caught up in people.

The key here is the masāʾil, not the person.

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The Ignorant Mushrik: Two Types According to Ibn Taymiyyah


The first:
The one to whom the proof has not reached. Ibn Taymiyyah applies to him the label of kufr and shirk. So he is a mushrik and a kāfir by name according to Ibn Taymiyyah, but he does not judge him with kufr in terms of applying the worldly rulings that result from takfīr, such as the ḥadd of apostasy and similar rulings. Nor is he judged with the punishment of the Hereafter, such as being ruled to enter the Fire, until the proof reaches him.

The second:
The one to whom the Qur’an and ḥadīth have reached and who lives among the Muslims, but he falls into shirk due to ignorance. Ibn Taymiyyah does not excuse him for his ignorance at all. That is because he has no excuse for his ignorance which led him to fall into major shirk.

Source:
The Position of Ibn Taymiyyah on Excusing Ignorance in Cases of Major Shirk - Presentation and Study، pg 328.

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Is Proof Required to Call Him a Mushrik, or Only to Apply the Ruling of Apostasy?

✍️ STATEMENT:
Imam Shaykh Abdullah Aba Butayn (d. 1282 AH) said:

Whoever says "La ilaha illa Allah" but commits major shirk at the same time, such as calling upon the dead or the absent, asking them to fulfill needs and relieve distress, and seeking nearness to them through vows and sacrifices, then he is a mushrik whether he accepts it or not.

Allah does not forgive that partners be associated with Him.

"Indeed, whoever associates partners with Allah, then Allah has forbidden Paradise for him, and his refuge is the Fire." [al Maidah 5:72]

So this is shirk, and whoever does it is a disbeliever.

However, as Shaykh Ibn Taymiyyah said, it is not to be said about a specific individual, "He is a kafir," until what the Messenger brought has been clearly conveyed to him.

Then if he persists after the proof has been established, he is judged to be a disbeliever, and the rulings of apostasy apply to him.

📚 SOURCE:
Majmu Fatawa wa Rasail al Shaykh al Allamah Abdullah ibn Abd al Rahman Aba Butayn, pp. 507–508

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