the second group: a new generation that has emerged in this era; they have been given only a scant amount of religious knowledge, especially concerning the principles of jurisprudence and the scientific rules derived from the Qurʾān and the sunnah and what the righteous predecessors adhered to. Despite this, they have become arrogant with their knowledge and have begun to label the senior scholars and jurists as innovators, and perhaps even declare them disbelievers due to a misunderstanding or a slip that occurred from them. They do not regard them with any consideration or respect, and what they are known for among all scholars of faith, righteousness, and knowledge does not intercede for them. This is only due to their ignorance of the true nature of disbelief that takes one out of faith; which is the denial and rejection of what has reached them of evidence and knowledge. As Allāh said about the people of Pharaoh: "But when Our signs came to them as clear evidences, they said, 'This is manifest sorcery.' And they rejected them, while their souls were convinced thereof" (Sūrah al-Naml, 13-14). And He said about those who disbelieved in the Qurʾān: "That is the recompense of the enemies of Allāh—the Fire. For them therein is the home of eternity as recompense for what they used to, of Our signs, reject" (Sūrah Fuṣṣilat, 28). Therefore, Shaykh al-Islām Ibn Taymiyyah said in some of his fatāwá (16/434 - Majmūʿ al-Fatāwá): "It is not permissible to declare every person who opposes the sunnah as a disbeliever; not every mistake makes one a disbeliever, especially in matters where there is much dispute among the ummah." He refers to issues such as the speech of Allāh and that it is not created, the vision of Allāh in the Hereafter, Allāh's rising over His Throne, and His elevation above His creation; for believing in these is obligatory, and denying them is disbelief. However, it is not permissible to declare as disbelievers those who interpreted them from among the Muʿtazilah, Khawārij, and Ashʿarīs due to a doubt that occurred to them; except for those upon whom the evidence has been established and they persist in opposition. This is the example before us: the grave-digger? For despite his doubt in Allāh's ability to resurrect him, Allāh forgave him; because he was not a stubborn denier, but rather a believer in Allāh and the resurrection in general without detail due to his ignorance. Shaykh al-Islām said after narrating the ḥadīth in its version