"the authentic" and mentioned that it is a mutawātir ḥadīth (12/491): "Here are two great principles: the first is related to Allāh, the Exalted; it is the belief that He is capable of all things. The second is related to the Last Day; it is the belief that Allāh will resurrect this deceased person and recompense him for his deeds. Despite this, since he was a believer in Allāh in general, and a believer in the Last Day in general, meaning that Allāh rewards and punishes after death, and he performed a righteous deed—fearing Allāh would punish him for his sins—Allāh forgave him for his belief in Allāh and the Last Day and his righteous deed." For this reason, I advise those young people to refrain from declaring scholars as innovators and disbelievers, to continue seeking knowledge until they excel in it, not to be deceived by themselves, and to recognize the rights of scholars and their precedence in it, especially those who follow the methodology of the righteous predecessors like Shaykh al-Islām Ibn Taymiyyah and his student Ibn Qayyim al-Jawziyyah. I draw their attention to "Majmūʿ al-Fatāwá" as it is "a repository filled with knowledge," particularly to specific sections on this important issue (takfīr), where he distinguished between general takfīr and specific takfīr, and he said about such young people: "They did not consider that takfīr has conditions and impediments that may not apply to a specific individual, and that general takfīr does not necessitate specific takfīr unless the conditions are met and the impediments are absent. This is clarified by the fact that Imām Aḥmad and the majority of the imāms who made these general statements did not declare most of those who spoke these exact words as disbelievers." He means those who used to say: the Qurʾān is created. And those who said: Allāh will not be seen in the Hereafter; and the like