Ibn Taymiyyah, may Allah have mercy on him, said (in Majmu' al-Fatawa): "And many people may grow up in places and times where much of the knowledge of prophethood has disappeared, to the extent that no one remains to convey what Allah sent His Messenger with of the Book and Wisdom. So, many do not know what Allah sent His Messenger with, and there is no one there to convey it to them. Such a person is not considered a disbeliever. This is why the Imams agreed that whoever grows up in a distant desert far from people of knowledge and faith, and is newly converted to Islam, and denies something of these apparent, widely transmitted rulings, then he is not judged as a disbeliever until he knows what the Messenger came with. This is why it is mentioned in the hadith..." (Then he cited the previous hadith of Hudhayfah). It should be noted that whoever denies what is necessarily known from the religion is a disbeliever without dispute, as Allah Almighty says: "And those who disbelieve say, 'You are not sent.' Say, 'Sufficient is Allah between me and you as a witness. He knows what is in the heavens and on earth.' And those who believe in falsehood and disbelieve in Allah, it is they who are the losers." (Surah Al-Ankabut: 52). Ibn Taymiyyah, may Allah have mercy on him, said (in Majmu' al-Fatawa): "Indeed, belief in the obligation of apparent, widely transmitted duties, and the prohibition of apparent, widely transmitted prohibitions, is among the greatest principles of faith and the foundations of religion, and whoever denies them is a disbeliever by consensus." From the above, it becomes clear that: 1. What is necessarily known from the religion must be قطعي (decisive) in its authenticity and indication. There is no doubt in its authenticity, nor ambiguity in its indication. It is what has become apparent and famous among Muslims, to the extent that ignorance of it or its obscurity to the general Muslim population is inconceivable. 2. The foundation of religion (the two testimonies) cannot be unknown to a Muslim in any time or place. As for other religious matters, ignorance of them may be conceivable in some times and places, and it is the working, striving scholars in every time and place who determine this.