The ruling on one who believes that the Messenger is not a human being

Q: If a person dies while believing that the Messenger (peace and blessings be upon him) is not human and that he knows the unseen, and that seeking nearness to Allah through the awliya (close friends of Allah), the dead, and the living is a means of drawing close to Allah , does he enter the Fire and is he considered a mushrik (one who associates partners with Allah)? It is known that he did not know any belief other than this, and that he lived in a region where all its scholars and people affirmed this. What is his ruling? And what is the ruling on giving charity on his behalf and being kind to him after his death?

A: Whoever dies with this belief, believing that Muhammad (peace and blessings be upon him) is not a human being, meaning not from the children of Adam, or believing that he knows the unseen, this is a belief of kufr (disbelief), and its holder is considered a disbeliever with major shirk (associating partners with Allah). Likewise, if he calls upon him, seeks aid from him, or makes a vow to him or to any of the prophets, the righteous, the jinn, the angels, or the idols, because this is of the same kind as the actions of the first polytheists, such as Abu Jahl and his like. This is major shirk. Some people call this type of shirk tawassul (seeking nearness to Allah through a means), but it is not major shirk.
There is a second type of tawassul (seeking nearness to Allah through a means) that is not shirk (associating partners with Allah), but rather a bid'ah (religious innovation) and a means to shirk. It is seeking nearness through the status of the prophets and the righteous, or by the right of the prophets and the righteous, or by their selves. It is obligatory to be cautious of both types.
And whoever dies upon the first type is not washed, not prayed over, and not buried in the graves of Muslims, and no supplication is made for him and no charity is given on his behalf, due to the saying of Allah (Mighty and Majestic): [Surah al-Tawbah: 113].
As for seeking nearness to Allah through His names and attributes, His oneness, and faith in Him, it is a prescribed means of seeking nearness and one of the causes of response, due to the saying of Allah (Mighty and Majestic): the verse [Surah al-A'raf: 180], and because it is established from the Prophet (peace and blessings be upon him) that he heard someone supplicating and saying: "O Allah, I ask You by the fact that You are Allah, there is no god but You, the One, the Eternal, who did not beget nor was begotten, and there is none comparable to Him." He said: .
Likewise, seeking nearness through righteous deeds, such as dutifulness to parents, fulfilling trusts, and chastity from what Allah has forbidden, and the like of that. This is mentioned in the hadith of the people of the cave, which is recorded in the two Sahihs. They were three, and the night and rain sheltered them in a cave. When they entered it, a rock slid down from the top of the mountain and blocked the cave, so they could not get out. They said among themselves: "None will save you from this rock except that you ask Allah by your righteous deeds." So they turned to Allah (Glorified and Exalted is He) and asked Him with some of their good deeds. One of them said: "O Allah, I had two old parents, and I used not to give them their evening drink before I gave it to my family or wealth. One night, I went far in search of wood. When I returned to them with their evening drink, I found them sleeping, so I did not wake them, and I disliked to give my family or wealth before them. I remained in that state until dawn appeared, and they woke up and drank their evening drink. O Allah, if You know that I did this seeking Your face, then relieve us from what we are in." So the rock moved slightly, but they could not get out.
As for the second: it was seeking nearness through His mercy regarding zina (unlawful sexual intercourse), where he had a cousin's daughter whom he loved greatly and desired her for himself, but she refused him. Then a severe need befell her, so she came to him seeking his help. He refused to help her unless he could have access to her, so she agreed to this because of her need. He gave her one hundred dinars and twenty dinars. When he sat between her legs, she said to him: "O Abdullah, fear Allah and do not break the seal except with its right." He feared Allah at that moment, stood up from her, and left the gold with her out of fear of Allah (Mighty and Majestic) . He said: "O Allah, if You know that I did this seeking Your Face, then relieve us of what we are in." So the rock split open a little, but they were not able to get out of it.
Then the third said: "O Allah, I hired workers and I gave each one his wage except for one who left his wage. So I increased it for him until it became camels, cows, sheep, and slaves. So he came to ask for his wage, and I said to him: 'All this is your wage,' meaning the camels, cows, sheep, and slaves. He said: 'O servant of Allah! Fear Allah and do not mock me.' I said to him: 'I do not mock you; it is all yours.' So he took it all. O Allah, if You know that I did this seeking Your face, then relieve us from what we are in." So the rock moved and they all walked out.
This indicates that seeking nearness through righteous and good deeds is a prescribed matter, and that Allah (Glorified and Exalted is He) relieves distress through it, as happened to these three. As for seeking nearness through the status of so-and-so, the right of so-and-so, or the self of so-and-so, this is not prescribed, but rather it is a bid'ah (religious innovation) as mentioned previously. And success is from Allah.