While Ibn Taymiyya describes reviling stated: “Revile is the statement which is intended to degrade and to belittle. It is the statement which expresses the meaning of curse, disgrace and other words which express swearing, in the minds of people amongst different aqidah. This is the indication of the ayah of Allah: “Revile not ye those whom they call upon besides Allah, lest they out of spite revile Allah in their ignorance.” (al-Anam 6/108) Reviling is the worst statement of the tongue utters. When it comes to the statements which are accepted as aqidah and seen as the truth and just by some and deemed as there is no degrading nor condemning in it; however it has (degrading & comdemn) in reality and according to its ruling, is also kufr and the doer is either a murtad who exploites his irtidad or a munafiq who hides his nifaq.” (as-sarimu’l-Maslul, 556)

In the tafsir of the following ayah “like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them” (al-Fath 48/29) Qurtubi states: “The fifth: Abu Urwa Az-Zubayri narrated from the son of Zubayr: we were with Malik ibn Anas. Before him they mentioned a man who belitteles the sahabah upon this Malik recited this ayah: “Muhammad is the messenger of Allah” until up to “like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them.” (al-Fath 48/29) Malik continued to say: Whoever feeds hostility in his heart towards one among the ashab of RasulAllah (saw) surely he will be directed to this ayah. Hatib Abu Bakr had narrated this.”

Surely Malik had said the correct thing, and hit the target with his tawil. Whoever belittles or in his narrations condemns one of them (the sahaba) surely he will have rejected what Rabbil Alameen had said and will have invalidated the signs of the Muslim (Islam). Allah informs us: “Muhammad is the messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure.” (al-Fath 48/29) and “Allah's Good Pleasure was on the Believers when they swore Fealty to thee under the Tree.” (al-Fath 48/18) and other similar ayahs which include praising them and shahadah to their honesty and salvation: “Among the Believers are men who have been true to their covenant with Allah.” (Ahzab 33/23)

“(Some part is due) to the indigent Muhajirs, those who were expelled from their homes and their property, while seeking Grace from Allah and (His) Good Pleasure, and aiding Allah and His Messenger: such are indeed the sincere ones: But those who before them, had homes (in Medina) and had adopted the Faith,- show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own souls,- they are the ones that achieve prosperity.” (al-Hashr 59/8-9)

All of these show us that Allah is surely aware of their situation and their intentions… (After narrating some hadith he continues) Fundamentaly there are many hadith in this sense. For this reason a situation regarding one of them as such should be avoided.

For instance like the one who condems deen –and says-: ‘The surah al-Falaq and surah an-Nas (Muawizatayn) are not from the Qur’an. Let alone there is no stable proof from RasulAllah (saw) and other than Ukba ibn Amr included in the chain of revelation there is no sahih hadith. Ukba ibn Amr is weak and there has not been anyone to give his consent. For this reason his narration is invalid.’ This is a refutation to what we had mentioned from the book and Sunnah in addition it is invalidating completely what the sahabah had narrated to us as deen. Surely Ukba ibn Amr ibn Isa al Juhayni is one among those who had narrated the shariah to us in the Sahihayn of Bukhari and Muslim and in others. Above all, he is also among those Allah had praised, attributed and glorified and with mercy promised great ajr. According to this who ever attributes him or one of the sahabah with lying (fabrication) he will have left the shariah, it will mean that he invalidates the Qur’an and condems RasulAllah”

Ibn Kathir states: “like a seed which sends forth its shoot (Shat`ah) its shoot or branch, (then makes it strong,) able to stand on its own, (and becomes thick), youthful and long, (and it stands straight on its stem, delighting the sowers,) such is the parable that describes the Companions of RasulAllah. They gave the Messenger aid, support and victory, just as the shoot hardens the plant, that He may enrage the disbelievers with them. Relying on this Ayah, Imam Malik stated that the Rawafid are disbelievers because they hate the Companions, may Allah be pleased with them (the sahaba) all. Malik said, "The Companions enrage them, and according to this Ayah, he who is enraged by the Companions is a disbeliever.'' Several scholars agreed with Malik's opinion, may Allah be pleased with them. There are numerous Hadiths mentioning the virtues of the Companions and prohibiting the criticism on their mistakes. It is sufficient that Allah (jj) has praised them and declared that He is pleased with them. Allah (awj) said: Allah has promised those among them who believe and do righteous deeds, forgiveness) for their sins (and a mighty reward) a generous reward and honorable provisions. Certainly, Allah's promise is true and shall come to pass and will never be broken or changed. Surely, all those who follow the guidance of the Companions, may Allah be pleased with them all, will be similar to them. However, the Companions have the better virtue, the obvious lead and the perfection in character, on account of which none among this Ummah will be able to attain their level. May Allah be pleased with them and make them pleased. May He place them in the gardens of Al-Firdaws, and make it their abode, and He indeed has done all of that. In his Sahih, Muslim recorded that Abu Hurayrah said that RasulAllah said, Do not abuse my Companions, for by the One in Whose Hand is my soul! If one of you spends the amount of Uhud in gold, that amount will never reach the level of one of them spending a Mudd half of it.” (Tafsir)

Baghawi interprets the ayah as follows: “As a result, it fills the Unbelievers with rage at them.” (al-Fath 48/29) meaning he increased and strengthened them so that they will be means of hatret to the kuffar. Malik ibn Anas said: Whoever feeds ill will towards the ashab of RasulAllah will be included in the scope of this ayah.

In the tafsir of the ayah Imam Tabari stated: “like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them.” (al-Fath 48/29) Meaning the sprout shooting out and strengthening, it erecting over its stem and with its all the beauty of the plant with its growth and maturing will please those who planted it “As a result, it fills the Unbelievers with rage at them.” (al-Fath 48/29) Meaning the situation of Muhammad (saw) and his friends and the increase in their numbers is like this. It is such that the increased, enlarged and like this crop they developed and grew. Allah first clarifies their attribute than states the kuffar will rage at them.” (Tafsir)

In As Sarim ul Maslul Ibn Taymiyyah stated: "A fuqaha group among the ahl kufah and others informed a certain view regarding those who curse the sahabah being killed and that the Rafidhi are kafir. When Firyabi (Muhammad ibn Yusuf)was asked about (person) which insulted Abu Bakr. (Firyabi) replied: "Kafir". Then person asked: "Should we pray over him (his body)?". (Firyabi) replied: "No". Man asked: "What should we do? He used to say "lailahaillaAllah". Firyabi replied: "Don't touch him with hands, take two sticks and push him into the grave. Ahmad ibn Yunus had said: If a Jew and a Rafidhi are to slaughter a sheep each I will eat the slaughter of the Jew but not the slaughter of the Rafidhi. The reason is he (the murtad) is a murtad who had left Islam. Abu Bakr ibn Hani said: The slaughter of the Rafidhi and the Kadari can not be eaten. As known the slaughter of the ahl kitab is eaten but the slaughter of a murtad is not. Now these people are submitted to the treatment of Murtad. The ahl Dhimmi utter their own deen. Likewise for this reason jizya is taken from them. Likewise among the elite of the imams of kufah Abdullah b. Idris said: the rafidhi does not have the right of shufa this is only valid for the Muslim. (As-Saarimul-Maslul, 504)

“A group from among our friends had declared the kufr regarding those khawarij who believed it was necessary to distance from Ali and Uthman and the Rafidhi who believed in cursing the entire sahabah -they made takfir of the sahabah and accounted them deviated-. In the work al Mukni Abu Bakr AbdulAziz stated: When it comes to the Rafidhi if he is among those who curse he is kafir and will not be married with. Some scholars had said –Qadi Abu Yala had confirmed this- If he curses the sahabah and if this harms their deen and justice they will be kafir with this. No if they only curse and do not criticize their deen and justice for example if one among them curses his father or one among them and with this he is only showing his anger, he will not become kafir.

In a narration from Abu Talib, Ahmad said regarding someone who cursed Uthman: He is zindik. In the narration from Marwazi he said: Those who curse Abu Bakr, Umar and Aisha I do not see to be upon Islam. Qadi Abu Ya’la had used this statement of Ahmad regarding them in absolute. He informs that the individual who curses the sahabah will be made takfir of. However in the narrations from Abdullah and Abu Talib they had paused regarding killing them. Likewise his view that hadd and ta’zir is necessary shows us that he did not give the hukm of kufr to them. In this case the statement of Ahmad referring that he would not see them upon Islam, carries the possibility that those who see this (type of) cursing as halal are without doubt kafir and besides this those who don’t see this halal the hukm of being killed is aborted. The reason is he had performed this believing it is haram, just like the performer of sins.

Fundamentaly his statement that he would not see them upon Islam is also open to the interpretation that this can be regarding those who condemn their justice. Just like his statement after the Nabi (saw) they oppressed and became fasiq. At this time they made decisions that didn’t relay on haqq. Likewise his statement that their killing will be abrogated will ascribe their condemning without condemning their (the sahabas) deen. Just like this following statement of his: They had little skill regarding knowledge, strategy and courage. They were excessively devoted to dunya etc and had embraced these with passion. Nevertheless it is possible to ascribe his statement to the zahir. In this case this means regarding them –in the sense of their cursing- there are two narrations:

1- Making takfir

2- Explaining they are fasiq

According to this the narrations of Qadi and others containing the two narrations in their takfir are stabilized. Also Qadi had said whoever slanders Aisha (raa) in a matter which Allah had confirmed of her having good character is without doubt kafir. Here we will arrange the evaluation in two sections

1- Their (sahabah) being reviled in certain

2- Explaining the hukm of the reviler.

(After this point he begins to list the evidences of those who make takfir of them (the sahaba condemers) and those who express they are not kafir but sinners)” (as-Saarimul-Maslul, 505)

“Those who say the condemner will be killed or made takfir of have their evidences. This evidence is among them: “Muhammad is the messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them.” (al-Fath 48/29)

As a necessity of their status the kuffar must be angry with them. If the kuffar are angry with them, who are those that are angry? Yes in this state they got together with those Allah will perish and punish and had condemned of their kufr. Whereas only a kafir can participate in the anger that due to their kufr the kafir are condemned. This portion of the ayah explains this: “As a result, it fills the Unbelievers with rage at them.” (al-Fath 48/29)

This is an evaluation regarding the hukm proper to the attribute put forth. The reason is the kufr in an individual is (makes it) suitable to rage at his friend. Now Allah had made the owner of kufr rage at the friends of Muhammad (saw) and in this sense whomever Allah had made rage at the friends of Muhammad (saw) this means that regarding him he did carry the necessities of this, which is kufr.

In the Sahihayn the hadith narrated by Anas is in the same manner: ‘The sign of iman is to love the ansar. The sign of nifaq is to revile the ansar.’ In another narration it is: ‘Only the mu’min will love them and only the munafiq will revile them.’

It is reported on the authority of Abu Huraira (ra) that RasulAllah (saw) said: “A person who believes in Allah and the Last Day never nurses a grudge against the Ansar.” (Muslim)

It is narrated on the authority of Abu Sa'ed al-Khudri (ra) that RasulAllah (saw) observed: “The person who believes in Allah and the Last Day never nurses a grudge against the Ansar.”

According to this whoever curses them will surely have deepened in his revile. In this state this will necessitate that he is a munafiq who does not believe in Allah and the day of Akhirah.” (as-Saarimul-Maslul, 512)

"A section regarding the details of what had been said about them: To this cursing whoever adds Ali as a diety or that he was a prophet and that Jibril had mistaken who to give the risalah to and if he adds his deviation there is no doubt of his kufr. Moreover there is not dobt in the kufr of the individual who pauses at making takfir of such individual.

Ibn Taymiyyah (ra) said, "Whosoever claims that ayat are missing, or have-been concealed from the Qur'an, or he claims that its ayat have inner meanings that cancel out the outward Shari'ah actions, then there is no disagreement concerning his kufr. (Of them these types are named as Karamita and Batiniya also at Tanasuhiyya is among these.) Without touching their justice and deen whoever only curses them for instance describes them with stinginess or being timid, ignorance, ahl zuhd etc this individual will essentially deserve ta’dip and ta’zir. However we can not pass hukm of his kufr for these. Likewise this will also be ascribed to the ahl ‘ilm who do not make takfir of them. Whoever curses them absolutely and speaks ill of them, this is a point of ikhtilaf regarding them. The reason is the status of the one cursing sourced from degrading and cursing sourced from itiqad is different." (as-Saarimul-Maslul, 518-519)

“And whosoever claims that sahaba became murtad after RasulAllah (saw), except for a small group that did not reach ten odd people in number, or that the majority of them were disobedient sinners, then there is also no doubt about the kufr of this one. This is because he has denied what the Qur'an stipulates in more than one place about Allah (swt) being pleased with them and praising them. Rather, who can doubt in the disbelief of this one? This aside, even the kufr of the individual who doubts the kufr of an individual as such is obvious. So his disbelief is specific, since this statement implies that the carriers of the Book (Qur’an) and the Sunnah were kuffar or disobedient sinners. And with regards to the ayah: "You are the best nation raised up for mankind." (al-e Imran 3/110) And the best of the Ummah is its first generation, but if they were generally kafir and disobedient sinners, then this is the most evil of nations and the early generations of this nation are the most evil ones within it. And the kufr of such a person is known from the religion of Islam by necessity. For this reason you will see that those who make such statements are all zindik " (as-Saarimul-Maslul 504-519)

Cursing a particular believer is a major sin, (Ibn Hajar al-Haytami, al-Zawajir an Iqtiraf al-Kaba'ir, 2/93) and “The reality of cursing (la`n) is to distance from Mercy, which cannot be for other than kafir. Because of this, it is not permitted to curse a particular individual, unless it is known that they died in a state of disbelief, with proof. (It remains impermissible to curse an individual person) even if they were openly corrupt, like Yazeed, according to the relied upon scholarly opinion. As for Iblis Satan, and the likes of Abu Jahl (i.e who we know are in the Fire), it is permitted to curse them. It is also permitted to curse non-specific individuals, such as wrongdoers and liars, because what is understood is these people as a category, and it necessarily includes those who shall die in kufr. In such cases, the purpose of cursing would be to show that such a trait is a trait of unbelievers, in order to warn and keep people away from it. One may not intend to curse everyone of such a group, because if cursing one particular individual, such as a given wrongdoer, is not permitted, then how would cursing every single oppressor be allowed?” (Radd al-Muhtar, 3/416, Kitab al-Talaq, Bab al-Raj’a)

Attributing sahaba with kufr is the clearest sign of kufr of the doer it is because Allah (swt) commands in the ayah: "the disbelievers may become enraged with them (Sahabah)". During a class of Imam Malik, it was mentioned that the Rafawid curse the Sahabah. In reply, he quoted the Qur’anic verse, "Muhammad is the Messenger of Allah and those with him are harsh with the disbelievers and gentle among themselves. So that the disbelievers may become enraged with them." (al-Fath 48/29) He then said, "Whoever becomes enraged when the Sahabah are mentioned is one about whom the verse speaks." (Qurtubi, Tafsir) And Qurtubi commented, "Indeed, Malik did well in his statement and he reached the correct explanation. So whoever belittles a single one of them or reviles him in his narration, then he has rejected Allah, the Lord of the worlds and he has nullified the Shari'ah of the Muslims.” (Qurtubi, Tafsir) Ibn Kathir also quoted this from Imam Malik in the tafsir of the same ayah: “On this ayah, Imam Malik stated that the Rawafid are disbelievers because they hate the Companions. Imam Malik said, ‘The Companions enrage them, and according to this ayah, he who is enraged by the Companions is a kafir.’ Several scholars agreed with Malik's opinion. There are numerous Hadiths mentioning the virtues of sahaba and prohibiting the criticism on their mistakes. It is sufficient that Allah (awj) has praised them and declared that He is pleased with them.” (Tafsir) Imam Malik also said:

"The one who reviles the Companions of RasulAllah (saw) does not have any share in Islam.” (al-Khallal, as-Sunnah 2/557) “Whoever verbally abuses the Sahabah of RasulAllah (saw) he has no share in Islam.” (Al-Khalaal, as-sunna, 3/493)

Allish al-Maliki said, quoting Ibn Hajar al-Asqalani stated: “It is not permitted to denigrate Mu`awiya, because he was a major sahaba. It is not permitted to curse Yazeed or to declare him kafir, for he is one of the believers. Rather, we assign his affairs to Allah: if He wills, He will punish him, as stated by Ghazali, Mutawalli, and others. Imam Ghazali and others stated, ‘It is impermissible (haram) for preachers and others to transmit the killing of Husayn (ra) and to talk (at length) about it… for it can stir up dislike for the sahaba and their denigration, and they are the greatest notables of this religion, from whom the imams took the religion by transmission, and we took it from these imams through understanding. Thus, the ones who denigrate them are themselves denigrated, and only denigrate themselves and their own religiousness. This is the end of the meaning of what the great hadith master Ibn Hajar said.” (Fath al-Aliyy al-Malik, 2/353)

Ibn Taymiyyah (ra) said, "Whosoever claims that ayat are missing, or have-been concealed from the Qur'an, or he claims that its ayat have inner meanings that cancel out the outward Shari'ah actions, then there is no disagreement concerning his kufr. And whosoever claims that sahaba became murtad after RasulAllah (saw), except for a small group that did not reach ten odd people in number, or that the majority of them were disobedient sinners, then there is also no doubt about the kufr of this one. This is because he has denied what the Qur'an stipulates in more than one place about Allah (swt) being pleased with them and praising them. Rather, who can doubt in the disbelief of this one? So his disbelief is specific, since this statement implies that the carriers of the Book (Qur’an) and the Sunnah were kuffar or disobedient sinners. And with regards to the ayah: "You are the best nation raised up for mankind." (al-e Imran 3/110) And the best of the Ummah is its first generation, but if they were generally kafir and disobedient sinners, then this is the most evil of nations and the early generations of this nation are the most evil ones within it. And the kufr of such a person is known from the religion of Islam by necessity." (as-Saarimul-Maslul 586-587)

Abu Butayn quotes Ibn Taymiyya saying, “Whoever claims that the companions became apostates after RasulAllah (saw) except a few; not more than ten odd, or that they became sinners, then there is no doubt in the kufr of the one who says it. In fact, whoever doubts his kufr is also a kafir.” then comments, “Notice how he (Ibn Taymiyyah) made takfir of the doubter, even though it is known for certain that one only doubts due to ignorance, and despite of that he said what he said, with full knowledge that most if not all of these people (i.e. the Rafida) are ignorant and do not know what they say is kufr.” (Al-Durar al-Saniya 10/358) Abu Butayn also says, “If a person were to say about the Rafida today that they are excused for cursing Abu Bakr, Umar and Aisha because they are ignorant muqallids, everyone from the laity and clergy would rebuke him.” (Al-Durar al-Saniya 10/393)

Narrated from Muhammad ibn Yusuf al Firyabi: "I heard a man asked Sufyan (As Thavri) about (person who) abused Abu Bakr, and Umar. He replied: "Disbeliever in Great Allah". (Dhahabi, Siyar alamun nubala, 7/253)

Narrated from Musa ibn Harun: "I heard a person asking Firyabi (Muhammad ibn Yusuf) about (person) which insulted Abu Bakr and Umar. (Firyabi) replied: "Kafir". Then person asked: "Should we pray over him (his body)?". (Firyabi) replied: "No". Man asked: "What should we do? He used to say "lailahaillaAllah". Firyabi replied: "Don't touch him with hands, take two sticks and push him into the grave". (Khallal as-Sunan 1/499; Ibn Batta, Ibanatul Sughra 160)

Imam Abu Zurah ar-Razi said: "If u will see someone who is disgracing one from the companions of RasulAllah (saw), know that such person is heretic (zindik)! , " (al-Kifaya fi Ýlm Ar-Rivaya, 97) Ibn Hajar al-Haytami said: “The imam of his age, Abu Zar’ah al-Razi said: If you see a man criticizing any of the companions of RasulAllah, then you should know that he is a heretic, because RasulAllah is true, the Qur'an is true, and what he brought is true. All of that was transmitted to us by the Sahabah, so whoever criticizes them is intending to prove that the Qur’an and Sunnah are false. So he is the one who most deserves to be criticized and the ruling that he is a heretic who has gone astray and is a liar and evildoer is more apt.” (Al-Sawaa’iq al-Muhriqah 2/608; al-Isaba 1/10)

“The one who slanders Aisha (raa) with adultery eventhough Allah had exonerated her or denies Abu Bakr being a sahaba or the Islam of Ashara-I Mubashshere or the Islam of the entire sahaba or the four chaliphates or any one among them is kafir.” (Makdisi, Sharhu'l Iqna 4/29)

Yahya ibn Main said: "Whoever will abuse Uthman (r.a) or Talha (r.a) or any other companion of RasulAllah (saw) is dajjal, and he is not be recorded from. Upon him curse of Allah, angles and each human". (Ibn Hajar, Tahthib at tahthib, 1, #948)

Imam Awzai said "Whoever will abuse Abu Bakr, apostates from his religion, and his blood is permitted". (Ibn Batta, Sharh al-Ibanatul Sughra)

Abu Sayid Abdalkarim ibn Muhammad ibn Manthur At-Tamimi as-Samani said: "And nation is agreed upon takfir of Imamiya. Because they believe that; sahaba been deluded and they use to reject agreed opinion (of sahaba) and they attribute to things which doesn't suit to them". (Ansaab 6/341)

Abu Manthur Abdal Kahir ibn Tahhar ibn Muhammad Bagdadi, At-Tamimi Al-Isfarayani said: "Regarding people of desire like Jarudiya, Khashamiya, Jahmiya, and Imamiya, which use to make takfir upon the best from sahaba, (we can say) that they are kafir in our view. It's not permitted to pray upon them in our view, and neither permitted to pray behind them". (Bagdadi al-Fark bayna firak, 357)

Ali ibn Sultan ibn Muhammad, (Ali al-Qari Hanafi) stated: "As for whoever reviles one of sahaba, then he is a disobedient sinner and an innovator by ijma (consensus), except if he believes this to be, permissible, as some of the Shi’ah and their companions do; or if they believe that he is rewarded for it as is persistent in their speech, or he believes in the disbelief of sahaba and Ahlus-Sunnah, then he is a kafir by consensus.” (Shammul-Awaaridh fi Dhammir-Rawafid, 6, 252, 254)

Qadi Abu Ya‘la said, "The position of jurists concerning one who curses the Sahabah, believing that such an act is permissible, is that he has committed an act of kufr. If he curses them but does not believe that cursing them is permissible, then he is guilty of immorality, and not disbelief." (Qadi Abu Ya‘la, al-Mu'taqad 267; Ibn Taymiyyah, Saarimul-Maslul 569)

There are many narrations have been related from Ahmad b Hanbal concerning takfir of those who reviles sahaba: Abdul-Malik Ibn Abdul-Hamid informed me saying: I heard Abu Abdullah (Imam Ahmad) say: "Whosoever reviles sahaba, then I fear disbelief for him like the Rawafid." Then he said, "Whosoever reviles sahaba, then we do not believe he is safe from having rejected the Religion.” And he said: Abdullah Ibn Ahmad Ibn Hanbal informed me saying: I asked my father about a man who reviled a man from amongst sahaba of RasulAllah (saw). So he said, "I do not hold him to be upon Islam.” (al-Khallal as-Sunnah 2/557-558 with authentic chain.) Zakariyyah bin Yahya mentions he has heard Abu Taalib mention that he mentioned to Abu Abdullah concerning an individual who verbally abuses Uthman (ra) and people have mentioned this fact to me that he speaks ill of Uthman (ra) He replied they (the ones who speak ill) are zanadiqa.” (Al-Khalaal, as-sunna, 3/493) And Imam Ahmad also said, "They are those who free themselves from the sahaba of Muhammad (saw) and they curse them and belittle them. They declare the Imams disbelievers, except four: Ali (ra), Ammar (ra), Miqdad (ra) and Salman (ra). And the Rafidah do not have anything to do with Islam.” (Usuolus-Sunnah 82) Imam Ahmad also said: "If you see anyone speaking ill of sahaba of RasulAllah (saws), doubt his Islam." (Imam al-Laalaiki, as-Sunnah #2359) Ibn Abdul-Qawi said, "And Imam Ahmad used to declare kuffar all those who freed themselves from them (i.e. sahaba) and whosoever reviled A'ishah (raa), the mother of the Believers and accused her of that which she was free from. And he used to recite: "Allah forbids you from it and warns you not to repeat the like of it forever, if you are believers." (an-Nur 24/17).” (Kitab Ma Yadhhab ilayhil-Imam Ahmad, 21)

Ibn Kathir mentioned the ahadith that are confirmed in the Sunnah and which comprise a negation of the claims of the Rafidah about the revelation. Then he followed this up by saying, "And it the affair had been as they claimed, no one from amongst sahaba would have confirmed that. Since, they were the most obedient to Allah and His Messenger (saw) during his life and after his death. So it is not possible that they would undermine him, such that they would give precedence to other than the one whom he had given precedence to, or that, they would defer one to whom he had given precedence to via his text. May Allah forbid such a thing, it would never happen! And whosoever suspects such a thing about sahaba, then he has attributed to them that they united upon disobedience and agreed upon stubborn rejection of the Messenger (saw) and opposition to his ruling and his text. And whosoever from amongst the people reaches such a level, then he has thrown off the yoke of Islam from his neck and he has disbelieved according to the, ‘ijma’ (consensus) of the Imams and outstanding personalities. And spilling his blood is more lawful than spilling wine.” (al-Bidayah wan-Nihayah 5/252)

Ibn Qayyim said: “Zayd bin Aslam said: ‘Those on whom Allah has bestowed His Grace; they are the Messenger of Allah (saw) Abu Bakr (ra) and Umar (ra).’ There is no doubt that those who are blessed are those who follow the Messenger. As for those who have anger upon them, then they are those who do not follow him. Those who followed and obeyed RasulAllah (saw) from the Ummah, were his sahaba and his family. Those who followed RasulAllah (saw) the most from his sahaba; who were regarded as his sight and hearing were Abu Bakr (ra) and Umar (ra). Those who are the severest in opposition to RasulAllah (saw) are the Rafidah. Their opposition to him is well-known amongst all the sects of the Ummah. This is why the Rafidah hate the Sunnah and its people, they have enmity towards it and its people so, and they are the enemies of his (saw) Sunnah. Family of RasulAllah (saw) and those from their children who follow them are perfect heirs; rather they are his true heirs. So it becomes clear that the Siraat al-Mustaqim is the path of sahaba of RasulAllah (saw) and his followers. The path of the people, who have the Anger of Allah upon them and are upon misguidance, is the path of the Rafidah. In this exact, same way the Khawarij are refuted, since their enmity towards the Companions is well known.” (Madarij as-Salikin, 1/95)

Abul-Mahaasin al-Waasiti said: "Indeed, by their takfir of sahaba of RasulAllah (saw), they have declared disbelievers those whose praise has been confirmed in the Qur'an by the statement of Allah (swt): "So that you may be witnesses over mankind." (al-Baqarah 2/143) And Allah (jj) has testified that they are not disbelievers with His statement: "And if these ones disbelieve therein, then We have entrusted it to a people who are not disbelievers therein." (al-An'am 6/89).” (al-Munadharah bayna Ahlus-Sunnah war-Rafidah 66)

Imam Tahawi states, "We love the companions of RasulAllah (saw), without going overboard in our love of anyone of them or remaining aloof (tabarra) from any of them. We hate those who hate them or speak ill of them and we only speak well of them. Loving them is a religious act and an expression of iman and righteousness while hating them is an act of kufr, nifaq and transgression." (Sharh al-Aqidah at-Tahawiyyah, 528)

Until Dajjal and the last day

Every time a new generation springs forth from them, it gets cut off (i.e. from the Jama’ah). This is narrated from Ibn Umar (ra). (Ibn Majah) The Khawaarij will never come to an end. Rather, they will continue to exist until the establishment of the Final Hour. This is related from Ali (ra). (Bukhari). There will emerge from amidst them the Dajjal. In a narration it states: “…from their treachery…” And in one manuscript: “…from their ranks…” And that refers to a great army and this is narrated from Ibn Umar (ra). (Ibn Majah) There will be from among them those who will be with the Dajjal during the Last Days. It was said to Ali (ra): “All praise be to Allah who rescued the servants from them.” He replied: “Nay. I swear by the One in whose Hand my soul is, there are still some of them that remain in the loins of men and verily, there are those amongst them who will be with the Dajjal.

When Ali ibn Abi Talib (ra) overcame the Khawarij on the day of Nahrawan responded the people who came to congratulate him that Allah (awj) had finished them with his hands saying: ‘The praise is for Allah. O leader of the believers who eradicated them at their roots!’. He said, “No, by Allah, they are still in the backs and spines of men and the wombs of women. And when are alive, they hardly leave anyone alone.” (al-Bidaya wan-Nihaya, 7/295; 10/590)

Shaikhu’l-Islam Ibn Taymiyyah said, “And this sign which RasulAllah (saw) mentioned would be the sign for the first people of the Khawarij. But they are not the only people that are spoken of in these verses because He (saw) mentioned in other hadith that they would still keep coming until the age of the Dajjal. “It is concluded by the Muslims that the Khawarij are not the only Khawarij mentioned in the battles with Ali in the battle of Nahrawan.” (Majmual-Fatawa, 28/495-496)

Khawarij will not only come out during one era form the ages only. Rather they have come out a number of times, until they will come out in rebellion along with Dajjal. So it is related from RasulAllah (saw) that he said: “A people will come out towards the end of time. It is as if this one (Thul-Khuwaysirah) is from amongst them. They will recite the Qur’an, yet it will not pass beyond their throats. They will shoot through Islam just as an arrow shoots through the hunted game. They will be called at-Tahaluq. They will not cease to revolt until the last of them revolts along with Dajjal. So when you encounter them, then kill them. They are the most evil of the creation.” (Ahmad; Nisai; Ibn Abi Shaybah, Musannaf; al-Bazzar, Musnad; Hakim, al-Mustadrak; Haythami, Majmauz Zawaid)

Narrated from Ali (ra) who said: "I heard RasulAllah (saw) say: ‘Towards the last days, a people will emerge who will be young in age and have foolish ideas. They will speak with the best speech of the creatures. Their iman will not go past their throats. So wherever you encounter them, kill them, for indeed there will be a reward for the one who kills them on the Day of Judgement.’" (Bukhari; Muslim; Ahmad, Musnad; Ibn Abi Asim, as-Sunnah; Abdullah bin Ahmad Ibn Hanbal, as-Sunnah)

Khawarij and irtidad among ahl-qiblah

From these long narrations with the will and help of Allah it has been stabilized that: Surely the kufr of the individual who condemns the sahaba in their deen and justice, describing them as kafir or fasiq is clear and definite. Furthermore this is among the matters necessarily known in Islam. The reason is statements as such will mean condemning them in their narrations and denying the Qur’an which praises and honors them. Fundamentaly the shariah has accounted degrading the sahaba as the sign of kufr of its owner. This is a suitable attribute and is suitable to be a reason for hukm. It is known that the khawarij had made takfir of Ali and Muawiya and those who helped them.

We can summarize this hadith regarding the khawarij like the imam of the mufassir imam Tabari explained: In this hadith there is a refutation to the thought of after deserving the attribute of Muslim, from the ahl qiblah knowingly and acknowledging without the intention of exiting the fold of Islam no one will exit Islam. The reason is this view negates the expression in the hadith.

“They will state haqq and recite Qur’an; nevertheless they will exit Islam with nothing left from it."

Likewise Hafidh had stated: From this hadith the outcome is ‘without the intention of exiting deen also without the intention of choosing another deen over Islam some among the Muslim will exit deen’. This outcome relies on the thought they must absolutely be made takfir of.
With this it is understood that surely this regulation Hafidh mentiones is stable by all those who assimilate to their takfir.

There is also the fact that matters as such are matters which do not touch upon asl of deen. And what if it does touch upon the asl of deen then what would the hukm be?

Now can anyone surely dare to say that valuable sahaba Abu Said al Khudri, the imam of the muhaddis Bukhari, the imam of the mufassir Tabari, Qadi Abubakr ibn al Arabi, Subki, Rafii and others are ahl bidah?

The reason is they had given the hukm of kafir to the khawarij. Let alone they did not excuse them with things such as ignorance, being mistaken and tawil.

Bukhari relayed the ahadith regarding Khawarij on the chapter ‘Kitabu’l-istitabatu’l-murtaddin’.

Abu Aliya (ra) stated: “I read the Qur’an ten years after death of your prophets. So Allah bestowed upon me two blessings, I do not know which of the two is better: that He guided me to Islam or He did not make me a Haroore.” (Related with sahih chain by Abdurrazzaq; Ibn Sa’d; al-Lailake, Sharh Usulu’l-itiqad; Ibn Abi Zammaan, usulus’sunnah; al-Harawi, dhammu’l-kalam; adh-Dhahabi, siyar)

Allah (awj) stated: "And whosoever contradicts and opposes the Messenger after the right path has been clearly shown to him and follows other than the path of the believers. We shall keep him in the path he has chosen and burn him in Hell what an evil destination." (an-Nisa 4/115)

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