Insulting and mocking Allah Almighty
The ruling on insulting or mocking Allah Almighty
Many have reported the consensus that insulting Allah and His Messenger is unbelief that takes one out of religion, and among these are: Is-haaq ibn Rahwayh, Muhammad ibn Sahnoon, and others. [322] At-Tawassut wa al-Iqtisad fi anna al-Kufr yakunu bi al-Qawl aw al-‘Amal aw al-‘Itiqaad, ‘Alawee as-Saqqaaf, p.12.
Is-haaq ibn Rahawayh said, “The Muslims are unanimously agreed that whoever insults Allah or insults His Messenger ? or refutes something that Allah Almighty, has revealed, or kills one of Allah’s prophets, then he is an infidel due to that, even if he affirms everything that Allah has revealed.” [323] Al-Saarim Al-Maslool, by Ibn Taymiyyah (2/15).
Ibn Taymiyyah said, “Insulting Allah or His Messenger is disbelief, both outwardly and inwardly, irrelevant whether the insulter believes that it is forbidden, or whether it is permissible for him, or he is unmindful of his belief, this is the view of the jurists and the people of the Sunnah who state belief (Imaan) entails statement and action.” [324] Ihyaa’ ‘Ulum ad-Deen, Reviving the Sciences of Religion, (4/379).
Will the repentance of one who insults Allah, the Glorified, be accepted?  Will he be required to repent like the apostate?
Scholars differed as to who insults Allah, His Messenger, or His Book, whether is his repentance accepted? There are two statements:
The first statement: It is not accepted, and it is the well-known position narrated from the Hanbalis; thus, he will be killed as an unbeliever, and the funeral prayer will not be prayed over him, and the supplication for mercy on him will not be done, and he will be buried in a place far from the graves of the Muslims, even if he says that he has repented or he made an error. That is because they state, “This apostasy is a great and grave matter in which repentance is of no benefit.”
The second statement: It is accepted if we know the sincerity of his repentance to Allah, and he admits his mistake, and describes Allah Almighty with the attributes of glorification that He deserves; this is due to the generality of the proofs that point towards the acceptance of repentance, such as the statement of the Almighty, “Say: O My servants who have transgressed themselves, do not despair of the mercy of Allah. Verily, Allah forgives all sins, for He is the Forgiving, Most Merciful” Al-Zumar: 53. Furthermore, among the disbelievers are those who insult Allah, yet their repentance is accepted.
This latter one is the correct position, except that the one who insulted the Messenger ?, his repentance will be accepted, and he must be killed, unlike the one who insulted Allah. The repentance of the latter will be accepted; however, he will not be killed; not because the right of Allah is below the right of the Messenger ? but rather because Allah has informed us of his pardon concerning His right. That is when the servant repents in the sense that He forgives all the sins.  As for the one insulting the Messenger ?, that concerns two issues:
The first issue: It is a legal matter because he is the Messenger of Allah ? and from this aspect his repentance is accepted when he repents.
The second issue: It is a personal matter because he is one of the Messengers, and for this reason he must be killed; that is because of his right ?.  He will be killed after his repentance on the basis that he is a Muslim. When he is killed, we will wash him, shroud him, pray over him, and bury him with the Muslims.
This is the choice of Ibn Taymiyyah, and he wrote a book on that called “al-Saarim al-Maslool fi Hukm Qatl Saabb ar-Rasool” or “al-Saarim al-Maslool fi Hukm Qatl Shaatim ar-Rasool”; this is because the insulter belittled the right of the Messenger ? and likewise, if he slandered him, then He would be killed and not flogged.
It will be answered, “Yes, this is true, but this was during his lifetime ?, as he forwent his right. However, as for after his death, we do not know whether that remains the case.  Instead, we will enact what we see as obligatory concerning one who has insulted the Messenger ?.
If it is said, “The possibility of him pardoning later or not pardoning, does it not necessitate suspension of juristic judgement (tawaqquf)?
It will be answered, “It does not necessitate suspension of juristic judgement because the corruption occurred by insulting, and the upliftment of the effect of this insult is unknown, and the principle entails its persistence.
If it is said, “Is it not most likely that the Messenger ? pardoned the one who insulted him?”
It will be answered, “Yes, and perhaps that in the life of the Messenger ?, if he pardoned, an interest might have been achieved thereby, and that would be for the purpose of harmonisation, just as he ? knew the notables of the hypocrites and did not kill them so that people would not talk that Muhammad ? kills his companions, but now if we know a specific person of the hypocrites, we would kill him.  Ibn Al-Qayyim mentioned that the not killing a known hypocrite was only specific to the lifetime of the Messenger ?. [325] Zaad al-Ma’aad fi Hadyi Khayr al-‘Ibad, (3/497), Al-Qawl al-Mufeed ‘ala Kitaab at-Tawheed, by Ibn Uthaymeen (2/268).
Ibn Uthaymeen said: “Whoever insults Allah or His Messenger and then repents, then the correct position is that his repentance is accepted; thereafter, if it is concerning the right of Allah, the killing is uplifted from him because he should be killed for the right of Allah, but while Allah has pardoned him, therefore he will not be killed. And if it is concerning the right of the Messenger, then he is a believer due to seeking pardon, however we kill him, then we will wash him, shroud him, and pray over him.” [326] Sharh al-‘Aqeedah as-Safariniyyah, (1/391).

Examples of the nullifiers of faith by saying
1- The supplication made to the saints and the righteous and seeking their help in times of distress and hardship, and their invocation of what only Allah Almighty, is capable of, as well as seeking refuge from them.
2- Mocking Allah Almighty, His words, and His Book (the Great Quran), or all His books, or any of His ayaat, or the Messenger ?; for example: slandering his honesty, trustworthiness, chastity, mocking and belittling him, or his Sunnah ?.
The same applies to ridiculing the names of Allah Almighty, or His promise of Paradise or His threat about Hell. As some of them say: “If Allah had given me Paradise, I would not have entered it. If the prophets and messengers had witnessed this before me, I would not have accepted their testimony, or no success came to me since I prayed, or your prayers did not benefit you, and so on.”
3- Saying that “religion has nothing to do with the state and other affairs of life, or that the teachings of Islam do not fit with this age.”
4- To say, “The religion of Islam and its teachings are the reason for the delay of the Muslims, or the countries of the Muslims.”
5- Claiming to receive revelation, even if he does not claim prophethood with it.
6- Whoever challenges the fairness of the Companions or their majority, such as saying about them: that they immoral or misguided.
7- Whoever says about the divinity of ‘Alee (may Allah be pleased with him) or his prophethood. [327] The first to say it was Abdullah bin Saba’ - may Allah curse him - and after him the Nusayris. See: Al-Farq bayn al-Firaq, by Al-Baghdadi (p.: 223), Minhaaj As-Sunnah An-Nabawiyyah, by Ibn Taymiyyah (3/459).
8- Claiming that Gabriel (Archangel Jibreel), peace be upon him, betrayed trust; as he sent revelation down to Muhammad ? instead of sending it down to ‘Alee! [328] Al-Munyah wa Al-Amal, by Ibn Al-Murtadha (p. 30), Al-Farq bayn al-Firaq, by Abd Al-Qaher Al-Baghdadi (p.: 237), Al-Fasl Fee al-Milal wa al-Ahwaa wa an-Nihal) by Ibn Hazm (4/140)
9- To slander the Mother of the Believers, Aisha, the daughter of As-Siddeeq - may Allah be pleased with them – given that Allah Almighty, cleared her from above the seven heavens.
Including all other ugly sayings that contradict faith and Islam. [329] Nawaaqid al-Iman al-Qawliyyah wa al-‘Amaliyyah, by Abdul Azeez Al Abdul Lateef (p. 157-260), Al-Iman Haqeeqatuhu, Khawaarimuhu, Nawaaqiduhu  ‘Inda Ahl as-Sunnahwa al-Jamaa’ah, by Abdullah Al-Atharee (p.: 297).