Belief that some people are not obligated to follow the Prophet ? and that it is permissible for them to abandon following the laws of Islam.
Belief that some people do not have to follow the Prophet ?
Allah, the Exalted, states, “And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination.” An-Nisaa’: 115
On the authority of Anas ibn Maalik (may Allah be pleased with him) that the Prophet ? said, “He who disinclines from my Sunnah is not from me.” [388] Narrated by Al-Bukhaaree (5063) and Muslim (1401).
On the authority of Sa’id ibn Jubayr that one day he narrated a hadeeth on the authority of the Prophet ?, and a man said: “There is in the Book of Allah that which contradicts this.” He replied, “I do not see myself talking to you about the Messenger of Allah ? and you object it with the Book of Allah! The Messenger of Allah ? was far more knowledgeable than you about the Book of Allah.” [389] Narrated by Al-Daaramee (610).
Al-Aajuri says, “Chapter of warning against sects that oppose the Sunnah of the Prophet ? whilst comparing it with the Book of Allah Almighty, and the severity of the denial of this class.
... All the ordinances of Allah that Allah decreed in His Book, the rulings in them cannot be known except by the Sunnah of the Messenger of Allah ?. This is the statement of the Muslim scholars; whoever says otherwise has left the creed of Islam and entered the creed of atheists. We seek refuge in Allah from misguidance after guidance.” [390]Ash-Shari’ah, (1/410-412).
Ibn Hazm says, “If a person happens to say, ‘We only take what we find in the Quran,’ then he would become a disbeliever according to the consensus of the Ummah, and he would have only required to pray one rak’ah between the sun’s twilight until dusk and another rak’ah at dawn because that is the least on which the name of a prayer falls due to ignoring the explanations of the Sunnah about prayers.” [391] Al-Ihkaam fi Usool Al-Ahkaam, (2/80).

Belief that some people can abandon following the laws of Islam
This belief became famous among the extremists of Sufism and Esotericists (al-Baatiniyyah), and they express it with different expressions, however, their significance is the same.
Aboo al-Hassan al-Ash’aree says, “Among the hermits, there are people who claim that worship takes them to a level in which all forms of worship cease from them, and the things that are forbidden to others such as fornication and other things become permissible for them!” [392] Maqalaat al-Islamiyyin, (1/225).  
Ibn Hazm states, “A group of the Sufis claimed that among the friends of Allah Almighty there are those who are better than all the prophets and messengers, and they said: ‘Whoever reaches the maximum goal of friendship, then all the laws of prayer, fasting, alms, and other than that, are forfeited from him. And all the forbidden things become permissible for him, such as fornication, alcohol, and other things,’ and they desecrated other people’s women with this, and they said that we see Allah and speak to Him, and everything that is thrown into our souls is true!” [393] Al-Fasl, (4/170).
The greatest people in rank, status, and knowledge of Allah, the Mighty and Sublime, are the prophets and messengers, yet they did not dispense with the Sharee’a. Rather, they were the most devoted of people in worship and in establishing rituals, and in avoiding immorality and abomination.
The scholars have unanimously agreed on the disbelief of the one who makes the apparent and widely reported forbidden items as permissible, as well as the disbelief of the one who denies or rebukes an obligation that is evident and widely reported.
It is known by necessity as part of the religion of Islam that it is not permissible for the one whom the call of the Messenger ? reached to follow the law of a messenger other than him, like Moses and Jesus, peace be upon both of them. When it is not permissible to depart from his (Prophet’s) law to the law of another messenger, then how about completely departing from his Sharee’a as well as from all the messengers?!” [394]Majmoo’ Al-Fataawaa, by Ibn Taymiyyah (11/422).
The reality of a sincere alliance (friendship) with Allah can only be attained through the fear (Taqwa) of Allah Almighty and the commitment to commands and prohibitions: “Unquestionably, for the allies of Allah there will be no fear concerning them, nor will they grieve. Those who believed and were fearing Allah.” Yunus: 62-63. And the more a person increases in servitude and knowledge, the more his duties increase, and he becomes required to do things and extras that are not required of those who do not reach that rank, not that he slacks off from his neck the yoke of duty.
This belief contradicts the Sharee’a in many ways, and the scholars have declared anyone who believes that to be an infidel.
1-   ‘Iyaad states: “It has been unanimously agreed on the deeming those who said from the Kharijites as disbelievers, ‘Verily, prayer is only done at the two ends of the day...’ and the saying of some mystics, ‘Worship and the length of striving when their souls become pure, leads them to forfeit them, permitting everything for them and uplifting of the covenant of religious laws from them.” [395] Ash-Shifaa, (2/287).

He also stated, “The Muslims are unanimously agreed to declare those that deem murder, drinking wine, or fornication as disbelievers, among the things which Allah has forbidden, after knowing that it is prohibited, such as the authors of the permissibility of the Qarmatians and some of the Sufis.” [396] Ash-Shifaa, (2/287).

2-   Ibn Taymiyyah said, “Whoever does not believe that this Muhammad ? is the Messenger of Allah to all the cosmo, and that it is obligatory for all creation to follow him, and that the permissible is what he permitted, and the forbidden is what he prohibited and religion is what he legislated, then he is a disbeliever like these hypocrites and the like who allow to depart from his religion and his Sharee’a and his obedience, either in general terms or in particular terms, ... and they believe despite this that they are among the friends of Allah, and that deviating from the Muhammadan law is widely acceptable for them, and the reality is that all of this is misguidance and falsehood.” [397] Majmoo’ah ar-Rasaa’il wa al-Masaa’il, (1/73).
3-   Ibn Katheer says in the interpretation of the saying of Allah Almighty, “And worship your Lord until certainty (death) comes to you.” Al-Hijr:99. It is inferred by it (the ayah) the error the atheists made, that is, it signifies recognition (Ma’rifah). Thus, whenever one of them reaches the state of recognition, the legal obligation falls from him according to him, and this is disbelief, misguidance, and ignorance. The prophets, peace be upon them, and their companions were the most knowledgeable of people about Allah, and the most recognising of them about His rights, His attributes, and what He deserves to be glorified with, yet they were the most worshipful of people, the most worshipping of people and most continuously practicing in doing good deeds until death. Therefore, what is meant by certainty here is death.” [398] Tafseer Ibn Katheer, (4/554).

The claim of prophecy
Allah, the Exalted, states, “And who is more unjust than one who invents a lie about Allah or says, "It has been revealed to me," while nothing has been revealed to him.” Al-An’aam: 93
As-Sa’dee says, “In this ayah everyone is included who claims to be a prophet, such as Musaylimah, the Big Liar, al-Aswad al-‘Ansi, al-Mukhtar, and others who were labelled with this description.” [399] Tafseer Al-Sa’dee, (p.: 265).
On the authority of Thawban (may Allah be pleased with him) that the Prophet ? stated, “And there will be thirty big liars among my nation (Ummah).” [400] It was included at length by Aboo Dawood (4252), Ahmad (22395), and the wording is theirs, al-Tirmithee (2219), and Ibn Maajah (3952) with a slight difference.
Ibn Uthaymeen states, “The Prophet ? enumerated them by a number, and each of them will claim that he is a prophet that has received revelation, while they will be big liars, because the Prophet ? is the seal of the Prophets, and there is no prophet after him. Whoever claims that he is a prophet after the Messenger ?, then he is a liar, an infidel, permissible in extracting his blood and money. And whoever believes in him on this, then he is an infidel, permissible in extracting his blood and money, too; and he is not from the Muslims nor from the nation of Muhammad ?, and whoever claims that he is better than Muhammad ?, and that he receives revelation from Allah directly, while Muhammad ? receives it through the agency of an angel, then he is a liar, an infidel, permissible in extracting his blood and money.” [401] Al-Qawl al-Mufeed, by Ibn Uthaymeen (1/479).

A false claim to prophecy is one of the most heinous and ugliest of lies
Ibn Taymiyyah states, “Whoever claims to be a prophet whilst being a liar, then he is one of the most disbelieving of the unbelievers and the most unjust of the wrongdoers.” [402] Al-Jawab as-Saheeh (6/421).
Ibn Abee al-‘Izz stated, “The prophecy is either claimed by the most truthful of the truthful or the most lying of the liars. This cannot be confused with that by anyone apart from the most ignorant of the ignorant. In fact, the evidence of their situation expresses them, and exposes them, and the distinction between the truthful and liar has many ways to recognise apart from the claim to prophecy, then, how about claiming prophecy?!” [403] Sharh ‘Aqeedah at-Tahaawiyyah (1/140).
The claim of prophecy may be through that the person claims prophecy for himself whilst lying and slandering, either independently, or as a company with another prophet; and it may be through affirming the claim of who falsely claims it, or through verbally affirming its permissibility after it being finally sealed by the arrival of Muhammad ?; or claims that it can be acquired, or claims to be receiving revelation, or he denies the Seal of prophecy of Muhammad ?; all these scenarios and the likes which follow them are verbal nullifiers of faith (Imaan) concerning the prophecies. That is due to several considerations of which are as follows:
1-   Claiming to be a prophet is one of the greatest injustices, and the biggest slander and lies against Allah Almighty; no one is greater in wrongdoing or greater in sin than he who forges a lie against Allah, and claims that God sent him as a messenger, which is not the case.
The Quran has confirmed that this slander is one of the characteristics of the denying disbelievers who do not believe in the revelations of God, and therefore, no one is more severely punished than them, as Allah Almighty has threatened those who claim prophethood with a humiliating punishment.
Ibn Taymiyyah said, “The preparation of a humiliating punishment in the Quran does not come except for the disbelievers.” [404] Al-Saarim Al-Maslool, (2/109).
Ibn Katheer mentions during his interpretation of the ayah: “So who is more unjust than he who invents a lie about Allah or denies His signs? Indeed, the criminals will not succeed.”  Yunus: 17. The Almighty is stating, ‘No one is greater and the most notorious and most criminal than the one who invents a lie against Allah and fabricates lies against Allah, and he claims that Allah sent him, whereas that is not the case. There is no one who is greater in crime, nor more unjust than this person, and the matter concerning the like of this is not hidden even from the idiots, so how can the case of this resemble with the prophets?! For whoever says this article, irrespective whether he is truthful or a liar, Allah must have placed evidence of his righteousness or immorality that is clearer than the sun. The difference between Muhammad ? and Musaylimah, the big liar, to those who saw them is like the most obvious of the difference between the time of dawn and midnight in its darkest part.” [405] Tafseer Ibn Katheer, (4/254).
Success has been banished from this category.
Ash-Shanqeetee said: “Success is not completely negated in general terms except for one who has no good in him, and that is the unbeliever.” [406] Adwaa’’ Al-Bayaan, (4/ 39).
2-   The claim of prophethood is an explicit denial of the Noble Quran; wherein, the Quran clearly and definitively stated that Muhammad ? is the Seal of the two prophets, and there is no prophet after him.
Allah, the Exalted, “Muhammad is not the father of any one of your men, but he is the Messenger of Allah and seal i.e., last of the prophets. And ever is Allah, of all things, Knowing.”   Al-Ahzaab: 40
Ibn Katheer said, “This ayah is a textual proof that there is no prophet after him.” [407] Tafseer Ibn Katheer, (6/428).
3-   The claim of prophecy is a falsification and denial of what has been transmitted on the authority of the Messenger of Allah ? widely and successively (on Mutawaatir basis) that the prophecy was sealed with Muhammad ?, thus, whoever denies this Mutawaatir is an unbeliever. Hence, the sealing of prophecy with Muhammad ? is a matter known by necessity as part of the religion.
Abdul Qaahir al-Baghdaadee says, “Everyone who affirmed the prophethood of our Prophet Muhammad ?, acknowledged that he was the Seal (last) of the prophets and messengers, and acknowledged the perpetuation of his law (Sharee’a), and prevented from it being abolished ... . Further, there are reports narrated widely and successively (on Mutawaatir basis) from him that he said: “There is no prophet after me.” [408] Narrated by Al-Bukhaaree (3455) and Muslim (1842) at length from the hadeeth of Aboo Hurairah (may Allah be pleased with him). And whoever rejects the evidence of the Quran and the Sunnah is an infidel.” [409] Usool ad-Deen, p.162.
Among the hadeeths that indicate that Muhammad ? is the Seal of the Prophets are as follows:
On the authority of Aboo Hurayrah (may Allah be pleased with him) who narrates from the Prophet ? who states, “Banu Isra'il (the Children of Israel) were politically led by the Prophets. When one Prophet died, another succeeded him; however, after me there is no prophet.” [410] Narrated by Al-Bukhaaree (3455) and Muslim (1842).
Al-Qurtubee states, “In general, it is a well-known and unanimous matter of the religion of this nation (Ummah) that there is no prophet after Muhammad ?. So, whoever claims that there is a prophet or messenger after him, if he was this hidden and it was revealed about him through a reliable testimony, then he will be killed the way a heretic person is killed. If he expresses it, then he is an apostate who will be required to seek repentance. If he repents, then that is acceptable, otherwise, he will be killed the way an apostate is killed, and his wealth will be impounded.” [411] Al-Mufhim lima Ashkala min Talkhees Kitaab Muslim, 4/47.
4-   The claim to prophecy includes many kinds of violations that contradict the religion of Allah Almighty, His ayaat and His Messenger. The claim to prophecy contradicts the reality of the perfection and completeness of religion.
Allah, the Exalted, states, “Today I have perfected your faith for you, completed My favour upon you, and chosen Islam as your way.”  Al-Maa’idah: 3
Ibn Katheer says, “This is the greatest blessing of Allah, the Mighty and Sublime, upon this nation (Ummah), as Allah Almighty has perfected their religion for them, so they do not need a religion other than it, nor a prophet other than theirs, ?. For this reason, Allah Almighty made him the Seal of the prophets, and sent him to mankind and the jinn, so there is no lawful except what He declared as lawful (Halal), and no forbidden except what He prohibited (made Haram).” [412] Tafseer Ibn Katheer, (3/26).
Muslims have agreed that Islam abrogates all religions.
Ibn Hazm stated, “They have Agreed ... that the religion of Islam is the religion besides which there is no other religion for Allah, and that it abrogates all religions before it, and that no religion after it will ever abrogate it, and that whoever opposes it from those who have received the message, then he is a disbeliever who will abide in the Fire forever.” [413] Maraatib al-Ijmaa’, p.167.
The claim to prophethood contradicts the fact that the Quran is a proof against everyone whom the message has reached.
Allah, the Exalted, states, “Say, ‘What thing is greatest in testimony?’ Say, ‘Allah is witness between me and you. And this Qur’?n was revealed to me that I may warn you thereby and whomever it reaches.”  Al-An’aam: 19
Ibn Jareer states, “The Almighty says to the Prophet Muhammad ?, ‘Say to those polytheists who deny you, ‘Allah is a witness between me and this Quran has been revealed to me that I may warn you thereby’ about his punishment, and that I also warn thereby one whom it (the message) reaches among all other people besides you, if he fails to act upon what it contains, deeming what is allowed as permissible and what is forbidden as prohibited and believing in all of that, about the punishment of Allah descending upon him.” [414] Tafseer of Ibn Jareer, (9/181).
The claim of prophethood is also an objection to the preservation of the Noble Quran with regard to addition or deficiency.
Allah, the Mighty and Sublime, states, “It is certainly We Who have revealed the Reminder, and it is certainly We Who will preserve it.”  Al-Hijr: 9
Ibn Jareer says, “The Almighty says: ‘It is We Who have revealed the Reminder,’ which is the Quran, ‘And certainly We will preserve it.’ Meaning, ‘will preserve it’ from falsehood being added to it which does not belong to it or from subtracting from it what is part of it such as the injunctions, limits, and obligations.” [415] Tafseer of Ibn Jareer, (17/68).
The claim to prophecy is an affront to the generality of the Muhammadan message.
Allah, the Exalted, states, “Say, O Muhammad, "O mankind, indeed I am the Messenger of Allah to you all.”   Al-A’raaf: 158
Ibn Jareer says, “The Almighty says to the Prophet Muhammad ?, ‘Say - O Muhammad - to the people, all of them, I am the Messenger of Allah to all of you,’ and not to some of you whilst leaving others, as it was before me amongst the messengers who were sent to some people without including others. Whoever among them were sent like this, then, this is not the case with my message reserved for some whilst excluding others, instead, it is a message to you all.” [416] Tafseer of Ibn Jareer, (10/498).
5-   Claiming to be a prophet is a denial of the consensus; the scholars have unanimously agreed that Muhammad ? is the Seal (last) of the prophets and messengers, and there is no prophet after him as they also unanimously agreed on declaring anyone who claimed that someone is a prophet after the Messenger of Allah ? as a disbeliever.
Ibn Hazm says, “They agreed ... that there is no prophet accompanying Muhammad ? or after him forever.” [417] Maraatib al-Ijmaa’, (p. 173).
Aboo Ya’la states: “Our Prophet ? is the Seal (last) of the prophets, and Allah will not send a prophet after our Prophet, unlike the people of reincarnation, and the Khurramiyyah [418] Al-Khurramiyyah:  The followers of Babak al-Khurrami who appeared in the region of Azerbaijan,  He used to make the prohibited things permissible, and he displayed atheism.  It is a sect outside Islam such as the rest of the sects of al-Baatiniyyah.   See: At-Tabsir fi ad-Din, p. 135; and ‘Itiqaadaat Firaq al-Muslimeen, p. 79. in their saying, ‘Allah may send a prophet after our Prophet, and the prophets do not cease to exist from people at all.’ The evidence against this is the consensus of the Ummah that Our Prophet is the Seal (last) of the prophets and that Allah has certainly stated, ‘And the Seal of the Prophets.’  Al-Ahzab: 40
Aboo Hurayrah narrated on the authority of the Prophet ? who said, “The likeness of me and the likeness of the prophets is that of a man who built a building and made it well and perfected, except for the placement of a brick of an angle.” He said, “I am the brick, and I am the Seal (last) of the prophets. [419] Narrated by Al-Bukhaaree (3535) and Muslim (2286), with little difference. ” [420] Al-Mutamad fi Usool Al-Din, (p. 167).
‘Alee al-Qari said, “The claim of prophecy after our Prophet ? is unbelief by consensus (Ijmaa’).” [421] Sharh al-Fiqh al-Akbar, (p.: 274).
Scholars have decided that claiming to be a prophet is one of the verbal nullifiers of faith
Ibn Qudaamah states, “Whoever claims prophethood, or believed the one who claimed it, then he has apostatised, because when Musaylimah claimed prophethood, and his people believed him, then they became thereby apostates. Likewise, Tulaihah al-Asadi and his believers. The Prophet ? stated, “The Hour will not come until thirty liars appear, all claiming that he is the Messenger of Allah. [422] Al-Bukhaaree (3609) and Muslim (157), with a slight difference from the hadeeth of Aboo Hurairah, may God be pleased with him. ” [423] Al-Mughnee, (12/298).
Ahmad ad-Dardeer said: “A person becomes a disbeliever if he permits the acquirement of prophecy, that is, to acquire it through a spiritual effort, because it necessitates the permissibility of it taking place after the Prophet.” [424] Al-Sharh al-Sagheer li ad-Dardeer wa Hashiyat al-Saawee, (4/435).

Denying or mocking the divine books or anything from them.
Belief in the books revealed from Allah to His Messengers, peace be upon them, is one of the pillars of faith. Allah, the Sublime and Majestic, states, “O you who have believed, believe1 in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray.”   An-Nisaa’:136
As-Sa’dee says, “Know that disbelief in any of these mentioned things is like disbelief in all of them because of their inseparability and the impossibility of holding belief in some of them whilst leaving others aside.” [425] Tafseer Al-Sa’dee, (p.: 209).
Allah, the Exalted, states, “And say, ‘I believe in every Scripture Allah has revealed.’”   Ash-Shuraa: 15
Ibn Jareer says, “Allah Almighty states, ‘And say to them, O Muhammad: I believe in what Allah has revealed of any book, whatever that revealed book may be, whether that book is a Torah or an Injeel, or a Psalms, or the Books of Abraham; I do not disbelieve any of that.” [426] Tafseer of Ibn Jareer, (20/485).
The meaning of belief in the Books is the belief that all these Books were revealed from Allah Almighty to His Messengers, peace be upon them, then transmitted to His servants, and that they are the Words of Allah, the Mighty and Sublime, and that belief in all the rulings in them was obligatory for those whom these Books were sent down to, as well as submission to them, and judgment according to what they contain.
Belief in the Books of Allah, the Mighty and Sublime, must be realised in general terms in what is generalised, and in detail in what is detailed. Among the things that must be believed in detail is the belief in the Noble Quran, by affirming it and following it.
The sayings that contradict belief in the revealed Books have many forms, the most obvious of which is denial and mockery of them.
Denial: It is denial and lack of recognition. And mockery: It is ridiculing and belittling.
The reason the denial of the revealed Books or mocking them is an act of disbelief and one of the nullifiers of faith is because of several things. Of which:
1-   This denial or mockery is in fact disaffirmation of the Quran, whereas Allah Almighty commanded to affirm His ayaat and believe in them, and not to take them in jest, and also, Allah Almighty has decreed unbelief on those who deny His ayaat, as He threatened such people with humiliating torment. Furthermore, Allah Almighty informed that no one is more unjust than the one who disaffirms the ayaat of Allah, the Exalted, and that for such, the doors of the heavens will not be let open, and neither will they enter Paradise.  
Allah, the Exalted, states, “Then who is more unjust than one who denies the ayaat of Allah and turns away from them? We will recompense those who turn away from Our ayaat with the worst of punishment for their having turned away.” Al-An’aam: 157
Allah, the Sublime, states, “But the ones who deny Our ayaat and are arrogant toward them - those are the companions of the Fire; they will abide therein eternally.”    Al-‘Araaf: 36
Allah, the Mighty and Majestic, states, “Indeed, those who deny Our ayaat and are arrogant toward them - the gates of Heaven will not be opened for them, nor will they enter Paradise until a camel enters into the eye of a needle i.e., never. And thus, do We recompense the criminals.”   Al-A’raaf: 40
Allah, the Exalted, states, “And they who disbelieved and denied Our signs - for those there will be a humiliating punishment.”   Al-Hajj: 57
Among the ayaat mentioned in the matter concerning those mocking are as follows:
The statement of the Almighty, “And when he knows anything of Our ayaat, he takes them in ridicule. Those will have a humiliating punishment.” Al-Jaathiyah: 9
The statement of the Almighty, “And if you ask them, they will surely say, ‘We were only conversing and playing.’ Say, ‘Is it Allah and His ayaat and His Messenger that you were mocking?’ Make no excuse; you have disbelieved i.e., rejected faith after your belief.” At-Tawbah: 65-66
Ibn Jareer states, “The Almighty Whose name is Exalted states to the Prophet Muhammad ?, ‘Say to those whom I described to you, “Do not apologise” for the falsehood, saying, “We were just conversing and playing.” ‘You have disbelieved,’ He, the Almighty, states,  “You have denied the truth by uttering what you said about the Messenger of Allah ? and about the believers. “You disbelieved after your belief/faith,” He, the Almighty, states thereby, “After your attestation and affirmation of him.”” [427] Tafseer of Ibn Jareer, (11/546).
As-Sa’dee states, “Mocking Allah, His Signs and His Messenger is an act of disbelief that takes one out of the religion because the foundation of the religion is based on glorifying Allah and veneration of His religion and His Messengers. Thus, mocking anything of that is contrary to this principle and contradicts it severely.” [428] Tafseer Al-Sa’dee, (p.: 342).
Scholars have stated that mocking the ayaat of Allah is an act of disbelief and apostasy.
Aboo Bakr al-Jassaas says, “Mocking the ayaat of Allah and some of the laws of his religion is disbelief on the part of the one who does it.” [429] Ahkaam al-Qur’an,(3/183).
Ibn Hazm says, “It is authenticated by textual evidence that everyone who mocks Allah Almighty, or an angel of the angels, or one of the prophets, peace be upon them, or a ayah from the Quran, or an obligation among the obligations of the religion; all of them are ayaat of Allah, the Exalted, of course, after the deliverance of evidence to him, then he is a disbeliever.” [430] Al-Fasl, (3/142).
2-   In the revealed Books includes attestation and affirmation in them, and their denial contradicts the saying of the heart, which is affirmation, and contradicts the saying of the tongue, which is attestation.
Belief in the revealed Books also includes the obligation to glorify them, venerate them, and honour them; however, mocking them does not go together with this glorification and veneration, as it contradicts the action of the heart, just as it contradicts the apparent faith by tongue.
3-   Denying the heavenly-revealed Books includes denying the attribute of divine speech, and denying this attribute is part of atheism concerning the names of Allah Almighty, and having negative perceptions of Allah Almighty, and lacking in reverence of Allah the way He ought to be revered.
Just as this denial is an affront to the Messengers, peace be upon them, and is an act of belittling them, likewise, stigmatising and insulting the Messengers, peace be upon them, are among the nullifiers of faith.
Just as this denial and mockery are also part of the denial and mockery of the laws and rulings of the religion, whilst mocking religion is an act of disbelief; likewise, contrary to that, the foundation of religion is based on glorification.
4-   On the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ? said, “Disputation about the Quran is an act of disbelief.” [431] Aboo Dawood (4603), Ahmad (9479), and the wording is for them, and an-Nasaa’ee in “Al-Sunan Al-Kubraa” (8093) at length. It was authenticated by Ibn Hibbaan in his Saheeh (1464), and al-Hakim in al-Mustadrak (2/243) and he said: They are Saheeh on the condition of Muslim. And Shuayb Al-Arnaa’oot in the takhreej of “Musnad Ahmad” (7848), and Al-Albaanee said in “Saheeh Sunan Abee Dawood” (4603): It is good and authentic. And Ibn al-Qayyim graded it as good in “Tahdheeb al-Sunan” (12/353), and its chain of transmission was corrected by Ahmad Shaakir in Takhreej al-Musnad Ahmad (14/240).
Al-Khattaabee says, “People differed in its interpretation, some of them said, ‘The meaning of disputation here is to doubt about it,’ as the Almighty said, “Do not be in doubt about it,” Hud: 17, Miryah meaning in doubt, and it is said, ‘Rather, al-Miraa used in the hadeeth is that disputation that creates doubt.’
Some have interpreted it that it signifies disputation in its readings and in its interpretation and meanings, such as when someone says, ‘This is part of the Quran that Allah, the Blessed and Most High, has revealed,’ while the other says, ‘This was not sent down like this,’ thus, the one who denies ends up disbelieving it. Whereas, Allah, the Sublime, revealed His Book in seven ways, all of which are plentifully enough. Thus, he ? forbade from denying the recitation that some of them may hear each other reciting and threatened them with committing unbelief over it, in order to stop arguing about it and denying it.” [432] Ma’aalim Al-Sunan, (4/297).
If doubting the Quran is an act of disbelief, then denying it is more severe in terms of disbelief.
5-   The people of knowledge reported the unanimity (Ijmaa’) of the unbelief of the one who denied the revealed books or some of them - even if it was a single ayah - and they also unanimously agreed on the disbelief of the one who mocks these revealed books.
Ibn Hazm says, “Whoever says: ‘The Quran decreased by just a letter after the death of the Prophet ? or a letter was added to it, or a letter was substituted for it; or that this heard, memorized, written or revealed, is not the Quran, but rather a narration of the Quran and something else other than the Quran.’ Or he says, ‘Quran was not revealed by Gabriel to the heart of Muhammad ?,’ or ‘that it is not the word of God Almighty;’ Then, he is an unbeliever outside the religion of Islam because he contradicted the words of Allah, the Mighty and Sublime, the Sunnah of the Messenger of Allah ? and the consensus of the people of Islam.” [433] Al-Durra fima Yajibu ‘Itiqaaduhu, (p.: 320-322).
‘Iyaad says, “Know that whoever belittles the Quran or the Mus-haf or anything of it, or insults them, or denies it, or a letter or a ayah thereof, or disaffirms it or something of it, or denies something of what it (the Quran) has expressed therein in terms of injunction or report, or he affirms what it negates, or he negates what it affirms, whilst being fully aware of that, or he doubts any of that; then he is an infidel according to the people of knowledge by consensus. Allah Almighty said: “And indeed, it is a mighty Book. Falsehood cannot approach it from before it or from behind it; it is a revelation from a Lord who is Wise and Praiseworthy.” Fussilat: 41-42 ... Likewise, if he denies the Torah and the Bible, and the revealed Books of Allah, or disbelieves in them, or curses or insults them, or belittles them; Then, he is an infidel, … . Aboo Uthman al-Haddad says, “All those who attribute themselves to monotheism are in agreement that denying a letter from the revelation is infidelity.” [434] Ash-Shifaa, (2/ 304).
The sayings of scholars, classical and modern, have united that denial or mocking revelation are among the nullifiers of faith.
Abdullah ibn al-Mubaarak said: “Whoever unbelieves in a letter of the Quran has disbelieved, and whoever says, ‘I do not believe in this letter Laam, has also disbelieved.” [435] Majmoo’ Al-Fataawaa, by Ibn Taymiyyah (4/182).
Ibn Battah said, “Whoever denies a ayah or a letter of the Quran or rejects something of what the Messenger ? came with, then he is an unbeliever.” [436] Al-Ibaanah Al-Sughra, (p. 221).
Ibn Nujaym says: “He is an infidel if he denies a ayah of the Quran or makes fun of a ayah from it.” [437] Al-Bahr ar-Raa’iq, (5/131).
Al-Bahootee states, “Whoever denies a book amongst Allah’s Books or something from it, or mocks Allah Almighty, or His Books or His Messengers, then he is an unbeliever... .  Likewise, if a disrespect for the Quran is found from him, then he is a disbeliever.” [438] Kashshaaf al-Qinaa’, (14/226 - 228).
Hating or disliking some of what the Messenger ? came with.
Hatred and disliking are the opposite of love, and love is one of the conditions of the words of Tawheed there is no god but Allah.
Ibn Taymiyyah states, “The origin of every action and movement in the world is love and will, for it is the origin and principle of every action, just as hatred and dislike are a deterrent and a repellent for everything that happens by its cause and substance. Thus, it is the foundation of every abandonment.” [439] Qa’idah fi al-Mahabbah, (p. 7).
The meaning is to be sincere in love to Allah Almighty, thus, there should be no partner in love; further, the love of Allah and His Messenger ? require the love for his orders and their doing, and dislike and hatred of what He forbade and its abandonment. The opposite of that is hatred of His commands or some of them, love of His disobedience, hatred of His friends and love of His enemies.
Additionally, hatred of the truth is one of the characteristics of the unbelievers.
Allah, the Exalted, states, “That is because they disliked what Allah revealed, so He rendered worthless their deeds.”   Muhammad: 9
As-Sa’dee states, “That misguidance and unhappiness are for those who disbelieve because they ‘hated what Allah has revealed’ of the Quran which Allah has sent down as a source of righteousness for the servants and an item of success for them, instead, they did not accept it, rather, they hated it and disliked it; hence, ‘He rendered their deeds worthless.” [440] Tafseer Al-Sa’dee, (p. 785).
He (Allah), the Sublime, has described the hypocrites as hating the truth or some of the truth that the Messenger ? brought.
Allah, the Mighty and Majestic, states, “Those hypocrites who remained behind rejoiced in their staying at home after the departure of the Messenger of Allah and disliked striving with their wealth and their lives in the cause of Allah.”  At-Tawbah: 81
Ibn Jareer says, “The Almighty says, ‘Those remaining behind hated to invade the disbelievers with their wealth and themselves in the way of Allah,’ meaning, in the religion of Allah Who has prescribed for His servants to help Him, rather, they inclined to complacency and keeping a low profile, and to giving preference to rest to undertaking tiresome effort and hardship and maintaining greediness of wealth by avoiding spending in the obedience of Allah.” [441] Tafseer of Ibn Jareer, (11/603).
They truly hated striving in the path of Allah because of the hypocrisy embedded in their hearts. [442] Fath Al-Qadeer, by Al-Shawkaanee (2/442).
The imams have mentioned hating or disliking what the Messenger ?  brought or some of it among the categories of major hypocrisy.
Ibn Taymiyyah says, “Among the hypocrisy that is greater, and its doer will be in the lowest depths of Hellfire, such as the hypocrisy of Abdullah ibn Ubayy and others by showing the denial of the Messenger, the rejection of some of what he brought, or hatred of it, or not believing that it is obligatory to follow him, or taking pleasure in the decline of his religion, or being offended by the appearance of his religion, and the like of among those things whose doer is nothing except the one who is an enemy of Allah and His Messenger. This amount was existent in the time of the Messenger of Allah ?, and it also remained after him. In fact, what is found after him is more than what was in his era.” [443] Majmoo’ Al-Fataawaa, (28/434).
Hatred and dislike contradict the action of the heart, in two ways:
First, that it violates the condition of loving and glorifying Allah, the Mighty and Sublime, and loving His commands and the commands of His Messenger ?.
Second, that in it there is a renunciation of acceptance, submission and compliance, which is what is required by love; therefore, the scholars deemed those who were described as such as disbelievers because he admits in relation to Allah and His Messenger all that He informed of, and attests all that the believers attest, but He dislikes that and hates and is angered by it because it does not agree with what he wants and desires, and he says, “I do not acknowledge that nor abide by it, and I hate this truth and turn away from it. Declaring this as a disbelief is a matter known by necessity as part of religion and the Quran is full of examples concerning declaring such as this person a disbeliever. [444] Al-Saarim Al-Masloul, (3/971), Majmoo’ Al-Fataawaa, (14/108), Al-Qa’idah fi al-Mahabbah, (p.: 193) and all of them are by Ibn Taymiyyah.
Ibn Uthaymeen says, “Whoever hates the law (Sharee’a) of the Messenger ? or hates one of the rituals of Islam or hates any obedience by what people worship in the religion of Islam, then, he is an infidel, outside the religion, because of the statement of Allah Almighty, “That is because they disliked what Allah revealed, so He rendered worthless their deeds.”   Muhammad: 9. There is no other way of rendering the actions worthless except through committing Kufr (disbelief). Thus, if anyone dislikes the obligation of prayers, then he is an infidel, even if he prays. One who hates the compulsory act of Zakat, he is a disbeliever, even if he pays Zakat. But whoever feels them burdensome without disliking them, then this has one of the traits of hypocrisy, but he does not make disbelief, then he possesses a characteristic among the characteristics of hypocrisy, however, he does not apostatise thereby. There is a difference between the one who feels them burdensome and who dislikes them.” [445] Tafseer Al-Uthaymeen: Juz ‘Amma, (p.: 334).
But a distinction must be made between hatred and natural aversion, and between creedal hatred. Some of the Companions on the day of Badr hated meeting the disbelievers of Quraysh, a natural dislike; for their unreadiness to fight them, not due to disliking the Shar’i ruling, and Allah did reprimand them for that, however, they did not commit disbelief. [446] Ta’weelaat Ahl as-Sunnah, by Al-Maturidi (5/156), Al-Baseet, by Al-Waahidee (10/31), Zad Al-Masir, by Ibn Al-Jawzee (2/189), Inayat Al-Qadhi wa Kifayat Al-Radhi) , by Al-Khafaji (4/252).
Allah, the Exalted, states, “It is just as when your Lord brought you out of your home for the battle of Badr in truth, while indeed, a party among the believers were unwilling, arguing with you concerning the truth after it had become clear, as if they were being driven toward death while they were looking on.”  Al-Anfaal: 5-6
As-Sam’aanee says, “This is because the Companions of the Messenger of Allah disliked his going to Badr, and they argued about it. They said, “We will be unable to go out. For we are not prepared to fight, and we do not have with us equipment for war.” [447] Tafseer Al-Sam’ani, (2/249).
Al-Baghawee says in the interpretation of Allah’s saying, “Fighting has been prescribed for you while it is something disliked by you,” Al-Baqarah: 216, meaning, it is difficult for you.   Other interpreters state, “This dislike is in terms of natural aversion to it as it involves the burden of wealth, the hardship of the self, and the danger of the soul, not because they hated the command of Allah Almighty.” [448] Tafseer Al-Baghawee, (1/274).
Belief that the guidance of other than the Prophet’s ? is more complete and better
The guidance of the Prophet ? is the most complete guidance, and his Sunnah is the best of all in general terms.
Allah, the Exalted, “There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and who remembers Allah often.”  Al-Ahzaab: 21
Ash-Shawkaanee said: “There has certainly been for you in the Messenger of Allah an excellent example,” meaning: a good pattern... . In this ayah, there is a reproach for those who remained behind from fighting with the Messenger of Allah, ?, meaning, there is a good example in the Messenger of Allah, when he sacrificed himself to fight, and went out to the trench to support the religion of Allah; and although the reason in this ayah is specific, however, is general in everything. It is like the ayah, “Whatever the Messenger gives you, take it and whatever he prohibits you from, refrain from it,” and Allah’s statement, “Say, if you love Allah, then follow me, Allah will thereby love you.” [449] Fath Al-Qadeer, (4/311).
On the authority of Jabir ibn Abdullah, may Allah be pleased with them both, he said, When the Messenger of Allah ? would deliver a sermon, he would say, “As for what follows, the best narrative is the Book of Allah, the best guidance is the guidance of Muhammad, and the worst things are newly invented ones, and every innovation is a misguidance.” [450] Narrated by Muslim (867).
Believing otherwise is an act of disbelief that contradicts faith.
Muhammad ibn ‘Abd al-Wahhaab says, “Whoever believes that the guidance other than the Prophet’s ? guidance is more complete than his guidance, or that the judgment of someone else is better than his judgment, like those who prefer the rule of the tyrants to his rule; then, he is an infidel.” [451] Ar-Rasaa’il ash-Shaksiyyah, (among the books of Shaykh Muhammad bin ‘Ad al-Wahhaab, Part VI) (p. 213).
Whoever believes that there is a better guidance than the guidance of the Prophet ?; for example, if he says, “The philosophers, Sabaeans, Sufis, Jews or Christians: Their method is better than the way of Muhammad ? or similar to the guidance of the Prophet ?, then this is an infidel; there is no guidance better than the guidance of the Messenger ? because he does not speak out of whims, for it is nothing but a revelation that is revealed to him.   Likewise, if he believes that there is a ruling better than the ruling of the Prophet, may Allah bless him and his family and grant them peace, such that he believes that judgement by man-made laws is better that the judgement based on Sharee’a, then, he is an apostate according to the consensus of the Muslims. Similarly, if he believes that the judgment by man-made laws is comparable to the judgement based on Sharee’a, in this case too, he will be committing an act of disbelief.
Likewise, if he believes that ruling by Sharee’a is better than ruling by man-made laws, but it is permissible to judge by man-made laws, such as his saying, “A person has the choice, he can either judge by using man-made laws and he can judge by Sharee’a, however Sharee’a is better,” then such a person commits Kufr according to the consensus of the Muslims. A person has no choice in this. Such a person has denied something necessarily known as part of the religion.   Judging by the Sharee’a is an obligatory matter for everyone, and this says: “It is not obligatory, and that it is permissible for a person to rule by man-made laws, then this person has committed unbelief. Even if he said, “The provisions of Sharee’a are better.” If he rules by man-made laws and believes that they are similar to the rule of Sharee’a, then he is a disbeliever.
If he judged by man-made laws in a matter among other issues, or in a case among other cases, and he believes that acting upon Sharee’a is obligatory and that it is not permissible to judge by other than what Allah has revealed, and he believes that he is unjust and that he deserves to be punished, but he was overpowered by himself, his whims and his devil, so he judged by other than what Allah revealed in respect of a person so that he benefits himself thereby or he benefits the one whose favour the judgement is being passed or that he does not harm the convict, then he will be committing a minor Kufr and he will not exit the religion thereby.
Ibn Baaz says, “Those who judge by other than what Allah has revealed are of different kinds.   Their judgements differ as per their beliefs and actions. Thus, whosoever judges by other than what Allah has revealed, whilst perceiving that this is better than the legislation of Allah, then he is a disbeliever according to all the Muslims. Likewise, whoever judges by man-made laws instead of Allah’s law, and believes that this is permissible, even if he says, “Judging by Sharee’a is better,” then he is an infidel because he permitted what Allah forbade. As for the one who rules by other than what Allah has revealed in pursuit of whims, or for bribery, or for enmity between him and the convict, or for other reasons, knowing that he is disobeying Allah by that, and that he is obligated to arbitrate Allah’s law, then this person is considered a sinner and a major sinner and he is considered that he has committed a minor disbelief, a minor act of injustice and a minor act of disobedience.” [452] Majmoo’ Fataawaa Ibn Baaz, (4/416).
And the legal ruler/judge, if he does his best, and spends his effort in getting to know the legal ruling, but he errs and judges by other than what Allah has revealed by mistake, then this is neither an unbeliever nor a disobedient individual, rather he is a diligent person who has earned one reward; for the saying of the Prophet ?, “If the ruler/judge judges, then he puts diligent Ijtihadi effort, thereafter he is correct, then he has two rewards. If he rules/judges, then he does Ijtihad, but thereafter he errs, then he receives one reward.” [453] Narrated by Al-Bukhaaree (7352) and Muslim (1716) from the hadeeth of Amr bin Al-Aas (may Allah be pleased with him).  
This person’s mistake is forgiven, and he will receive one reward for his diligence.
As for the enactment of man-made laws that are inconsistent with Sharee’a, and the removal of all Sharee’a completely; it is a change of the religion of Allah Almighty.
Allah, the Exalted, states, “Or have they partners i.e., other deities who have ordained for them a religion to which Allah has not consented? But if not for the decisive word, it would have been concluded between them. And indeed, the wrongdoers will have a painful punishment.”  Ash-Shuraa
Al-Sa’dee says, “Allah tells us that the disbelievers have taken partners who they dearly befriend and share with them common goals in disbelief and its deeds, from among the human satans, preachers to disbelief, “who have ordained for them a religion to which Allah has not consented,” that is of shirk and innovations, and forbidding what Allah has permitted, and permitting what Allah has forbidden, and the like of that which their whims have required, whereas, religion is only what Allah Almighty has legislated, so that the servants may follow it and draw close to Him thereby. The basic rule is to prevent anyone from legislating something that has not come from Allah and His Messenger, so how about these disobedient people who share the common goal in disbelief and their forefathers?” [454] Tafseer Al-Sa’dee, (p.: 757).
Allah, the Mighty and Majestic, states, “Then is it the judgement of the time of ignorance they desire? But who is better than Allah in judgement for a people who are certain in faith?”   Al-Maa’idah:  50
Ibn Taymiyyah says, “No one has the right to judge between any of Allah’s creatures, neither between Muslims nor disbelievers, neither youth, nor shooters, or the army, or the poor, or anyone else, except for doing what is according to the judgement of Allah and His Messenger. Anyone who seeks otherwise, then he is taken by the statement of the Almighty: “Then is it the judgement of the time of ignorance they desire? But who is better than Allah in judgement for a people who are certain in faith?” Al-Maa’idah:  50; and His statement, “But no, by your Lord, they will not truly believe until they make you, O Mu?ammad, judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in full, willing submission.” An-Nisaa’: 65; hence, it is imperative on the Muslims to make Allah and His Messenger judges in all disputes that happen between them.” [455] Majmoo’ Al-Fataawaa, (35/407).
Muhammad ibn Ibraaheem Aal ash-Sheikh says, “One of the biggest clear infidelities is by granting the cursed man-made law the status of what was revealed by the Trustful Spirit (Jibreel) on the heart of Muhammad ?; for him to be among the warners in the clear Arabic language, due to the statement of Allah, the Mighty and Sublime, “And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best way and best in result.” An-Nisaa’: 59. Allah, the Glorified and Exalted, has negated, emphatically by repeating the particle of negation and by taking an oath, the faith from those who did not make the Prophet ? the judge in the quarrels that occurred between them; Allah states, “But no, by your Lord, they will not truly believe until they make you, O Muhammad, judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in full, willing submission.”  An-Nisaa’: 65” [456] Fatwas and Letters of Muhammad bin Ibraaheem Aal Al-Shaykh, (12/284).
Ibn Uthaymeen says, “Those who make man-made laws now, and leave behind the Book of Allah and the Sunnah of His Messenger ? are not believers because Allah Almighty says:  “But no, by your Lord, they will not truly believe until they make you, O Muhammad, judge concerning that over which they dispute among themselves,” An-Nisaa’: 65, as well as because of His statement, “And those who do not judge by what Allah has revealed are ?truly? the disbelievers.” Al-Maa’idah: 44 These who make of the man-made laws as arbitrators do not adjudicate them in a specific case in which they violate the Book and the Sunnah due to whims or injustice, rather they have replaced religion with this man-made law, and placed this man-made law in lieu of the law (Sharee’a) of Allah, and this is Kufr (disbelief); even if they pray, fast, give alms, and perform Hajj. … ... Do not be surprised if we say: ‘Whoever replaces the law of Allah with other man-made laws, then he is an unbeliever, even if he fasts and prays because disbelief in some of the Book is in fact disbelief in the entire Book; thus, the divine law cannot be divided, either you believe in it all, or you disbelieve in it all, and if you believe in some and disbelieve in some, then you are a Kaafir (disbeliever) in it all because your condition says, ‘You do not believe except in what does not contradict your desires, and as for that which contradicts your desires, you do not believe in it. This is, in reality, Kufr. You thereby followed your whims and you have made your whims a god besides Allah.” [457] Sharh Riyaad Al-Saaliheen, (2/261).
The Godly given law of Muhammad ? abrogated all the laws that preceded it, so it is forbidden, rather, whoever justifies following a previous law that has been abrogated becomes a disbeliever, let alone justifying following an earthly legal law of people’s man-made laws. This is more severe in terms infidelity and apostasy from Islam.
Ibn Taymiyyah says, “It is known by necessity as part of the religion of Muslims and by the consensus of all Muslims that whoever justifies following a religion other than the religion of Islam or following a law other than the Sharee’a of Muhammad  ? is an infidel.” [458] Majmoo’ Al-Fataawaa, (28/524).
Mocking and deriding something that the Prophet ? brought.
Whoever mocks Allah or His creational or legal signs or His messengers, then he is an infidel. This is because mocking is greatly incompatible with faith as no one would ridicule and deride something he believes in! A believer in something must have in his heart its veneration that befits it.
There are two kinds of Kufr: Kufr ‘Iraad (disbelief of disinclination) and Kufr Mu’aaradah (disbelief of opposition). A mocker is a disbeliever in terms of Kufr Mu’aaradah. One who derides or mocks the prayers even if they are supererogatory, or Zakat, fasting or hajj; then he is an infidel according to the consensus of the Muslims.
Likewise, whoever mocks the creational signs by saying, for example, that ‘the presence of heat in the days of winter is a folly, or he says: that the presence of cold in the days of summer is a foolishness, then this is an act of disbelief that leads one out of religion because the Lord is the Mighty and Sublime, all His actions are based on wisdom. Allah, the Exalted, says, And if you ask them, they will surely say, "We were only conversing and playing." Say, "Is it Allah and His ayaat and His Messenger that you were mocking? Make no excuse; you have disbelieved i.e., rejected faith after your belief. If We pardon one faction of you - We will punish another faction because they were criminals.” At-Tawbah: 65-66
Ar-Raazi says, explaining what this ayah indicates in terms of rulings, “The first ruling: that mocking religion, in whatever form, is an act of disbelief in Allah, because mockery indicates belittling; The major pillar of faith is to glorify Allah Almighty as much as possible. It is impossible to combine both.” [459] Tafseer Al-Raazee, (16/95).
Ibn Uthaymeen says, “It is understood from the two ayaat: that mocking Allah, His signs and His Messenger is the greatest of unbelief, as evidenced by questioning found therein and reprimanding; and that mocking Allah, His signs, and His Messenger is the greatest mockery and ugliness.” [460] Al-Qawl al-Mufeed, (2/270).
On the authority of Abdullah ibn Umar, may Allah be pleased with them both, he said, “A man said in the Battle of Tabuk in a gathering: ‘We have not seen anyone like of our reciters (scholars) who have more expanded stomachs [461] i.e., with a wider belly. See: Al-Faa’iq fi Ghareeb al-Hadeeth, by al-Zamakhshari (2/69). , and more lying, and more cowardly during encounter.’ A man in the assembly said, ‘You lied, but you are a hypocrite, I will tell the Messenger of Allah ? and he informed that to the Prophet ?. The passages of the Quran were revealed in this connection.  Abdullah ibn ‘Umar, may Allah be pleased with them, says, “I saw him hanging to a rope with which the saddle of the she-camel of the Messenger of Allah ? was bound, [462] Al-Haqab: A rope by which the camel's saddle is tied to its stomach. See: Al-Majmoo’ Al-Mugheeth fi Ghareebi Al-Quran and Hadeeth, by Al-Madini (1/469). whilst being smashed by stones, whilst saying, “O Messenger of Allah, we were conversing and playing, while the Messenger of Allah, was replying, “Say, "Is it Allah and His ayaat and His Messenger that you were mocking?" Make no excuse; you have disbelieved.”” [463] Al-Tabaree in al-Tafseer (16912), and Ibn Abee Haatim in al-Tafseer (10515). His chain of narrators was corrected by Ahmad Shaakir in Takhreej al-Tabaree (16912), and al-Waadi’ee said in “Saheeh Asbab al-Nuzul” (122): Its men are authentic men except for Hisham bin Saad.
Ibn Baaz says, The Noble Book of Allah pronounced the apostasy of one who mocks the Great Prophet, or something from the Clear Book of Allah and His wise legislation; Allah Almighty says, “Is it Allah and His ayaat and His Messenger that you were mocking?" Make no excuse; you have disbelieved i.e., rejected faith after your belief.” The Quranic ayah. This noble ayah is a clear textual evidence and conclusive proof of the infidelity of the one who mocks the Almighty Allah, or His Noble Messenger, or His Clear Book.
The scholars of Islam in all eras and cities have unanimously agreed on the unbelief of whoever mocks Allah, His Messenger, His Book, or any part of the religion. They have also unanimously agreed that whoever mocks any of that while he is a Muslim; that he would turn thereby an infidel and apostate from Islam, he must be killed.” [464] al-Tabaree in al-Tafseer (16912), and Ibn Abee Haatim in al-Tafseer (10515). His chain of narrators was corrected by Ahmad Shaakir in Takhreej al-Tabaree (16912), and al-Waadi’ee said in “Saheeh Asbab al-Nuzul” (122): Its men are authentic men except for Hisham bin Saad.

Denying the Prophet ? or doubting his message
Allah, the Exalted, says, “So who is more unjust than one who lies about Allah and denies the truth when it has come to him? Is there not in Hell a residence for the disbelievers?” Az-Zumar: 32
Ibn Katheer says, “The Almighty says, addressing the polytheists who slandered Allah, and made other gods with Him, and claimed that the angels are Allah’s daughters, and they made Allah a son - Allah is far Exalted from their statement - together with this, they disaffirmed the truth that came to them through the tongues of the messengers of Allah, salutations and peace of Allah be with them all.  For this reason, the Almighty stated, “So who is more unjust than one who lies about Allah and denies the truth when it has come to him?” Meaning, there is no one more unjust than this because he has combined both extremes of falsehood, lying about Allah and disaffirming the Messenger. Such people have spoken falsehood and repelled the truth at the same time. For this reason, did the Almighty state, by threatening them, “Is there not in Hell a residence for the disbelievers?” They are the rejectors and disaffirmers.” [465] Majmoo’ Fatwaa Ibn Baaz, (6/253).
Aboo Hurayrah (may Allah be pleased with him) narrates that the Prophet ? stated, “By Him in Whose Hand is the soul of Muhammad, no one of this nation hears about me, whether he is a Jew or Christian; then he dies and did not believe in what I was sent with, but he will be among the people of the Fire.” [466] Tafseer Ibn Katheer, (7/98).
‘Iyaad says: “Whoever attributes to our Prophet ? deliberately lies in what he conveyed and told of, or doubts his truthfulness, or insults him, or says, ‘He did not inform,’ or belittles him, or any of the prophets or abases them, or harms them, or kills a prophet, or fights against him; the is an infidel by consensus.” [467] Narrated by Muslim (153).
Ibn Taymiyyah says, “Among the greater hypocrisy, and its doer will be in the lowest depths of Hellfire, such as the hypocrisy of Abdullah ibn Ubayy and others, is showing the denial of the Messenger, or the rejection and hatred of some of what he brought, or not believing in following him, or being happy to see the decrease of his religion, being unhappy with the appearance of his religion and the likes due to which their doer cannot be but an enemy of Allah and His Messenger. This amount of hypocrisy was found in the time of the Messenger of Allah ? and remained thereafter. In fact, after his time, it is more predominant than his era.” [468] Ash-Shifaa, (2/284).
Ibn Baaz says: “Likewise, he who doubts the Messenger ? and says: ‘I do not know whether Muhammad is the Messenger of Allah or not.’ That is, he has doubt, so his judgment is the same as that of someone who denies the divine message or disaffirms it; he will be an unbeliever until he believes with certainty that Muhammad is the Messenger of Allah.
Similar is the case concerning the messengers whom Allah clearly mentioned, like Hud and Noah and Salih and Moses (Moosa) and Jesus (‘Isa), whoever doubts their message or denies them is an unbeliever.” [469] Majmoo’ Al-Fataawaa, (28/434).
Whoever affirms the prophecy of some prophets without others
All the Messengers are unanimous in the fundamental of the religion
Allah Almighty states, “He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, O Mu?ammad, and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein.” Ash-Shura: 13
Ash-Shawkaanee says, “The address in the statement of the Almighty, ‘He has ordained for you of religion,’ is directed to the nation (Ummah) of Muhammad  ?. That is: He clarified and made clear to you from the religion what he enjoined on Noah of monotheism, the religion of Islam, and the principles of the laws in which the messengers did not differ, and rather the books agreed upon, and what We revealed to you from the Quran, and the laws of Islam, the innocence, and absolution from polytheism (Shirk).” [470] Fath Al-Qadeer, (4/607).
All of them were sent to worship Allah Alone.
Allah, the Exalted, says, “And We certainly sent into every nation a messenger, saying, "Worship Allah.” An-Nahl: 36
Ibn Uthaymeen says, “The greatest of what the Messengers called to, from the first of them to Noah, may Allah’s salutations and peace be upon him, to the last of them, Muhammad ?, was monotheism, as Allah Almighty stated, “And We certainly sent into every nation a messenger, saying, "Worship Allah and avoid ??gh?t (false objects of worship).” An-Nahl: 36. Additionally, Allah, the Mighty and Sublime, stated, “And We sent not before you any messenger except We revealed to him that, ‘There is no deity except Me, so worship Me.’”  Al-Anbiyaa: 25” [471] Majmoo’ Fataawaa wa Rasaa’il Al-Uthaymeen, (6/150).
Hence, it is necessary to believe in all of them without distinction.
Allah, the Exalted, states, “The Messenger has believed in what was revealed to him from his Lord, and so have the believers. All of them have believed in Allah and His angels and His books and His messengers, saying, ‘We make no distinction between any of His messengers." And they say, "We hear, and we obey. We seek Your forgiveness, our Lord, and to You is the final destination.’”  Al-Baqarah: 285
Ibn Jareer says, “They all affirm and acknowledge that what they (prophets) brought was from Allah, and that they all called to Allah and to His obedience. They (believers) differed in their actions from the Jews who acknowledged Moses and yet disbelieved Jesus, and form the Christians who acknowledged Jesus and Moses and yet disbelieved in Muhammad ?, and they rejected his prophecy and all those who resemble them among the nations who disaffirmed some of the messengers of Allah and affirmed others,” [472] Tafseer of Ibn Jareer, (5/150).
Thus, whoever disaffirmed and disbelieved in one Prophet, then has disaffirmed and disbelieved in all the other prophets.
Allah Almighty said about Noah’s people, “Noah’s people denied the messengers.” Al-Shu`araa’: 105.
Further, Allah, Glory be to Him, states, “And the people of Noah, when they denied the Messengers, We drowned them.” Al-Furqan: 37.
And they only denied and disbelieved in Noah, peace be upon him, but when denying one prophet and disbelief in him was tantamount to disaffirmation of and disbelief in all other prophets; the Almighty said about them: “They denied the Messengers,” Al-Furqan: 37, and the Almighty also said, “‘Aad denied the Messengers.” Al-Shu`araa’: 123. [473] Adwaa’’ Al-Bayaan fi Idhaah al-Qur’an bi al-Qur’an, by Al-Shanqeetee (7/484).
On the authority of Aboo Hurayrah (may Allah be pleased with him) he said: The Messenger of Allah ? says, “I am the closest of people to ‘Isa ibn Maryam (Jesus, the son of Mary) in the world and the hereafter. They inquired, “How is that O Messenger of Allah?” He replied, “The prophets are paternal brothers, their mothers are different, and their religion is one and there is no prophet between us two.” [474] Narrated by Al-Bukhaaree (3443) and Muslim (2365), and the wording is his
So, the Prophet ? told that the prophets have one religion, they were united in the fundamental of their religion and their message, which is monotheism, so whoever disbelieves in one of them has disbelieved in all of them. [475] The doctrinal issues in which Ibn Taymiyyah narrated the consensus, by a group of authors (p.: 783).
Allah, the glorified, states, “Indeed, those who disbelieve in Allah and His messengers and wish to discriminate between Allah and His messengers and say, "We believe in some and disbelieve in others," and wish to adopt a way in between - Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment.” An-Nisaa’: 150-151
As-Sam’anee says: “They are the unbelievers truly,” He only confirmed their disbelief, so that it would be known that they were disbelievers absolutely; lest anyone should think that when they believed in Allah and some of the Messengers, their disbelief would not be absolute.” [476] Tafseer of the Qur’an, (1/497).
Ibn Taymiyyah says, “The Muslims are in agreement on the infidelity of those who affirm the prophecy of some of them without affirming the prophecy of others.” [477] Minhaaj As-Sunnah, (6/433).