be with god: Non-Shias in the view of Twelver Shia: Every Sunni is called a Nasibi (Hater of Ahlelbayt)

الثلاثاء، 2 يونيو 2026

Non-Shias in the view of Twelver Shia: Every Sunni is called a Nasibi (Hater of Ahlelbayt)

 
Taqiyyah is an important teaching of their religion, and the one who  doesn’t practice it, is believed to get humiliated. 
 
 We read in the major  Shia hadeeth book, Al-Kafi – Imam Abu Abdullah (AS) said: 
 “O Sulaiman,  you are on a religion that he who hides it is honored by Allah, and the one who propagates it [openly] will be humiliated!”
 Source: Al-Kafi, Vol2, Pg 222 
 [A Similar report is also present in the same chapter Al-Kafi H2260 CH94, h8].
Imam Abu Abdullah (AS) said:  “O Sulaiman,  you are on a religion that he who hides it is honored by Allah, and the one who propagates it [openly] will be humiliated!” Source: Al-Kafi, Vol2, Pg 222
Ahl us-sunnah and Non-Twelver Shia are considered Nasibis by Twelver Shiism. 
To establish this fact before the readers, we would like to present  some Shia hadeeth of Shia Imams and also the statements of some esteemed  Shia scholars.
 
1. In the book, Ma’ani al akhbaar by Shia Shaikh Sadooq
 
(باب) * (معنى الناصب)
 Section (on the) (Meaning of the [term] nasibi)
 
حدثنا محمد بن على ماجيلويه – رضى الله عنه – قال: حدثني عمى محمد بن أبي القاسم، عن محمد بن على الكوفي، عن ابن فضال عن المعلى بن خنيس، قال: سمعت أبا عبد الله عليه السلام يقول: ليس الناصب من نصب لنا أهل البيت لانك لاتجد أحدا يقول: أنا ابغض محمدا وآل محمد، ولكن الناصب من نصب لكم وهو يعلم أنكم تتولونا أو تتبرؤون من أعدائنا، وقال عليه السلام: من أشبع عدوا لنا فقد قتل وليا لنا
 
Told us Muhammad b. Ali Majiluwaih (ra) who said: Told me my uncle  Muhammad b. abi al Qasim, from Muhammad b. Ali al Kufi, from ibn Fudhaal  from al Mu’alla b. Khunais, who said: I heard Aba Abdullah (as) saying:  “The nasib is not one who has hatred for us ahlulbayt (as) for indeed  you will not find anyone saying: I detest Muhammad (ﷺ) and his (ﷺ)  pure family, but instead the nasib is one who has hatred for you people and  he knows that you people love us (as) or hate those from our (as)  enemies.” And [Imam (as)] said: “Whoever fed our enemy, then he has  killed a friend of ours”.
 
2. Thawabul ‘amaal wa ‘aqaabul ‘amaal by Shaikh Sadooq (ra)
 
و بهذا الإسناد عن محمد بن أحمد عن إبراهيم بن إسحاق عن عبد الله بن حماد [عبد الله بن سنان] عن أبي عبد الله (ع) قال ليس الناصب من نصب لنا أهل البيت لأنك لم تجد رجلا يقول أنا الناصب [أبغض] محمدا و آل محمد و لكن الناصب من نصب لكم و هو يعلم أنكم تتوالونا و أنكم من شيعتنا
 And from same chains from Muhammad b. Ahmad from Ibrahim b. Ishaq from  ‘Abdullah b. Hammad[‘Abdullah b. Sinan] from Abi Abdullah(as) said: “The  nasib is not one who has hatred for us ahlulbayt(as) for indeed you  won’t find a man say I’m the hater (I detest/loathe) of Muhammad (ﷺ)  and the pure family of Muhammad(ﷺ) but instead the nasib is the one who has hatred for you people and he knows  that you people love us and that you people are among our shias.”
 
Comment: These Shia hadeeth shows that, if any Sunni hates Shiites for their corrupt practices, such as cursing of Abubakr(ra), Umar(ra) or Ayesha(ra) or rest of Sahaba or if  any Sunni hates a Shia for his/her enmity towards Sahaba(as) and some wives of Prophet(ﷺ) then this will make the Sunnis as Nasibis, as per  Shiism. From these reports we can clearly see that the complete  Ahlesunnah are Nasibis according to Shias, since no true Sunni could  avoid hating the Shias, for their insults, cursing and enmity towards  Sahaba(as) and mothers of believers(as).
 
3. Grand Ayatollah al-Sayyid Bashir al-Najafi describes him in one of his answers as:
 
الناصبي  هو الذي يظهر العداء لأحد المعصومين ابتداءً من الرسول الأعظم صلى الله  عليه وآله وسلم ، إلى الإمام المنتظر والزهراء عليهم السلام وأما السب  فاجتنبه ، ويجوز لك أن تلعنه بينك وبين ربك ، وتلعن من لا يلعنه ، ولكن  فليكن ذلك بينك وبين الله لتحظى بالأجر على البراءة من أعداء الله ورسوله  وأعداء ذريته لعنهم الله
 “Nasibi is he who makes (his) enmity for anyone of the infallibles obvious, starting from the greatest Messenger (ﷺ) to the awaited Imam  and al-Zahra (as). As for insulting him, then take precaution; and it is  permissible for you that you curse him between you and your Lord, and that you curse whoever doesn’t curse him, but that will be between you  and Allah because you are receiving reward over disassociation from the enemies of Allah, His Messenger and the enemies of his progeny la`anahum allah.”
 
4.
 
الشهيد الثاني من الاطلاع على غرائب الأخبار فذهب إلى أن الناصبي هو الذي نصب العداوة لشيعة أهل البيت (عليهم السلام) وتظاهر في القدح فيهم كما هو حال أكثر المخالفين لنا في هذه الأعصار في كل الأمصار
 
Shahid al Thani discerned from the information in strange ahadith, so he adopted the view that the nasibi is the one who holds enmity towards the Shias of ahlulbait and expresses slanders on them, as is the state of our  opponents (non-shias) in this period in all the countries.” (Hadaiq al  Nadhirah by Shaikh Yusuf al Bahrani,Volume 5, Page 175).
 
5. Ayatollah al-Sayyid Murtada al-`Askari says in Ma`alim al-Madrasatayn [1:81] that “Nasibi” according to them is:
 
كل من يبغض الأئمة من أهل البيت عليهم السلام
 “Everyone who hates the Imams of Ahl al-Bayt.”
 
6.  Shia sheikh Muhammad Hasan an-Najafi al-Jawhari in his book “Jawaher al-kalam” (vol  6, p 66) quoted other shia scholar saying:
 
“أن الناصب يطلق على خمسة أوجه: الخارجي القادح في علي (ع)، الثاني ما ينسب إلى أحدهم (عليهم السلام) ما يسقط العدالة، الثالث من ينكر فضيلتهم لو سمعها، الرابع من اعتقد فضيلة غير علي (ع)، الخامس من أنكر النص على علي (ع) بعد سماعه أو وصوله إليه بوجه يصدقه
 
The Nasibi title is designated (for a person) over five reasons: For a Khariji who criticizes Ali  (as); Secondly for he who attributes something that invalidates  uprightness (adala) to any of the Imams, Thirdly, for he who denies a virtue of theirs when he heard it; Fourthly, for one who believes in the superiority of someone other than Ali (over him); Fifthly, he who denied the report of explicit election of Ali after  hearing it or its reaching to him in a manner that allows him to confirm  it”.(Jawaher al-kalam” vol  6, p 66)
 
Comment: From the fourth reason  given by Shia scholar, complete Ahlesunnah become Nasibi, since Ahl  us-sunnah believes in superiority of Abubakr(ra) over Ali(ra), as this  was the view of Ali(ra) himself, which was authentically reported in  Mutawattir reports present in book of Sunnah.
 
7. Shia scholar Hussain ibn al-Shaikh Muhammad  al-Usfoor ad-Drazi al-Bahrani in his book “Mahasin nafsaniya fi ajwibat  masail horasaniya” (p157) said:
  أنه ليس الناصب إلا عبارة عن التقديم على علي غيره
 “As you have learned before term nasib doesn’t mean other thing than favour someone over Ali”. (“Mahasin nafsaniya fi ajwibat masail horasaniya”, p 157).
 
Comment: From this definition, complete Ahlesunnah become Nasibi, since they believe in superiority of  Abubakr(ra) over Ali(ra), as this was the view of Ali(ra) himself, which  was authentically reported in Sunni books through Mutawattir reports.
 
8. Shia scholar Husien Aal-‘Asfour states : “… Rather, their narrations [‘Alaihim Al-Salam] are in declaration that the  Shia scholar Husien Aal-‘Asfour states : “… Rather, their narrations [‘Alaihim Al-Salam] are in declaration that the Nasibi is he who is referred to as the Sunni”… “And there is no disagreement that what is meant by the Nasibah in [that narration] are the People of Sunnah (Sunnis), who  say that the Azhan was shown to Ubi ibn Kaa’b in a dream. So it became  apparent for you that the dispute between those holding these three  views [about the definition of the Nasibi] – i.e. those who said that it  involves only favoring, carrying hatred to their Shi’ah as was adopted  by Muhammad Amin in Al-Fawaed Al-Madaniya, and carrying animosity  towards them ‘Alaihim Al-Salam, as is what is chosen by … is only a  linguistic dispute, since it is clear how these [three views] are  [attached and related] to each other”.  
 
(Source: “Al-Mahasen Al-Nafsaniyah fee Ajwebat Al-Masael Al-Khurasaniya”, p. 147).
 
Comment: This shia scholar openly declares Sunnis as Nasibis, which strengthens our claim that as per  Taqiyyah-free Shism Sunnis are considered Nasibis..
 
9. It is mentioned in Shia book Haq al-Yaqin that:
 
“People wrote to Imam Ali Naqi that are we required to know besides  that Nasibi considers Munafiq Awwal (First Munafiq – Sayyiduna Abu  Bakar) and Daum (Second – Sayyiduna Umar) to be superior than Janab Amir (Sayyiduna Ali) and believes in their Imamat (Khilafat). Hadhrat replied, ‘Anyone who holds such a belief is a Nasibi’.”
 (Haq al-Yaqin of Mullah Baqir Majlisi, Vol. 2, p. 521).
 
10. Esteemed Shia scholar Muhammad Baqir al-Majlisi  says in commentary of a narration in Mir’at al-`Uqul [24:211] where the  word “Nasibi” was used for a man:
 
إن كان المراد بالناصب، المبغض المعاند لأهل البيت عليهم السلام كما هو الأظهر فهو كافر، ودمه هدر
  “If by ‘Nasibi’ it was meant the hater and enemy of the Ahl al-Bayt(as), which is most obvious, then he is a kafir and his blood is to be spilled unavailingly.”
 
11. Renowned Shia scholar Muhammad Tijani Samawi in  his book “The Shi’ah are (the real) Ahl al-Sunnah” entitled  30 chapter  “Enmity of “Ahl al-Sunnah” Towards Ahl al-Bayt Reveals their Identity”.
 
In the very beginning of this chapter shia said: Any researcher stands dumbfounded when he collides with the reality about “Ahl al-Sunnah wal Jama`ah” and comes to know that they  were the enemies of the pure Progeny of the Prophet, following those  who fought Ahl al-Bayt and cursed them and spared no means to murder  them and obliterate their legacy. This is why you find “Ahl  al-Sunnah wal Jama`ah” placing the label of “reliable” on all  traditionists if they are Kharijites or Nasibi followers of Uthman. They  charge and accuse all the traditionists who are loyal to Ahl al-Bayt of  being “weak.
 
12. Shia scholar Shahid Hussain Fatimi writes in his book Parda Uthta Hai, p.269,
 
“History is witness that Abu Bakar, Usman, Aishah, Hafsa, Hassan  Basri, Abu Hurayra, Khalid, Muawiyyah, Umar bin A’as, Marwan, ‘Abd  al-Rahman…Yazid, Shimar, Abu Hanifah, ‘Abd al-Wahhab Najdi, Bukhari,  Shaykh ‘Abd al-Qadir Jilani, and Mirza Hayrat and Mirza Ghulam Ahmad  Qadyani all are inspired (gleaners) by Umar in their hatred of Ahl  al-Bayt…” (Parda Uthta Hai, p.269).
 
13. Shia scholar Nematullah Jazairi states in his book:
 
It was narrated from the Prophet(ﷺ) that the sign of the Nawasib is favoring other than Ali over him (i.e. a Nasibi is anyone that favors anyone over Ali, be it Abu Bakr,  Umar, or Uthman) … This can also be returned to the first, [meaning]  that what is meant by favoring others over him are those who do it in a  manner of firm belief and certainty, in such a way that the imitators  and the weak are not included; [That is because] their (i.e. the  imitators) favoring of others over him (i.e. Ali) was a result of their  imitation of their scholars, fathers, and predecessors, and that they  have no means of arriving at [such a conclusion] or even affirming [it  with certainty by themselves]. This meaning (i.e. that Nasibi is anyone  who favors anyone over Ali) is supported [by the fact that] the Imams  [‘Alaihim AlSalam] and their Khawas (close companions) have referred to Abu Hanifa and his likes as Nasibis. Even though Abu Hanifa was not from among those who demonstrated  animosity to Aal Al-Bayt [‘Alaihim Al Salam], rather he used to [love]  visiting [and accompanying] them, and used to demonstrate [love,] care  and affection towards them. Yes, he did go against their views [in  cases], and used to say: Ali said [so-and-so], [and] I say [so-and-so]  [So] with that, the view of Al-Sayid Al-Murtada and Ibn Idrees [… their  souls] is strengthened, as well as the view of some of our contemporary  scholars that all those that oppose us (Al-Mukhalifeen) are Najasah  (Filth – unclean). That is based on using the terms Kufr and Shirk to describe them in the Book and the Sunnah, so that term would [also]  encompass them when used, and because you have verified that most of  them are Nawasib by that meaning.
 
( Book: Anwar an-Nomaniyah. Vol 2, page 308, Author: Nematullah Jazairi.)
Other Shia Sects which were declared as Nawasib by Twelver Shiism: 
(i). We read in the Shia book of Abu Amr al-Kashi known as Rijaal al-Kashi:
 
409- حمدويه، قال حدثنا يعقوب بن يزيد، قال حدثنا محمد بن عمر، عن محمد بن عذافر، عن عمر بن يزيد، قال : سألت أبا عبد الله (عليه السلام) عن الصدقة على الناصب و على الزيدية فقال لا تصدق عليهم بشي‏ء و لا تسقهم من الماء إن استطعت، و قال لي الزيدية هم النصاب.
 
409 – Hamdawayh said: Ya`qub b. Yazid narrated to us.  He said:  Muhammad b. `Umar b. `Udhafir narrated to us from `Umar b. Yazid.  He  said: I asked Abu `Abdillah(as) about (giving) sadaqa upon the Nasib and  the Zaydiyya.  So he said: Do not give sadaqa (of) anything upon them  and do not give them to drink of water if you are able to.  And he said  to me: The Zaydiyya, they are the Nassab. (Rijaal al-Kashi).
 
(ii). محمد بن الحسن، قال حدثني أبو علي الفارسي، قال حكى منصور، عن الصادق علي بن محمد بن الرضا (عليهم السلام) : أن الزيدية و الواقفة و النصاب بمنزلة عنده سواء.
 
410 – Muhammad b. al-Hasan said: Abu `Ali al-Farsi narrated to me.   He said: Mansur related from as-Sadiq `Ali b. Muhammad b. ar-Rida(as)  that the Zaydiyya, the Waqifa, and the Nassab are according to him of an equal status. (Rijaal al-Kashi).
 
(iii). Shia scholar Muhammad Hassan Jawahiri in his book quoted a hadith which states:
 
ان الزيدية والواقفة والنصاب بمنزلة واحدة
 
“Zaydiya, Waqifiyah and Nawaseeb are at the same level”.(“Jawahir al-kalam” 6/67)
 
(iv). Esteemed Shia scholar Baqir Majlisi stated in his book Under chapter:
 
باب مناكحة النصاب والشكاك(Chapter of marrying Nassab and Shakkak).
 
ولا خلاف في عدم تزويج الناصبي والناصبية
 
There is no difference of opinion that marrying nasibi men and women is haram. (Mirat al uqool 20/50).
 
Comment: Therefore we came to know that, Nassab are Nawasib.
Nasibis are considered Kafir (disbelievers) as per Twelver Shiism: 
As we have proven above that Ahlesunnah are considered Nasibis in the  light of Shia narrations, So now let us see what is ruling of Shiism  upon Nasibis.
 
(a). Shia scholar  Baqir al-Majlisi says in commentary of a narration in Mir’at al-`Uqul where the word “Nasibi” was used for a man:
 
إن كان المراد بالناصب، المبغض المعاند لأهل البيت عليهم السلام كما هو الأظهر فهو كافر، ودمه هدر
 “If by ‘Nasibi’ it was meant the hater and enemy of the Ahl al-Bayt(as), which is most obvious, then he is a kafir and his blood is to be spilled unavailingly.(Mir’at al-`Uqul , vol 24:page 211)
 
(b). Shia scholar Ni`matullah al-Jaza’iri says about a “Nasibi”:
 
الذي  ورد في الأخبار أنه نجس وأنه شر من اليهودي والنصراني والمجوسي، وأنه كافر  نجس بإجماع علماء الشيعة الإمامية رضوان الله عليهم ، فالذي ذهب إليه أكثر  الأصحاب هو أن المراد به من نصب العداوة لآل بيت محمد (ص)
 “What is reported is that he is worse than the Jew, Christian and the Magian; and he is an impure kafir by the unanimity of the scholars of Shi`a Imamiyya ridwanullahi  `alayhim; and what the majority of scholars have opined is that what is  meant by nasb [i.e., the trait that makes one Nasibi] is enmity for the  progeny of Muhammad sallallahu `alayhi wasallam.” (al-Anwar  al-Nu`maniyya(vol 2, page 306).
 
(c).  قال الصادق (ع) الناصب لنا أهل البيت لا يبالي صام أو صلى أو زنى أو سرق
  إنه في النار
 Imam al Sadiq(as) said: “The nasibi of ahlul bayt shouldn’t care about fasting or praying or doing zina(fornication) or stealing because he (will go) in the fire(of hell). (Thawabul a’amal wa aqabul aaa’mal)
III –  Taqiyyah-free Testimonies of  Twelver Shia scholars, declaring Ahl us-sunnah/Non-Twelver Shia as Kafir (disbelievers). 
1. Esteemed Shia scholar Baqir Majlisi wrote in his book:
 
يطلق على من أخل بشي‏ء من العقائد الإيمانية و إن لم يكن ضروريا لدين‏
 
الإسلام  كالإمامة، و المشهور أنهم في الآخرة بحكم الكفار و هم مخلدون في النار  كالمخالفين و سائر فرق الشيعة سوى الإمامية، و قد دلت عليه أخبار كثيرة  أوردناها في كتابنا الكبير….
 
و  أما الأحكام الدنيوية أيضا كالطهارة و التناكح و التوارث فالمشهور أنهم في  جميع ذلك بحكم المسلمين، و ذهب السيد المرتضى رضي الله عنه و جماعة إلى  أنهم في الأمور الدنيوية أيضا بحكم الكفار، و الذي يظهر من بعض الأخبار  أنهم واقعا في جميع الأحكام بحكم الكفار لكن الله تعالى لما علم أن  للمخالفين دولة و غلبة على الشيعة و لا بد لهم من معاشرتهم رخص لهم في جميع  ذلك و أجرى على المخالفين في زمان الهدنة و التقية أحكام المسلمين و في  زمن القائم عليه السلام لا فرق بينهم و بين الكفار، و به يمكن الجمع بين  الأخبار
 
Whoever does not believe in something required for eeman (true  belief), although not essential for Islam (i.e. to be a mere Muslim)  such as Imamah, so it is well known that they are considered kuffar (disbelievers) in the akhirah and would reside in hellfire like the non Shias and all  the sub sects of Shiaism other than the Imamis (i.e. Twelver Shias).  This has been proven by extensive ahadith which we have recorded in our  voluminous book….And as for the religious rulings to be applied to them  in dunya (i.e. in this world, not the hereafter), such as in issues of  taharah (ritual purity), nikah (marriage) and inheritance, so it is  popular that they would be treated as Muslims in all those issues, while  Sharif al Murtada and a group of scholars adopted the view that they  should be treated as kuffar in dunya also. And it does appear from some of the ahadith that they should truly be treated as kuffar in all Islamic affairs, but however, since Allah (swt) knew that the opponents(non  Shias) would rule and prevail over the Shias and therefore the Shias  would have no choice but to socialize with them, thus He (swt) made a  concession for the Shias on this and established the application of  Islamic laws upon the opponents(non Shias) during the period of truce  and taqiyya. But when Imam Mahdi (as) appears, there would be no difference between the opponents(non Shias) and the kuffar. This way it is possible to reconcile between the ahadith (i.e. to  reconcile those ahadith which declare non shias to be Muslims and those  which declare them kuffar). (Miratul Uqul by Majlisi, Volume 11, Page  190).
 
Comment:This confession from high  ranking Shia scholar Baqir Majlisi clearly shows that, some Shia  scholars declared their opponents(non-Shias) as Muslims due to being in  State of Taqiyyah(dissimulation), however the reality is that the  opponents(non shias) are considered Kuffar. And when there will be no  taqiyyah then non-Shias would be considered Kuffar. So its only the  ignorant among the Ahl us-sunnah who fell into the trap of Shias who  claim that they consider Sunnis as Muslims, while the reality is what  Shia scholar Baqir Majlisi revealed.
 
2. Views of Esteemed Shia scholars such as Shiekh Mufeed, Shiekh Tusi and Allama ibn Idris al Hilli:
 
قال المفيد في المقنعة: ولا يجوز لأحد من أهل الايمان أنيغسل مخالفا للحق في الولاية ولا يصلي عليه
 
ونحوه قال ابن البراج. وقال الشيخ في التهذيب بعد نقل عبارة المقنعة: الوجه فيه أن المخالف لأهل الحق كافر فيجب أن يكون حكمه حكم الكفار إلا ما خرج بالدليل.
 
وقال ابن إدريس في السرائر بعد أن اختار مذهب المفيد في عدم جواز الصلاة على المخالف ما لفظه: وهو أظهر ويعضده القرآن وهو قوله تعالى: ” ولا تصل على أحد منهم مات أبدا.. ” (١) يعني الكفار، والمخالف لأهل الحق كافر بلا خلاف بيننا
 
Shaikh Mufid said in his book “al Muqnia”: “It is not permissible for  anyone among the believers to bathe the dead body of an opponent of the  truth of wilayah, or to pray upon him.” Qadi ibn al Barraj also said  similar to it. And Shaikh Tusi wrote in his book “Tahdhib al Ahkam”  after quoting the above mentioned text of “al Muqnia”: “The reason for  this is that the opponent of the people upon the path of haqq (truth) is a kafir, thereby deserving the ruling of a kafir, except for the one who is exempted due to proof.” And Allama ibn Idris  al Hilli also adopted the view of Shaikh Mufid regarding the  impermissibility of praying the funeral prayer of the  opponent(non-shia), he wrote: “It is apparent and supported by the  Qur’an. Allah says (al Qur’an 9:84) “And never offer a prayer on any one  of them who dies”, which means that they are kuffar. The opponent of the people of truth is a kafir and there is no disagreement among us on this point.” (Hadaiq al Nadhirah by Shaikh Yusuf al Bahrani,Volume 5, Page 175).
 
3. Shia scholar Al-Mufeed stated in his book:
 
16 – Speech about Innovators and the titles and the rules they deserve:
 
Imamia agree that all innovators are Kafir.  It is necessary for the Imam, when in power, to make them do  repentance, after inviting(dawah) them(to reject biddah) and reasoning  with them and providing them evidence. If they repent and return to the  straight path, they will be freed, otherwise, on the ground of turning  back from the faith, they will be killed. And if anyone of them dies in a  state of innovation is from the people of hell. 
 
(Awail al-Maqalat., point 16. Page 65)
 
4. Shia Ayatullah Naraqi states in his book:
 
دليل القائل بالنجاسة: أنهم كفرة ونصاب، وكل أولئك أنجاس
 
أما الأول: فلانكارهم  ما علم من الدين ضرورة، ولتواتر الأخبار معنى به، ولذا صرح جماعة بكفرهم،  كابن نوبخت مسندا له إلى جمهور أصحابنا، والشيخ في التهذيب، والسيد،  والحلي، والفاضل في بعض كتبه، وهو الظاهر من المفيد والقاضي
 
Reasons adopted by proponents of their (non shias’) najasah (ritual  impurity), their being kuffar (disbelievers) and nasibis, and all of  them being najis (ritually impure).
 
As for the first (reason), so it is due to their rejection of what is  known to be among the fundamentals of religion, and due to tawatur of  the ahadith implying such. And thus a group of scholars like Ibn  Nawbakht (predecessor of Shaikh Sadooq) as well as the majority of the  classical Imami scholars, Shaikh Tusi (385 – 460 AH) in Tahdhibul Ahkam, Sharif  al Murtada (355 – 436 AH), Ibn Idris al Hilli (543 – 598 AH),  and Allama Hilli (648 – 726 AH) in some of his books (in Muntahul  Matlab) declared them to be kuffar.  And this ruling is also apparent from Shaikh Mufid (336 – 413  AH) and Qadi ibn al Barraj (401 – 481 AH). (Mustanad al Shia by  Ayatullah Naraqi, Volume 1, Page 206).
 
5. Shia scholar Faydh al-Kashani in his book states:
 
And who would reject Imamate of one of them, is like rejected prophecy of all prophets – alaihuma salam.
 
And Sadiq (alaihi salam) said: The one who rejected last from us is like rejected first from us.
 
And from messenger (sallalahu alaihi wa ali): Who would reject (not  believe in) Ali, his Imama after me, is like the one who rejected my  prophecy, and who rejected (didn’t believe in) my prophecy is like the  one who rejected Allah and His Rububbiyah.
 
( Minhaju Najat, page 43 – 44)
 
6. Shia Aytollah Shubbar In his book “Sharhul  ziyaratul jamiatul kabira” at page 136  called Hasan al-Basri – the  mukhalif (opponent).
 
And later he expressed his opinion on these opponents by saying:
 
وقد دلت اخبار كثيرة على كفر المخالفين يحتاج جمعها الى كتاب مفرد
 
And many narrations proofs disbelief (Kufr) of the opponents(non-shias), it makes necessary to gather them in book dedicated especially to this.
 
(“Sharhul ziyaratul jamiatul kabira” p 150.)
 
7. Shia Shaikh Yusuf al Bahrani states in his book:
 
المشهور في كلام أصحابنا المتقدمين هو الحكم بكفرهم ونصبهم ونجاستهم وهو المؤيد بالروايات الإمامية، قال الشيخ ابن نوبخت (قدس سره) وهو من متقدمي أصحابنا في كتابه فص الياقوت: دافعوا النص كفرة عند جمهور أصحابنا ومن أصحابنا من يفسقهم.. الخ. وقال العلامة في شرحه أما دافعوا النص على أمير المؤمنين (عليه السلام) بالإمامة فقد ذهب أكثر أصحابنا إلى تكفيرهم لأن النص معلوم بالتواتر من دين محمد (صلى الله عليه وآله) فيكون ضروريا أي معلوما من دينه ضرورة فجاحده يكون كافرا كمن يجحد وجوب الصلاة وصوم شهر رمضان. واختار ذلك في المنتهى فقال في كتاب الزكاة في بيان اشتراط وصف المستحق بالايمان ما صورته: لأن الإمامة من أركان الدين وأصوله وقد علم ثبوتها من النبي (صلى الله عليه وآله) ضرورة والجاحد لها لا يكون مصدقا للرسول في جميع ما جاء به فيكون كافرا. انتهى. وقال المفيد في المقنعة: ولا يجوز لأحد من أهل الايمان أنيغسل مخالفا للحق في الولاية ولا يصلي عليه
 
ونحوه قال ابن البراج. وقال الشيخ في التهذيب بعد نقل عبارة المقنعة: الوجه فيه أن المخالف لأهل الحق كافر فيجب أن يكون حكمه حكم الكفار إلا ما خرج بالدليل.
 
وقال ابن إدريس في السرائر بعد أن اختار مذهب المفيد في عدم جواز الصلاة على المخالف ما لفظه: وهو أظهر ويعضده القرآن وهو قوله تعالى: ” ولا تصل على أحد منهم مات أبدا.. ” (١) يعني الكفار، والمخالف لأهل الحق كافر بلا خلاف بيننا
 
what is popular among the classical  scholars is that the opponents(non shias) are kuffar (disbelievers),  nasibis and najis. This view is supported by shia ahadith. Shaikh  ibn Nawbakht who was one of the classical scholars, said in his book  “Fas al Yaqoot”: 
 
“The ruling of kufr has been advocated by the majority  of our companions, while there are some among our companions who  consider them sinners……..”. 
 
And Allama Hilli explained this text by  saying “As for defending the Prophet (ﷺ)’s ruling of Ali (as) being  the Imam, so most of our companions have ruled upon the opponents being kuffar (disbelievers) since the hadith designating Ali as the Imam is known to be mutawatir, thereby making it a fundamental aspect of the religion. Therefore, one who rejects it is deemed a kafir like one who rejects the obligation of salat (Islamic prayer) or  fasting of Ramadan.” And he adopted this view in his book “Muntahul  Mutlab” where he wrote in the section on zakat, while explaining the  conditions of it being necessary for the receiver to be a believer  “Because the Imamate is among the pillars of the religion and its  fundamentals, and evidence of its necessity is known from the Prophet  (ﷺ), its rejector does not affirm collectively what the Prophet  (ﷺ) came with, therefore he is deemed a kafir….”
 
( Hadaiq al Nadhirah by Shaikh Yusuf al Bahrani,Volume 5, Page 175).
 
8. Shia Ayatullah Saleh Mazindrani
 
قال الفاضل المولى محمد صالح المازندراني في شرح أصول الكافي:
 
ومن أنكرها يعني الولاية فهو كافر حيث أنكر أعظم ما جاء به الرسول وأصلا من أصوله
 
Ayatullah Saleh Mazindrani wrote in his commentary of Usul al Kafi: “And whoever denied it, i.e. wilayah, so he is a kafir as he has denied the greatest fundamental principle brought by the  Prophet (ﷺ). (Hadaiq al Nadhirah by Shaikh Yusuf al Bahrani,Volume 5,  Page 175).
 
9. Shia scholar Qadi Noorullah Shostri:
 
قال الشريف القاضي نور الله في كتاب إحقاق الحق: من المعلوم أن الشهادتين بمجردهما غير كافيتين إلا مع الالتزام بجميع ما جاء به النبي (صلى الله على وآله) من أحوال المعاد والإمامة كما يدل عليه ما اشتهر من قوله (صلى الله عليه وآله) (٢) ” من مات ولم يعرف إمام زمانه مات ميتة جاهلية ” ولا شك أن المنكر لشئ من ذلك ليس بمؤمن ولا مسلم لأن الغلاة والخوارج وإن  كانوا من فرق المسلمين نظرا إلى الاقرار بالشهادتين إلا أنهما من الكافرين  نظرا إلى جحودهما ما علم من الدين وليكن منه بل من أعظم أصوله إمامة أمير المؤمنين عليه السلام
 
Qadi Noorullah Shostri (Aka Shahid Thalith) wrote in his book Ihqaqul  Haq: “It is known that the two testimonies alone are not sufficient until they are supplemented collectively with what was brought by the  Prophet (ﷺ) among the teachings of resurrection and Imamate, as is  evidenced by the popular hadith “Whoever died without knowing the Imam  of his time, would have died the death of jahilliyah.” And there is no  doubt that its denier is neither a Momin (believer) nor a Muslim because  even though the Ghulat and Khawarij are listed as Islamic sects due to  their professing the two testimonies (shahadatain) but they are still kuffar due to their rejection of what is known to be  a part of religion, and from it, in fact from the greatest of religious  principles is the Imamate of Amirul momineen (as).” (Hadaiq al Nadhirah by Shaikh Yusuf al Bahrani,Volume 5, Page 175).
 
10. Shia Muhaqqiq abu al Hasan al Sharif ibn al Shaikh Muhammad Tahir stated:
 
وليت شعري أي فرق بين من كفر بالله تعالى ورسوله ومن كفر بالأئمة (عليهم السلام) مع أن كل ذلك من أصول الدين؟ إلى أن قال: ولعل  الشبهة عندهم زعمهم كون المخالف مسلما حقيقة وهو توهم فاسد مخالف للأخبار  المتواترة، والحق ما قاله علم الهدى من كونهم كفارا مخلدين في النار
 
Muhaqqiq abu al Hasan al Sharif ibn al Shaikh Muhammad Tahir, , in  his commentary upon “Al Kifayah”  wrote: “I wonder, is there any  difference between disbelieving in Allah and His messenger, and in  disbelieving in the Imamate of the Imams even though they are all from  the fundamentals of the religion?” He further continued: “And perhaps  they are under the impression that the opponent is a Muslim in reality,  but it is an invalid delusion which goes against the mutawatir ahadith,  and the truth is what has been stated by Sharif al Muratada that they are kuffar who would reside in hell forever. (Hadaiq al Nadhirah by Shaikh Yusuf al Bahrani,Volume 5, Page 175).
 
11. Shia scholar Nematullah Jazairi states in his book:
 
It was narrated from the Prophet(ﷺ) that the sign of the Nawasib is  favoring other than Ali over him (i.e. a Nasibi is anyone that favors  anyone over Ali, be it Abu Bakr, Umar, or Uthman) … This can also be  returned to the first, [meaning] that what is meant by favoring others  over him are those who do it in a manner of firm belief and certainty,  in such a way that the imitators and the weak are not included; [That is  because] their (i.e. the imitators) favoring of others over him (i.e.  Ali) was a result of their imitation of their scholars, fathers, and  predecessors, and that they have no means of arriving at [such a  conclusion] or even affirming [it with certainty by themselves]. This  meaning (i.e. that Nasibi is anyone who favors anyone over Ali) is  supported [by the fact that] the Imams [‘Alaihim AlSalam] and their  Khawas (close companions) have referred to Abu Hanifa and his likes as Nasibis. Even though Abu Hanifa was not from among those who demonstrated  animosity to Aal Al-Bayt [‘Alaihim Al Salam], rather he used to [love]  visiting [and accompanying] them, and used to demonstrate [love,] care  and affection towards them. Yes, he did go against their views [in  cases], and used to say: Ali said [so-and-so], [and] I say [so-and-so]  [So] with that, the view of Al-Sayid Al-Murtada and Ibn Idrees [… their  souls] is strengthened, as well as the view of some of our contemporary  scholars that all those that oppose us (Al-Mukhalifeen) are Najasah  (Filth – unclean). That is based on using the terms Kufr and Shirk to describe them in the Book and the Sunnah, so that term would [also] encompass them  when used, and because you have verified that most of them are Nawasib by that meaning.
 
( Book: Anwar an-Nomaniyah. Vol 2, page 308, Author: Nematullah Jazairi.)
 
12. Shia scholar Muhammad b. Hasan al Najafi:
  قال محمد بن حسن النجفي في جواهر الكلام : 6/62 : ( والمخالف  لأهل الحق كافر بلا خلاف بيننا ، كالمحكي عن الفاضل محمد صالح في شرح أصول  الكافي ، بل والشريف القاضي نور الله في إحقاق الحق ، من الحكم بكفر منكري  الولاية ، لأنها أصل من أصول الدين
 
Muhammad b. Hasan al Najafi wrote in Jawahirul Kalam, Volume 6 Page  62: 
 
“And the opponent of the people of truth is a kafir, without any  disagreement between us (i.e. the scholars), as has been reported by  Fadhil Muhammad Saleh in his exegesis of Usul al Kafi, as well as by  Qadi Noorullah Shostri in Ihqaqul Haq wherein he declared the denier of Wilayah a kafir as it is a fundamental principle among the fundamentals of religion.”
 
13. Shia scholar Baqir Majlisi stated:
 
قال المجلسي في بحار الأنوار: 23/390 ط. بيروت : ( إعلم أن إطلاق لفظ الشرك والكفر على من لم يعتقد بإمامة أمير المؤمنين والأئمة من ولده (ع) وفضل عليهم غيرهم ، يدل على أنهم كفار مخلدون في النار
 
“Note that the terms shirk (polytheism) and kufr (disbelief) apply to  one who does not believe in the Imamah of Ali (as) or his progeny, and gives precedence to others over them, proving that they are kuffar destined to reside in hell.”
 ( Biharul Anwar, Volume 23 Page 290 ).
 
14. Muhammad Baqir al-Majlisi says in commentary of a  narration in Mir’at al-`Uqul [24:211] where the word “Nasibi” was used  for a man:
 
إن كان المراد بالناصب، المبغض المعاند لأهل البيت عليهم السلام كما هو الأظهر فهو كافر، ودمه هدر
 “If by ‘Nasibi’ it was meant the hater and enemy of the Ahl al-Bayt `alayhim al-salam, which is most obvious, then he is a kafir and his blood is to be spilled unavailingly.”
 
15. Shia scholar Abdullah Shabbar stated:
http://shiaonlinelibrary(DOT)com/%D8%A7%D9%84%D9%83%D8%AA%D8%A8/4191_%D8%A7%D9%84%D8%A7%D9%86%D8%AA%D8%B5%D8%A7%D8%B1-%D8%A7%D9%84%D8%B9%D8%A7%D9%85%D9%84%D9%8A-%D8%AC-%D9%A9/%D8%A7%D9%84%D8%B5%D9%81%D8%AD%D8%A9_118
 
قال عبد الله شبر في حق اليقين في معرفة أصول الدين : 2/188 ط. بيروت : ( وأما  سائر المخالفين ممن لم ينصب ولم يعاند ولم يتعصب ، فالذي عليه جملة من  الإمامية كالسيد المرتضى أنهم كفار في الدنيا والآخرة ، والذي عليه الأشهر  أنهم كفار مخلدون في النار
 
“And as for the rest of the opponents (non-shias) among those who do  not have nasb (i.e. are not nasibis), hostility and prejudice, so a  number of Shia scholars like Sharif al Murtada declared them to be kuffar in this world as well as in the hereafter, and the prevailing ruling is that they are kuffar destined for hell.” (Haqqul Yaqeen fi marifatul usul ad-Din, Volume 2 Page 188).
 
16. Shia Ayatollat Sayed Muhammad Shirazi states in his book:
 
“As for all the other groups [sects] of  the shia – other than the the itnaa ashariyya [The twelvers] : then many  texts have proved their disbelief , like the previous narrations  which have been mentioned. They prove that ”Whoever denies [rejects /  opposes] an Imam : is like one who said : ‘Allaah is one of three.’ “(Fiqh” Kitab at-tahara, vol 3)
 
17. The Giant Shia Ayatullah al-Udhma Abul Qasim al-Khoei, the rijalist Scholar stated:
http://www.yasoob(DOT)com/books/htm1/m001/05/no0507.html
 
حرمة الغيبة مشروطة بالايمان: قوله: ثم ان ظاهر الاخبار اختصاص حرمة الغيبة بالمؤمن. أقول: المراد من المؤمن هنا من آمن بالله وبرسوله وبالمعاد وبالائمة الاثنى عشر (عليهم السلام)، اولهم علي بن أبي طالب (عليه السلام) وآخرهم القائم الحجة المنتظر عجل الله فرجه وجعلنا من أعوانه وأنصاره، ومن أنكر واحدا منهم جازت غيبته لوجوه: 1 – انه ثبت في الروايات (1) والادعية  والزيارات جواز لعن المخالفين، ووجوب البراءة منهم، واكثار السب عليهم  واتهامهم، والوقيعة فيهم اي غيبتهم، لانهم من اهل البدع والريب (2). بل لا شبهة في كفرهم، لان انكار الولاية والائمة (عليهم السلام) حتى الواحد منهم والاعتقاد بخلافة غيرهم، وبالعقائد الخرافية كالجبر ونحوه يوجب الكفر والزندقة، وتدل عليه الاخبار المتواترة (3) الظاهرة في كفر منكر الولاية وكفر المعتقد بالعقائد المذكورة وما يشبهها من الضلالات
 
Translation: I(Khoei) say: What is meant by “believer” here is the  one who believes in Allah and his messenger and the last day and the twelve Imams (as), starting with `Ali bin abi Talib (as) and ending with  al-Qa’em al-Hujjah, the awaited one may Allah hasten his appearance and  make us among his supporters, and he who denies one of them then it is  allowed to backbite him for several reasons: 
 
1- It has been proven in  the narrations and Ziyarat and supplications  that it is permissible to curse the ones who oppose us, and that it is  obligatory to disown them, and increase their insults, and accuse them,  and slander them, meaning to backbite them because they are from the because they are from the people of innovation and doubt. There is no doubt about their Kufr, because denying al-Wilayah and the Imams (as) even if just one, and to believe in the Khilafah of others, and to believe in myths such as al-Jabr and other  beliefs necessities Kufr and Zandaqah, as mentioned in the Mutawatir  narrations that clearly demonstrate the Kufr of the rejector of  al-Wilayah, and the Kufr of the one who believes in the mentioned  beliefs and similar other misguided beliefs. 
 
2- Those who oppose  us commit Fisq publicly, because their deeds are annulled by default as  stated by the countless narrations. They even adopted what is greater  than Fisq as you now know, and we will mention later that it is  permissible to backbite the one who commits Fisq publicly. 
 
3- What we  benefit from the verse and the narrations is that it is forbidden to  backbite against the believing brother, and it is obvious that there is  no brotherhood or sanctity between us and those who oppose us. 
 
4- It is  famous and spread since the past among the laypeople of the Shia and  their scholars that they used to backbite against the ones who oppose us, rather they used to insult them and curse them at all times and in  all lands, in fact it is mentioned in “al-Jawahir” that this is from the  necessities. 
 
[Mishbahul Fuqahah 2/11, Dar Al-Huda, Beirut Lebanon / Online reference: 1/503-504].
 
Comment: Now let us show the readers, the typical Shi’ee Taqiyyah. Imam al-Khoei’s charity foundation called for a conference entitled “الوحدة الإسلامية والمذاهب الفقهية” “Islamic unity and schools of jurisprudence”:
  كلمة  سماحته في ندوة الاجتماع الدولي لوضع استراتيجية مشتركة للتقريب بين  المذاهب الإسلامية المنعقد في فندق إيبلا الشام بدعوة من مؤسسة الإمام  الخوئي الخيرية خلال الفترة 10 – 12 /4/1999م . This was held in Damascus 10/12/1999.
 
18.  Esteemed Shia scholar Majlisi says in his book,  Haqqul Yaqeen says that even degrading a Shia jurisprudence (Fiqh) book  is kufr, and punishable with death penalty:
 
و  خلافی نیست در آنکه کسی که منکر یکی از ضروریات دین اسلام باشد در حکم  کفار است و مخلد در نار است و ضروري دین اسلام آنست که بدیهی شده باشد در  دین اسلام و هر که صاحب این دین باشد آن را داند مگر نادري مثل کسی که تازه  مسلمان شده باشد و هنوز نزد او ضروري نشده باشد مانند نماز و روزه ماه  مبارك رمضان و حج و زکاة و امثال اینها کسی که ترك اینها کند کافر نیست و کسی که ترك اینها را حلال داند کافر است و مستحق قتل است و همچنین اگر  فعلی از او صادر شود که متضمن استخفاف بدین یا محرمات الهی باشد عمدا مثل  آنکه عمدا مصحف مجید را بسوزاند یا در قازورات اندازد یا لگد بر آن بزند یا  حقتعالی یا ملائکه یا یکی از انبیاء را دشنام دهد یا سخنی بگوید که متضمن  استخفاف باشد خواه در نظم و خواه در نثر یا کعبه معظمه را خراب کند بیجهت  یا عمدا در آن بول کند یا غائط و همچنین نسبت بروضات مقدسه حضرت رسول اللّه  و ائمه استخفافی کند بقول یا بفعل یا تربت شریف حسین علیه السّلام را  استخفافی کند قولا یا فعلا مثل آنکه العیاذ باللّه بآن استنجاء نماید یا نسبت بکتب حدیث شیعه استخفاف کند و بعضی کتب فقه شیعه را نیز چنین میدانند یا  بیکی از عبادات که ضروري دین است استهزاء و استخفاف نماید یا بت یا غیر بت  را معبود خود قرار دهد و آن را بقصد عبادت سجده کند یا شعار کفار را که  متضمن اظهار کفر باشد ظاهر گرداند مثل آنکه زنار ببندد باین قصد و یا  پیشانی خود را بروش هنود زرد کند بقصد اظهار شعار ایشان
 And there is no dispute in it, that one, who is a denier of even one of  the fundamentals of belief, is included among disbelievers and he will  reside in Hell forever. And the necessary fundamentals of faith are  those matters, which are deemed as inevitable in Islam, one, who  considers his own faith as lawful. But it is rarely regarding the new  convert to Islam and till that time that principle has not become  necessary in his view. For example, Prayer, fasts of the month of  Ramadhan, Hajj and Zakat and the like. One, who omits these, is not a  disbeliever, but one, who regards omitting them as lawful is a  disbeliever and is eligible for execution.  In the same way, if he commits an act that tantamount to disrespect of  religion or divine sanctities, as intentionally burning down of Quran,  throwing it into impurities or placing foot on it; or he abuses or talks  ill of Almighty Allah, angels, prophets or the Holy Imams (a.s.),  whether in poetry or prose. Or damages the Holy Kaaba or intentionally  makes it impure. In the same way, if he dishonors tombs of Messenger of  Allah (ﷺ) and the Holy Imams (a.s.) verbally or practically. Or  he insults the dust from the grave of Imam Husain (a.s.) verbally or  practically; for example, he cleans himself with it after urinating or insults the tradition books of Shia. The same is applicable to books and jurisprudence of Shia scholars;  or he insults a worship act, which is from the necessity of faith; or  regards an idol or something else to be his deity and prostrates to it.  Or displays symbols of infidelity, which should be an expression of  disbelief. (Haqqul Yaqeen, Vol. 2, p. 211).
 
19. Esteemed Shia Sheikh Muhammad Tahir Al Qumi al Shirazi gives the stance of Shiism regarding Aisha(AS) – The Mother of Believers :
 
[What has been reported on the shortcomings of the enemies of  Ahlulbayt (a.s) that evidences upon the Imamah of our twelve Imams (a.s)  is that Aisha is a kafirah deserving of hellfire.  It is a necessity of the reality of our religion and the reality of our  twelve Imams (a.s), because all those who profess by the caliphate of  the three (Abu Bakr, Umar and Uthman) believes that she was a believer  and honors and respects her, while all those who profess by Imamate of  the twelve Imams (a.s) profess by her being deserving of la’nah and  Allah (swt)’s punishment. So when her being like that is established,  the point is proven, because no one claims a separation (of Aisha from  the issue).
 
As for the evidence of her being deserving of la’nah and Allah  (swt)’s punishment, so indeed she waged war against Imam Ali (a.s) and  there are mutawatir ahadith from the Prophet (ﷺ) said “one who wars  against you (i.e. Ali) wars against me.”, and there is no doubt warring  against the Prophet (ﷺ) is kufr. 
 
[Source: Kitab al Arba’een. Pg. # 615 – 616.]
 
Note:  This Shia Sheikh Muhammad  Tahir Al Qumi al Shirazi was among the teachers of high ranking Shia  scholars such as, Allamah Baqir Majlisi II and Sheikh Hurr al Amili. He  has been praised by giants of Tashayyu scholars such as Muhadith Nuri,  Sheikh Muhammad Ardbili (author of the famous rijal book “Jami al  Ruwat””), as well as his students Allama Majlisi and Shaikh Hurr al  Amili.
 
20. Esteemed Shia scholar Baqir Majlisi stated regarding Abu Bakr(ra)  :
http://shiaonlinelibrary(DOT)com/%D8%A7%D9%84%D9%83%D8%AA%D8%A8/1461_%D8%A8%D8%AD%D8%A7%D8%B1-%D8%A7%D9%84%D8%A3%D9%86%D9%88%D8%A7%D8%B1-%D8%A7%D9%84%D8%B9%D9%84%D8%A7%D9%85%D8%A9-%D8%A7%D9%84%D9%85%D8%AC%D9%84%D8%B3%D9%8A-%D8%AC-%D9%A3%D9%A0/%D8%A7%D9%84%D8%B5%D9%81%D8%AD%D8%A9_391
 
أقول: الأخبار  الدالة على كفر أبي بكر وعمر وأضرابهما وثواب لعنهم والبراءة منهم وما  يتضمن بدعهم أكثر من أن يذكر في هذا المجلد أو في مجلدات شتى وفيما أوردنا  كفاية لمن أراد الله هدايته إلى الصراط
 
I  say: The ahadith evidence upon the kufr of Abu Bakr and Umar and their chastising, as well as the thawab (reward) for doing la’nah  (damnation) upon them and dissociating from them and what is included in  their bid’ahs (innovations), most of which has been mentioned in this  volume or in other volumes. And what has been stated is sufficient for  one to whom Allah (swt) wills to guide him to the straight path.  (“Biharul anwar” (30/399)).
 
21. Esteemed Shia scholar Baqir Majlisi stated regarding Umar(ra) :
http://islamport(DOT)com/w/aqd/Web/3906/3642.htm
 
لا مجال لعاقل أن يشك في كفر عمر. فلعنة الله ورسوله عليه ، وعلى كل من اعتبره مسلما ، وعلى كل من يكف عن لعنه
 
There is no room for any reasonable person to doubt the Kufr (Apostasy) of ‘Umar, Fa La’nat (then May the curse of) Allah and His Messenger be upon him (i.e. ‘Umar), and upon all those who consider him a Muslim, and upon all those who abstain from cursing him  (“Jala’ Al-‘Uyoun” p. 45.)
 
22. Shia scholar Ali bin Hilal al-Karki said regarding Umar(ra) :
 
إن من لم يجد في قلبه عداوة لعثمان ولم يستحل عرضه ولم يعتقد كفره فهو عدو لله ورسوله ، كافر بما أنزل الله
 
Whoever does not find in his heart animosity towards ‘Uthman, and does not deem permissible attacks on his honor, and does not believe that he is a Kaffir, then he is an enemy of Allah and His Messenger, a disbeliever(Kafir) in what Allah revealed. (Nafahaat Al-Lahout; under the biography of ‘Uthman).
 
23. Esteemed Shia scholar Baqir Majlisi stated regarding Sahaba those who followed the First three Caliphs:
 
مدحها و فضيلتها كه در آيات و احاديث براى صحابه و مهاجران و انصار وارد شده است براى آنهاست كه از دين به در نرفته‏اند و منافق نبودند و متابعت غير خليفه حق امير المؤمنين (عليه السلام) نكردند، و آنها كه كافر و مرتد شدند و مخالفت امير المؤمنين نمودند و دشمنان او را يارى كردند از همه كفار بدترند
 
The praise and virtues of Sahaba, Muhajireen and Ansar mentioned in  the verses and ahadith are for those only, who didn’t apostate, and  didn’t became hypocrites, and didn’t follow any other caliph than Ali (ra). And those (sahaba) who apostated, and opposed Ali (ra) and befriended his opponents, they are worse than the kuffar. 
 
(Hayat ul Quloob, Vol. 2, p. 916).
Other Shia Sects which were declared as Kafir by Twelver Shiism: 
(i). Esteemed Shia scholars Hurr al-Amili in “Wasailu shia”28/351/352, Majlisi in “Biharul anwar” 50/274-275, reported:
http://www.holykadhmia(DOT)com/ar/html/u-8/behar50/a28.html
 
[ 34943 ] 40 ـ سعيد بن هبة الله الراوندي في ( الخرائج والجرائح ) عن أحمد بن محمد بن مطهر ، قال : كتب بعض أصحابنا إلى أبي محمد ( عليه السلام ) يسأله عمن وقف على أبي الحسن موسى ( عليه السلام ) ، فكتب : لا  تترحم على عمك وتبرأ منه أنا إلى الله منه بريء ، فلا تتولهم ، ولا تعد  مرضاهم ، ولا تشهد جنائزهم ، ولا تصل على أحد منهم مات أبدا ، من جحد إماما  من الله أو زاد إماما ليست إمامته من الله كان كمن قال : ( إن الله ثالث ثلثة ) إن الجاحد أمر آخرنا جاحد أمر أولنا . . . الحديث .
 
40 – Sa`id b. Hibatullah ar-Rawandi in al-Khara’ij wa ‘l-Jara’ih from  Ahmad b. Muhammad b. Mutahhar. He said: One of our companions wrote to  Abu Muhammad(as) asking him about waqf upon Abul-Hasan Musa(as){waqf:  stopping. i.e. one who believed that Imam Musa al-Kadhim(as) was the Qa’im and denied the Imamate of his son}. So he wrote: Do not ask for  mercy upon your uncle and be quit of him (i.e. renounce him). To Allah I am free/quit of him. So do not befriend them, and do not visit their sick,  and do not witness their funerals, and do no pray upon one who dies from  them ever. Whoever denies an Imam from  Allah or adds an Imam whose Imamate is not from Allah is as one who said  “Verily Allah is a third of three” (5:73). Verily a denier of the  affair (or, command) of the last of us is a denier of the affair of the  first of us.
 
(ii). Shia scholar Tusi in “Ikhiyar marifatol rijal” (2/756), Hurr al-Amili in “Wasael ush shia” (9/229):
http://www.yasoob(DOT)com/books/htm1/m020/23/no2322.html
 
http://www.yasoob(DOT)com/books/htm1/m012/10/no1047.html
 
862 – وجدت بخط جبريل بن أحمد في كتابه حدثني سهل بن زياد الادمي قال : حدثني محمد بن أحمد بن الربيع الأقرع قال : حدثني جعفر بن بكير قال : حدثني يونس بن يعقوب قال قلت لأبي الحسن الرضا ع : أعطى هؤلاء الذين يزعمون أن أباك حي من الزكاة شيئا؟ قال : لا تعطهم فإنهم كفار مشركون زنادقة
 (chain) from Yunus ibn Yaqub: I said to Abul Hasan al-Ridha (a): “Shoul I  give from zakat something top those who claim that your father is  alive?” He answered: 
 
“Don’t give them indeed they are disbelievers(Kuffar), polytheists and zanadiqah”.
 
(iii). Sayyed Ayatullah Al Khoe’i (2/84)
https://www.al-khoei(DOT)us/books/?id=515
 
ومنه يظهر الحال في سائر الفرق المخالفين للشيعة الاثنى عشرية من الزيدية، والكيسانية، والاسماعيلية، وغيرهم، حيث ان حكمهم حكم
 [وأما مع النصب أو السب للائمة الذين لا يعتقدون بإمامتهم فهم مثل سائر النواصب] أهل الخلاف لضرورة انه لا فرق في إنكار الولاية بين إنكارها ونفيها عن الأئمة – ع – باجمعهم وبين إثباتها لبعضهم ونفيها عن الآخرين – ع – كيف وقد ورد أن من أنكر واحدا منهم فقد أنكر جميعهم – ع – وقد عرفت أن نفي الولاية عنهم – باجمعهم  غير مستلزم للكفر والنجاسة فضلا عن نفيها عن بعض دون بعض فالصحيح الحكم  بطهارة جميع المخالفين للشيعة الاثنى عشرية و إسلامهم ظاهرا بلا فرق في ذلك  بين أهل الخلاف وبين غيرهم وان كان جميعهم في الحقيقة كافرين وهم الذين  سميناهم بمسلم الدنيا وكافر الآخرة.
 
And thus Other Shia teams like Zaidiyah, Kisaniyah, Ismaliyah and  others their ruling is the same as that of those who differ with us  because there is no difference between denying Wilayah of the Imams  altogether and between accepting it for some Imams and denying it for  other Imams, and it was mentioned that he who denies one denies all, and  I know that Denying this Wilayah does not mean Kufr or Najasah nor does  denying Wilayah for some of the Imams, What is correct is The Tahara of  all those who differ with the Twelver Shia and their Islam Based on  what is Apparent Although in reality They are All Kouffar and we have  called them Muslims in The Dunyah and Kaffirs on The Day of judgement. ( kitab al tahara, Khei, 2/87). 
http://www.yasoob(DOT)com/books/htm1/m001/04/no0466.html
 
Important Point:
 
The Twelver Shiites like to monopolize the term “Ahlulbayt” for  themselves. They encourage Sunnis to love the Ahl Al Bayt, but the  reality is, there is a condition. They want Sunnis to become Twelver  Shias and dissociate from the love of some of the closest companions of  the Prophet(ﷺ), Abu Bakr (ra), Umar (ra), and Uthman (ra). If you do  not convert into Twelver Shiism, they become irritated and claim you  follow the enemies of the Ahl Al Bayt and will brand you with the term  “Nasibi. As we have seen in the Shia narrations and the Fatwas(verdicts) of high ranking and highly revered Twelver Shia Scholars, they declare  all  Non-Twelvers(even including other shia sects) to be kaffir.
 
This is hardly a surprising reaction, since we read in the Noble Quran: 
 “And never will the Jews or the Christians approve of you until  you follow their religion. Say, “Indeed, the guidance of Allah is the  [only] guidance.” If you were to follow their desires after what has  come to you of knowledge, you would have against Allah no protector or  helper.” 
 
Quran 2:120.