and violate the sanctity of the Prophet’s household—such as those who opposed them over political rule, disregarded their obligatory rights, or went to unjustified extremes in venerating Yazīd ibn Muʿāwiya. They have also disavowed the Rāfida, who malign the Companions and the vast majority of believers, and declare most righteous Muslims to be unbelievers. They know that the latter are greater in sin and misguidance than the former, as we have mentioned in explaining that these warring Rāfida are worse than the Khawārij. Each of the two groups has claimed adherence to one of the two weighty trusts; the Quran, however, is greater. Thus, the Khawārij are less misguided than the Rāfida, although both groups oppose the Book of Allah and the Sunnah of His Messenger, his Companions and relatives, the Sunnah of his rightly guided caliphs, and his kindred, the members of his household.

Scholars among the followers of Imam Ahmad and others have disagreed over whether the consensus of the caliphs and the consensus of the Prophet’s kindred constitute binding authority that must be followed. The correct view is that both do. For the Prophet, may Allah bless him and grant him peace, said:

“Adhere to my Sunnah and the Sunnah of the rightly guided caliphs after me. Hold fast to it and bite onto it with your molar teeth.”

This is an authentic hadith recorded in the Sunan collections. He also said, may Allah bless him and grant him peace:

“I am leaving among you the two weighty trusts: the Book of Allah and my kindred, and they will never part until they reach the Cistern.”

Al-Tirmidhī narrated it and graded it good, though this warrants scrutiny. Likewise, the consensus of the people of the Prophet’s city during the time of the rightly guided caliphs holds the same standing.