Islamic Knowledge – Islam, Sunnah, Salafiyyah
The Great Debate of Ibn ‘Abbās with the Khawārij
Source: al-Silsilah al-Ṣaḥīḥah (5/12-13) by al-Albānī
Translator: Abbas Abu Yahya
Click the below link to read or download the full document
The Great Debate of Ibn Abbas with the Khawarij – Shaykh al Albanee- Authentic-Translations.com [PDF]
The Fitnah of the Khawārij
فتنة اخلوارج :Original Title
Author: Ṣāliḥ Ibn ‘Abd al-‘Azīz Āli-Shaykh
Translated by: Abu az-Zubayr Harrison – authentic-translations.com
Click the below link to read or download the full document
The Fitnah of the Khawarij -Salih Ali-Shaykh- Authentic-Translations.com [PDF]
Terrorism: Its Causes & Cures and a Muslim’s Position from Such Tribulations
اإلرهاب أسبابه وعالجه وموقف املسلم من الفنت :Original Title
Author: Dr. Ṣāliḥ Ibn Sa’d al-Ṣuḥaymī hafidhahullaah
Translated by: Abu az-Zubayr Harrison rahimahullaah
In the name of Allah, the Most Merciful, the Bestower of all mercy.
All praise and thanks are due to Allah alone and may He send prayers and peace upon him (Muhammad) after whom there will never be another prophet.
To proceed:
Allah (عزّ وجل) has honored us with the greatest blessing by sending His prophet (صلى الله عليه وسلم).By him, Allah brought us out of darkness and into light, honoring us by him after our humiliation, and uniting us by him after our division. He made us brothers for the sake of Allah, loving and supporting one another, none having preference over another except by Taqwá as Allah (عزّ وجل) says:
Indeed, the most noble among you with Allah is the one with the most Taqwá (constant fearful consciousness of Allah). [Sūrah al-Ḥujurāt, 49:13]
And He says, favoring us with this blessing and reminding us of our previous condition before Islam:
And hold fast, all of you together, to the rope of Allah (the Quran), and be not divided among yourselves, and remember Allah’s favor on you, for you were enemies one to another but He joined your hearts together, so that, by His grace, you became brothers. And you were on the brink of a pit of fire, and He saved you from it. Thus Allah makes His signs clear to you, that you may be guided. [Sūrah Āli-‘Imrān, 3:103]
The Muslims were living under this great blessing and rejoicing in it during the time of the prophet (صلى الله عليه وسلم) until the seed of division was first sown when ‘Abd Allah Ibn Saba and his followers rallied people together against ‘Uthmān (رضي الله عنه). However, the very core of the Khawārij first appeared with Dhū al-Khuwaysarah al-Tamīmī when he objected to the way in which the prophet (صلى الله عليه وسلم) distributed the war gains after the battle of Ḥunayn. He (Dhū al-Khuwaysarah) said to him, “Be fair, Muhammad, for you have not been fair!” He also said, “This is, for sure, a distribution by which Allah’s face was not sought!”
The prophet (صلى الله عليه وسلم) replied:
“Beware. Who would be fair if I would not? Do you not trust me when I am trusted by the One in the heavens?”
When ‘Umar (رضي الله عنه) wanted to kill him, he (صلى الله عليه وسلم) said:
“Leave him. There will come from his progeny a people whom you will consider your prayer compared to their prayer as insignificant and your fasting compared to theirs as insignificant. They will recite the Quran, yet it will not go beyond their throats. They will go out of the religion just as an arrow passes through its target.”
The tribulations were then kindled against ‘Uthmān (رضي الله عنه) as the causes of biased factionalism (Ḥizbiyyah) and opposition emerged, casting tribulations and division among the people, striking the very heart of Islam. Its heat was only further increased with the killing of Dhū al-Nūrayn (‘Uthmān)[01]. The matter dangerously worsened and the trials and tribulations increased. Division and discord broke out – at the head of this was the Khawārij sect. They killed ‘Alī and considered the blood of Muslims lawful to spill and their wealth lawful to steal. They caused terror and fear among people, thereby waging war against Allah and His messenger. ‘Alī fought against their evil and, afterwards, found this same Dhū al-Khuwaysarah among those killed from them. They then plotted to kill many of the companions of the prophet (صلى الله عليه وسلم) and were successful in murdering ‘Alī (رضي الله عنه).
[01] Dhū al-Nūrayn literally means “The Possessor of the Two Lights.” He was given this nickname because he married two of the prophet’s daughters, each at different times. – T.N.
Since then, their evil and tribulations have continued up until this day, sometimes apparent, and other times discreet. They will continue in this way right up to the appearance of the Anti-Christ (towards the end of time) just as the prophet (صلى الله عليه وسلم) informed of.
In recent times, Allah had placed in authority of our land, the peninsula, King ‘Abd al-‘Azīz – may Allah grant him prosperity. With him, Allah united the various factions of this nation together after long generations overshadowed with wars and enmity. In those times, ignorance prevailed and tribalism cropped up amongst the people. Many people returned back to Shirk and to the law of the jungle, by which the strong eats the weak. So Allah destined for this leader (King ‘Abd al-‘Azīz) to unite the people under the banner of Tawhīd. Safety and comfort spread. Religious knowledge thrived and the darkness of ignorance dispersed. The brotherhood of Islam prevailed, established upon the actualization of Tawhīd and upon the guidance of the prophet (صلى الله عليه وسلم).
The peninsular was again secured by the supporters of the land. Its children followed in the same footsteps, adhering to this methodology, seeking Allah’s help and applying the rule of Allah in all matters. So safety, security, and well-being prevailed under the rule of Islam. The people of this land were as the heart of a single person – the ruler and the ruled. The young people were firmly connected to their scholars and leaders. They exemplified one united group, not diverse sects; upon one united methodology, and not diverse methodologies. Their unity was strong, far removed from the methodology of extremism. This was manifested by curricula and studies which firmly instill the moderate fundamentals which the Quran and Sunnah call to, as Allah (عزّ وجل) says:
And thus, We have made you a middle nation. [Sūrah al-Baqarah, 2:143]
Meaning: a just nation, chosen among other nations. So these lands became a prime example of adhering to the middle path, the path between extremism and negligence.
However, there has appeared during these latter times voices, writings, and cries from some insignificant, minor people calling to the shamefulness of biased factionalism. They began to decay the bones of this (Muslim) nation with their invitations away from the unity of a single, interdependent group to the strictness of several diverse sects. They call to the radically choosing of sides and extremism by such ornamented, yet obviously deceptive, means, leading to nothing but division among the ranks of this nation. They try by various ways to persuade some of our young people to their rebellious, revolutionary ideologies which make it possible for the enemies of Islam to take commodities such as oil under the slogan of human rights sometimes, or the call to update and change the school curriculum other times, claiming they are the causes for this very extremism found among such groups and individuals.
1. Belittling the affair of calling to Tawhīd, claiming that the ‘Aqīdah is generally known to most people. Some of them say that it is possible to understand ‘Aqīdah in as little as ten minutes. Rather, some have even stooped so low as to say that this (the persistence in the call to Tawhīd and the correction of ‘Aqīdah) actually causes division amongst the people.
2. Turning away from the scholars, abandoning taking knowledge from them, and distorting their statements, claiming they do not fully comprehend the current affairs. They claim the scholars are not qualified to solve the problems facing the Islamic nation today and that they refuse to stand up to face its true issues.
3. The distancing of the young people far away from the religious knowledge based on the Quran and Sunnah. They preoccupy them with such things as enthusiastic, fiery Nashīds (so-called “Islamic” songs) or whatever other issues are spread here and there of the various attractive ways, whether written, seen, or by audio.
4. The belittlement of the leaders and those in authority and the public exposing of their faults or what some people assume to be their faults. They do this publicly on their pulpits (while delivering lectures in the mosques) and on the questionable satellite channels. They distort the texts commanding the obedience to the leaders to mean that such obedience referred to in these texts is only given to the main leader who has authority over all the Muslims in the world (and not the various individual leaders of each country). They forget, or pretend to forget, that all of the scholars and Imams unanimously agreed that this obedience is also incumbent during times of the existence of various separate Islamic countries. Even though each country may possess its own wealth, with its own rights and obligations dependent upon its respective leader; obedience to such a leader is still an obligation and revolting and rebelling against him is forbidden as long as he establishes the rights of Allah. This is an agreement that all of the scholars of Islam were united upon.
5. Rallying together those with these theoretical thoughts who call to revolutionary and rebellious ideas. They assemble the young people, brainwashing them in private gatherings set up in places of rest and recreation. They focus on separating the young people from their scholars and leaders, instead connecting them with personalities that follow methodologies of rebellion and Takfīr (declaring Muslims to be disbelievers).
6. They call to their imaginary “Jihad” which is actually the declaring of a Muslim’s blood and wealth to be lawful for the taking. They encourage devastation and bombings and the blowing up of structures property, all the while claiming that the land of the Muslims is now a land of war, fighting being justified therein. This ideology is spread by means such as the inspirational Nashīds. The danger has even reached the level of some youths being trained to use all sorts of weapons in far secluded places within the country, and in other questionable foreign countries.
7. The circulation of books, fliers, pamphlets, and cassettes that call to this defiant, radical ideology. They promote making Takfīr, especially against the scholars and leaders. We will mention some of the books that call to this:
a. The writings of Sayyid Qutb. The most dangerous of these are those books that make the blanket Takfīr against most of the Muslim nations in this time, those that defame the Companions of the Prophet (صلّى الله عليه وسلّم), and even books that defame the Prophets. Examples of these are “Fī Ẓilāl al-Qurān” (In the Shade of the Quran), “Kutub wa Shakhṣiyyāt” (Books and Personalities), “al-‘Adālah al-Ijtimā’iyyah” (Social Justice), and “Ma’ālim fī al-Ṭarīq” (Milestones).
b. The books of Sayyid Abul A’la Maududi.
c. The books of Hassan al-Banna.
d. The books of Sa’īd Hawá.
e. The books of ‘Isām al-‘Iṭār.
f. The books of Abū al-Fatḥ al-Bayānūnī.
g. The books of Muḥammad Ibn ‘Alī al-Ṣābūnī.
h. The books of Muḥammad Ḥasan Hanbakah al-Maydānī.
i. The books of of al-Turābī.
j. The books of al-Ḥuḍaybī.
k. The books of al-Tilmisānī.
l. The books of Aḥmad Muḥammad al-Rāshid (a pen name). The most dangerous of his books are “al-Maṣār” (The Path), al-‘Awā`iq (The Obstacles), “al-Munṭaliq” (The Starting Point, or Liberated), and “al-Raqā`iq”.
m. The books of ‘Iṣām al-Bashīr.
n. The books, pamphlets, and tapes of Muḥammad Surūr Zayn al-‘Ābidīn, the head of the Muntaḍá organization in London.
o. Other books than these mentioned that are widespread in our bookstores that are filled with this ideology.
It is incumbent for us to dry up this fountain (of deviation) by warning against these books, preventing their circulation, and by supervising those publishing companies and bookstores who are lenient in distributing these books or selling them.
When these books are read by young people whose own ideas have not yet matured and who have no knowledge-based protection against the effects of such books, they (such books) corrupt their intellect, and ideas, causing them to follow fantasies. This way, the youth are prepared to carry out whatever is requested of them – even something like suicide or the killing of others from among Muslims or non-Muslims that should be guaranteed safety. They do such things to achieve a certain objective – “martyrdom for the sake of Allah and the triumph of entering paradise.” These theorists have made the youth imagine that this is the correct way leading to this destination and to the victory of gaining Allah’s pleasure. So Takfīr, bombings, mass destruction in the lands of Muslims, and abandoning the methodology of the righteous predecessors (al-Salaf al-Ṣāliḥ) have all now become “the path of guidance” as perceived by such people.
8. Another way that such deviant ideologies have spread is by the emergence of inspirational activists from these groups of Takfīr such as the sect “al-Ikhwān alMuslimūn,” or the “Muslim Brotherhood” and other groups that originated from them that are found in our schools, institutes, and universities. They have distorted and transformed many of our children by planting and cultivating among them the methodology of Takfīr by student get-togethers and recreational trips as well as with exaggerated religious narrations and those containing blatant lies.
These are some of the means by which these people were successful in corrupting many of our youth, making them unaware of the correct methodology, their scholars, and their leaders. They made the truth appear to them to be only what they themselves were upon and everyone else was upon nothing (of guidance). The negligence of realizing these means by which they use has allowed this alien ideology to spread in our religion and nation.
Now comes the question: “How do we protect our youth from this?”
1. Call the youth back to adherence to the Quran and Sunnah and to refer back to them both under all circumstances. Allah (عزّ وجل) says:
And hold fast, all of you together, to the rope of Allah (the Quran), and be not divided among yourselves. [Sūrah Āli-‘Imrān, 3:103]
And He says:
And if you differ in anything, its decision is for Allah.[Sūrah al-Shūrá, 42:10]
So referring back to the Book of Allah and adhering to it is the protection and the foundation by which Allah preserves one from falling into destruction.
2. We must make sure to understand the Quran and Sunnah according to the methodology of the righteous predecessors (al-Salaf al-Ṣāliḥ). This will not be achieved unless the Muslims seek such understanding from the sincere and knowledgeable scholars who, by the Book of Allah and the Sunnah of His messenger (صلى الله عليه وسلم), they refute the distortion of the extremists, the false assumptions of the deniers, and the misinterpretations of the ignorant ones. Allah (عزّ وجل) said:
So ask the people of the scripture if you don’t know.[Sūrah al-Anbiyā’, 21:7]
And He says:
If there comes to them a matter of safety or fear, they (immediately) publicize it. If only they had referred it to the messenger and to those charged with authority among them, the proper investigators would have understood it from them (directly). [Sūrah al-Nisā’, 4:83]
The terrorists are those who spread corruption on earth, following religious verdicts given without knowledge. They are those who shun the listening to the main scholars of the nation, describing them with evil characteristics that are more rightly attributed to these terrorists themselves. So if the youth turn instead to the inheritors of prophethood (the major scholars), those who are firmly-grounded in knowledge, then this will be their defense, if Allah wills, against these terrorists who rant and rave about things they know nothing about, spreading false rumors. They claim there is no other place for the youth to turn to and connect themselves with.
3. We must also remain far away from the places of such Fitnah (trials, afflictions, and tribulations) to avoid their evil effects. Allah (عزّ وجل) says:
And fear the Fitnah which not only afflicts those among you who do wrong particularly (but may rather afflict everyone). [Sūrah al-Anfāl, 8:25]
This is done by taking the initiative to do righteous deeds by which Allah’s servants protect themselves against the Fitnah. The messenger of Allah (صلى الله عليه وسلم) said:
“Take the initiative to do righteous deeds before a Fitnah comes like patches of a dark night. Due to it, a man will be a believer at night and disbelieve by morning, or be a believer in the morning and disbelieve by nightfall. He will sell his religion for a mere portion of this worldly life.” [Imam Aḥmad]
And Abū Hurayrah (رضي الله عنه) said that Allah’s messenger (صلّى الله عليه وسلّم) said:
“There will come a Fitnah during which the one who sits will be better than the one who stands, and the one who stands will be better than the one who walks, the one who walks will be better than one who runs. Whoever exposes himself to it will be overcome by it. Whoever finds a refuge or resort (from it) then let him seek it for protection.” [al-Bukhārī & Muslim]
4. We must strive in worshipping Allah and try to remain constantly and fearfully conscious of Him (عزّ وجل) – having Taqwá. This is done by carrying out what He has commanded and remaining away from what He has forbidden. This is the way of success from every hardship as Allah (عزّ وجل) says:
And whoever has Taqwá of Allah, He will make his affairs easy for him.[Sūrah al-Ṭalāq, 65:4]
And He (عزّ وجل) says:
And whoever has Taqwá of Allah, He will make for him a way to get out (of every difficulty). [Sūrah al-Ṭalāq, 65:2]
So having this Taqwá of Allah, remaining firm on His legislation, and performing deeds that please Him is the way to achieve every success and victory in both lives (this life and the Hereafter).
5. We must stop the widespread open sinning amongst ourselves, because whatever of Fitnah, evils, or disagreements that afflict the Muslims, it only stems from sins becoming prevalent among the people and disobedience to Allah. Whatever calamities afflict them is only due to what they themselves have earned as Allah says:
When a disaster afflicts you, although you struck (your enemies) with one twice as great, you say: “From where does this come to us?” Say, “It is from your own selves (because of your evil deeds).” [Sūrah Āli-‘Imrān, 3:165]
And He says:
Corruption has appeared on land and sea because of what the hands of men have earned (by sins, evil deeds, etc.). [Sūrah al-Rūm, 30:41]
6. We must stick to the main body of Muslims and their leader and we must reinforce the understanding that it is obligatory to obey those in authority in goodness. Allah says:
Oh you who believe, obey Allah and obey the messenger, and those who are in authority among you. [Sūrah al-Nisā’, 4:59]
The messenger of Allah (صلى الله عليه وسلم) also said:
“Indeed, Allah is pleased for you three things and is displeased with three things. He is pleased for you that you worship Him without associating anything as partners with Him, that you hold all together to the rope of Allah and not split into groups, and that you give sincere advice to whomever Allah puts in charge of your affairs.” [Muslim & Aḥmad]
He (صلى الله عليه وسلم) also said:
“There are three things which the heart of a Muslim should never object to: sincerity in doing deeds solely for the sake of Allah, giving sincere advice to those in authority of affairs, and sticking to the main body of Muslims.” [Ibn Mājah & Aḥmad]
He (صلى الله عليه وسلم) said:
“Whoever sees something from his leader which he hates, then let him be patient with it, for indeed the one who splits away from the group by even a hand-span and then dies, he does not die except the death of Jāhiliyyah (the pre-Islamic period of ignorance).” [al-Bukhārī]
al-Bukhārī also records in his authentic collection a long Ḥadīth from Ḥudhayfah (رضي الله عنه) in which he asks the prophet (صلى الله عليه وسلم):
“What do you instruct me to do if that (Fitnah) reaches me?”
He (صلى الله عليه وسلم) replied:
“Stick to the main group of Muslims and their leader.”
I (Ḥudhayfah) further asked, “What if there is neither a main group nor a leader?”
He (صلى الله عليه وسلم) said:
“Then stay away from all of those sects even if you have to bite onto the trunk of a tree until death comes to you while you are in that state.”
[al-Bukhārī]
7. Seeking help by remaining patient during times of hardship. Patience extinguishes much Fitnah as Allah says:
Oh you who believe, seek help through patience and prayer. Indeed, Allah is with the patient ones. [Sūrah al-Baqarah, 2:153]
And He (عزّ وجل) says:
And bear with patience whatever may befall you.[Sūrah Luqmān, 31:17]
The messenger of Allah (صلى الله عليه وسلم) said:
“The affair of a believer is amazing – all of his affairs are good for him. If he experiences good, he is thankful and that is good for him. And when hardship befalls him, he is patient and that is good for him. This is not the case of anyone except a believer.” [Muslim]
8. We have to resolve our issues with tolerance and forbearance and not be so hasty in judging and passing religious verdicts. We must refrain from becoming excited and angry – all of these traits are the characteristics of the Prophets and Messengers and their followers. Allah (عزّ وجل) said:
Indeed, Ibraaheem (Prophet Abraham) was certainly forbearing, humbly invoking (Allah), and repentant.[Sūrah Hūd, 11:75]
Allah’s messenger (صلى الله عليه وسلم) said to Ashajj Banī ‘Abd al-Qays:
“There are two qualities within you that Allah and His messenger love: tolerance and forbearance.” [Muslim]
9. We must adorn ourselves with gentleness, good behavior among ourselves, and kindness when resolving our problems. The messenger of Allah (صلّى الله عليه وسلّم) said:
“Gentleness is not in anything except that it beautifies it and it is not removed from anything except that it renders it defective.” [Muslim]
And he (صلى الله عليه وسلم) also said:
“Indeed, Allah loves kindness and gentleness in all matters.” [al-Bukhārī]
10. We must fully comprehend whatever issues face us as they actually are, understanding and perceiving them and delve deep into their root causes. We must give this great significance because any ruling passed on a matter is greatly dependant upon how that matter is first understood. So a Muslim should not be misled by only the outward appearance of any issue. Rather, it is incumbent upon a believer to be careful of everything happening around him and not be deceived by first impressions. This must be done, however, by confirming the evidences and without leaving the true methodology. Passing rulings and judgments must not be rushed into and religious issues must not be delved into with no basis of knowledge as Allah says:
And do not follow that of which you have no knowledge. Certainly, the hearing, sight, and heart – of each of those you will be questioned. [Sūrah al-Isrā’, 17:36]
11. We must confirm and verify anything we hear and not simply give an ear to rumors, especially what is broadcast on the various media means and the questionable satellite channels. Often such announcements result in commotion among the Muslims, causing them to differ in their goals and weaken their unity. Allah (عزّ وجل) says:
Oh you who believe, if a wicked evil person comes to you with news, verify it, lest you harm people in ignorance, and afterwards you become regretful for what you have done. [Sūrah al-Ḥujurāt, 49:4]
And the prophet (صلى الله عليه وسلم) said:
“Beware of suspicion, for suspicion if the most deceitful of speech.” [al-Bukhārī & Muslim]
12. We have to return back to the fundamentals of our faith and our religion when passing any judgments of others as being disbelievers, sinners, or innovators. We only make such rulings based on the criteria found in the Quran and Sunnah. We do not pass a blanket ruling of disbelief on Muslims without deliberation and confirmed evidence due to the seriousness of this matter. It is forbidden for a Muslim to accuse his brother, a specific individual Muslim, of being a disbeliever even if he does an action of disbelief, unless and until all of the applicable conditions have been met and all excuses and explanations have been removed. Allah (عزّ وجل) says:
Oh you who believe, when you go in the cause of Allah, verify (the truth), and say not to anyone who greets you with peace: “You are not a believer,” thereby seeking the perishable goods of the worldly life. There are much more profits and goods with Allah. Even as he is now, so were you yourselves before Allah conferred on you His favors (guided you to Islam). therefore, be cautious in discrimination. Allah is ever well aware of what you do. [Sūrah al-Nisā’, 4:94]
The prophet (صلى الله عليه وسلم) also warned against this saying in the Ḥadīth of Abū Dharr (رضي الله عنه):
“No man accuses another of being a sinner or accuses him of disbelief except that it is applied back to himself if his companion is actually not like that.” [al-Bukhārī & Muslim]
‘Abd Allah Ibn ‘Umar ( رضي الله عنه) narrated that Allah’s messenger (صلّى الله عليه وسلّم) said:
“Any man that says to his brother, ‘Oh disbeliever!’ then it falls back to one of them.” [al-Bukhārī & Muslim]
Ibn Daqīq al-‘Īd says regarding the meaning of this Ḥadīth:
“This is a sever threat to the one who accuses anyone of the Muslims as being a disbeliever while he is really not. It is a very serious matter in which many of the speakers have fallen into and others who falsely ascribe themselves to the Sunnah and the people of Ḥadīth. This is because of their differing in the correct ‘Aqīdah beliefs so they are harsh with those who oppose them, judging them as disbelievers.”
The famous scholar of Islam, Ibn Taymiyyah, endorsed this saying:
“I’m one of the harshest persons in forbidding one from accusing a specific individual of disbelief, wickedness, or sin unless he knows for certain that all the religious proofs and evidences have been established upon him – those proofs indicating that whoever opposes them is in fact a disbeliever, defiantly disobedient one, or a sinner. And I also affirm that Allah may choose to forgive the sins of this entire (Muslim) nation, the spoken sins and mistakes and the actions.”
These are some of the issues that every Muslim must pay close attention to during such depressing times of trials and tribulations. And it is incumbent upon all Muslims, individually and collectively, the rulers and the ruled, the scholars and students, to consolidate their efforts in order to eradicate these tribulations, uprooting them from their very origins especially today’s problems of Takfīr which have led some people to the extent of accepting that other Muslims’ blood and wealth are lawful to take. Such people corrupt others to the point that they are willing to carry out such measures as of destruction, and bombings. They do this by means of questionable organizations, paid publications, and misguiding verdicts which lead to such terrifying incidents carried out by people with stupid misconceptions. Thereby, they convert themselves into corruptors, murderers of Muslims and non-Muslims who have been promised safety. They violate the sanctity of others’ wealth and structures, calling this “Jihad.” This is the age-old crime of naming something with other than its true name…
So every single Muslim is required, as much as he can, to expose their (the terrorists’) lies and to make known their deviation to prevent their evil and corruption from spreading and calamity from dangerously worsening. It is forbidden to hide or conceal anyone of them because this would be cooperating with them in sin and transgression and Allah (عزّ وجل) said:
And cooperate together in righteous and Taqwá, and do not cooperate in sin and transgression. [Sūrah al-Māi’dah, 5:1]
So whoever supports and accommodates them, defends them, or accepts there actions, then he shares in the sin of killing innocent souls who have committed no crime deserving of this from among the Muslims and those who are under the trust of safety from among the non-Muslims living in the Muslim lands. The Ḥadīth of the prophet (صلّى الله عليه وسلّم) is applied to such supporters of them when he (صلى الله عليه وسلم) said:
“The curse of Allah is upon anyone who supports an innovator.” [al-Bukhārī]
We ask Allah, the Generous, the Lord of the great throne, by His perfect names and by His magnificent attributes to preserve and protect all the Muslims in general, and these (Muslim) lands in particular – their religion, safety, and security. And we ask Him to guide the misguided ones from the Muslims and return them back to their religion with a goodly return. We ask Him to unite them all in their goals upon the truth.
The last of our call is that all praise and thanks are due to Allah, the Lord of all creations and may He send prayers and peace upon our prophet, Muhammad, his family, and his companions.
Dr. Saalih ibn Sa’d as-Suhaymee al-Harbee
Member of the Committee of Scholastic Studies
Islamic University of Madeenah & Lecturer in the Prophet’s Mosque
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Terrorism Its Causes & Cures and a Muslims Position from Such Tribulations – Shaykh Saalih Suhaymi- Authentic-Translations.com [PDF]
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فتاوى نور على الدرب :Original Title
Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Translated by: Abu az-Zubayr Harrison – authentic-translations.com
Question:
One of the Sudanese brothers living in the kingdom (of Saudi Arabia) in the city of Bāḥah asks: The people of the Sunnah and the mainstream community of Muslims state that the final destination of those who worship Allah with Tawḥīd – the Muslim monotheists – will eventually be Paradise. Yet there have come examples in some ḥadīth (prophetic narrations) that:
“Someone who breaks ties of kinship will not enter Paradise.”
And:
“A slanderer will not enter Paradise.”
So, will the Muslim monotheists who happen to fall into these two groups never enter Paradise as is apparent from these texts, or how do we understand them?
Answer by Shaykh al-Uthaymeen:
These texts pertaining to threats and others similar to them, whether from ḥadīth or verses of the Qur’aan, are what led the Khawārij and Mu’tazilah sects to state that anyone who commits a major sin will remain forever in the fire (of Hell). This is because they take these general texts and forget other general ones that conflict (and must be taken along) with these. And there are many proofs that state that Muslim monotheists or those with faith in their hearts even equal to a seed’s worth will not remain in the fire forever.
Likewise, the generality of the texts pertaining to hopes and promises that mention that believers will enter Paradise led the Murjiah sect to disregard the texts of threats. They said that any believer, even if he were a wicked sinner, would never enter the fire. So, these people take only these general texts and those others sects take only the general texts of threats.
However, Allah has guided the people of the Sunnah and the main community of Muslims to the middle, moderate belief that combines the understanding of both evidences in conjunction. This belief is that someone who commits a major sin does not thereby completely leave his faith. He may be deserving of punishment but Allah could simply forgive him and not put him into the fire, or perhaps someone else could pray for him and as a result Allah may not punish him. His punishment could also be expiated by other means. However, if no means are present whereby he can avoid punishment, then he may be punished in the fire according to the extent of his action, and after that he would be in Paradise. This is the methodology and understanding of the people of Sunnah and the community of mainstream Muslims.
Based on this understanding, the general ḥadīth of threats like those the questioner mentioned: “Someone who breaks ties of kinship will not enter Paradise,” and “A slanderer will not enter Paradise,” are understood to mean that such people will not enter Paradise by a perfect, absolute entrance without punishment. Rather, punishment may precede that (his entrance to Paradise) if nothing wipes out that sin like Allah’s forgiveness or something else. So the meaning is he will not enter Paradise absolutely and perfectly without some sort of punishment preceding that; by this meaning all the evidences are understood together (with no contradiction).
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Understanding the Texts of Threats – Shaykh Ibn Uthaymeen [PDF]
Related Links:
Original Title : صفات خوارج العصر من فتاوى علماء العصر
Author: Various Scholars
Translated by: Abu az-Zubayr Harrison – authentic-translations.com
This article is a compilation of quotes from contemporary scholars. The Arabic text can be found at: http://fatwa1.com/anti-erhab/Irhabion/khwarjalasar.html.
Click the below link to read or download the full document
The Characteristics of Modern-Day Khawarij as Told by the Rulings of Modern-Day Scholars [PDF]
Q : A brother from Dar’a, Syria asks: What is the correct opinion about the stories narrated from one of the famous leaders of Sufism, Al-Sayyid Ahmad Al-Rifa’y that he visited the Mosque of the Prophet (peace be upon him) in Al-Madinah and supplicated at the Prophet’s grave. The Messenger (peace be upon him) then stretched his hand out to him and he kissed it?
This is a widespread belief among the followers of his Tariqah (Sufi order). It is a belief they hold firmly, even though he lived in the 6th century A.H. How true is this story?
A : This is false and baseless, because the Prophet (peace be upon him) died as decreed by Allah (Glorified be He) who says: 
Verily you (O Muhammad صلى الله عليه وسلم) will die, and verily they (too) will die.
[Surah Al-Zumar, 39: 30]
According to a Sahih Hadith, the Prophet (peace be upon him) said:
Allah has angels roaming around the land; if they find anyone greeting me, they carry back these greetings to me.There is no one who sends greetings upon me but Allah will restore my soul to me so that I may return his greeting.[1]
He (peace be upon him) said: The most excellent of your days is Friday; so invoke more blessings on me on that day, for your blessings will be submitted to me. The people asked: O Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: Allah, the Exalted, has prohibited the earth to consume the bodies of the prophets. [2]
There are many Hadiths which say similar things but it is not narrated that the Prophet (peace be upon him) said that he would shake hands with anybody. This indicates that this story is false. Even if we were to assume that it is true, then it could be that this was a shaytaan (devil) who shook hands with him in order to deceive him and lead him and others astray.
What all Muslims have to do is to fear Allah and adhere to His Shari`ah, which is indicated in His Noble Book and in the Sunnah of His trustworthy Messenger, and beware of anything that goes against that. May Allah reform the Muslims and grant them understanding of His religion and cause them to adhere to His Shari`ah, for He is the Most Generous, Most Kind.
Footnotes
[1] Narrated by Al-Nasaiy, Book on Sujud-ul-Sahw, no. 1265; Ahmad, Section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, nos. 3484, 3993, and 4093; and Al-Darimy, Book on heart-softening narrations, no. 2655.’
[2] Narrated by Nasaiy, Book on Friday, no. 1357; Abu Dawud, Book on Salah, nos. 883 and 1308; and Ahmad, Section on the Hadiths narrated by Al-Madinah narrators, no. 15575.
As sallamu alaikum wa rahmatullahi wa barakatuhu
A few days ago (13th Ramadaan), in the masjid of the Prophet (sallalahu alahi wa sallam) in Medina, in his explanation of Usool-us-Sunnah of Imaam Ahmad, Sheikh Saaleh bin Sa’d as-Suhaymee (hafidhahullah) said:
“My brothers, do not forget your brothers in Palestine, Syria, Iraq and in every place in your supplications because of these well-known conspiracies which have been agreed upon by all from amongst the disbelievers from the Jews and the Christians, the hizb-ul-Iblees (the party of Iblees), the Raafidah and other than them. They are agreed upon in concocting these conspiracies to divert the Muslims away from Tawheed and to put them to trial and so that they can reach their goals of completely eradicating the Muslims of Ahlus-Sunnah.
However, they will bring in loss (upon themselves) – by the permission of Allah – whether it is the Jews and the Christians of the west and the east, or the party of Iblees, or the Raafidah or those who conspire with them against Ahlus-Sunnah, or the Khawaarij or other than them. All of these (groups) will come to an end – by the permission of Allah. Every time a tentacle from amongst them appears, it will be cut off, and Allah will cut off their tentacles – by the permission of Allah, The Most High…”
The Sheikh then stressed the importance of the Muslims returning back to Allah and to have reliance upon Him alone. He mentioned how the day before someone in Gaza had even called upon Salaah-ud-Deen al-Ayubee (rahimahullah) to help them and that this is the very essence of Shirk. The Sheikh said:
“How do you expect to be rescued (from these trials) whilst you are calling upon other than Allah?”
He then advised the Muslims to call upon Allah alone and not upon anyone else, including the Prophet (sallalahu alahi wa sallam). He then supplicated for the destruction of all these groups, whether it is the ‘devils’ of the Khawaarij and The Islamic state of Iraq and the Levant, or the ‘devils’ of the Jews and the Christians in the east and the west or the ‘devils’ of the Raafidah or the hizb of Iblees. He then said:
“…By Allah, the Jews and the Christians and the west and the east are not the enemies of the Raafidah. They are not the enemies of the Khawaarij. They are the ones who brought them in, they are the ones who armed them and they are the ones who sold weapons to them. This is because the goal which they have in mind is to completely eradicate Ahlus-Sunnah, the Salafees, Ahlus-Sunnah Wal Jammah. However, they will bring in loss, failure and disappointment (upon themselves) by the permission of Allah, The Most Merciful…”
The transcription of the Sheikh’s words can be found at:
www.sahab.net/forums/index.php?showtopic=145310
May Allah save the Muslims from the conspiracies of the Jews and Christians, the Raafidah and the Khawaarij. Aameen.
Abu Yusuf, Sagheer
Courtesy : West London Dawah Yahoo groups
Causes of the Revival of Modern-Day Khawārij Ideology
اخلوارج والفكر املتجدّد :Original Title
Author: ‘Abd al-Muḥsin Āli-‘Ubaykān
Translated by: Abu az-Zubayr Harrison – authentic-translations.com
Click the below link to read or download the full document
Causes of the Revival of Modern-Day Khawarij Ideology-Abd al-Muhsin Ali-Ubaykan [PDF]
Are the Terrorists of Today the Khawārij?
هؤالء املفجرين ال شك أنهم خوارج :Original Title
Author: Ṣāliḥ al-Fawzān
Translated by: Abu az-Zubayr Harrison – authentic-translations.com
Question: The questioner asks about this group that has today left the Muslims and opposed them. They carry out bombings and terrorize people who once felt safe. Are these people truly part of the Khawārij or are they disbelievers?
Answer: This group that has left the Muslims, rebelling against them – this is the result of disassociating oneself from the scholars. I mentioned the consequences of this during the last part of the (previous) lecture. They broke away from the scholars, broke away from the Muslim leaders, and the disbelievers and hypocrites put these ideologies into their heads. So, they have become outcasts in Muslim societies.
They are Khawārij, no doubt. This act of theirs is the act of the Khawārij. Rather, they are even more violent and extreme than the (original) Khawārij. The (past) Khawārij did not use to destroy buildings and residents. The Khawārij used to show up face-to-face on the battlefield. They used to fight on the battlefield despite what they were upon of ignorance. But they did not used to collapse buildings on everyone inside them – women, children, the innocent, those at peace with Muslims, people with whom Muslims have a treaty, and other people guaranteed safety. The Khawārij used not to do this. This is worse and more violent than the actions of the (original) Khawārij.
This is more like the actions of the Qarāmiṭah (a severely violent, misguided sect). They are more like the Qarāmiṭah because the actions of the Qarāmiṭah are secret, based on secrecy and underhandedness and what these people today do is also based on secrecy. The (former) Khawārij – their actions were not kept hidden and secret; they would make themselves and their objectives known, publicly announcing them. So, these people are even worse than Khawārij.
This question was answered by Ṣāliḥ al-Fawzān verbally and the audio clip can be found at: fatwa1.com/anti-erhab/Irhabion/Irhabion.html. (the site no longer available)This particular audio clip is no. 20 in the list and contains three questions answered by the Shaykh – this is the first one.
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Are the Terrorists of Today the Khawarij – Shaykh Saalih al Fawzaan [PDF]
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Are the Khawārij Those Who Only Revolt Against a Just Ruler?
الفتاوى للشيخ :Original Title
Author: Rabī’ Ibn Hādī Al-Madkhalī
Source: http://www.rabee.net/show_fatwa.aspx?id=160
Translated by: Abu az-Zubayr Harrison – authentic-translations.com
Click the below link to read or download the full document
Are the Khawarij Those Who Only Revolt Against a Just Ruler-Rabi Ibn Hadi al-Madkhali [PDF]
Are the Khawārij Sincere in Worship?
الفتاوى للشيخ :Original Title
Author: Rabī’ Ibn Hādī Al-Madkhalī
Source: http://www.rabee.net/show_fatwa.aspx?id=157
Translated by: Abu az-Zubayr Harrison – authentic-translations.com
Click the below link to read or download the full document
Are the Khawarij Sincere in Worship -Rabi Ibn Hadi al-Madkhali- Authentic-Translations.com [PDF]
Descriptions of the Khawārij
فقد جاء أشراطها :Original Title
Author: Muḥammad Nāṣir al-Din al-Albānī
Translator : Abu az-Zubayr Harrison – authentic-translations.com
This article was taken from a book called “Faqad Jāa’ Ashrāṭuhā” by a student of the famous scholar of Ḥadīth, Shaykh Muḥammad Nāṣir al-Din al-Albānī. This article is a collection of some Ḥadīth and narrations from that book considered authentic by al-Albānī in some of his collections
Contents of the article
The Dogs of Hell
They are the Worst of People, the Worst of All Creatures
The Anti-Christ Will Emerge Among Them
They are the Worst of People Killed, The Best are Those Whom they Kill
Their Distinguishing Signs on the Day of Nahrawān
They Murder the People of Islam and Ignore the People of Idol-Worship
Their Sign is Their Shaven Heads
They Recite the Quran with Only Their Tongues
They are Mostly People of Talk, Not Action
Their Actions Amaze People
They are the Māriqūn (They Pass Right through the Religion)
They Closer of Two Parties to the Truth will Defeat Them
The Encouragement of Allah’s Messenger to Defeat Them & the Reward for Doing so
They Consider Their Rebellion to be a Form of Migration for the Sake of Allah
‘AlĪ’s Attempt to Return Them to the Truth before Fighting Them
Click the below link to read or download the full artilce PDF
Descriptions of the Khawarij – Shaykh al Albanee [PDF]
Imam Aḥmad, Ibn Mājah, and al-Ḥākim recorded a Ḥadīth from Ibn Abī Awfá, and Aḥmad and al-Ḥākim also recorded it from Abū Umāmah that the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:
الخَوَارِجُ كِلابُ النَّارِ
“The Khawārij are the dogs of Hell.”
The Khawārij are a sect of people who innovate and follow beliefs and practices foreign to Islam. They are called that (derived from the Arabic root verb: خَرَجَ – meaning to exit or rebel against) for their leaving the religion and for their rebellion against the best Muslims (prophet Muhammad’s companions).
The Khawārij used to renounce ‘Uthmān (the third Caliph of Islam) for several things and they declared themselves free of him announced their disassociation from him. The origin of that was that some of the citizens of Iraq criticized the behavior of some of ‘Uthmān’s relatives, so they blamed ‘Uthmān for that. Those people were known as “Reciters” for their diligence in reciting the Quran and for their worship. Yet, they used to twist and misinterpret the Quran from its intended meanings. They used to persist on their own personal opinions, and they used to appear very strict and devout in their humility, their renouncement of worldly things, and other things.
After ‘Uthmān was killed, they fought alongside ‘Alī. They believed ‘Uthmān was a disbeliever and whoever follows him. They considered ‘Alī’s leadership to be legitimate and considered anyone who fought against him to be disbelievers – those who fought him during the Battle of the Camel when their leaders were Ṭalḥah and al-Zubayr. [2] Yet when ‘Alī made a peace agreement regarding the leadership with Mu’āwiyah, they then declared ‘Alī to be a disbeliever and revolted against him, so he fought them.
Aḥmad, Muslim, and Ibn Mājah recorded a Ḥadīth from Abū Dharr who narrated that Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:
إِنَّ بَعْدِي مِنْ أُمَّتِي أَوْ سَيَكُونُ بَعْدِي مِنْ أُمَّتِي قَوْمٌ يَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ
حَلاقِيمَهُمْ يَخْرُجُونَ مِنْ الدِّينِ كَمَا يَخْرُجُ السَّهْمُ مِنْ الرَّمِيَّةِ ثُمَّ لا يَعُودُونَ
فِيهِ هُمْ شَرُّ الْخَلْقِ وَالْخَلِيقَةِ
“There will definitely be a people after me from my nation who recite the Quran yet it will not even reach beyond their throats. They will pass through the religion as an arrow passes through a target, then they will not return back to it. They are the worst of people, the worst of all creatures.”
Ibn al-Ṣāmit, who narrated the Ḥadīth from Abū Dharr, said, “I met Rāfi’ Ibn ‘Amr al- Ghifārī and asked him about this Ḥadīth of Abū Dharr. He said, “I (too) heard it from Allah’s messenger ( [3] ”.(صَلَّى اللهُ عَلَيْهِ وَسَلَّم
Ibn Mājah recorded a Ḥadīth from Ibn ‘Umar ( رَضِيَ اللهُ عَنْهُمَا ) that the messenger of Allah صَلَّى اللهُ عَلَيْهِ وَسَلَّم) ) said:
يَنْشَأُ نَشْءٌ يَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ تَرَاقِيَهُمْ كُلَّمَا خَرَجَ قَرْنٌ قُطِعَ
“There will arise a group of people who will recite the Quran but it will not reach beyond their throats. Every time a new generation of them rises, they will then disappear.”
Ibn ‘Umar said, “I heard Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) say, ‘Every time a new generation of them rises, they will then disappear,’ more than twenty times and then said:
حَتَّى يَخْرُجَ فِي عِرَاضِهِمْ الدَّجَّالُ
“Until the Anti-Christ finally appears among them.” [4]
Ibn Mājah recorded a Ḥadīth in which Abū Umāmah said:
شَرُّ قَتْلَى قُتِلُوا تَحْتَ أَدِيمِ السَّمَاءِ وَخَيْرُ قَتِيلٍ مَنْ قَتَلُوا كِلَابُ أَهْلِ النَّارِ قَدْ
كَانَ هَؤُلَاءِ مُسْلِمِينَ فَصَارُوا كُفَّارًا
“(They are) the worst people killed under the sky, and the best people killed are those whom they kill. They are the dogs of Hell. These people used to be Muslims but they became disbelievers.”
I (Abū Ghālib, one of the narrators) asked, “Abū Umāmah, is this something only you yourself are saying?” He replied, “No, rather I heard it from the messenger of Allah ( صَلَّى 5 ”.(اللهُ عَلَيْهِ وَسَلَّم
al-Bukhārī and Muslim both recorded a Ḥadīth from Abū Sa’īd al-Khudrī ( رَضِيَ اللهُ عَنْهُ ) who said, “We were with Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) while he was distributing some wealth. Dhu al-Khuwaṣirah, a man from the Tamīm tribe, came to him and said, ‘Messenger of Allah, be fair!’ The prophet replied:
وَيْلَكَ وَمَنْ يَعْدِلُ إِذَا لَمْ أَعْدِلْ قَدْ خِبْتَ وَخَسِرْتَ إِنْ لَمْ أَكُنْ أَعْدِلُ
“Beware. And who would be fair if I was not? You would be ruined if I were not just.”
‘Umar said, “Messenger of Allah, allow me to strike his neck.” He replied:
دَعْهُ فَإِنَّ لَهُ أَصْحَابًا يَحْقِرُ أَحَدُكُمْ صَلاتَهُ مَعَ صَلاتِهِمْ وَصِيَامَهُ مَعَ صِيَامِهِمْ
يَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ تَرَاقِيَهُمْ يَمْرُقُونَ مِنْ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنْ
الرَّمِيَّةِ يُنْظَرُ إِلَى نَصْلِهِ فَلا يُوجَدُ فِيهِ شَيْءٌ ثُمَّ يُنْظَرُ إِلَى رِصَافِهِ فَمَا يُوجَدُ فِيهِ
شَيْءٌ ثُمَّ يُنْظَرُ إِلَى نَضِيِّهِ وَهُوَ قِدْحُهُ فَلا يُوجَدُ فِيهِ شَيْءٌ ثُمَّ يُنْظَرُ إِلَى قُذَذِهِ فَلا
يُوجَدُ فِيهِ شَيْءٌ قَدْ سَبَقَ الْفَرْثَ وَالدَّمَ آيَتُهُمْ رَجُلٌ أَسْوَدُ إِحْدَى عَضُدَيْهِ مِثْلُ
ثَدْيِ الْمَرْأَةِ أَوْ مِثْلُ الْبَضْعَةِ تَدَرْدَرُ وَيَخْرُجُونَ عَلَى حِينِ فُرْقَةٍ مِنْ النَّاسِ
“Leave him. He will certainly have companions (from his progeny) whom one of you would belittle his own prayer when compared to their prayer and his fasting compared to their fasting. They will recite the Quran but it will not go beyond their throats. They will pass through the religion as an arrow passes through a game animal. One could then look at the arrowhead and not see a thing remaining on it. He could look at the binding which attaches the arrowhead to the rod and not see a thing. He could look at the rod and not see a thing. He could look at the feathers and not see a thing. It would go straight through the bowels and blood. Their sign is that of a black man. One of his limbs will appear like a woman’s breast or a disfigured lump of flesh. They will emerge when the people are disunited.”
Abū Sa’īd said, “I testify that I indeed heard this Ḥadīth from Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ), and I testify that ‘Alī Ibn Abī Ṭālib fought them while I was with him. He instructed that we search for that man. He was found and ‘Alee was brought to him. I saw that man exactly as the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) described him.” [6]
al-Bukhārī, Muslim, Abū Dāwūd, and al-Nasā`ī all recorded a Ḥadīth from Abū Sa’īd al- Khudrī ( رَضِيَ اللهُ عَنْهُ ) that he said:
‘Alī ( رَضِيَ اللهُ عَنْهُ ) sent some gold to the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) so divided and distributed it among four groups: al-Aqra’ Ibn Ḥābis al-Ḥanẓalī, al-Mujāshi’ī, ‘Uyaynah Ibn Badr al-Fazārī, and Zayd al-Ṭā`ī; a man from the Nabhān tribe and ‘Alqamah Ibn ‘Ulāthah al-‘Āmirī; then a man from the Kilāb tribe.
(The Muslims of) Quraysh and the residents of Medina became upset and said, “He gives to the noble one from Najd and leaves us?” The prophet ( صَلَّى اللهُ عَلَيْهِ
وَسَلَّم ) said:
إِنَّمَا أَتَأَلَّفُهُمْ
“I am only trying to unite their hearts.”
Then a man with sunken eyes, thick cheeks, a high forehead, a thick beard, and a shaven head came up and said, “Fear Allah, Muhammad!” He replied:
مَنْ يُطِعْ اللَّهَ إِذَا عَصَيْتُ؟ أَيَأْمَنُنِي اللَّهُ عَلَى أَهْلِ الأَرْضِ فَلا تَأْمَنُونِي؟
“Who would obey Allah if I were disobedient (to Him)? Allah trusts me with regards to the people of the earth but you don’t trust me?”
A man then asked to kill him – I think it was Khālid Ibn al-Walīd – but the prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّم) ) forbade him from doing so. After the man left, he said:
إِنَّ مِنْ ضِئْضِئِ هَذَا أَوْ فِي عَقِبِ هَذَا قَوْمًا يَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ حَنَاجِرَهُمْ
يَمْرُقُونَ مِنْ الدِّينِ مُرُوقَ السَّهْمِ مِنْ الرَّمِيَّةِ يَقْتُلُونَ أَهْلَ الإِسْلامِ وَيَدَعُونَ أَهْلَ
الأَوْثَانِ لَئِنْ أَنَا أَدْرَكْتُهُمْ لأَقْتُلَنَّهُمْ قَتْلَ عَادٍ
“From the progeny of this man,” or he said, “From the offspring of this man, there will come a people who will recite the Quran but it will not go beyond their throats. They will go through the religion like a arrow going through a target. They will murder the people of Islam while ignoring the people of idol-worship. If I were to reach them (their time), I would destroy them like the people of ‘Ād were destroyed.” [7]
Imam Aḥmad, al-Bukhārī, and Muslim recorded a Ḥadīth from Sahl Ibn Ḥanīf who narrated that the messenger of Allah ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:
يَخْرُجُ مِنَ المَشْرِقِ أَقْوَامٌ مُحَلَّقَةٌ رُءُوسُهُمْ، يَقْرَءُونَ الْقُرْآنَ بِأَلْسِنَتِهِمْ لا يَعْدُو
تَرَاقِيَهُمْ، يَمْرُقُونَ مِنْ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنْ الرَّمِيَّةِ
“A people will emerge from the East having shaven heads. They will recite the Quran with their tongues but it will not pass beyond their throats. They will pass through the religion just as an arrow passes through a target.” [8]
Aḥmad and al-Bukhārī record a Ḥadīth from Abū Sa’īd al-Khudrī that Allah’s messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّم) ) said:
يَخْرُجُ نَاسٌ مِنْ قِبَلِ الْمَشْرِقِ وَيَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ تَرَاقِيَهُمْ يَمْرُقُونَ مِنْ
الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنْ الرَّمِيَّةِ ثُمَّ لا يَعُودُونَ فِيهِ حَتَّى يَعُودَ السَّهْمُ إِلَى
فُوقِهِ
“People will emerge from the East who will recite the Quran but it will not go beyond their throats. They will pass through the religion as an arrow passes through a target, and they will not return to it until an arrow returns to its bow.” It was asked, “What is their distinguishing sign?” He answered:
سِيمَاهُمْ التَّحْلِيقُ
“Their sign is shaven heads.” [9]
al-Ṭabarānī recorded a Ḥadīth from ‘Uqbah Ibn ‘Āmir from Sahl Ibn Ḥanīf who narrated that Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:
سَيَخْرُجُ قَوْمٌ مِنْ أُمَّتِي يَشْرَبُوْنَ القُرْآنَ كَشُرْبِهِم اللَّبَن
“There will arise a people from my nation who will drink [10] the Quran just as they drink milk.” [11]
There are many other Ḥadīth to this same effect. Some of them have been mentioned so there is no need to repeat them.
Abū Dāwūd, and al-Ḥākim recorded a Ḥadīth narrated by both Abū Sa’īd and Anas in which the messenger of Allah ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:
سَيَكُونُ فِي أُمَّتِي اخْتِلافٌ وَفُرْقَةٌ ، قَوْمٌ يُحْسِنُونَ الْقِيلَ وَيُسِيئُونَ الْفِعْلَ ،
يَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ تَرَاقِيَهُمْ ، يَمْرُقُونَ مِنْ الدِّينِ مُرُوقَ السَّهْمِ مِنْ
الرَّمِيَّةِ لا يَرْجِعُونَ حَتَّى يَرْتَدَّ عَلَى فُوقِهِ ، هُمْ شَرُّ الْخَلْقِ وَالْخَلِيقَةِ ، طُوبَى
لِمَنْ قَتَلَهُمْ وَقَتَلُوهُ ، يَدْعُونَ إِلَى كِتَابِ اللَّهِ وَلَيْسُوا مِنْهُ فِي شَيْءٍ ، مَنْ قَاتَلَهُمْ
كَانَ أَوْلَى بِاللَّهِ مِنْهُمْ
“There will appear within my nation differences and division – people who will perfect their speech and make evil their actions. They will recite the Quran but it will not pass beyond their throats. They will pass through the religion just as an arrow passes through a target and they will not return until it (the arrow) returns back to its bow. They are the worst of people, the worst of all creatures. Tūbá (a tree in paradise, success) is for whoever kills them or they kill him. They will call to the book of Allah yet they have nothing to do with it. Whoever fights against them has more right upon Allah than they do.”
The companions asked, “What is their sign?” He replied:
التَّحْلِيقُ
“Shaven heads.” [12]
al-Bukhārī, Muslim, and Ibn Mājah recorded a Ḥadīth from Abū Sa’īd al-Khudrī ( رَضِيَ اللهُ عَنْهُ ) who said that he heard Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) saying:
يَخْرُجُ فِيكُمْ قَوْمٌ تَحْقِرُونَ صَلاتَكُمْ مَعَ صَلاتِهِمْ وَصِيَامَكُمْ مَعَ صِيَامِهِمْ
وَعَمَلَكُمْ مَعَ عَمَلِهِمْ وَيَقْرَءُونَ الْقُرْآنَ لا يُجَاوِزُ حَنَاجِرَهُمْ يَمْرُقُونَ مِنْ الدِّينِ
كَمَا يَمْرُقُ السَّهْمُ مِنْ الرَّمِيَّةِ يَنْظُرُ فِي النَّصْلِ فَلا يَرَى شَيْئًا وَيَنْظُرُ فِي الْقِدْحِ
فَلا يَرَى شَيْئًا وَيَنْظُرُ فِي الرِّيشِ فَلا يَرَى شَيْئًا وَيَتَمَارَى فِي الْفُوقِ (هَلْ عَلَّقَ بِهِ
مِنَ الدَّمِ شَيْء)
“There will emerge among you people whom you would belittle your prayer when compared to their prayer, your fasting compared to their fasting, and your deeds compared to theirs. They will recite the Quran but it will not reach beyond their throats. They will pass right through the religion just as an arrow may pass right through a target (game animal). One may look at such an arrowhead and see nothing remaining. He may look at the arrow rod and see nothing remaining. He may look at the feathers and see nothing. And he may look at the end-notch (to see if anything of blood stuck to it).” [13]
Ibn Abī ‘Āṣim recorded in “Kitāb al-Sunnah” a Ḥadīth narrated by Anas Ibn Mālik ( رَضِيَ اللهُ عَنْهُ ) in which he said: It was narrated to me that Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:
يَخْرُجُ فِيْكُمْ – أَوْ يَكُوْنُ فِيْكُمْ – قَوْمٌ يَتَعَبَّدُوْنَ وَيَتَدَيَّنُوْنَ حَتَّى يُعْجِبُوْكُمْ
وَتُعْجِبُهُمْ أًنْفُسُهُمْ يَمْرُقُونَ مِنْ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنْ الرَّمِيَّةِ
“There will emerge among you – or (he said) there will be among you – a people who will worship and be religious so much that they will amaze you and amaze themselves. They will pass right through the religion just as an arrow may pass right through a target.” [14]
al-Bazzār recorded, as did Ibn Abī ‘Āṣim in “Kitāb al-Sunnah,” a narration that ‘Alī Ibn Abī Ṭālib ( رَضِيَ اللهُ عَنْهُ ) said on the Day of al-Nahrawān:
أُمِرْتُ بِقِتَالِ المَارِقِيْنَ، وَهَؤُلاءِ المَارِقُوْنَ
“I have been ordered to fight the Māriqūn, and these people are the Māriqūn.” [15]
Muslim and Abū Dāwūd recorded a Ḥadīth from Abū Sa’īd al-Khudrī ( رَضِيَ اللهُ عَنْهُ ) who said that the messenger of Allah ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:
تَمْرُقُ مَارِقَةٌ عِنْدَ فِرْقَةٍ مِنَ المُسْلِمِيْنَ، يَقْتُلُهَا أَوْلَى الطَّائِفَتَيْنِ بِالْحَقِّ
“A group of Māriqah will renegade when the Muslims will split (the party of ‘Alī and that of Muā’wiyah); the closer of the two parties to the truth will kill them (the Māriqah).” [16]
And in a narration recorded by Muslim:
تَكُوْنَ فِي أُمَّتِي فِرْقَتَانِ، فَتَخْرُجٌ مِنْ بَيْنِهِمَا مَارِقَةٌ، يَلِي قَتْلَهُمْ أَوْلاهُمْ بِالْحَقِّ
“There will be in my nation two parties. Between them, a group of Māriqah will emerge. The closer of the two parties to the truth will kill them.” [17]
al-Nawawī said in his explanation of Ṣaḥīḥ Muslim:
“These narrations are explicit in that ‘Alī ( رَضِيَ اللهُ عَنْهُ ) was correct, and the other party, the companions of Muā’wiyah ( رَضِيَ اللهُ عَنْهُ ), were mistaken in their interpretations. And in these narrations, it is clear that both parties still remained believers; they did not, because of their fighting one another, leave their faith nor are they considered wicked.” [18]
Ibn Tamiyyah said:
“And we know that ‘Alī Ibn Abī Ṭālib ( رَضِيَ اللهُ عَنْهُ ) was better and closer to the truth than Muā’wiyah and those who fought against him with Muā’wiyah. This is confirmed by the narration in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim that Abū Sa’īd al-Khudrī ( رَضِيَ اللهُ عَنْهُ ) said that the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said:
تَمْرُقُ مَارِقَةٌ عِنْدَ فِرْقَةٍ مِنَ المُسْلِمِيْنَ، يَقْتُلُهَا أَوْلَى الطَّائِفَتَيْنِ بِالْحَقِّ
“A group of Māriqah will renegade when the Muslims will split; the closer of the two parties to the truth will kill them (the Māriqah).” [19]
“And in this Ḥadīth, there is evidence that both parties had something of truth with it, but that ‘Alī ( رَضِيَ اللهُ عَنْهُ ) was closer to the truth.” [20]
al-Bukhārī, Muslim, and Abū Dāwūd recorded a narration in which ‘Alī ( رَضِيَ اللهُ عَنْهُ ) said:
“When I speak to you, narrating to you something that Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) said, I would rather fall from the sky than to lie upon him. And if speak to you about what is happening between you and I, then surely in war there may be misleading strategy. Yet, I heard the messenger of Allah ( (صَلَّى اللهُ عَلَيْهِ وَسَلَّم saying:
يَأْتِي فِي آخِرِ الزَّمَانِ قَوْمٌ حُدَثَاءُ الأَسْنَانِ، سُفَهَاءُ الأَحْلامِ، يَقُوْلُوْنَ مِنْ قَوْلِ خَيْرِ
البَرِيَّةِ، يَمْرُقُوْنَ مِنَ الإِسْلامِ كَمَا يَمْرُق السَّهْمُ مِنَ الرَّمِيَّةِ، لا يُجَاوِزُ إِيْمَانُهُم
حَنَاجِرَهُم، فَأَيْنَمَا لَقِيْتُمُوْهُم فَاقْتُلُوْهُم، فَإِنَّ قَتْلَهُمْ أَجْرٌ لِمَنْ قَتَلَهُم يَوْمَ القِيَامَةِ
“There will come towards the end of time a people who will be young in age, having reckless and deficient intellects. They will speak with the statements of the best of creation, yet they will pass through Islam just as an arrow passes through a target. Their faith will not even reach beyond their throats. Wherever you find them, kill them, for whoever kills them will have a reward on the Day of Resurrection. [21]
And Muslim also narrated that Salamah Ibn Kuhīl said: Zayd Ibn Wahb al-Juhanī told me that he was among the army under the command of ‘Alī ( رَضِيَ اللهُ عَنْهُ ) that went out to fight the Khawārij. ‘Alī ( رَضِيَ اللهُ عَنْهُ ) said:
Oh people, indeed I heard Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) saying:
يَخْرُجُ قَوْمٌ مِنْ أُمَّتِي يَقْرَءُوْنَ القُرْآنَ، لَيْسَ قِرَاءَتُكُم إِلَى قِرَاءَتِهِم بِشَيْءٍ، وَلا
صَلاتُكُم إِلَى صَلاتِهِم بِشَيْءٍ، وَلاصِيَامُكُم إِلَى صِيَامِهِم بِشَيْءٍ، يَقْرَءُوْنَ القَرْآنَ،
يَحْسِبُوْنَ أَنَّهُ لَهُم وَهُوَ عَلَيْهٍم، لاتُجَاوِزُ صَلاتُهُم تَرَاقِيَهُم، يَمْرُقُوْنَ مِنَ الإِسْلامِ
كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ
“There will arise a people from my nation, those who will recite the Quran; your recitation is nothing (insignificant) compared to theirs, your prayer is nothing compared to theirs, and your fasting is nothing compared to theirs. They recite the Quran believing it is evidence in support of them yet it is actually against them. Their prayers will not even go beyond their throats. They will pass through and out of Islam just as an arrow passes through a target.”
(‘Alī continued:) “If the army that is to encounter them were to know what (rewards) have been assured to them upon the tongue of their prophet, then they would almost rely solely upon that deed.
Their (the Khawārij) distinctive mark is that there will be among them a man with one upper-arm having no forearm. Its end will resemble a breast (of a woman) and there will be white hair upon it.
You will march towards Muā’wiyah and the people of al-Shām, leaving them (the Khawārij) behind with your children and wealth! By Allah, I hope that these are those people (that the prophet informed of), for they have shed blood that was to be held sacred and have raided and attacked people. So go in the name of Allah.”
Salamah Ibn Kuhīl said:
Zayd Ibn Wahb was with me at every point until we came to the bridge. That day, ‘Abdullah Ibn Wahb al-Rāsibī was at the head of the Khawārij. He (‘Abdullah) said to his army, “Throw your spears and draw your swords from their sheaths, for I fear that they will confront you in the way they did on the Day of Ḥarūrā.” So they went back, let loose their spears and drew their swords. The people fought against them with spears, stabbing them and killing them one after another. And no one was killed that day (from ‘Alī’s army) except two men. ‘Alī ( (رَضِيَ اللهُ عَنْهُ said:
“Search among them (the casualties) for the deformed one.”
So the people searched but did not find him. ‘Alī then stood and began searching himself until he came to a group of people who had been killed. He said: “Search everyone of these to the last (of them).”
So they found him at the bottom, on the ground. ‘Alī said:
“Allah is the greatest! Allah told the truth and His messenger conveyed it.”
‘Abīdah al-Salmānī stood before him and asked, “Oh Chief of the Believers, by Allah other than whom there is no god, did you in fact here this Ḥadīth from Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم )?” He replied:
“Yes, by Allah other than whom there is no god.”
He (‘Abīdah) asked him (‘Alī) to swear three times and he did swear. 22 al-Nawawī said:
“‘Abīdah al-Salmānī, may Allah have mercy on him, asked ‘Alī to swear three times. He only asked him to swear for the others present to hear and so that it would be emphasized and that it be made known the miracle that Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) informed about. And he wanted to make it wellknown to the people that ‘Alī and his companions were the closer of the two parties to the truth and that he was correct in fighting them.” [23]
Aḥmad recrded a narration as did Ibn Abī ‘Āṣim recorded in “Kitāb al-Sunnah” – and the
wording is his – that Abī Ḥafṣ said:
“I heard from ‘Abdullah Ibn Abī Awfá when they were fighting the Khawārij. He used to have a young man (that served him, helped him, etc.) but he joined the Khawārij. So we called to him (the young man), ‘Oh Fayrūz! Fayrūz, this is ‘Abdullah Ibn Abī Awfá.’ He replied, ‘A great man if he only made Hijrah (migration)!’ ‘Abdullah asked, ‘What is Allah’s enemy saying?’ He was told what he said. So he (‘Abdullah) said, ‘A Hijrah after the Hijrah I made with the messenger of Allah ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم )? I surely heard Allah’s messenger ( صَلَّى اللهُ عَلَيْهِ وَسَلَّم ) saying:
طُوْبَى لِمَنْ قَتَلَهُمْ وَقَتَلُوْهُ
Tūbá (a tree in Paradise, success) is for he who kills them or they kill him. [24]
Ibn Jarīr recorded in his “al-Tārīkh” that Ismā`īl Ibn Samī’ al-Ḥanafī narrated that Abū Zarīr said:
When the issue of al-Taḥkīm (before ‘Alī’s battle with the Khawārij) took place, ‘Alī returned from Ṣiffīn and those who split from him (the Khawārij) also returned. When they reached the river, they established themselves there. ‘Alī entered Kufa (in Iraq) along with the people and they (the Khawārij) were at Ḥarūrā. ‘Alī then sent ‘Abdullah Ibn ‘Abbās to them but he returned without accomplishing much. So, ‘Alī went out to them and spoke to them until he and they were pleased and mutually content. They all then entered Kufa and a man came to him (‘Alī) and said, “The people are saying that you returned back from your disbelief because of them.” So, he addressed the people after the noon prayer and mentioned the affair. They began criticizing him and gathered near the mosque, saying, “There is no rule except the rule of Allah!” Then a man faced him (‘Alī) and recited:
وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ
وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ
And it was already revealed to you and to those before you that if you should associate (anything) with Allah, your work would surely become worthless, and you would surely be among the losers. [al-Zumar, 39:65]
‘Alī replied, reciting:
فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلا يَسْتَخِفَّنَّكَ الَّذِينَ لا يُوقِنُونَ
So be patient. Indeed, the promise of Allah is true. And do not let those who have no certain faith worry you. [al-Rūm, 30:60] [25]
Muslim and al-Nasā`ī recorded a narration in “Khaṣā`iṣ ‘Alī رَضِيَ اللهُ عَنْهُ ” in which ‘Ubayd Allah Ibn Abī Rāfi’ said:
Indeed, the Ḥarūriyyah, before they rebelled, they were with ‘Alī ( .(رَضِيَ اللهُ عَنْهُ Then they began saying, “There is no rule except the rule of Allah!” ‘Alī said: “A word of truth, but intended therewith falsehood. Indeed, Allah’s messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّم) ) described a people and I certainly recognize their description within these people. They speak the truth with their tongues, but it does not reach beyond here (and he pointed to his throat) from them. They are form the most hated to Allah of His creation. Among them will be a black man with one arm that will resemble a sheep’s teat or a breast.”
So, after ‘Alī Ibn Abī Ṭālib ( رَضِيَ اللهُ عَنْهُ ) killed them, he said, “Search (for the deformed man).” They searched but found nothing. He then said, “Return (and search again) for by Allah, I did not lie nor was I lied to.” He repeated this two or three times. They then found him among the ruined remains and brought him in front of ‘Alī.
‘Ubayd Allah (the narrator) then said, “I was present at that time among them and heard ‘Alī’s statements about them.” [26]
Footnotes:
[2] See “Fatḥ al-Bārī” (vol. 12/283).
[3] Recorded by Muslim (no. 1067) and it is in “Ṣaḥīḥ al-Jāmi’” by al-Albānī (no. 2035).
[4] Recorded by Ibn Mājah (no. 174 and it is in “Ṣaḥīḥ al-Jāmi’” by al-Albānī (no. 8027).
[5] Recorded by Ibn Mājah (no. 176 and it is in “Ṣaḥīḥ Sunan Ibn Mājah” by al-Albānī (no. 146).
[6] Recorded by al-Bukhārī (no. 3610) and Muslim (no. 1063).
[7] Recorded by al-Bukhārī (no. 3344), Muslim (no. 1064), al-Nasā`ī (no. 2578), and Abū Dāwūd (no. 4764). It is also in “Ṣaḥīḥ al-Jāmi’” by al-Albānī (no. 2223) and “al-Lu’lu’ wa al-Marjān” (no. 639).
[8] Recorded by Muslim (no. 1068) and it is in “Ṣaḥīḥ al-Jāmi’” (no. 7913) by al-Albānī.
[9] Recorded by al-Bukhārī (no. 7562) and it is in “Ṣaḥīḥ al-Jāmi’” (no. 7919) by al-Albānī.
[10] Meaning: They will merely move their tongues with it, neither pondering over its meanings nor being concerned with its laws and rulings. Instead, it will simply pass over their tongues just as a drink of milk quickly passes over them.
[11] The Ḥadīth is in “Ṣaḥīḥ al-Jāmi’” (no. 3547) by al-Albānī.
[12] Recorded by Abū Dāwūd (no. 4765) and it is in “Ṣaḥīḥ al-Jāmi’” (no. 3562) by al-Albānī.
[13] Recorded by al-Bukhārī (no. 5058) and others, and it is in “Ṣaḥīḥ al-Jāmi’” (no. 7909) by al- Albānī.
[14] Recorded by Ibn Abī ‘Āṣim in “Kitāb al-Sunnah” (no. 945).
[15] For this statement of ‘Alī, see “Kitāb al-Sunnah” (no. 907) by Ibn Abī ‘Āṣim along with the referencing of al-Albānī.
[16] “Ṣaḥīḥ al-Jāmi’” (no. 2994) by al-Albānī.
[17] Ṣaḥīḥ Muslim with the explanation of al-Nawawī (7/168).
[18] Ṣaḥīḥ Muslim with the explanation of al-Nawawī (7/168).
[19] See footnote no. 16.
[20] Majmū’ al-Fatāwá (3/407).
[21] “Ṣaḥīḥ al-Jāmi’” (no. 7883) by al-Albānī.
[22] Ṣaḥīḥ Muslim with the explanation of al-Nawawī (7/171-173).
[23] Ṣaḥīḥ Muslim with the explanation of al-Nawawī (7/173).
[24] “Kitāb al-Sunnah” by Ibn Abī ‘Āṣim (no. 906).
[25] See “Irwā al-Ghalīl” (2468) by al-Albānī and “Tārīkh al-Umam wa al-Mamlūk” (5/688) by Ibn Jarīr alṬabarī.
[26] Ṣaḥīḥ Muslim with the explanation of al-Nawawī (7/173) and “Irwā al-Ghalīl” (8/118) by al-Albānī.
Taken from the book
‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq’
Compiled By Muhammad Uthmaan al-Anjaaree
Translated by Abbas Abu Yahya
a – Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:
‘As for the level excellence of Abu Bakr then Umar, then Uthmaan and Ali, then this is agreed upon between the Imams of knowledge and Deen, from amongst the Companions and Taba’een. It is the Madhab of Malik, Ahl-ul- Madinah, Abu Hanifah, Hamad bin Zayed, Hamad bin Salamah and the likes of them from the people of Iraq and it is the Madhab of Shaafi’ee, Ahmad, Ishaq, Abu Ubayd and other than them from the Imams of Islaam who have a truthful tongue from amongst the Ummah.’
[Majmoo’ al-Fatawa 4/421]
b – Imam Nawawi said:
‘The Ummah is agreed upon the correctness of the Khalafah of Abu Bakr and his precedence over the Companions –Radi Allaahu anhum ajmaeen– due to him being the best of them, and the most deserving for the Khalafah than other than him.’
[Tahathab al-‘Asmaa 2/191]
c – Hafidh Suyootee said:
‘Ahl-ul-Sunnah are united that the best person after the Messenger of Allaah is Abu Bakr, then Umar, then Uthmaan and then Ali.’
[Tareekh al-Khulafah p.34]
d – From Ibn Abi Layla who said:
‘Abu Bakr and Umar were being discussed, so a man from ‘Attarad said: ‘Umar is better than Abu Bakr.’
Al-Jarrood said: ‘Rather Abu Bakr is better than him.’
This news reached Umar –Radi Allaahu anhu, and he began to beat him with a stick until he ran off, then he turned to al-Jarrood but he said:
‘Be away from me!’
Then Umar said:
‘Abu Bakr was the best of the people after the Messenger of Allaah -sallAllaahu alayhi wa sallam- in such and such thing.’
Then Umar said:
‘Whoever says other than this, then we will do to him what we do to a slanderer.’
[Collected by Abdullaah bin Ahmad bin Hanbal in ‘as-Sunnah’ 2/579]
e – From Abdullaah bin Salmah who said I heard Ali saying:
‘The best of the people after the Messenger of Allaah is Abu Bakr, and the best of the people after Abu Bakr is Umar . . . . .’
[Collected by Ibn Majah & authenticated by Albaani no. 86]
f – From Abu Juhayfah who said: ‘I heard Ali saying:
‘Shall I not inform you who is the best of this Ummah after its Prophet, it is Abu Bakr.’
Then Ali continued:
‘Shall I not inform you who is the best of this Ummah after Abu Bakr it is Umar.’
[Collected by Ahmad & authenticated by Ahmad Shakir. Imam Dhahabi said in ‘Tareekh al-Khulafah’ p.115: ‘I swear by Allaah the Magnificent, that this is what Ali said and it isMutawatir from him, because he said this while on the Mimbar in Koofah, may Allaah fight the Rafidaah, how ignorant they are!’]
g – From Muhammad bin al-Hanafeeyah who said:
‘I said to Ali bin Abi Taalib: O my father, who of the people is the best after the Messenger of Allaah -sallAllaahu alayhi wa sallam?
He answered:
‘Abu Bakr.’
[Collected by Abdullaah bin Ahmad bin Hanbal in ‘as-Sunnah’ No.1363]
h – From Muhammad bin al-Hanafeeyah who said:
‘I asked my father, who of the people is the best after the Messenger of Allaah -sallAllaahu alayhi wa sallam?’
He answered: ‘Abu Bakr.’
I asked: ‘Then who?’
He said: ‘then Umar.’
I feared that he would say Uthmaan, I then said: ‘Then you?’
He answered:
‘I am no other than a person from amongst the Muslims.’
[Collected by Bukhari]
i – From Shaqeeq who said:
‘It was said to Ali –Radi Allaahu anhu: ‘Will you not appoint a leader?’
He replied:
‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- did not appoint a leader, so how can I appoint one. If Allaah – Tabaraka wa Ta’ala – wants good for the people then He gathers them as He gathered them after their Prophet upon the best of them.’ [i.e. Abu Bakr]
[Collected by Ibn Abi Aassim in ‘as-Sunnah’ 1221]
j – From Sufyan at-Thawri who said:
‘Whoever claims that Ali –Radi Allaahu anhu– was more deserving of ruler ship than Abu Bakr and Umar, then he has claimed that Abu Bakr was wrong, likewise Umar, theMuhajiroon, and the Ansaar. I hold the opinion that this person’s good actions will not rise up to the heavens (not accepted by Allaah), if he holds this view.’
[Collected by Abu Dawood & Albaani said it is Saheeh al-Isnaad although it is disconnected. No.4387]
k – From Abdullaah bin Umar who said:
‘We used to say while the Messenger of Allaah -sallAllaahu alayhi wa sallam- was alive: ‘The best of the Ummah of the Prophet after the Prophet is Abu Bakr, then Umar, then Uthmaan –Radi Allaahu anhum ajmaeen.’
[Collected by Abu Dawood, Ibn Abi Aassim in ‘as-Sunnah’ & Abdullaah bin Ahmad in ‘as-Sunnah’, Albaani said it’s Isnad is Saheeh]
l – From Ibn Umar –Radi Allaahu anhu– who said:
‘During the time of the Prophet -sallAllaahu alayhi wa sallam- we would not equate anyone along with Abu Bakr, then Umar, then Uthmaan then we would leave the Companions of the Prophet -sallAllaahu alayhi wa sallam- and not choose a preference between them.’
[Collected by Bukhari]
m – From Shaafi’ee who said:
‘The Companions and their followers are gathered upon the excellence and precedence of Abu Bakr, then Umar, then Uthmaan, then Ali.’
[‘al-Itiqaad’ by Bayhaqi]
n – Imam Dhahabi said:
‘The scholars of the Sunnah are agreed that the best of the Companions are the ten who had been testified with entering Paradise. The best of those ten were Abu Bakr, then Umar bin al-Khattab, then Uthmaan bin ‘Affan, then Ali bin Abi Taalib –Radi Allaahu anhum ajmaeen– and no one doubts that except an innovator, a hypocrite, or a filthy person.’
[‘al-Kabair’ by Dhahabi]
[Taken from the book: ‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq’ p.110 – 113]
Taken from Silsilah Ahadeeth As-Saheehah.
By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani.
Translated by Abbas Abu Yahya
No. 2654 – From Abu Hurairah from the Messenger–sallAllaahu alayhi wa sallam–:
‘Whoever does not supplicate (make Dua’) to Allaah, then Allaah is angry with him.’
Collected by Bukhari in ‘Adab al-Mufrad’, Tirmidhi, Ibn Majah, al-Hakim, Ahmad, Ibn Abi Shaybah, al-Bayhaqi in ‘ash-Shawba’ and by Tabaraani. Albani declared it Hasan.
Shaykh Albaani brought a supporting hadeeth from an-Nu’maan –RadhiAllaahu anhu, the wording of which was: ‘Dua’ is worship’ then the Messenger–sallAllaahu alayhi wa sallam–: recited:
<< And your Lord said: ‘Call on Me, (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness,] they will surely enter Hell in humiliation!>>
Collected by the collectors of the Sunnan and by other than them. Ibn Hibban, al-Hakim and Dhahabi authenticated it, as well as others.
It is researched in ‘Ahkaam al-Janaiz’, ‘Saheeh Abi Dawood’ and in ‘Rowda al-Nadeer’.
Shaykh Albaani comments:
‘And there is no doubt that staying away from Allaah’s -Ta’ala- worship due to arrogance and not making Dua’ to Him necessitates Allaah’s anger upon the one who does not make Dua’ to Him.
This hadeeth [of Nu’maan] is a strong support for the hadeeth of Abu Hurairah due its meaning and not from its chain.
Some of the ignorant Soofis have neglected these Ahadeeth or have pretended to neglect them. They claim that making Dua’ to Allaah is inappropriate behaviour with Allaah, they have become affected with an Israeeli narration:
‘His knowledge of my condition spares me from asking from Him.’
So they were ignorant that when the slave of Allaah makes Dua’ to His Lord –Ta’ala- it is not the case that the slave of Allaah is informing Allaah –Subhanahu wa Ta’ala – his need of Him << He knows what is kept secret and that which is yet more hidden. >> rather it is the act of actualization of the Uboodeeyah of Allaah (servitude of worship) and the slave of Allaah’s need of Him and his own impoverishment.
[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 Hadeeth no. 2654 p.323-326]
Related Link:
https://abdurrahman.org/translations/abbas-abu-yahya/
An Explanation That << Guide us to the Straight Way >> to the End of the Soorah is a Refutation of the Rafidah
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
From his book ‘Madarij as-Salikeen’
Translated by Abbas Abu Yahya
The point which refutes their statement is that:
Allaah -Subhana wa Ta’ala – has divided the people into three categories:
1 – Those <<on whom You have bestowed Your Grace>> who are the people of as-Siraat al-Mustaqeem (the Straight Way), those who knew the truth and followed it.
2 – <<Those who earned Your Anger>> they are those who knew the truth and rejected it.
3 – <<Those who went astray>> they are those who were ignorant of and made mistakes in the truth.
So everyone who knows the truth and follows it; then he is foremost on the Siraat al-Mustaqeem (the Straight Way).
There is no doubt that the Companions –RadhiAllaahu anhum– of the Messenger of Allaah –sallAllaahu alayhi wa sallam- are more befitting of this description than the Rawafidah. This is since it is not possible that the Companions –RadhiAllaahu anhum– of the Messenger of Allaah –sallAllaahu alayhi wa sallam- were ignorant of the truth while the Rawafidah knew it, or that the Companions –RadhiAllaahu anhum– rejected the truth while the Rawafidah held fast to it.
We have indeed seen the signs showing which of the two groups are the people of truth.
So, we have seen the Companions of the Messenger of Allaah –sallAllaahu alayhi wa sallam. They were granted victory over the lands of theKuffar which then became lands of Islaam and they were granted victory over the hearts with the Qur’aan, knowledge and guidance.So, their signs show that they are the people of as-Siraat al-Mustaqeem.
However, we have seen the opposite of this with the Rafidah in every time and place. There was never ever an enemy of the Muslims, outside of the Rafidah, except that they would help them against Islaam.
How much evil of affliction and calamity did they inflict upon Islaam and its people?
Did the swords of the Mushrikeen, the idol-worshippers -from the military of Hulakoo (Ghengis Khan) and those who were with him from the Tartars – not wreak havoc except under the leadership of the Rafidah?
Were the Masajid not destroyed and Musaahif (Qur’aans) not burnt, the leaders of the Muslims, their scholars, their worshippers and their Khaleefah not killed except due to the Rafidah and their foolish followers?
Their support for the Mushrikeen and the Christians is well-known amongst the learned and lay people and their influence in the Deen is well-known.
So which of the two groups has more right to the Siraat al-Mustaqeem and which one of them has earned the right to anger and misguidance if you do but know?
This is why the Salaf explained that the Siraat al-Mustaqeem and its people are Abu Bakr, Umar and the Companions –RadhiAllaahu anhum– ofAllaah’s Messenger –sallAllaahu alayhi wa sallam- and its Tafseer is just as they said. This is because the Siraat (Path) that they were upon was their path, the exact, same path of their Prophet. They were the onesupon whom Allaah bestowed His Grace while He was Angry with their enemies and He ruled that their enemies were upon misguidance.
Abul-Aaliyah Rufeea’ ar-Reeyahee- and al-Hasan al-Basaree – from the most noble of the Tabi’een said:
‘As-Siraat al-Mustaqeem is the Messenger of Allaah –sallAllaahu alayhi wa sallam-and his two Companions.’
Abul Aaliyah also said about the saying of Allaah ﭽ ﭫ ﭬ ﭭ ﭮ ﭼ <<The Way of those on whom You have bestowed Your Grace >> ‘they are the family of the Messenger of Allaah –sallAllaahu alayhi wa sallam-Abu Bakr and Umar.’
That is the truth as his family, Abu Bakr and Umar were upon one way and there was no difference between them, they had loyalty towards one another. The Companions praised Abu Bakr and Umar and waged war against those who warred against these two and there is safety for the one who honours these two. This is well-known amongst the Ummah, to both the learned and the layperson.
Zayd bin Aslam said: ‘Those on whom Allaah has bestowed His Grace; they are the Messenger of Allaah –sallAllaahu alayhi wa sallam- Abu Bakr and Umar.’
There is no doubt that those who are blessed are those who follow the Messenger.
As for those who have anger upon them, then they are those who do not follow him.
Those who followed and obeyed the Messenger –sallAllaahu alayhi wa sallam-from the Ummah, were his Companions and his family.
Those who followed the Messenger –sallAllaahu alayhi wa sallam- the most from his Companions; who were regarded as his sight and hearingwere Abu Bakr and Umar.
Those who are the severest in opposition to the Messenger –sallAllaahu alayhi wa sallam- are the Rafidah. Their opposition to him is well-known amongst all the sects of the Ummah.
This is why the Rafidah hate the Sunnah and its people, they have enmity towards it and its people so, they are the enemies of his –sallAllaahu alayhi wa sallam Sunnah.
The Messenger’s –sallAllaahu alayhi wa sallam- family and those from their children who follow them are perfect heirs, rather they are his true heirs.
So it becomes clear that the Siraat al-Mustaqeem is the path of the Messenger’s –sallAllaahu alayhi wa sallam- Companions and his followers.
The path of the people who have the Anger of Allaah upon them and are upon misguidance, is the path of the Rafidah.
In this exact, same way the Khawarij are refuted, since their enmity towards the Companions is well known.
Taken from ‘Madarij as-Salikeen’ Volume 1, p.93-95
Compiled by The Eminent Shaykh, the Muhaddith, Rabee bin Haadee Umair al-Madkhalee
Translated by Abbas Abu Yahya
All praise belongs to Allaah, may Salaat and Salaam be upon the Messenger of Allaah, his Companions and all those who follow his way.
To proceed:
Indeed that which brings great sadness is that the destructive math-hab of the Rawafidh has been given scope and many opportunities to spread in the region of the Arab Muslim lands. It has actually become intensely widespread and those behind its propagation are the Rulers of the Iranian Persian lands, Ayaat of Iran and the Mullahs who are the enemies of Islaam, of The Truth, of Tawheed and its people. They exert themselves with everything that is precious and of value in disseminating this math-hab which is accompanied with harsh zeal and a frightening plot to seize all the Muslim lands.
They do this with their destructive math-hab which is established on:
– Making Takfeer (declaring to be non-Muslims) of the Companions of Muhammad-sallAllaahu alayhi wa sallam.
– Rejecting the Sunnah of Muhammad -sallAllaahu alayhi wa sallam- because it has come via the truthful and faithful Companions of Muhammad -sallAllaahu alayhi wa sallam.
– Distorting the Qur’aan and applying texts regarding the Kuffaar and Munaafiqoon(hypocrites) to the Companions of Muhammad -sallAllaahu alayhi wa sallam.
– Further applying texts, which mention the threat of the Hellfire to the Companions of Muhammad -sallAllaahu alayhi wa sallam, especially to Abu Bakr and Umar –Radi Allaahu anhuma.
– Applying the Ayaat (verses) of praise and the promise of Allaah exclusively to themselves and the Family of the Prophet -sallAllaahu alayhi wa sallam. However, Allaah has freed the family of the Prophet -sallAllaahu alayhi wa sallam- from the extremist math-hab of the Rawafidh and their principles of disbelief which are founded upon this disbelief.
From their deviance is that they apply the Ayaat (verses) of the Tawheed of Allaah which indicate worshipping Him alone – such as the saying of Allaah:
<<And Allaah has said: Do not take for yourselves two deities. He is but one God>> [an-Nahl: 51] – to their Imaams!
How much have they distorted the texts of the Qur’aan? Whoever wishes to know the reality of their religion should read their fundamental sources such as ‘al-Kafi’ by Kullayni, Tafseer al-Qummi and Tafseer al-‘Ayaashi, which has even exceeded the Jews and the Christians in terms of distortion!
From what fills the heart with grief is that this deviant, destructive math-hab has begun to be disseminated in Algeria. Indeed we have read and heard that a large number of these people have embraced the ‘Aqeedah of Rafdh (Shia). A number of them study in the Rafidhi city called Qum, though there has been opposition to this from the government and from some of the scholars, however it has been weak. Where is the required concern from them for Islaam and Tawheed?!
And where is the concern for the Qur’aan and the Sunnah? Where is the concern for the Companions of Muhammad -sallAllaahu alayhi wa sallam?!
O you Algerians – government and the people – indeed your remaining silent on the spread of this movement and its math-hab will – and I swear by Allaah – have disastrous results in relation to your Deen, your worldly matters, your politics and your Hereafter when you meet your Lord because you remained silent about the greatest of evils and the greatest of dangers upon your Deen and your worldly matters.
I ask Allaah to awaken the senses of the Muslims and their intellects in order to face this destructive danger. An imperative aspect of what they are facing is keeping away from their websites, which promote and spread evil and major deviancy.
1. From their principles is making Takfeer of the Companions and to attack them. This is a type of destruction of Islaam, which has never been known except to cause destruction. This is why they try to convey this Takfeer in the best way they can.
2. From their principles is that Imamate is from the fundamentals of the Deen, which is extremism from them. The fundamentals of the Deen were explained by the Messenger of Allaah -sallAllaahu alayhi wa sallam- and Imaamate is not from them.
3. According to them, knowing the twelve Imaams is from the fundamentals of theDeen and whoever is ignorant of the twelve Imaams is regarded by them to be a Kaafir(disbeliever).
4. The Imaams are, in their view, infallible (protected from sinning) and are protected from any neglect or forgetfulness. They favour them over the Prophets and Messengers –alayhim as-Salaam.
5. They believe that their Imaams know the Unseen and that they manage and control every single atom within the universe. This is from the greatest acts of disbelief as they have made their Imaams associates with Allaah regarding the knowledge of the Unseen and the control of the universe.
6. They falsely claim that the Messenger of Allaah -sallAllaahu alayhi wa sallam-recommended that Ali –Radi Allaahu anhu– be the Khaleefah. They claim that the Companions illegally and forcefully took the Khilafah from him. This claim is the greatest of lies and it is the foundation of their misguidance and their tyranny against the Companions, their Takfeer of them and their cursing them.
7. From their superstitions and stories is that they have a Mahdi from the Prophet’s -sallAllaahu alayhi wa sallam- family whom they await and that he has been in a cave for more than 1200 years who they claim is the 12th Imaam. This Imaam does not exist, this Mahdi has not even been created. The Mahdi that the Messenger of Allaah -sallAllaahu alayhi wa sallam- mentioned is true, however, he is not the one that the Rawafidh (Shia) claim is the Mahdi. From their stories is that Musa bin Jafar (d. 183AH)- who the Rawafidh claim is one of their Imaams – said to a person during his time: ‘If you live then you will meet him.’ Since then, 1249 years have passed and they still have not met him. This is proof that this was a slander and a lie against Musa.
8. From their fundamental principles is having Eemaan (faith) that a person is brought back to life after having died and that, according to their Deen, whoever does not believe this is a Kaafir. Al-Aloosi said in ‘Mukhtasir at-Tuhfa al-Ithna Ashareeyah’ (pp200-201):
‘The Math-hab of Ahlus-Sunnah is that the dead do not return to the worldly life before the Day of Judgement. All of the Imaamiyyah (Shia) sect and some of the other sects of the Rawafidh (Shia) say that some of the dead will return.
They claim that the Prophet -sallAllaahu alayhi wa sallam- and the one that he bequeathed (meaning: Ali), the two generous ones (Hasan and Hussain) along with their enemies – by which they mean the three Khulafaa’, Mu’aawiyah, Yazeed, Haaroon, Ibn Ziyaad and their likes – and other Imaams and their people who were killed will all be brought back to life after the Mahdi appears and they (i.e. the Prophet-sallAllaahu alayhi wa sallam-, Ali, and Hasan and Hussain) will punish everyone that oppressed their Imaams and they will take revenge from them, before the arrival of the Dajjaal, then they will die awaiting resurrection on the Day of Judgement.’ May Allaah fight the Rawafidhah.
9. From the foundations of their beliefs is their claim against the Companions that they distorted the Qur’aan. Allaah forbid that the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- – may Allaah be pleased with them all- distorted even one word from the Book of Allaah. Rather, those who distorted it are actually the Rawafidh. How many times have they distorted the wordings of the Qur’aan and its meanings? Most of their distortion concerns the Ayaat of the promises of Allaah and His warnings and Ayaat regarding the Kuffaar and Munaafiqoon, which they apply to the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- whereas it is the Rawafidh who rightfully deserve that these Ayaat are applied to them.
10. From the greatest of their fundamentals is Tuqeeyyah (lying to cover up their falsehood). They regard it to be nine tenths of their Deen and that whoever does not have Tuqeeyah has no Deen. They ascribe this saying to Abu Jafar that he said: ‘Allaah -Azza wa Jall– insisted for us and you to have Tuqeeyah.’ They also say that he said: ‘Tuqeeyah is from my religion and the religion of my fathers and whoever does not have Tuqeeyah has no Eemaan.’ [See al-Kafi by Kulaani 2/217-218]
11. From their religion is to build structures over graves, especially the graves of their Imaams, and to perform Tawaaf around them and to seek aid from the inmates of the graves. They give huge amounts of money to them and take oaths and sacrifices at the doors to these structures. These are from the greatest types of Shirk.
12. From the important matters of their Deen is temporary marriage – which the Messenger of Allaah -sallAllaahu alayhi wa sallam- only made a concession for when there was a need and it was a necessity. However, this was later abrogated by Allaah on the tongue of the Messenger of Allaah -sallAllaahu alayhi wa sallam. From the narrators of the prohibition of temporary marriage was Ali –Radi Allaahu anhu– himself. The Shia made temporary marriage permissible and narrated so-called ‘narrations’ showing its virtue something which both the Sharia’ and the intellect reject. For example, their saying: ‘Whoever gratifies his pleasure with a believing woman then it is as though he visited the Ka’bah 70 times.’
They say: ‘Trustworthy narrators narrated from as-Saddiq – alayhis-salaam – saying, ‘Indeed temporary marriage is from my Deen and the Deen of my fathers. Whoever acts upon it then he has raised our Deen, whoever rejects it then he has rejected ourDeen and has believed in other than our Deen.’
Temporary marriage in this form, according to them, is from their greatest fundamentals such that if one were to leave it, it would be regarded as Kufr (disbelief).
There are some narrations from them regarding this, from them is this:
‘Whoever performs temporary marriage once, then his rank will be like the rank of al-Hussain – alayhis-salaam . Whoever performs temporary marriage twice, then his rank will be like the rank of al-Hasan – alayhis-salaam . Whoever performs temporary marriage three times, then his rank will be like the rank of Ali –Radi Allaahu anhu. Whoever performs temporary marriage four times, then his rank is the like of my status.’
This statement of theirs ‘alayhis-salaam’ is from their expressions while, in reality, what should be said regarding the one who is a Companion is ‘-Radi Allaahu anhu-’ or‘Rahimahullaah’ for a Taabi’ee (the follower of the Companions) and those after them.
This is a brief insight into the Deen of the Rawafidh although their deviancy and disbelief fills up volumes of books.
Written by:
Rabee bin Haadee Umair al-Madkhalee
21/Jumada al-Akhiraa/1432 A.H.
Taken from miraath.net
By Imam Wahab ibn Munabih
Researched By Shaykh ‘Abdus Salaam bin Burjis Aal‘AbdulKareem May Allaah have mercy upon him. Translated by Abbas Abu Yahya
Contents:
All praise belongs to Allaah, may the peace and prayers of Allaah be upon the Messenger of Allaah, his Family, his Companions and all those who follow his way.
To Proceed:
Indeed the Khawarij are an evil people, inviters to Fitnah and a flag of separation. The affairs of the Muslims have never been in order and together except that the task of the Khawarij has been to tear this order apart and corrupt what has been rectified.
The presence of the Khawarij has been continuous since they first appeared. There has never been a period of time that has seen their absence until such time as the last of the Khawarij will rebel along with the Dajjal.
There are many recurring ahadeeth from the Messenger of Allaah -sallAllaahu alayhi wa sallam- warning against them and clarifying their characteristics and Allaah’s ruling regarding them. This is why the Companions of the Messenger of Allaah – sallAllaahu alayhi wa sallam – fought against them, as did the rulers who came after them, throughout all periods of Islamic history.
Even Ameer ul-Mumineen ‘Uthmaan bin Affan was not saved from their attacks and evil plots, neither was Ameer ul-Mumineen ‘Alee bin Abee Taalib nor was Ameer ul-Mumineen Muawiyyah bin Abee Sufyaan – RadhiAllaahu anhum ajmaeen. The Khalifah Umar bin Abdul Azeez -Rahimullaah- was not saved from them, they rebelled against him…… so in reality they are the enemies of the people of Islaam and they are not pleased with any one of the Muslims ruling, no matter how good he is.
Even the Messenger of Allaah – sallAllaahu alayhi wa sallam –was not saved from their attacks, to the extent that their leader Dhul-Khawaysira said to him: ‘Be just O Muhammad’ whereby he attacked the character of Allaah’s Messenger – sallAllaahu alayhi wa sallam.
The Khawarij in every time and place have a similarity in resemblance, so their hearts, their tongues and their actions are similar.
This booklet, which I have extracted from the biography of the Imaam Wahab ibn Munabih -Rahimullaah, clearly explains their description as, in that time, the Khawarij exhibited the issues for which they have become well-known:
a) Their view of the impermissibility of paying Zakat to the rulers of the Muslims; this was due to their declaration of Takfeer on the Muslim ruler and their claim that the Muslim rulers did not spend the Zakat in its proper place.
b) Their not seeking forgiveness for the one who does not hold their views because they hold such a person to be a disbeliever in Allaah The Great.
So those affected by these false claims were those who had little knowledge such that they were deceived by the Zuhud (abstention from loving worldly things), worship and severity in Deen of the Khawarij.
From amongst those affected by the Khawarij was an elderly and wealthy man from the people of Yemen, but when Allaah Ta’ala intended good for him, He led him to the Imaam Wahab ibn Munabih –Rahimullaah. Imaam Wahab informed this man of their condition and warned him about their corrupt ideas and their danger to a man’s religious and worldly affairs. He did all this in a clear way, supported by evidences, which are easily understood by those of sound comprehension.
If you reflect upon what the Khawarij used to propagate during that period and also at this time, the saying of Allaah Ta’ala springs to mind:
تَشَابَهَتْ قُلُوبُهُمْ قَدْ بَيَّنَّا الآيَاتِ لِقَوْمٍ يُوقِنُونَ
<< Their hearts are alike; We have indeed made plain the signs for people who believe with certainty>> [al-Baqarah:118]
He is: Wahab ibn Munabih bin Kaamil bin Seej bin Dhi Kibaar Abu Abdullaah al-Yamaani as-Sanaani. His father came to Yemen from Khurasaan from Haraat.
Wahab was born in the year 34 A.H. during the Khilafah of ‘Uthmaan bin ‘Affaan – radiAllaahu anhu.
Wahab narrated on the authority of a group of the Companions, including Anas bin Maalik, Jaabir bin Abdullaah, Abdullaah bin ‘Abbas, Abdullaah ibn Umar, Abu Huraira and Abu Sa’eed al-Khudri.
He also narrated on the authority of: Tawoos bin Kaysaan, ‘Amroo bin Dinaar, ‘Amroo bin Shuaib, his own brother Hamaam bin Munabih and others.
Imaam Ahmad said: ‘He was from the children of Persia.’ Then he said: ‘Everyone from the people of Yemen who had the word ‘Dhi’ in his name was from the Shareef (from Bani Hashim), it is said: so-and-so has ‘Dhi’, and so and so has no ‘Dhi’.’[2]
Al-Ijaali said: He was a Tabi’ee (a successor of the Companions), trustworthy and he used to be a judge in Sana’.[3]
Abu Zurah, an-Nisaee and others regarded him as trustworthy.
He was a judge for Umar bin AbdulAzeez –Rahimullaah-in Sana’[4] and his hadeeth are to be found in Bukhari and Muslim. He had much knowledge of the People of the Book and he is counted as being from amongst the Zuhaad (those who abstain from loving worldly things) and the people of piety who would worship plentifully.
He died in the year 110 A.H. in Sana’ at the beginning of the Khilafah of Hisham bin Abdul Malik. It has been said that he died in the year 114 A.H. and Yaqoot deems this to be the stronger opinion in ‘Mu’ajam al-Udaba’.[5]
‘Abdus Salaam bin Burjis Aal ‘AbdulKareem
6/6/1418 A.H.
‘Alee bin al-Madinee said: Hisham bin Yusuf as-Sanaani Abu AbdurRahmaan the Qaadi of Sana’ narrated to us, that he said I was told by Daawood bin Qays that he said:
I had a friend from the house of Kholaan from the city of Hadoor, who was called Abu Shaamir Dhu-Kholaan.
I left Sana’ heading towards his village, as I came closer to his village I found a book which had stamped on its back: To Abu Shaamir Dhu-Kholaan.
When I reached him, I found him disturbed and saddened, so I asked him why, he said: A messenger came from Sana’ and mentioned that some friends of mine wrote a book and sent it to me and the messenger lost it. So I sent one of my slaves with him to search for it between my village and Sana’ and they did not find it, so I was concerned about it.
I said: Here is the book, I have just found it.
He said: ‘Praise be to Allaah who has made you find it.’ He opened it and began to read.
I said: Read it to me.
He said: Indeed I am younger than you in age.
I said: What is it?
He said: It is about striking necks.
I said: Perhaps those who wrote it are the people of al-Haroora who wrote regarding the Zakat (obligatory charity) of the ruler?
He said: From where do you know them?
I said: I and my friends sit with Wahab bin Munabih and he tells us: ‘Keep away from these gullible youth, these people of al-Haroora. You should take the opinion that opposes them, because they are the shameful ones of this Ummah.’
He pushed the book towards me, so I read and found it said:
Bismillah ar-Rahmanir – Raheem
To Abu Shaamir Dhu-Kholaan
Peace be upon you.
Indeed, we praise Allaah before you. There is no God except Him and we advise you with Taqwa of Allaah Alone, Who has no partner. Indeed the Deen of Allaah is guidance and the correct path in this world and it is salvation and success in the Hereafter. Indeed the Deen of Allaah is obedience to Allaah and it is opposition of that which goes against His Sharia’ and the Sunnah of His Prophet. So if this book of ours reaches you – if Allaah wills – then see to it that you give Allaah His right in what He has obligated upon you (Zakat). Give it to those who deserve the rule of Allaah and the rule of His ‘Aawliyaa (His close friends).
And peace be upon you and the mercy of Allaah.
Then I said to him: Indeed, I warn you against them.
He said: How can I follow what you say and leave the saying of the one who is older than you are?
I said: Would you like me to take you to Wahaab bin Munabih, so that you can listen to what he has to say and he will tell you about them.
He said: Yes.
So I went to Sana’ and he came with me, then we proceeded until I took him to see Wahab bin Munabih. Masood bin ‘Auf was the ruler over Yemen appointed by Urwa bin Muhammad. ‘Alee bin al-Madini said: he is Urwa bin Muhammad bin ‘Ateeyah as-Saadi and he was preceded by Saad bin Bakr bin Hoowazin.
We found a group of people who usually attended his gatherings, sitting with Wahab and some of them said to me: ‘Who is this Shaykh?’ I said: this is Abu Shaamir Dhu-Kholaan from the people of Hadoor and he has need of Abu Abdullaah.
They said: why don’t you mention it?
I said: Indeed, he wants to consult him regarding a private matter.
So the people left.
Wahab said: ‘What is your need O Dhu-Kholaan?’
Dhu-Kholaan began to speak but he mixed up his words and became scared to speak.
Wahaab said to me: ‘Speak on behalf of your Shaykh.’
So I said: Yes O Abu Abdullaah, verily Dhu-Kholaan is from the people of the Qur’aan and the people of righteousness, from what we know and Allaah is more knowledgeable about his personal affairs. He has informed me, that he came across a group of people from Sana’ who are from the people of Haroora and that they said to him: The Zakat that you give to the rulers is not compensated by Allaah as reward for you because the rulers do not spend it in its rightful place. So, you should give it to us, verily we will spend it in its rightful place – we will divide it amongst the poor Muslims and we will implement the Islamic punishments.
I thought that your speech O Abu Abdullaah would be more satisfactory to him than mine. He has mentioned to me that he gives them the harvests of one hundred Firqan (a quantity) on his riding animals and he sends it with his slave.
So, Wahab said to him: O Dhu-Kholaan do you wish to become a Harooreey now you have become old and ascribe misguidance to one who is better than you? What will you say to Allaah tomorrow when you stand in front of Him?
The one you testify against, Allaah testifies that he has Emaan while you testify that he has committed kufr. Allaah testifies that he is guided while you testify that he is misguided? So where will you be if your opinion is opposed by the command of Allaah and your testification is opposed by the testification of Allaah.
Tell me O Dhu-Kholaan what do they say to you?
So Dhu-Kholaan then spoke and he said to Wahab: They order me not to give Sadaqa (charity) except to those who hold their opinion and not to seek forgiveness except for them.
Wahab said: you have spoken the truth, this is their false love.
As for their statement about charity then indeed it has reached me that the Messenger of Allaah – sallAllaahu alayhi wa sallam – mentioned a woman from the people of Yemen who entered the Fire due to her keeping a cat tied up, she neither fed it nor set it free to eat from the insects of the land.[6] So, is a person who worships Allaah, says that Allaah is Alone and does not associate anything with Him, more beloved to Allaah and worthier of being fed due to hunger or a cat?
And Allaah says in His Book:
وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاء وَلَا شُكُوراً إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً
<< And they give food, in spite of their love for it (or for the love of Him), to Miskin (poor), the orphan, and the captive, (Saying): ‘We feed you seeking Allaah’s Face only. We wish for no reward, nor thanks from you. Verily, we fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme aversion to it).’ >> [al-Insaan: 8-10]
He also mentions a difficult and angry day for the sinners due to Allaah’s wrath upon them.
فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُوراً وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيراًمُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْساً وَلَا زَمْهَرِيراً وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيراً وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَاباً طَهُوراً إِنَّ هَذَا كَانَ لَكُمْ جَزَاء وَكَانَ سَعْيُكُم مَّشْكُوراً
<< So Allaah saved them from the evil of that Day and gave them Nadratan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient. Reclining therein on raised thrones, they will see there neither the excessive heat of the sun, nor the excessive bitter cold, (as in Paradise there is no sun and no moon). And the shade thereof is close upon them, and the bunches of fruit thereof will hang low within their reach. And amongst them will be passed around vessels of silver and cups of crystal, Crystal-clear, made of silver. They will determine the measure thereof according to their wishes. And they will be given to drink there a cup (of wine) mixed with Zanjabîl (ginger, etc.). A spring there, called Salsabîl. And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls. And when you look there (in Paradise), you will see a delight (that cannot be imagined) and a great dominion. Their garments will be of fine green silk and gold embroidery. They will be adorned with bracelets of silver and their Lord will give them a pure drink. (And it will be said to them): ‘Verily, this is a reward for you and your endeavour has been accepted.’>> [al-Insaan: 11-22]
Then Wahab said: Allaah Tabaraka wa Ta’ala continuously describes what He has prepared for them of the blessings of Paradise.
Then he said: As for their saying: ‘Forgiveness is not to be sought except for the one who holds their opinion.’ Are they better than the Angels?
And Allaah Ta’ala says in the Soorah of <<Ha-Mim, Ayeen, Seen, Qaaf>>:
وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِي الْأَرْضِ
<< The angels glorify the praises of their Lord and ask for forgiveness for those on the earth>> [Shuraa’: 5]
And I swear by Allaah that the Angels could not do this by themselves nor could they do this unless they were ordered because Allaah Ta’ala said:
لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُم بِأَمْرِهِ يَعْمَلُونَ
<<They speak not until He has spoken and they act on His Command>>
[Al-Anbiyya: 27]
Allaah has affirmed this Ayaat in Soorah << Ha mim…. >>[Shuraa’]
and it is explained in the major Soorah << Ha mim>>[Ghafir] where He said:
الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا
<<Those (angels) who bear the Throne (of Allaah) and those around it glorify the praises of their Lord and believe in Him and ask forgiveness for those who believe>> [Ghafir: 7]
Do you not see O Dhu-Kholaan that I lived at the beginning times of Islaam and I swear by Allaah that the Khawarij did not have a group except that Allaah divided them because of their evil condition. Not one of the Khawarij came out with this opinion except that Allaah struck his neck and none of the Ummah ever gathered together under one man of the Khawarij.
If Allaah had given the Khawarij strength in their opinion, the world would have become corrupt and the highways would have been cut off, Hajj to the House of Allaah the Haraam would have stopped and the matter of Islaam would have returned to Jahileeyah, so much so that the people would seek help from mountain peaks as they used to in Jahileeyah.
Then there would stand more than ten or twenty men and there would not be a single one from amongst them except that he would call for Khilaafah for himself. With every one of these men there would be more than 10,000 people fighting each other, each group would testify to the disbelief of the other group until a believing man would become fearful for his self, his religion, his blood, his family and his wealth, he would not know which way to go, nor would he know whom he should be with.
However, Allaah has decided for this Ummah with His command, knowledge and mercy and He makes the best decision for them. He united them and placed love in their hearts for one man who was not from the Khawarij.
So Allaah protected their blood through him, covered up their and their offspring’s shortcomings and gathered all their different factions together through this one man. He made their highways safe and fought the enemy through this man even if it was only for the sake of the Muslims’ honour. He established the Islaamic punishments by way of him, justly judged the oppressed and strove against the oppressors. This man was a mercy from Allaah and he had mercy upon them due to the Mercy of Allaah.
Allaah Ta’ala said in His Book:
وَلَوْلاَ دَفْعُ اللّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّفَسَدَتِ الأَرْضُ وَلَـكِنَّ اللّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ
<< And if Allaah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allaah is full of Bounty to all that exists >> [Baqarah: 251]
وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ وَاذْكُرُواْ نِعْمَتَ اللّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاء فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَاناً وَكُنتُمْ عَلَىَ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ
<<And hold fast, all of you together, to the Rope of Allaah and be not divided among yourselves. And remember Allaah’s Favour on you, for you were enemies one to another but He joined your hearts together so that, by His Grace, you became brethren and you were on the brink of a pit of Fire and He saved you from it. Thus Allaah makes HisAyaat clear to you, that you may be guided. >> [al-Imraan:103]
And Allaah Ta’ala said:
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ
<<Verily, We will indeed make victorious Our Messengers and those who believe in this world’s life and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection)>> [Ghafir: 51]
So where do they stand from the point of view of these Ayaat? If they were believers they would have been made victorious.
And He Ta’ala said:
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ
<<And, verily, Our Word has gone forth of old for Our slaves, the Messengers, that they verily would be made triumphant and that Our hosts, they verily would be the victors. >> [Saffat 171-173]
So if they were the soldiers of Allaah they would have had victory in Islaam even if it was just once.
Allaah Ta’ala said:
وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلاً إِلَى قَوْمِهِمْ فَجَاؤُوهُم بِالْبَيِّنَاتِ فَانتَقَمْنَا مِنَ الَّذِينَ أَجْرَمُوا وَكَانَ حَقّاً عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ
<<And indeed We did send Messengers before you to their own people. They came to them with clear proofs, then We took vengeance on those who committed crimes (disbelief, setting partners in worship with Allaah, sins, etc.) and (as for) the believers it was incumbent upon Us to help (them).>> [Room :47]
So if they were believers they would have been made victorious.
Allaah Ta’ala said:
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْناً يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئاً
<<Allaah has promised those among you who believe and do righteous good deeds that He will certainly grant them succession in the earth as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them. And He will surely give them in exchange a safe security after fear, provided they worship Me and do not associate anything (in worship) with Me. >> [Noor: 55]
So where do they stand in this regard? Are any one of them better informed about the Islaam from the days of Umar bin al-Khattab, when they are without a Khalifah or Jamaah and are without insight?
Allaah Ta’ala said:
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ
<<It is He Who has sent His Messenger with guidance and the religion of truth to make it superior over all religions >> [ Taubah: 33]
I testify that Allaah has fulfilled what He had promised the ahl-us-Sunnah giving them aid, strength and victory over their enemies and those who oppose the opinion of their Jamaah.
Wahab said: Has not what sufficed Ahl-ul-Tawheed, Ahl-ul-Qibla and the people who have accepted the rulings of Islaam – the Sunnan practices and obligations of Islaam – sufficed you O Dhu-Kholaan? that which sufficed the Prophet of Allaah Nuh in response to the idol-worshippers and Kuffar, when his people said to him:
قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ قَالَ وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ إِنْ حِسَابُهُمْ إِلَّا عَلَى رَبِّي لَوْ تَشْعُرُون
<<They said: “Shall we believe in you, when the meanest (of the people) follow you?” He said: “And what knowledge have I of what they used to do?” Their account is only with my Lord, if you could (but) know. >> [Shu’araa 111-113]
Are you not satisfied with what sufficed Allaah’s Prophet and friend Ibraheem in replying to the worshippers of idols, when he said:
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِناً وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الأَصْنَامَ رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيراً مِّنَ النَّاسِ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ
<<And (remember) when Ibraheem said: “O my Lord! Make this city (Makkah) one of peace and security, and keep me and my sons away from worshipping idols. O my Lord! They have indeed led astray many among mankind. But whoso follows me, he verily is of me and whoso disobeys me, – still You are indeed Oft-Forgiving, Most Merciful.”>> [Ibraheem :35 -36]
Does not what sufficed Prophet Isa’ with the Kuffar– who took him as a god other than Allaah – suffice you O Dhu-Kholaan? Verily Allaah is pleased, until the Day of Judgement, with the sayings of Nuh, Ibraheem and Isa’ which the believers and those who come after them follow, by which I mean:
إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ
<< “If You punish them, they are Your slaves, and if You forgive them, verily You, only You are The All-Mighty, The All-Wise.” >> [Maida: 118]
They (the believers) do not oppose the sayings of the Prophets of Allaah with their opinion, so whom will you follow, if you do not follow the Book of Allaah and the sayings and opinions of His Prophets?
Know, that your coming to see me is mercy for you if you have heard my speech and have accepted my advice to you. This is evidence against you tomorrow, when you meet Allaah, if you leave the Book of Allaah and return to the opinion of the Huroora.
Dhu-Kholaan said: So what do you command me to do?
Wahab said: As for your obligatory Zakat, then give it to the one whom Allaah has placed as a ruler over the affairs of this Ummah, and has gathered the people with him.
This is because the Dominion, indeed, is from Allaah Alone and it is in His Hand, He gives it to whom He wills and He takes it away from whom He wills. So he to whom Allaah gives rulership, none has the ability to take it away from him. So if you give your obligatory Zakat to the ruler then you have become free of it and if you have any extra then be good and give it to your relatives, those under your authority and your neighbours, from those who are needy, and be hospitable to the one who receives you as a guest.
Dhu-Kholaan stood up and said: I testify that I have relieved myself of the opinion of the Hurooreeyah and have believed in what you said.
Dhu-Kholaan died not very long after that.
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.
Footnotes
[2] Al-Illaal 2/52
[3] Thiqaat al-‘ijaali(476)
[4] Akhbaar al-Qudaat by Wakee’a (3/303)
[5] (15/260) see ‘Tadhkiratul Huffadh’ (1/100) and ‘Tadheeb al-Kamal’ (31/140-162)
[6] As narrated by al-Bukhari in ‘the beginning of creation, chapter: if a fly falls into your drink.’ (6/254). Also by Muslim in ‘Righteousness & keeping good relations’ no.(2242) On the authority of Ibn Umar. And Muslim narrated it On the authority of Abu Huraira.
https://abdurrahman.org/innovated-groups-sects/khawaarij/
Translated By Abbas Abu Yahya
Taken from ‘Silsilah as-Saheehah’ (5/12-13), & ‘Moonazaraat ‘aimmat as-Salaf’ p.89-91
When the Hurooreeyah rebelled, they isolated themselves in a place. There were 6000 of them and they were united in rebelling against ‘Alee.Continuously people would come to ‘Alee and say: OAmeer ul-Mu’mineen! Verily these people are rebelling against you.
He said: ‘Leave them, verily I will not fight them until they fight me and [they will fight me] that’s what they will do.’
So when it came to that day, I came to ‘Alee before the Zuhr prayer and I said to him: ‘O Ameer ul-Mu’mineen! Delay the prayer until it is cooler perhaps I will speak to these people.
He said: ‘Verily, I fear for you.’
I said: ‘Never! I used to be known as a man of good manners, I never harmed anyone.’
He gave me permission to go. So, I put on a very nice garment, the best of what one could get from Yemen and I combed my hair. Then, I visited them at midday whilst they were eating.
I had entered upon a people, the likes of whom I had never seen with regards to their exertion in worship. Their foreheads were wounded due toSujood (prostration) and their hands had become rough like camels’ feet, wearing recently washed, untidy shirts with very high, raised clothing with tired and worn out faces [due to not caring for themselves].
So, I gave salaams to them and they said, ‘Welcome O Son of Abbas! And what is this cloak you are wearing?’
I said, ‘what deficiency do you see from me?Indeed, I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam– dressed in the best of what you can find in Yemeni clothing, then I recited this verse
<<Say, who has forbidden the adornment given by Allaah, which He has produced for His slaves, and the good things He has provided>>[1]
Then they said, ‘What has brought you here?’
I said to them, ‘I have come to you from amongst the Companions of the Prophet –sallAllaahu alayhi wa sallam–the Muhaajiroon and the Ansaar and from the son of the uncle of the Prophet –sallAllaahu alayhi wa sallam– (‘Alee), who is his son-in-law – and upon them descended the Qur’aan; and they are more knowledgeable about it than you and there is not one of them amongst you. I have come to convey to you what they say, and to convey to them, what you say.
A group amongst them said, ‘Do not debate with the Quraysh because verily Allaah, Azza wa Jaal, says
<<Nay! But they are a quarrelsome people>>[2],’
Then a group of them turned towards me and two or three of them said: ‘Verily, we will speak to him.’
So I said, ‘come forward, what is the grudge you have against the Companions of the Messenger of Allaah – and the son of his uncle (‘Alee).’
They said ‘three points’.
I said, ‘And what are they?’
They said: ‘Then one of the points is that he (‘Alee) had men judge in a matter of Allaah whilst Allaah said
<<The judgment is for none but Allaah>>[3]
What have men got to do with the Hukm?’
I said, ‘This is one point.’
They said, ‘As for the second point; then he fought and he did not take captives nor did he take the war booty, if they were Kuffaar, then their captives are permissible for us and if they were believers then their captives are not permissible to take nor was it allowed to fight them.’
I said, ‘This is the second point, and what is the third point?’ Or he said something similar.
They said: ‘He should remove the title of Ameer ul-Mu’mineen and if he is not the Ameer ul-Mu’mineenthen he is the Ameer ul-Kaafireen.’
I said, ‘Do you have any points other than this?’
They said: ‘This is sufficient for us.’
I said to them: ‘Do you understand, that if I read to you from the Book of Allaah, Jalla wa thanaa’ahu, and from the Sunnah of His Prophet – SallAllaahu alayhi wa sallam – that which refutes what you say; will you return (back)?’
They said: ‘Yes.’
I said: “As for your statement That ‘Alee had men judge in a matter that was for Allaah; then I will read to you from the Book of Allaah, where Allaah has delegated His Hukm to men regarding the eighth of a quarter of a dirham. Allaah, Tabaraka wa Ta’aala, commanded the people to judge in this matter.
Do you not understand the saying of Allaah,Tabaraka wa Ta’aala:
<<O you who believe, do not kill the game while you are in a state of ihram, and whosoever of you kills it intentionally, then the penalty is an offering equivalent to the one he killed, as adjudged by two just men among you.>>[4]
And it is from the Hukm of Allaah that He delegated men to judge in this matter, if Allaah willed, He could have judged in this matter, but He allowed men to judge.
I ask you, for the sake of Allaah! Are men judging in reconciling in disputes and in preventing bloodshed or judging regarding hunting a rabbit better?”
They said: ‘Of course, this is better.’
‘And regarding a woman and her husband:
<< If you fear a breach between the husband and wife, appoint two arbitrators, one from his family and the other from hers >>[5]
Is not men judging in reconciling disputes and in the prevention of bloodshed better than men judging regarding the private parts of a woman?
Have we finished with this point?’
They said, ‘Yes.’
I said: ‘As for your statement, He fought but did not take captives and did not take war booty, then would you take your mother, Aa’ishah, as a captive, making her permissible for yourselves for that which you make permissible from other than her whilst she is your mother? If you say: “We make Halaalfrom her that which we make Halaal from other than her,” then you have made/committed Kufr. And if you say that, “she is not our mother,” then you have also made Kufr: <<The Prophet is closer to the believers than their own selves, and his wives are their mothers >>[6] and so you are between the two ill judgments. So, which of them do you want to take?
Have we finished with this point?’
They said: ‘Yes.’
‘As for ‘Alee removing the title of Ameer ul-Mu’mineen, then I will give you something that will please you: Verily, the Prophet of Allaah – made an agreement/contract with the Mushrikeen on the Day of Hudaybeeyah, and the Prophet –sallAllaahu alayhi wa sallam– said to ‘Alee: “Write, O ‘Alee! This is what Muhammad, the Messenger of Allaah, –sallAllaahu alayhi wa sallam– agrees with.”
They, the Mushrikeen, said, “If we knew you to be the Messenger of Allaah, we would not have fought you.” So, the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Erase it, O ‘Alee! O Allaah, Indeed You know that I am the Messenger of Allaah, erase it O ‘Alee! And write this, “This is what Muhammad ibn Abdullaah –sallAllaahu alayhi wa sallam– makes an agreement/contract upon.”’
I swear by Allaah, that the Messenger of Allaah –sallAllaahu alayhi wa sallam– is better than ‘Alee and even he erased his own name and erasing his name does not erase his Prophet hood.
Have we finished with this point?’
They said: ‘Yes.’
‘2000 of them came back while the rest of them rebelled and fought, based upon their misguidance, and the Muhaajiroon and Ansaar fought them.[7]
The Takreej for this narration:
Narrated by ad-Darmi in his ‘Sunnan’ (1/68-69) & by Bahshal in ‘Tareekh Wasit’ this narration is reported on the authority of ‘Amr bin Salma. Authenticated by al-Albani.
There are other narrations of this story. It has been narrated by Abdullaah bin Ahmad in ‘Zawaid az-Zuhud’ (p.428) & by Abu Na’eem in ‘Hileeyat al-Awwleeyah’ (4/380-381). Also by Tabraani in ‘Kabeer’ (9/125-126), by AbdurRazaq in ‘al-Mussannaf’ (5409). Al-Haythamee narrated it in ‘Mua’jam az-Zawaid’ (1/181).
As for the narration of AbdurRazaq & Tabraani which has been authenticated by al-Haythamee in ‘mua’jam az-Zawaid’ (1/181).
The narration of Abu Na’eem in ‘al-Hileeyah’ was reported on the authority of Abu Za’raa.
This story has many other narrations, in ‘al-Kabeer’ and some of them were authenticated by al-Haythamee.
Taken from ‘Silsilah as-Saheehah’ (5/12-13), & ‘Moonazaraat ‘aimmat as-Salaf’ p.89-91
[1] Soorah Al-A’raf :32
[2] Soorah az-Zukhruf :58
[3] Soorah an-Anaam : 57 and Soorah Yusuf : 40 & 67
[4] Soorah al-Ma’idah : 95
[5] Soorah an-Nisa : 35
[6] Soorah al-Ahzab : 6
[7] Narrated by Abdur-Razzaq in his book ‘al-Musannaf’(18678), Ahmad (1/243), al-Haakim (2/150-152), Ibn Abdul Barr in his Jama’ Bayaan Uloom (2/962-964/ 1834) and others.
By The Shaykh, the Muhaddith Rabee’ bin Hadi al-Madkhali
Translated by Abbas Abu Yahya
Praise be to Allah; Allaah’s Peace & Praise be upon the Messenger of Allah, upon his family, upon his companions and upon whoever follows his guidance.
To Proceed:
Due to what took course, of the fitnah between the youth in Yemen and its tail has extended, and its branches spread out, so much so that it extended out in to other countries. Many people began seeking for an explanation of the truth and an explanation of who is correct from the one who is wrong.
From the causes of these fitn, was that some of the students of knowledge accused some of the other students of having the Manhaj of Hadadi.
So I was compelled to explain this Manhaj, perhaps this will make it clear for many of the students of the truth, so they can differentiate between the Manhaj of the Ahl-ul-Sunnah, and the Manhaj of the Hadadi.
Then perhaps this may share, to a far distant in dealing with this fitnah, along with our promise to continue with explaining other issues, in response to this urgent request and a share in trying to end the fitnah.
1- Their hatred towards the current scholars of the Manhaj as-Salafee, and their belittling them, claiming that they are ignorant and claiming that they are deviated, and lying upon them, especially the scholars of Madina. And they over-reach this to Ibn Taymeeyah, Ibn al-Qayyim and Ibn Abee al-‘Azz, the explainer of ‘at-Tahawee’. The Hadaadeeyah drone on about them, so that they can destroy their status and reject their sayings.
2- The statement of the Hadaadeeyah, that everyone who falls into a bida’ is declared as a mubtadi (innovator), and Ibn Hajar, according to them is more severe and dangerous than Sayed Qutb.
3- Declaring a person a mubtadi, if he does not declare that the person who fell into a bida’ is a mubtadi, and the Hadaadeeyah show enmity towards him and battle against him if he does not.
It is not sufficient, according to them, to say: that such and such person has ashareeyah in him for example, or is asharee, rather you have to say: that he is a mubtadi otherwise you will face war, hajr (being kept away from) and you will be declared as a mubtadi.
4- The Hadaadeeyah view an absolute prohibition of saying: ‘May Allah have mercy upon him” for the people of bida’, they don’t differentiate between a Rafidee, a Qadree, a Jahmee and between a scholar who fell into a bida’.
5- They declare a person as a mubtadi if he says: “May Allah have mercy upon him’ upon the likes of Abu Hanifah, ash-Shawkani, Ibn al-Jawzi, Ibn Hajr, and an-Nawawee.
6- Severe enmity against the salafiyoon, no matter what they sacrifice of hard work in calling to salafeeyah and defending it, no matter how hard they struggled to oppose the bida, hizbeeyah and misguidance.
The Hadaadeeyah concentrate on the scholars of Madina and Shaykh al-Albaani – may Allah have mercy on him- because he is from the senior scholars of the Manhaj as-Salafee, and he was the severest of the scholars in dealing with the hizbeeyoon, the people of bida’ and the people of taasub (being biased).
One of the Hadaadee’s came to one of my sittings and accused Ibn ‘Uthaymeen of lying more than ten times, I became angry, severely angry, and evicted him from my sittings.
The Hadaadeeyah authored books and distributed tapes and they distributed claims against the scholars, and they filled their books and their tapes and their claims with lies and falsehood.
From the injustice of al-Hadaad is that the authored a book attacking Shaykh al-Albaanee and writing distortions against him. This book consists of about 400 pages in his handwriting, and if it was printed, perhaps it would reach 1000 pages, he called it “al-Khamees” which means a huge army which has a frontline, and a back defense and a heart with a right wing and left wing.
al-Haddad used to claim that he warns against Ikhwaan al-Muslimeen, Sayid Qutb and al-Jahaymaaneeyah but we don’t see anything authored by him, not even a small booklet, let alone something like his book ‘al-Khamees’.
7- Their extremism regarding al-Hadaad and their claim of his superiority in knowledge, where by they can overthrow the senior people of knowledge and the Manhaj as-Salafee.
The Hadaadeeyah taking their shaykh to the level of an Imaam without any debate, just like the followers of the one who is affected with a craze for power.
They also say about the one who has reached a high level of knowledge, that it is upon him to sit at the feet of Abu Abdullaah al-Hadaad and Umm Abdullaah.
8 – The Hadaadeyah try to impose their selves upon the scholars of the Salafeeyah in al-Madina and of other places, accusing them of lying, so they say : so and so is a liar, such and such is a liar.
They try to show an appearance of love for the truth and striving for it, but when the lies of al-Hadaad were made clear with the evidences and proofs, Allaah exposed the reality of their situation and what they concealed of great evil, but it only increased them in their attachment to al-Hadaad and their exaggeration regarding him.
9- They are distinguished with cursing and hard-heartedness and violence, to the extent that they would threaten the Salafeeyoon with violence, and it even reached to the point that they physically beat some of the Salafeeyoon.
10- They curse specific people, to the extent that some of them curse Abu Hanifa, and some of them pronounce takfeer upon him, (take him out of Islaam).
When al-hadaad sees any statement whether correct or false he says ‘this is heresy’, which makes one feel that this man is a hidden Takfeeri.
11- Pride and stubbornness leads to rejecting the truth, similar to the other extremists of the ahl-ul-bida’. So everything that the ahl-ul Madina put forward as a clarification of the deviances of al-Hadaad away from the Manhaj of the Salaf, and that he rejects the Manhaj of the Salaf; so by these actions of theirs, they are the worst of the Islaamic sects, they are the most evil in their behaviour and partisanship.
12- They used to ascribe themselves to Imaam Ahmad a lot, so when it was clarified to them the opposition of al-Hadaad for Imaam Ahmad’s stance towards the ahl ul bida’; they denied this and began accusing those who had ascribed this to Imaam Ahmad. Then al-Hadaad said : ‘If this is true about Imaam Ahmad, then verily we do not blindly follow him.’
The Hadaadeeyah do no love the truth nor do they seek it, rather they want fitnah and to tear apart the Salafeeyeen.
Along with their extremism, the Salafeeyoon see the connections that some of them have with the Hizbeeyeen and some of them have connections with the fusaaq (corrupt people), and at the same time they battle the Salafeeyeen, and show a hatred, which is very severe, and perhaps they are concealing a lot more evil, and Allaah knows best with what they plot.
So if Abul-Hasan clarifies for us, with clear evidences that those who accuse him of hadaadeeyah, are really they themselves who have these characteristics, then we will not leave off striving to condemning them with al-Hadaadeeyah, rather we will force them back, by writing about them and warning against them, and attach them to al-Hadaadeeyah with out any consideration.
And if Abul-Hasan is not capable of doing this, then it is upon him to repent to Allaah Azza wa Jal and proclaim his repentance publicly, other wise we will not leave off striving to support the other people and in making victorious the Manhaj as-Salafee which we are upon, and we will defend the Manhaj and we will defend them.
It is upon the truthful Salafeeyeen that they make them victorious and aid the Manhaj which they are following, and they should cut off from the one who oppressed them and has oppressed their Manhaj, and beware, beware that one of them should fall into that which al-Hadaadeeyah fell in to, or even falling in to some of what they fell in to, and this is the field of knowledge to be able to differentiate between the truthful and the liar, like Allaah Ta’ala said :
(( Alif, Laam Meem, do the people think that they will be left alone, because they say: we believe, and that they will not be tested. Indeed We tested those who were before them. Allaah will certainly make it known, of those who are truthful and those who are liars. ))
I ask Allaah the most Kareem, the Lord of the great ‘Arsh that He protects all the Salafeeyeen everywhere from falling into this trial, especially in the land of Yemen where the Sunnah of the Messenger of Allaah – sallAllaahu alayhi wa sallam – has appeared, according to the Manhaj as-Salafee.
Written by
Rabee’ bin Hadi al-Madkhali
20 / 2 / 1423 AH
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.
AbdurRahman.Org 
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