Hadeeth - Ahlul Hadeeth vs Ahlul Ahwaa

 

Hadeeth - Ahlul Hadeeth vs Ahlul Ahwaa

It was narrated to us on the authority of Mu-mal that he said: “A Shaykh narrated a Hadeeth to me on the virtues of the Quran, chapter by chapter.”

So I asked him: “Who narrated this Hadeeth to you?”

He said: “A man in Madaa-in narrated it to me, he is alive.”

I traveled to him and asked him: “Who narrated this Hadeeth to you?”

He said: “A Shaykh in Waasit narrated it to me, he is alive.”

So I travelled to him, he said: “A Shaykh in Basrah narrated it to me.”

So I travelled to him, he said: “A Shaykh in Ba’badaan narrated it to me.”

So I travelled to him, he took me by the hand into a house, a group of Sufees were in it, with them was a Shaykh, he [the person who took my hand] said: “It is this Shaykh that narrated it to me.” I said: “O Shaykh, who narrated this Hadeeth to you?”

He responded: “Nobody narrated it to me, but I saw that the people were not interested in the Quran, so I fabricated these Ahadeeth for them so that it may turn their hearts to the Quran.” [Al ‘Iraaqee in ‘The Explanation of Muqadimat ibn as Salaah’]

[Al ‘Allaamah ‘Abdur Rahmaan al Mu’alimee comments:] This man [i.e. the traveler] must have travelled for about three months in order to verify this one Hadeeth. [‘The knowledge of the Narrators and its Importance.]

Al Bukhari narrated in 'At Taareekh al Awsat' on the authority of ‘Umar ibn Subh ibn ‘Imraan at Tameemee who said: “I fabricated a Hadeeth on the Khutbah of the Prophet - صلى الله عليه وسلم.”

Just as Maysarah ibn ‘Abd Rabihi al Faarisee admitted that he fabricated some Ahadeeth on the virtues of the Quran, and that he fabricated seventy Ahadeeth on the virtues of ‘Alee.

And just as Abu ‘Ismah Nooh ibn Abi Maryam who is known as ‘Nooh al Jaami’’ admitted that he fabricated some Ahadeeth on the virtues of the Quran, chapter by chapter, on the authority of ibn ‘Abbaas. [The Causes for Fabrication and the Categories of Fabricators]

[As Suyootee in ‘Tadreeb ar Rawee’ comments on a fabricated Hadeeth stating:] “This Hadeeth cannot be fabricated by a Muslim, the person accused of fabricating it is Muhammad ibn Shajjaa’, he was deviant in his religion…”

Shu’bah said concerning him: “I saw him, if he was given a Dirham he would fabricate fifty Ahadeeth.”

‘Abdullah ibn Yazeed al Muqree said: “A man from the people of innovations repented from his innovation, he then started saying; ‘Look at who you take Hadeeth from, for indeed if we had an opinion, we would turn it into a Hadeeth.’”

Abu al ‘Abbaas al Qurtubee, the author of ‘al Mufhim Sharh Saheeh Muslim’ stated: “Some of the Fuqahaa of the people of desires permitted that if a ruling is derived from a clear analogy, then it is permissible to attribute it to the Messenger - صلى الله عليه وسلم - verbally saying; the Messenger of Allah said …!!”

Al Hafidh Abu Ya’laa al Khaleelee stated in ‘Al Irshaad’; “The Raafidah fabricated Ahadeeth on the virtues of ‘Alee and Ahlul Bayt, about three hundred thousand Ahadeeth.”

Ibn al Qayyim comments in ‘Al Manaar al Muneef’: “Do not think this is farfetched, for if you research what they have from fabricated Ahadeeth you would find that it is as he stated.”

Continued…

_____________________________

[Translators note:] Look, may Allah preserve you, at the efforts extended by Ahlul Hadeeth in preserving the Sunnah for the Ummah of Muhammad – صلى الله عليه و سلم – in what state would we be in were it not for such efforts. Compare this to the efforts of Ahlut Tasawuf, the Shee’ah and the rest of the people of innovations in fabricating Ahadeeth into the Sunnah and what state we would be in had the affair been entrusted or left to them.

Taken from: https://subulassalaam.com/articles/article.cfm?article_id=88

[To read this text translated to Spanish Language, click here]

NATION OF ISLAM (FARRAKHANISM)

NATION OF ISLAM  (FARRAKHANISM)

More deserving to be called the Nation of Kufr, this cult has used black nationalism as its momentum in finding recruits. with elements of Muslim and Christian beliefs

The most prominent of the pseudo-Islamic groups in America was “The Lost Found Nation of Islam” which became known in the news media as the “Black Muslims”. This group’s beginnings are somewhat shrouded in mystery. A foreigner, by the name of Wallace Fard Muhammad, of uncertain origin, taught what he termed Islaam among Blacks in Detroit from 1929 to 1931. Following his disappearance in 1931, the most prominent of his students, Elijah Poole (1897-1975) secured leadership of the group and claimed that Fard was actually God in person and that he, Elijah, was the messenger of God sent to Black Americans. Elijah taught that Black people were gods, and White people were devils created by a Black scientist. Heaven and Hell, according to his teachings, are on earth in this life and there is no resurrection for the physically dead. [Black Muslims, pp. 72-78] Although Elijah claimed that the Qur’aan was the book of Muslims, he mostly referred to the Bible in his teachings. Actually, the main text of the cult was a book composed of some of his speeches and newspaper articles which he called Message to the Black Man in America. [Elijah Muhammad, Message to the Black Man in America, (Chicago, ILL: Muhammad’s Temple no. 2, 1965)]

Taken from: http://www.allaahuakbar.net/nation/farrakhanism.htm

Modern Day Deviant Groups : Shaikh Ahmad bin Yahyaa An-Najmee

 Modern Day Deviant Groups : Shaikh Ahmad bin Yahyaa An-Najmee

Source: Al-Fataawaa al-Jaliyyah ‘anil-Manaahij Ad-Da’wiyyah (pg. 51-55)
Compiled by Hasan Ibn Mahmood Ibn Mansoor ad-Daghreeri.
Taken from Al-Ibaanah.com

Question: “Noble Shaikh Ahmad Ibn Yahyaa An-Najmee, may Allaah give you tawfeeq, there are found some books that include talk about these hizbee groups, which have incorporated a methodology that opposes the methodology of the Salaf in the fields of knowledge and action. And these books fall in between that which is large and difficult for the beginner to grasp of its content and between that which is short and contains little benefit. So O Shaikh, we hope that you can give us a clear but brief image of the most prominent of some of these methodologies’ founders and some of the issues they are criticized in. This is so that the Muslims can beware of falling into any part of that. And if you would be so kind O Shaikh as to direct the last of your talk to focusing on the true methodology, which every Muslim is obligated to follow…”

Answer: All praise be to Allaah, and may His peace and blessings be upon the most honorable of all creation, our prophet Muhammad, and on his family and Companions. To proceed:

Jamaa’at-ul-Ikhwaan al-Muslimoon

Definition of the Ikhwaan Al-Muslimoon:

They are the followers of Hasan Al-Bannaa. There are several points to be noted about their methodology, the most important of which are the following:

1. They show a lack of importance to Tawheed Al-‘Ibaadah [1], which is the most important matter in Islaam, since the Islaam of an individual is not valid without it.

2. They remain silent and concede to the people in their performance of major Shirk, supplication to other than Allaah, performance of tawaaf around graves, making oaths to the dead in the graves, sacrificing in their names and so on.

3. The founder of this methodology was a Sufi. He had a connection with Sufism to the point that he gave bay’ah (oath of allegiance) to ‘Abdul-Wahhaab Al-Khusaafee upon (following) his Khusaafee Shadh-lee order.

4. The presence of innovations amongst them and their worshipping Allaah through them – even to the point that the founder of this methodology acknowledged that the Prophet (sallAllaahu ‘alayhi wa sallam) would attend their gatherings of dhikr and that he (sallAllaahu ‘alayhi wa sallam) would forgive what past sins they had committed, as is found in his saying:

“May Allaah bless the one who upon light in which he appeared
To the worlds, and so he surpassed the sun and the moon
This habeeb (i.e. Muhammad) along with his beloved has gathered
And pardoned everyone in what sins they did in the past.”

5. They call to establishing the Khilaafah and this is an innovation because the Messengers and their followers were not entrusted with anything except to call to Tawheed. Allaah says: “And We have indeed sent to every nation a messenger, (saying to his people): ‘Worship Allaah and avoid the taaghoot (false deities).’” [Surah An-Nahl: 36]

6. They have a lack of Walaa and Baraa (loyalty and disavowment) or a weak form of it. This is made clear in their call to bring closeness between the Sunnis and the Shee’ah. And their founder was quoted as saying: “We will cooperate with one another in what we agree on and pardon one another in what we disagree on.”

7. They hate and despise the people of Tawheed and those who adhere to the Salafee Way. This is made clear in their talk concerning the Saudi state, which is founded upon Tawheed and which teaches Tawheed in its schools, institutes and universities. And it was made clear in their killing of Jameel Ar-Rahmaan Al-Afghaanee just because he called to Tawheed and because he had schools in which he would teach Tawheed.

8. They pursue the mistakes of the leaders and expose their faults – whether true or false – spreading them amongst the youth in order to make the leaders appear hateful to them and so that they can fill their hearts with contempt against them.

9. They hold detestable partisanship to the party they ascribe themselves to. So they show friendship based on this party and they show enmity based on this party.

10. They give their oath of allegiance to work for the Ikhwaani Manhaj according to the ten conditions that the founder has set forth. And there are other issues of concern, which perhaps can be dealt with at a later time.

The Qutubees

They are a people that have read the books of Sayyid Qutb and accepted what is in them from truth and falsehood. So you will find them defending Sayyid Qutb when someone criticizes him, even if the truth is with the one criticizing.

It is well known that Sayyid Qutb was not from the men of religious knowledge. His original status was that he was an author. Then he adopted the beliefs of the Ash’arees – the belief of ta’weel (misinterpretation of Allaah’s Attributes), as did others among the learned people from Egypt. He has serious and vile errors, which the people of knowledge have refuted and exposed. But when they expose these errors, this results in the rage of the Qutubees befalling them by way of their criticizing, speaking ill and discrediting them. So Allaah is sufficient for us and He is the Best of Guardians.

So the basic principle is that: Men are known by way of the Haqq (truth) and the Haqq is not known by way of men. So it is obligatory on us to accept the truth and to worship Allaah, Lord of all worlds, by it, and to abandon everyone that treads an innovated methodology. And we must place as our role model, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), his Khulafaa, his Companions, and those who followed them amongst the Imaams of guidance. And Allaah is the One who grants success.

The Suroorees

The definition of the people who adhere and ascribe to this methodology:

The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-‘Aabideen. They have some aspects of the Sunnah and some aspects of Bid’ah (innovation) in them. The most important characteristics that can be noted from them are:

1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.

And our rulers in this land (of Saudi Arabia) are Muslims – all praise be to Allaah. They use Allaah’s Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.

2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.

3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each country’s army.

Jamaa’at-ut-Tableegh

They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.

A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Qur’aan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Ash’aree and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:

1. The Naqshabandees
2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees

Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.

Circumstances that brought about the start of the movement:

Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying: “You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah.” [Surah Aali ‘Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word “brought out” and that one’s Eemaan increases by going out in this khurooj based on Allaah’s saying: “and believing in Allaah” after having said: “brought out for mankind.”

The following can be noted from what has just been mentioned:

1. The Qur’aan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.

2. It is apparent from what was stated previously that the founder of this Jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.

3. The founder of this Jamaa’ah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: “…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.” And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief

4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!

The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:

1. Actualizing the statement of Tawheed: “Laa Ilaaha Illaallaah Muhammadur Rasoolullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaa’il) and not the Fiqh issues (Masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Da’wah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.

There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: “Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah.” They really intend the belief of wahdat-ul-wujood with this.

Point to be noted about Jamaa’at-ut-Tableegh:

1. The founder of this Jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.

2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.

3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.

4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: “Allaahu Haadiree, Allaahu Naadhiree.” [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.

5. They have four of their graves located in the masjid from where their Da’wah emerged.

6. The founder of this Jamaa’ah believed in Kashf.

7. The founder of this Jamaa’ah was a grave worshipper.

8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).

9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.

10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.

Footnotes:

[1] Translator’s Note: This is the category of Tawheed related to the Oneness of Allaah in the worship that is performed to Him, i.e. that we worship only Allaah and no one else.

[2] Translator’s Note: The hadeeth Collections of Al-Bukhaaree, Muslim, Abu Dawood, At-Tirmidhee, Ibn Maajah and Ahmad.

[3] Translator’s Note: Wahdatul-Wujood is the belief that Creator (Allaah) and the Creation is one existence.

[4] Translator’s Note: This has something with the meaning of “Allaah is my ever-Present Accompanier, Allaah is my Watcher”

Descriptions of the Khawārij – Shaykh al Albaani

Descriptions of the Khawārij – Shaykh al Albaani

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]

The Dogs of Hell
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.

They are the Worst of People, the Worst of All Creatures
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

The Anti-Christ Will Emerge Among Them
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]

They are the Worst of People Killed; The Best are Those Whom they Kill
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

Their Distinguishing Signs on the Day of Nahrawān
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]

They Murder the People of Islam and Ignore the People of Idol-Worship
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]

Their Sign is Their Shaven Heads
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]

They Recite the Quran with Only Their Tongues
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.

They are Mostly People of Talk, Not Action
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]

Their Religious Actions Amaze Some People
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]

They are the Māriqūn (They Pass Right through the Religion)
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]

The Closer of the Two Parties to the Truth Will Defeat Them
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]

The Encouragement of Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّم to Defeat them & the Reward for Doing So
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]

They Consider Their Rebellion to be a Form of Migration for the Sake of Allah
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]

‘Alī’s Attempt to Return Them to the Truth Before Fighting Them
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.

https://abdurrahman.org/2014/10/09/descriptions-of-the-khawarij-shaykh-al-albaani/