Sunday, May 29, 2011

Nawaz Sharif's Khurooj (Rebellion), Islam and Ideology of Khawarij.

LAHORE: PML-N Quaid Mian Nawaz Sharif has warned the government of a public mutiny if it continued with its policies of pledging national sovereignty to foreigners and patronising corrupt elements. “I appeal to the rulers to immediately stop their wrong practices; otherwise, the public will revolt against them, and I will definitely side with the public for setting things right,” Nawaz said, adding that he could not support rulers who were bent on destroying Pakistan. He said the government had crossed all limits of supporting corruption and even one of its ministers, Amin Fahim, was being named as receiving money in the National Insurance Company Limited (NICL) scam. He said the government had left people to bear the scorching heat in the absence of electricity. He said massive loadshedding had destroyed industry and increased unemployment manifold in the country. Nawaz was addressing a function, organised in connection with the anniversary of the nuclear blasts here on Saturday. He assured the people that an independent enquiry into the Abbottabad operation would be held and he, with the help of the public, would steer Pakistan out of the crises. He said if an independent commission is not set up to probe the Abbottabad incident, the Pakistan Muslim League-N would launch a full-fledged campaign against the government. Nawaz said the time was not far when he, with the help of the people, would bring to an end the prevailing isolation of Pakistan and they would attain prosperity with the cooperation of the world.

He deplored that the month of May witnessed two fateful incidents which tore national sovereignty into shreds and unfortunately the world was holding Pakistan accountable for it instead of consoling it. He said the entire world was pointing fingers at Pakistan. “In order to get answers to these questions, the joint session of parliament passed a consensus resolution and gave approval to the establishment of an independent commission.” “Now the establishment of the independent commission is itself a question,” Nawaz said and asked PM Yousuf Raza Gilani what happened to the consensus resolution which he himself read in the joint session. He claimed that the PM might not be worried, but he was seriously worried about it because the nation wanted to know about the commission. He assured the gathering that the PML-N, if elected, would not provide an opportunity to the world to ridicule Pakistan and that there were some elements in the government which were more powerful than parliament. He said former dictator Pervez Musharraf had to flee the country, which proved that the will of the people was more powerful than any dictator. He said he had advised the opposition leader, Ch Nisar Ali, to submit a requisition to summon the National Assembly session immediately to dig out the truth about the delay in establishing an independent enquiry commission. He regretted that the parliament’s resolutions were being thrown into the dustbin. He regretted that a mess has been created in Pakistan in the last 20 years; economic growth has deteriorated and no remedial measures have been taken to end loadshedding. “Our rupee used to be stronger than India’s, but now it has lost its worth, he recalled. He said he went for the nuclear blasts and faced the challenges boldly, despite threats and opposition. He said half of the world was with him even in those days, but unfortunately today we stand isolated. Pakistan is being blamed for the terror incidents occurring in the world. We cannot allow Pakistan being made a laughing stock.

Nawaz also deplored the role of the judiciary during martial law. He alleged that a traitor judge allowed the former dictator to amend the Constitution according to his whims, and nobody would ask any question from him in this regard. The gathering also passed a resolution calling for a review of security and foreign policies and condemned the US raid on the Abbottabad compound in which al-Qaeda chief Osama bin Laden was killed. He said the system of accountability was being blocked in Pakistan. He said democracy and accountability were correlated, as countries with strong democracy and an effective accountability system were developed and prosperous. He criticised military regimes for manipulating the country’s judiciary and mistreating judges in case of unfavourable verdicts. APP adds: Nawaz Sharif, addressing a gathering outside Circuit House in Sargodha, said the seeds of extremism and terrorism were sown during dictatorship whereas the judges, who had given relief to the dictators in the past, should be held accountable. REFERENCE: Nawaz warns of public mutiny if sovereignty not upheld Babar Dogar Sunday, May 29, 2011


Shahbaz was willing to negotiate CJ’s future DAWN May 20, 2011 (2 weeks ago)

196903 3/14/2009 11:25 09LAHORE49 Consulate Lahore SECRET “O 141125Z MAR 09
E.O. 12958: DECL: 3/14/2034
CLASSIFIED BY: Bryan D. Hunt, Principal Officer, American
Consulate Lahore, Department of State. REASON: 1.4 (d)

1. (S) Summary: In a March 14 meeting, Pakistan Muslim League – Nawaz (PML-N) President Shahbaz Sharif told Principal Officer that he and his brother — former Prime Minister Nawaz Sharif — welcomed efforts by the United States, United Kingdom, and the Pakistan Army to negotiate a political settlement between his party and the government. Shahbaz stated that the Sharifs’ key demands in these negotiations were: (1) restoration of the electoral eligibility of both Sharif brothers; (2) restoration of Shahbaz Sharif’s government in the Punjab; (3) some sort of face-saving restoration of former Chief Justice Iftikhar Chaudhry; and (4) agreement on transfers of powers between the President and the Prime Minister in accordance with the Charter of Democracy. Shahbaz noted that the lawyers would need to be brought into the discussion on Iftikhar Chaudhry’s restoration and that, in his assessment, both current Chief Justice Dogar and Punjab Governor Salman Taseer would be unable to play a role in the new system. Shahbaz rejected the proposal for a provincial unity government headed by the Pakistan Muslim League (PML), as contrary to the clear will of the electorate. Shahbaz accepted Interior Minister Rehman Malik’s proposal to negotiate an appropriate venue for the lawyers’ planned sit-in in the Islamabad/Rawalpindi area, but stated that Advisor Malik would need to negotiate such a deal with the lawyers, not simply the PML-N. As demonstrated in the meeting, the PML-N has hardened its demands and displayed little flexibility. End Summary.


2. (S) PML-N President Shahbaz Sharif welcomed efforts by the United States, United Kingdom, and the Pakistan Chief of Army Staff to negotiate a political settlement between the leadership of the PML-N and the Pakistan Peoples Party (PPP). Shahbaz stated that the three parties working in concert should eventually be able to place sufficient pressure on both sides to find a durable solution to the crisis and that the Sharifs were satisfied that any deal guaranteed by the three would be implemented. Shahbaz stressed that he and his brother — former Prime Minister Nawaz Sharif — were sincere in desiring a negotiated settlement to the outstanding issues and promised that they would show “”maximum flexibility”" in trying to find a workable approach in concert with international donors and the Pakistan army. Shahbaz, however, assessed that it was President Zardari’s intransigence on restoration of former Chief Justice Iftikhar Chaudhry and his misreading of Punjabi politics that had created the current crisis and that would likely be the greatest stumbling block to quick progress in the discussions.

3. (S) Shahbaz Sharif highlighted that the PML-N currently had four core goals in the negotiation process. First, the restoration of the eligibility of both Sharif brothers to contest in national elections was a prerequisite to progress on any other issues. Shahbaz bluntly stated that his party had no room for maneuver on this demand. Second, Shahbaz insisted that his government in the Punjab province would have to be restored. Principal Officer raised the possibility of a provincial unity government headed by the minority PML, which Shahbaz rejected. The former Chief Minister argued that his party had a clear plurality in the provincial assembly, which had been established through an election that had been judged by the international community to be free, fair, and credible. Shahbaz stated that this gave his party the mandate to form the government and that the public would never accept a deal that did not restore his government to power. Shahbaz stressed that his party was not open to negotiation on this point. Shahbaz underscored that Punjab Governor Salman Taseer would need to be replaced.

4. (S) On the issue of former Chief Justice Iftikhar Chaudhry, Shahbaz claimed that the PML-N was open to negotiation, provided that Chaudhry was symbolically restored as Chief Justice of Pakistan. Shahbaz stressed that his party could not afford the political humiliation of abandoning what had become a long-standing principle in favor of Chaudhry’s restoration. At the same time, Shahbaz claimed to understand that Chaudhry was a problematic jurist, whose powers would need to be carefully curtailed. Shahbaz underscored that the Sharifs were prepared to adopt any safeguards that President Zardari desired prior to Chaudhry’s restoration, including curtailment of his powers to create judicial benches, removal of his suo moto jurisdiction, and/or establishment of a constitutional court as a check on the Supreme Court. Shahbaz also stated that following the restoration, the PML-N was prepared to end the issue and remove Chaudhry once and for all by adopting legislation proposed in the Charter of Democracy that would ban all judges who had taken an oath under a Provisional Constitutional Order (PCO) from serving. Asked about the PML-N’s openness to a new role for current Chief Justice Hameed Dogar, Shahbaz stated that Dogar was a completely discredited jurist and that his party did not believe that he should play any role in a future set-up after his mandatory retirement on March 20. Shahbaz left the clear impression that the PML-N was unwilling to show any flexibility on Dogar.

5. (S) Shahbaz raised that his party also believed any negotiated settlement should include movement towards full adoption of the Charter of Democracy, particularly its provisions related to the repeal of Musharraf’s controversial 17th amendment and the transfer of powers from the President to the Prime Minister. Shahbaz stated that this had been a long-standing demand of the PML-N (although it had not previously been raised with the international community in the context of the current political crisis) and that given the problems Zardari had caused, it was prudent to move forward. Shahbaz indicated that the actual implementation of this part of the agreement could be prolonged, but felt that his party would require, at a minimum, a guarantee from Zardari that it would eventually move forward on an agreed-upon timeframe.

Long March

6. (S) Shahbaz noted that both he and Nawaz Sharif were very concerned about the potential for criminal and/or terrorist elements to exploit the chaos created by the long march and induce violence. He thanked the Principal Officer for USG efforts to encourage former Prime Minister Nawaz Sharif to take greater precautions with his personal security, noting that Nawaz had understood the message and had promised to modify his behavior. Shahbaz stated that he was disappointed that Interior Minister Rehman Malik had only belatedly advised the Sharifs formally of threats to their security in a March 13 letter. He noted that even this had only come following the Sharifs’ independent gathering and sharing of information with the federal government on criminal elements’ intentions to make trouble during the long march. Nonetheless, Shahbaz conceded that Malik’s fears were well-founded and promised that the senior leadership would take “”full-proof”" security precautions during the rallies and minimize their exposure to the public.

7. (S) Principal Officer asked Shahbaz whether his party was prepared to negotiate the venue for the planned Islamabad sit-in with the federal government in order to minimize the security threat and disruption to governance in the capital. Shahbaz stated that “”unofficially”" the PML-N was fully prepared to discuss the issue with Malik and to compromise on a venue acceptable to both parties, even if it meant holding the sit-in in Rawalpindi or on the outskirts of Islamabad. However, Shahbaz stated that the PML-N was not the primary organizer of the event and that if Malik wished to discuss such matters, he should include the other sit-in participants, principally the lawyers’ movement leadership in the negotiations. Shahbaz was adamant that while the PML-N was prepared to be helpful, the party would have to follow the lawyers lead on this question, as the lawyers were the primary event organizers. (Note: Ambassador conveyed Shahbaz’s message to Interior Minister Rehman Malik, who requested that the PML-N take the lead in organizing a trilateral discussion including himself and the lawyers. Post has conveyed Malik’s request to Shahbaz Sharif. Shahbaz, after consulting with senior leadership of the PML-N, refused to assist. End Note.)


8. (S) As was expected, the Sharifs are expanding the issues on which they want progress as part of negotiations with President Zardari. The removal of Governor Taseer, the final retirement of Chief Justice Dogar, and progress on the Charter of Democracy provisions related to the 17th amendment are all new PML-N demands that will likely be highly controversial with President Zardari. Post believes that the Sharifs are likely flexible on the 17th amendment but will hold firm to both the Dogar and Taseer removals — for largely personal reasons. The offer to negotiate on the sit-in venue is an important concession that has the possibility to help improve security and minimize direct confrontation during the long-march and that could serve as a confidence building measure for future negotiations. However, Shahbaz’s insistence on the lawyers’ involvement in this process could easily complicate the discussions significantly, and we will need to continue to lean on the Sharifs to show leadership and bring the lawyers to a reasonable compromise.

End Comment


Sunday, May 29, 2011, Jamadi-us-Sani 25, 1432 A.H

Al-Khawaarij & Character of Khawarij

1- Obeying the Ruler [Quran and Hadith].

2- Conditions for Rebellion [Khurooj] against Rulers.



1- Obeying the Ruler [Quran and Hadith]:

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِى الاٌّمْرِ مِنْكُمْ فَإِن تَنَازَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ ذلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

English Translation:




«لَوْ دَخَلْتُمُوهَا مَا خَرَجْتُمْ مِنْهَا أَبَدًا، إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوف»


«السَّمْعُ وَالطَّاعَةُ عَلَى الْمَرْءِ الْمُسْلِمِ فِيمَا أَحَبَّ وَكَرِهَ، مَا لَمْ يُؤْمَرْ بِمَعْصِيَةٍ، فَإِذَا أُمِرَ بِمَعْصِيَةٍ فَلَا سَمْعَ وَلَا طَاعَة»


«إِلَّا أَنْ تَرَوْا كُفْرًا بَوَاحًا، عِنْدَكُمْ فِيهِ مِنَ اللهِ بُرْهَان»


«اسْمَعُوا وَأَطِيعُوا، وَإِنْ أُمِّرَ عَلَيْكُمْ عَبْدٌحَبَشِيٌّ كَأَنَّ رَأْسَهُ زَبِيبَة»


«وَلَوِ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌيَقُودُكُمْ بِكِتَابِ اللهِ، اسْمَعُوا لَهُ وَأَطِيعُوا»


«عَبْدًا حَبَشِيًّا مَجْدُوعًا»


«مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللهَ، وَمَنْ أَطَاعَ أَمِيرِي فَقَدْ أَطَاعَنِي، وَمَنْ عَصَى أَمِيرِي فَقَدْ عَصَانِي»


أَطِيعُواْ اللَّهَ

(Obey Allah), adhere to His Book,

وَأَطِيعُواْ الرَّسُولَ

(and obey the Messenger), adhere to his Sunnah,

وَأُوْلِى الاٌّمْرِ مِنْكُمْ


«إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوف»

(Obedience is only in righteousness.)

The Necessity of Referring to the Qur'an and Sunnah for Judgment

Allah said,

فَإِن تَنَازَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ


وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَىْءٍ فَحُكْمُهُ إِلَى اللَّهِ


إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ


إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ


ذَلِكَ خَيْرٌ


وَأَحْسَنُ تَأْوِيلاً


2- Conditions for Rebellion [Khurooj] against Rulers.
























Behaving well towards the oppressive ruler and praying behind him







Some important ahaadeeth regarding Rulers





















Ibn al-Mihlab and other such tribulations.




Minhaj us-Sunnah 5/248.





Hasan bin Husayn and others.





The second:









End of Shaykh ul-Islaam’s words.



The Characteristics of the Extremist Khawaarij

The Characteristics of the Extremist Khawaarij



The Prophet Mohammad [PBUH] said:

إنَّ أمّتكم هذه جُعل عافيتها في أوّلها، وسيصيب آخرَها بلاء وأمورٌ تنكِرونَها،

وتجيء فتنٌ يرقّق بعضُها بعضاً، وتجيء الفتنة فيقول المؤمن: هذه مهلكَتي،

ثم تَنكشِف، ثم تجيء الفتنة فيقول: هذِه هذه،

فمَن أحبَّ أن يُزحزَح عن النار ويُدخَل الجنّة فلتأتِه منيّتُه وهو يؤمن بالله

واليوم الآخر، وليَأتِ إلى الناس الذي يحبُّ أن يُؤتَى إليه 

“Safety of this your ummah lies in its first generation. Its later generations will be afflicted with calamities and things you will find repulsive. Trials will follow one another successively until later ones will make the former seem insignificant until the believer will say at the advent of each trial: ‘This is the one that is going to destroy me.’ So let whosoever wants to be saved from Hell and made to enter Paradise die while he is believing in Allaah and the Last Day and let him do to people what he would like them to do to him .” (Muslim)

Abd-Allaah ibn Mas’ood spoke the truth when he described the companions of the Prophet ( صلى الله عليه وسلم ) by saying:

فإن الحي لا يؤمن عليه الفتنة، أولئك أصحاب محمد صلى الله عليه وسلم من كان منكم مستنا ، فليستن بمن قد مات أبر هذه الأمة قلوبا ، وأعمقها علما ،

وأقلها تكلفا ، قوم اختارهم الله لإقامة دينه ، وصحبة نبيه ،

فاعرفوا لهم حقهم وتمسكوا بهديهم ، فإنهم كانوا على الهدى المستقيم

“Whoever wants to follow a path, let him follow the path of one who has died, for there is no guarantee that the one who is still alive will not be tempted. Those are the companions of Muhammad ( صلى الله عليه وسلم ), the most pure in heart of this ummah and the most deep in knowledge, the least sophisticated and complicated, people whom Allaah chose to establish His religion and accompany His Prophet. So acknowledge their rights and adhere to their guidance, for they are following true guidance .”

وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ


وَيَقُولُونَ عَلَى اللّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ




أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ


The Salaf used to call those who follow the sayings that contradict the Quran and Sunnah and those who innovate in the religion, “Ahlu Al- Ahwa’,” meaning the people who follow the desires.




The Messenger of Allaah said,



Imaam Maalik said,



Asking the people of knowledge

فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ


The Shaykh ‘Allaamah Saalih Al-Fawzaan was asked:



He responded:



1427/2/5 in the lesson ‘The Explanation of the Creed'



Firstly - Takfir of the Muslims.

Secondly - Disobedience to the ruler.

Thirdly - Making permissible the blood of the Muslims.


Shaykh Salih al-Fawazan


Translated by Abul-Irbaad Abid Zargar



Shaykh Salih al-Fawazan


Translated by Abul-Irbaad Abid Zargar



Shaykh Saleh al-Fawazan


Translated by Abul-Irbaad Abid Zargar

Question: What is your advice to those who say that this country fights the deen and restricts the du’aat?


And now it aids the Muslims in every place with financial help, building Islamic centers and masajid, sending du’aat, printing books foremost amongst them - the Noble Qur’an, opening centers of learning and Shari’ah colleges, and also it rules by the Islamic Shari’ah and has an independent body for enjoining good and forbidding evil in every town.



And we do not say that this state is perfect in every way and that it doesn’t have any mistakes.



إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الأَرْضِ فَسَادًا

أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلافٍ أَوْ يُنفَوْا مِنْ الأَرْضِ

ذَلِكَ لَهُمْ خِزْيٌ فِي الدُّنيَا وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ



Al-Khawarij is plural for “Kharij”, meaning one who rebels against the acknowledged Muslim ruler whom Islam obliges every Muslim to obey and not rebel against.


These groups have since been known as “Al-Khawarij” even though they carried different names.

Among those groups are: Al- Muh’akkimah, Ash- Sharat, Al- ‘Haroriyyah, An- Nawa-sib, and Al- Mariqhah.

Al-Khawarij are the people whom the Messenger of Allah, Salla Allahu Alayhi Wasallam, mentioned when he said, what translated means, “A group will go astray during a time of division between Muslims. The closest among the adversaries (the side of Ali bin Abi Talib and the side of Mu’awiyah) to the Truth will kill them (the deviant group, Al-Khawarij).”




Soon after they appeared as a distinct group, Al-Khawarij divided into seven groups, among them Al- Muh’akkimah who fought Ali bin Abi Talib.

Al-Khawarij accused Ali of Kufr and announced their animosity towards him. They departed to Haroraa’ and chose two men as their leaders, one to lead them in prayer and the other to lead their forces in battle. When Ali realized the danger posed by these people, he sent Abdullah Ibn Abbas, may Allah be pleased with him, to debate them and expose their erroneous ways. Ibn Abbas argued with them and refuted the arguments supporting the positions they took. Many of them abandoned the camp of Al-’Haroriyyah and rejoined the camp of Caliph Ali bin Abi Talib.




On their way to An-Nahrawan, Al-Khawarij met Abdullah -- the son of Khabbab bin Al-Aratt, a noble companion of the Messenger Salla Allahu Alayhi Wasallam, and seized him. They asked him, “Who are you?” He replied, “I am Abdullah bin Khabbab, the companion of the Messenger Salla Allahu Alayhi Wasallam.” They said, “Narrate to us a Hadith you heard from your father who related it to the Messenger Salla Allahu Alayhi Wasallam.” He said, “I heard my father say, ‘The Messenger of Allah, Salla Allahu Alayhi Wasallam, said, ‘There will be a Fitnah (calamity and division) in which those who sit idle are better than those who walk, and those who walk are better than those who rush. Therefore, whoever has no choice but to kill or be killed, let him be killed and let him not be the killer.’” They asked him, “What do you say regarding Abu Bakr and Umar?” Abdullah said good words of praise regarding them. They said, “What do you say with
regards to At- Ta’hkim (when Ali and Mu’awiyah reverted to some of the companions to judge between them in their dispute, according to the Quran and Sunnah)?”

He said, “I say that Ali has better knowledge in the Book of Allah, is more careful with the religion, and has more wisdom than you!” They said, “You do not follow the Truth and Guidance. Rather, you follow men according to their fame.” They then said to him, “This Quran (which you carry) around your neck commands us to kill you.” He said, “Whoever the Quran preserves his life, you preserve his life in turn.

And whoever the Quran sheds his blood, give him death in turn.” Then, they brought Abdullah bin Khabbab closer to the river, and one of them, Musmi’ bin Qhadali, slit his throat. Then, they entered his house and killed his children and also his wife, who was pregnant, and slit open her stomach.

When Ali bin Talib heard what Al-Khawarij did to Abdullah bin Khabbab and his family, he led an expedition of four thousand soldiers to arrest those who committed this atrocity. When he reached their area, he asked them to deliver those who killed Abdullah. They said to Ali’s emissary, “We all killed him. And, furthermore, if we catch you (meaning

Ali) we will kill you too.” Then, Ali prepared to fight them.

But before the battle commenced, he asked them, “What do you dislike as regards my matter?” They said, “We hate that you, when we fought with you on the Day (incident) of Al-Jamal, allowed for us their (the side of ‘Aaishah, Tal’hah, and Az-Zubair) possessions after we defeated them but did not allow us to seize their women and children as slaves. Why did you allow us to shed their blood and seize their possessions but not their women and children?” Ali said, “I only allowed you to seize their possession in return for their looting the Muslim treasury in the city of Basrah before I came to meet them (to convince them to end their rebellion). As for their women and children, they did not fight against us and they, therefore, still enjoyed the rights of Muslims who live in the Islamic state. Also, if I had allowed their women for you, who among you would have liked to take ‘Aaishah (the Prophet’s wife) as his share?” They became ashamed
and silent.


Soon afterwards, the battle between Ali and Al-Khawarij commenced, and Ali’s army defeated and killed them all except nine people.

After the battle ended, Ali ordered his soldiers to search for Thu Ath- Thadiyyah, who was then found among the dead. Ali then said, “Allah and His Messenger have said the truth,” because before he passed away, the Prophet Salla Allahu Alayhi Wasallam had told Ali that he should search for Thu Ath-Thadiyyah among the dead when he meets these rebels.

This sect of Al-Khawarij, also known as Al-Mu’hakkimah, considers Uthman, Ali, ‘Aaishah, Tal’hah, and Az-Zubair as Kuffar. They also oblige the removal or assassination of the Muslim ruler who does not agree with their way of understanding the religion.



Al-Azariqhah is another Khawarij sub-sect. They are the followers of Nafi’ bin Al-Azraqh who was known as Abu Rashid. When he first appeared, he rebelled against Abdullah bin Az-Zubayr -- a companion of the Messenger of Allah, Salla Allahu Alayhi Wasallam. Many people from Oman and Al-Yamamah also joined Nafi’. They later moved to Persia and took over the area of Al- Ahwaz after they killed Abdullah bin Az-Zubayr’s deputy in that area. They soon controlled Al-Ahwaz and adjacent areas in Persia.


This is just as the Messenger of Allah, Salla Allahu Alayhi Wasallam, described them that, “They kill Muslims and spare idol-worshippers.” Also, Al-Azariqhah would cut the hand and arm of the thief, while Islam commands cutting the thief’s hand only from the wrist. They also claim that the Ayah,






Ath-Tha’alibah is yet another Khawarij sub-sect. This group was started by Tha’labah bin Mashkan, who used to be a follower of the Ajaridah before he started his own sect. This group later divided into six sects, the first being the followers of Tha’labah himself who persisted on his path. As for those who formed their own sects after they were followers of Ath-Tha’alibah, they include Al- Ma’badiyyah, followers of Ma’bad bin Abdurra’hman, who declare other Tha’alibah as Kuffar and who used to take Az-Zakat due on the possessions of their rich slaves. They also include Al-Akhnasiyyah, followers of Al- Akhnas bin Qays, who differed with Ath-Tha’alibah when they hesitated to call those who might appear to be disbelievers, yet conceal their Islam, as Kuffar. These sects also include followers of Rashid At-Tawsi, who were called Ar-Rashidiyyah. This sect disowned all those who disagree with them. There is also Al-Mukarramiyyah, followers of Abu Mukarram Al-’Ijli. This group considers those who fall into major sins as Kuffar because they are ignorant about Allah.Again, this group also considers those who disagree with them as Kuffar, and their adversaries from among Ath- Tha’alibah considered them Kuffar in turn. The sixth Tha’alibah sub-sect was called Ash-Shaybaniyyah, followers of Shayban bin Salam. This is the sect which Abu Muslim Al-Khurasani, the leader of the Abbasid armies, fought and defeated, killing Shayban and capturing the rest of his followers. This was the end of Ath- Tha’alibah who denied Allah’s Attributes and also resembled Allah with the creation.

Another major sub-sect of Al-Khawarij is the one still known as “Al- Ibadhiyyah”, who are the followers of Abdullah bin Ibadh Al-Murri. He permitted Al-Ibadhiyyah to marry women from Ahlu As-Sunnah and accepted the testimony of Ahlu As- Sunnah even against the Ibadhiyyah Themselves because they consider that the general name of Islam still bonds them together.


Al-Ibadhiyyah also divided into six sects.



The third Ibadhi sub-sect is known as Al-’Harithiyyah, followers of Al-’Harith bin Yazid. This sect denies Predestination and Allah’s Will and condones acts of worship that are not meant for the sake of Allah. The last three Ibadhi sub-sects are Al- Ibrahimiyyah, Al-Maymoniyyah, and Al-Waqifiyyah.







In it is the statement of Ibn Abbas:

أتيتُكم من عند صحابة النَّبيِّ صلى الله عليه وسلم من المهاجرين والأنصار، لأبلِّغكم ما يقولون،المخبرون بما يقولون، فعليهم نزل القرآن، وهم أعلمُ بالوحي منكم، وفيهم أنزل، وليس فيكم منهم أحد

“I come to you from the Companions of the Prophet ( صلى الله عليه وسلم ) from amongst the Muhajireen and Ansaar to inform you of what they say. They were present when the Qur’an was revealed, and they are more knowledgeable about the revelation than you are and were present at its descending, and not a single one of you is from them. So some of them said: لا تخاصموا قريشاً Do not dispute with a person from the Quraish because

Allah says: بَلْ هُمْ قَوْمٌ خَصِمُونَ But they are a quarrelsome people Ibn Abbas (May Allah be pleased with him and his Father) said:

وأتيتُ قوماً لم أرَ قوماً قطُّ أشدَّ اجتهاداً منهم، مسهمة وجوههم من السَّهر، كأنَّ أيديهم وركبهم تثنى عليهم، فمضى من حضر



لنكلِّمنَّه ولننظرنَّ ما يقول

“By Allah we will speak to him and debate what he says”I asked:

أخبروني ماذا نقمتم على ابن عمِّ رسول الله صلى الله عليه وسلم وصهره والمهاجرين والأنصار؟

“Why do you have resentment against the cousin of the Messenger of Allah ( صلى الله عليه وسلم ) his in-laws, the Muhajireen and Ansaar? They said:” (because of) ثلاثاً Three things” I asked: ما هنَّ؟ “What are they?”

They said: أمَّا إحداهنَّ فإنَّه حكم الرِّجالَ في أمر الله، “As for the first one it is that he made men arbitrators in the matters of Allah. And Allah said:

إِنِ الْحُكْمُ إِلاَّ لِلّهِ Verily! The decision rests only with Allah [Yusuf: 67]

I said: هذه واحدة “ This is one” And they said:

ولَم يسْب ولَم يغنَم، فلئن كان الذي قاتل كفَّاراً لقد حلَّ سبيُهم وغنيمتهم،

ولئن كانوا مؤمنين ما حلَّ قتالُهم


I said: هذه ثنتان، فما الثالثة؟ “ That’s two, so what is the third one?”

They said: إنَّه مَحا نفسَه من أمير المؤمنين، فهو أمير الكافرين “He wiped out the title of ‘Amir al-Mu’mineen’ for himself, so he is the Amir of the disbelievers.”

I said: أعندكم سوى هذا؟ “Do you have anything others than these? They said: حسبنا هذا “ This suffices us” So I said to them:

أرأيتم إن قرأت عليكم من كتاب الله ومن سنَّة نبيِّه صلى الله عليه وسلم

ما يُردُّ به قولُكم أتَرضَون؟

“If I read of the Qur’an and Sunnah that which refutes these claims, will you be pleased? They said: نعم! “Yes” So I said:

أمَّا قولكم: حكَّم الرِّجال في أمر الله، فأنا أقرأ عليكم ما قد رُدَّ حكمُه إلى الرِّجال في ثمن ربع درهم، في أرنب ونحوها من الصيد

As for your statement: ‘A man has arbitrated in the matter of Allah’, I will read to you what has given the power of arbitration to men concerning a killed rabbit and the likes of that which is hunted which price is worth a quarter of a dirham. Allah says:

:(( يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقْتُلُواْ الصَّيْدَ وَأَنتُمْ حُرُمٌ ))

إلى قوله: (( يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنكُمْ ))،


فنشدتكم الله: أحُكم الرِّجال في أرنب ونحوها من الصيد أفضل أم حكمهم في دمائهم وصلاح ذات بينهم؟!

وأن تعلموا أنَّ الله لو شاء لَحَكم ولَم يُصيِّر ذلك إلى الرِّجال، وفي المرأة وزوجها


وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُواْ حَكَماً مِّنْ أَهْلِهِ وَحَكَماً مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلاَحاً يُوَفِّقِ اللّهُ بَيْنَهُمَا


فجعل الله حكم الرِّجال سنة مأمونة، أخَرَجتُ من هذه؟

So Allah has made the judgement of men a reliable Sunnah. Have I convinced you on this?” They replied: : نعم! “Yes” (I said to them):

قاتَل ولم يسْب ولم يغنم، أَتَسبُون أمَّكم عائشة، ثمَّ تستحلُّون منها ما يُستحلُّ من غيرها؟!

فلئن فعلتم لقد كفرتُم، وهي أمُّكم، ولئن قلتُم: ليست أمَّنا لقد كفرتُم

Regarding your saying ‘You fought them, but did not seize their booty nor capture them,’ Can you capture your Mother 'Aisha then make permissible concerning her what is permissibility concerning other female slaves.

If you say that she can be captured and treated like any of the other female slaves, you have surely committed disbelief, because she is your mother. If you say that ‘she is not our mother’ than you have also committed disbelief, for Allah says:

النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ


فأنتم تدورون بين ضلالَتين، أيّهما صرتُم إليها صرتُم إلى ضلالة، فنظر بعضُهم إلى بعض،


So some of them began to look at each other.I asked: أخرجتُ من هذه؟ “Have I convinced you?” They replied: نعم! “ Yes” (I said to them):

مَحا اسمَه من أمير المؤمنين، فأنا آتيكم بمَن ترضَون وأريكم، قد سمعتُم أنَّ النَّبيَّ صلى الله عليه وسلم يوم الحُديبية كاتَبَ سُهيل بن عمرو وأبا سفيان بن حرب،

فقال رسول الله صلى الله عليه وسلم لأمير المؤمنين

اكتب يا علي: هذا ما اصطلح عليه محمد رسول الله، فقال المشركون:

لا والله! لو نعلم أنَّك رسول الله ما قاتلناك،

فقال رسول الله صلى الله عليه وسلم : اللَّهم إنَّك تعلمُ أنِّي رسول الله، اكتب يا علي:

هذا ما اصطلح عليه محمد بن عبد الله، فوالله لرسول الله خيرٌ من علي،

وما أخرجه من النبوة حين محا نفسَه

And as for your statement that he wiped out the title of ‘Amir al- Mu’mineen’ for himself, I will show and bring you proof by one whom you are pleased with. I heard on the Day of Hudaybiyyah, when the treaty was being drafted by Suhail bin Amr and Abu Sufyan bin Harb, the Messenger of Allah ( صلى الله عليه وسلم ) say to the Amir ul Mu’mineen: "Write O’ 'Ali: ‘This is what has been agreed upon by Muhammad, the Messenger of Allah’." The Mushrikeen objected to this saying: "No, By Allah, if we believed that you were the Messenger of Allah, we would not have fought you." Upon this, the Messenger of Allah ( صلى الله عليه وسلم ) said: O’ Allah you know that I am the Messenger of Allah. Write O’ Ali ‘This is what has been agreed upon by Muhammad bin Abdullah.’ …For I swear by Allah that the Messenger of Allah ( صلى الله عليه وسلم ) is better than Ali, and erasing his title did not remove his


: فرجع من القوم ألفان وقُتل سائرُهم على ضلالة



Shaykhul Islaam Ibn Taymiyyah said,

فإن عامة ضلال أهل البدع كان بهذا السبب، فإنهم صاروا يحملون كلام الله ورسوله على ما يدعون أنه دال عليه، وليس الأمر كذلك


The scholars say,

من اتباع المتشابهات الأخذ بالمطلقات قبل النظر في مقيِّداتها، أو في العمومات من غير تأمل في مخصِّصاتها، وكذلك العكس بأن يكون النص مقيدًا فيُطلق، أو خاصًا فيُعمّ بالرأي من غير دليل سواه، فإن هذا المسلك رميٌ في عماية واتباع للهوى بالدليل، وحينئذ فالخلل في هذه المسالك الاجتهادية يوقع في أخطاء فاحشة عقائدية وفرعية


For instance, the Khawaarij who revolted against ‘Alee said, “There is no judge save Allaah”, misinterpreting the Word of Allaah, “The judgement is but Allaah’s.” They thereby gave this verse a wrong meaning.

The Khawaarij sect was later influenced by scholastic theology and its principles became very close to those of the Jahmite and Mu’tazilite sects.

They center upon the following matters:

(1) Imputing kufr upon ‘Ali, ‘Uthmaan and other sahaabah ﻦﻴﻌﻤﺟأ ﻢﻬﻨﻋ ﷲا ﻲﺿر .



(4) They believe that the Qur’aan is created. However, the Qur’aan is the literal Word of Allaah Who uttered it in letter and sound and which He Spoke to Jibreel عليه وسلم , directly without a mediator, and who then brought it down to the Prophet Muhammad ( صلى الله عليه وسلم ). The Qur’aan is neither the word of Jib reel nor the word of Prophet Muhammad ( صلى الله عليه وسلم ).

(5) They distort the meanings of Allaah’s Attributes by resorting to figurative interpretation.

(6) Like the twelver Shee’ites and other deviant sects, they deny that the believers will see Allaah on the Day of Resurrection. This contradicts what is asserted in the Qur’aan and authentic sunnah .



(9) They speak ill about the scholars الطعنُ في العلماء See the incident with Muhammad صلى الله عليه وسلم and Ibn Abbaas, how they treated them, this is the common amongst the mis-guided youths of today, ignorant, foolish in understanding.

The aforementioned are some of the major characteristics of the Khawaarij.

I intended to give the reader some background about this very dangerous sect and which has influenced many Muslim groups and parties in our times leading to bloodshed in many parts of the Muslim World. The bloody confrontations are hard to stop in some places and that has distorted the view of Islam in many parts of the world. The truth, however, is emerging and will inshaa’ Allaah completely emerge on the hands of the true followers of Islam who are working hard to correct this problem with the good word without compromising the ‘aqeedah nor the manhaj . We should be able to present the truth without imitating the kufaar and their ways. In this respect, the words of Imaam Maalik ) ﷲا ﻪﻤﺣر ( are remembered: “Nothing will benefit this ummah to come except that which benefited its early generations .” Related by Imaam Ibn ‘Abdil-Barr in At-Tamheed (23:1).


And what shows the danger of extremism and deviation from the truth and staying away from what Ahlus Sunnah wal Jama’ah is upon, is the statement of the Prophet ( صلى الله عليه وسلم ) from the Hadith of Jabir (May Allah be pleased with him):

إنَّ أخوفَ ما أخاف عليكم رجل قرأ القرآن،

حتى إذا رُئيت بهجته عليه وكان ردءاً للإسلام،

انسلخ منه ونبذه وراء ظهره، وسعى على جاره بالسيف ورماه بالشرك،

قلت: يا نبيَّ الله! أيُّهما أولى بالشرك: الرامي أو المرمي؟ قال: بل الرامي

Indeed what I fear most for you is that a man reads the Qur’an until magnificence is seen upon him and he is a support for Islam and it is withdrawn from him and he throws it behind his back and strives against his neighbor with the sword and he accusing him of shirk. I said O’ Prophet of Allah, which one is more worthy of (the accusation of) shirk, the accuser or the accused? He said: The accuser . [Collected by Imam Al-Bukhari in his Taarikh and Abu Ya’ala and Ibn Hibban and Al-Bazaar. See Sahih Al-Albani 3201]

The Prophet ( صلى الله عليه وسلم ) said:

ومَن خرج على أمَّتي يضرب برَّها وفاجرَها، ولا يتحاش من مؤمنها،

ولا يفي لذي عهد عهدَه،فليس منِّي ولستُ منه


Ibn Al-Qayyim said,

نهيُ النبيِّ عن قتال الأمراء والخروج على الأئمة وإن ظلموا أو جاروا ما أقاموا الصلاة، سدًّا لذريعة الفسادِ العظيم والشرِّ الكثير بقتالهم كما هو الواقع، فإنّه حصل بسبب قتالهم والخروج عليهم أضعافُ أضعافِ ما هم عليه، والأمّة في بقايا تلك الشرور إلى الآن




ومن تأمّل ما جرى على الإسلام في الفِتن الكبار والصِّغار رآها مِن إضاعةِ هذا الأصلِ وهو إنكار المنكر إذا كان يترتّب عليه ما هو أنكرُ منه، ومِن عدم الصبر على المنكَر،

فيُطلَب إزالتُه، فيتولّدُ منه ما هو أكبر منه


‘Umar said,

إنا لا ننتصر على عدوّنا بعددٍ ولا عدة، وإنما ننتصر بطاعتنا لله ومعصيتهم له، فإن عصينا الله فقد استوينا وإياهم في المعصية، وكان لهم الفضل علينا

“We do not defeat our enemy through our great numbers and or sophisticated ammunitions, we defeat them through our obedience to Allaah and our enemies’ disobedience to Him. But when we disobey Allaah, we become like them in sins and they will then defeat us.”













And Allaah Knows Best.










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