The Khawarij During the Time of the Rightly Guided Caliphs (Khulafai Rashidun)
The Debate Between Habr al-Ummah (MAPH) and the Khawarij
After the previous discussions, we will now examine the military presence of the Khawarij group and some of the ignorance exhibited by this wicked and oppressive sect.
The first formal military gathering of the Khawarij occurred after the sedition surrounding the martyrdom of Hazrat Usman (MAPH), marking their presence at the battles of Jamal and Siffin, as well as their cooperation with the Saba’iyyah sect (led by Abdullah ibn Saba, a hypocritical Jew). After the Muslims reached a peace agreement and united, the Khawarij emerged and congregated in the area of Harura.
According to explicit texts, their resurgence tends to occur during the time of “Firqah Al-Nas” disagreements and conflicts among Muslims.
The Khawarij Joining Harura and the Debate with Hazrat Ibn Abbas (MAPH)
The Khawarij, as a large group, separated from Hazrat Ali’s army while returning from Siffin to Kufa. In various accounts, their number is reported to be several thousand; in some reports, it was cited as twelve thousand, eight thousand, fourteen thousand, or twenty thousand. Notably, the narration stating their number as twenty thousand lacks a chain of transmission.
These individuals separated for several days and nights before the army reached Kufa, and this division caused confusion and fear among the companions of Hazrat Ali. Hazrat Ali (MAPH) entered Kufa with the remaining loyal part of his army. Once he learned that the Khawarij had organized themselves, appointed an Imam for prayer, and pledged allegiance to Allah Almighty while claiming to enjoin good and forbid evil (which indicated their practical separation from the Muslim Ummah), he decided to engage with them.
Narration of the Event by Hazrat Ibn Abbas (MAPH)
I approached them, wearing my finest Yemeni attire. I went to them on foot and found them gathered in a house at noon. Ibn Abbas was a handsome man with a loud voice. They welcomed me, commenting on my beautiful clothing. I replied, “Why do you find fault with me? I saw the Messenger of Allah (peace and blessings of Allah be upon him) wearing even better garments than these.” This verse was revealed: «قل من حرم زينة الله التي أخرج لعباده والطيبات من الرزق» “Say, O Prophet, who has forbidden the adornment of Allah which He has produced for His servants and the good things of provision?”
They asked, “What have you come for?” I said, “I come from the Sahaba of the Prophet (PBUH), from the Mujahideen and Ansar, as well as from his cousin and son-in-law, to whom the Qur’an was revealed. They are more knowledgeable in the interpretation of the Qur’an than you are, and there is no one among you like them. I will inform you of whatever they say and let them know what you say.”
Some of them approached me, and I asked, “Why are you angry with the Sahaba of the Messenger of Allah (PBUH) and his cousin? Please tell me.” They cited three reasons: 1. “He made men judges in the matter of Allah, while Allah says: «إن الحُكم الا لله» ‘There is no judgment except for Allah!'”
2. “He fought (in the Battle of Jamal) but did not take prisoners nor collect spoils of war. If they were disbelievers, it would be permissible to capture them, and if they were believers, then it was impermissible.” 3. “He removed the title of Amir al-Mu’minin from his name; if he is not the Amir of the Believers, then he is the Amir of the Disbelievers.” I asked if there was anything else, to which they responded, “We will be satisfied with these.”
I then posed to them: “What if I recite something from the Book of Allah the Almighty and the Sunnah of His Messenger that addresses your claims? Would you reconsider your position?” They replied, “Yes.” I continued, “Regarding your assertion that he made two men judges in the matter of Allah, I will recite to you a verse wherein Allah delegates judgment on a quarter of a dirham to His servants, so they may decide in that matter. Have you considered that Allah, the Exalted, says: «يأيها الذين آمنوا لاتقتلوا الصيد وأنتم حرم ومن قتله منكم متعمداً فجزاء مثل ما قتل من النعم يحكم به ذوا عدل منكم» Translation: ‘O you who have believed, do not kill game while you are in a state of ihram. And whoever among you kills it intentionally – the penalty is an equivalent of what he killed from sacrificial animals, as judged by two just men among you.’
Is the ruling of men not better in reconciling disputes and preventing bloodshed than regarding the killing of a rabbit? They agreed that it was indeed better. I added, “Regarding the issue between a man and a woman, it was also revealed: «وإن خفتم شقاق بينهما فابعثوا حكماً من أهله وحكماً من أهلها» ‘And if you fear a disagreement between the two, appoint a judge from his people and a judge from her people.’
I ask you by Allah: is it not preferable for men to adjudicate to mend their relationships and prevent bloodshed rather than leaving women in charge? Have I made this clear?” They responded affirmatively.
Then, I addressed their second statement: “You claim that he fought but did not take prisoners or collect spoils of war. Do you consider your mother Ayesha to be a prisoner, allowing what is lawful for her that you would allow for other women? If so, you have undoubtedly disbelieved. If you claim she is not our mother, then you have also disbelieved; ‘The Prophet is closer to the believers than themselves, and his wives are their mothers.’ You find yourselves in a dilemma; provide a solution. Is my point clear?” They agreed.
Regarding their claim of his removal of the title of Amir al-Mu’minin, I replied, “The Messenger of Allah made peace with the polytheists on the day of Hudaybiyah, instructing Ali to write: ‘What Muhammad, the Messenger of Allah, has made peace with.’ They said, ‘If we believed you were the Messenger of Allah, we would not have fought you.’ The Messenger of Allah (PBUH) said, ‘O Ali! Erase it, for you know I am the Messenger of Allah. Write: “This is what Muhammad bin Abdullah has made peace with.”‘
By Allah, the Messenger of Allah is better than Ali; he removed the title of Messenger of Allah from his name, yet this did not detract from his prophethood. Have I clarified this matter?” They affirmed my point.
As a result, two thousand of them returned, while the others persisted in their misguidance, prompting the Muhajiroun and Ansar to fight and defeat them.
Lessons from Hazrat Ibn Abbas’s Debate with the Khawarij
1. Choosing an Appropriate Debater: Hazrat Ali wisely selected his cousin Abdullah ibn Abbas (MAPH), a leading thinker and a skilled interpreter of the Qur’an, to engage the Khawarij, knowing their tendency to accept arguments based on the Qur’an.
2. Starting from Common Grounds: Amir al-Mu’minin Hazrat Ali (MAPH) acknowledged the core beliefs of the Khawarij regarding the Book of Allah and the Sunnah of His Prophet, setting a factual basis for debate.
3. Being Knowledgeable of Opponents’ Arguments: Amir al-Mu’minin Ali (MAPH) was undoubtedly aware of their claims before the debate and prepared his Sahaba to counter them.
4. Addressing Each Claim Methodically: Hazrat Ibn Abbas systematically dismantled their arguments, seeking confirmation after each rebuttal to ensure understanding.
5. Beginning with Affirmative Truths: Hazrat Ibn Abbas started by asserting his representation of the Prophet’s Sahaba, enhancing his credibility in their eyes.
6. Respecting the Opponent’s Opinions: It is essential to listen to opposing views during a debate, fostering an atmosphere of respect, as demonstrated in the interaction between Hazrat Ibn Abbas and the Khawarij.
Ultimately, thousands of Khawarij were guided towards the truth during this discourse (though the number present at the Battle of Nahrawan was less than four thousand, which will be discussed, Allah willing). This occurred because they recognized the truth, and by Allah’s grace and mercy, their doubts were eliminated.
Hazrat Ibn Abbas illuminated their misguided interpretations using the Qur’an and the Sunnah, thereby affirming that none of the Prophet’s Sahaba were among the Khawarij. No Khawarij contested this statement as it is a well-established fact corroborated by Sunni scholars.
This historical debate serves as a reminder for devout Muslims to avoid the vile traits of extremism and maintain the virtuous attributes espoused by the Sunnah, using these principles to guide their interactions with misleading groups and pursue personal development.
