Fatwa ID: 08201
Answered by: Mauluana Abdurrahman Mohammad
Question:
What is the position of Ahlus-Sunnah wal Jama’ah on Dhul Khuwaysirah? Is he a disbeliever? I wasn’t sure because after reading the Hadith Shareef, I thought that the Noble Prophet Sallallahu ‘Alaihi Wa Salam refused to kill him. Were the Kharijites that Ali (RA) fought formed by him? I was also confused because I read that Ali (RA) did not consider the Kharijites to be disbelievers. Also, in a similar narration that mentions Khalid (RA), the progeny of Dhul Khwaysirah is also mentioned. Can we interpret that to mean that the fitnah of his progeny are not limited to the Kharijites and can continue for time periods or generations after?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Dhu al-Khuwaysira, also known as Harqoos ibn Zuhair al-Saadi, was a prominent member of the Khawarij. He accompanied the Prophet (ﷺ) but was a Munāfiq, and he had helped Omar (R.A.) in the fight against Al-Hormuzan al-Farsi. Since outwardly he was a Muslim, he was not commanded to be killed. He witnessed the battle of Siffin alongside Ali (R.A.) and later joined the Khawarij, eventually opposing Ali (R.A.). He was with the Khawarij when Ali (R.A.) fought them on the day of Nahrawan and he was killed that day around the year 37 or 38 (A.H.).
The Khawarij were a sect of Islam with extreme positions contrary to the Ahlus Sunnah wal Jamaa’ah. It is correct to identify them as Mubtadi’oon (people of Bid’ah) instead of Kuffār as they mostly shared the same beliefs and practices with Ahlus Sunnah. Dhu al-Khuwaysira was amongst the founders of the Khawarij. It has not been reported that any of his descendants were members of the Khawarij. Here’s what several prominent authors have written about him.
Mirqāt Al-Mafatīh
(Dhu al-Khuwaysira came to him): the diminutive of al-Khasira (and he is a man from Banu Tamim): a large and famous tribe. The Almighty’s words were revealed about him: {And among them is he who criticizes you concerning the charities} [At-Tawbah: 58]. So he is one of the hypocrites, and it will come that from his origin the Khawarij emerge. As for the commentator’s statement: He is the leader of the Khawarij, then there is leniency/mistake in it, since their first appearance was in the time of Ali, may Allah honor his face.[1]
(He said: O Muhammad! Fear Allah) meaning: in your oath (He [SWS] said: So who will obey Allah) meaning: [who will] fear Him from my nation (if I disobey Him) meaning: with my infallibility and the proof of my prophethood (then Allah will make me trustworthy) meaning: make me a trustee (over the people of the earth and you do not trust me) with emphasis on the noon and it can be made light, and the address is in the manner of reproach for Dhu al-Khuwaysira and his people. (A man asked him): he was Umar ؓ as mentioned previously (about killing him), meaning permitting it. (So he [SWS] prevented him), meaning because of what preceded.
(So when he turned away), meaning the man [Dhu al-Khuwaysira], (he [SWS] said: Indeed, from the “Di’Di’” of this one): with a kasra on two emphatic letters and two hamzas, the first of which is replaced, meaning: from his origin, lineage, and descendants, according to what is in al-Nihaya. Al-Turbishti said: Whoever says that they are born from him has gone far, because no people from the descendants of Dhu al-Khuwaysira are mentioned among the Khawarij. Moreover, the time in which the Messenger of Allah (ﷺ) said this statement, until the heretics opposed Ali ؓ and fought him does not bear that. Rather, its meaning is that from the origin from which he is related in lineage, or the origin to which he is based in doctrine.[1]
Dhu al-Khuwaysira: Al-Isābah Fī Tamyīz As-Sahābah
Ibn al-Athir mentioned him among the Companions, adding to those who came before him, and he did not include in his biography anything except what al-Bukhari included in the hadith of Abu Saeed, who said: While the Messenger of Allah (ﷺ) was distributing one day, Dhu al-Khuwaysira – a man from Banu Tamim – said:
O Messenger of Allah, be just. He said: Woe to you! Who will be just if I am not just? (Hadith).
He narrated it through the path of Al-Tha’labi’s interpretation, then through the path of Abd Al-Razzaq’s interpretation as well, but he said in it: When Dhu Al-Khuwaisira Al-Tamimi came to him, and he is Harqoos bin Zuhair. So he mentioned him.
I said: It was mentioned in another place in Al-Bukhari, and he said: Abdullah bin Dhi Al-Khuwaisira. I have some hesitation in mentioning him among the Companions. It was mentioned previously in the letter Ha.[3]
Dhu al-Khuwaysira: Usd Al-Ghābah
While the Messenger of Allah (ﷺ) was distributing something one day, Dhu al-Khuwaysira, a man from Banu Tamim, said: O Messenger of Allah, be fair.
He said: “Woe to you! Who will be just if I am not just?” Umar said: “Give me permission to strike off his head.”
He said: “He has companions, one of you will consider his prayer insignificant compared to their prayer, and his fasting insignificant compared to their fasting. They will pass through the religion like an arrow passing through its target. One looks at its point and finds nothing in it, one looks at its rim and finds nothing in it, one looks at its tip and finds nothing in it, then one looks at its tip and finds nothing in it. This has already been said.” Excrement and blood will emerge at a time when people will be divided. Their sign will be a man with one of his breasts like a woman’s breast, or like a piece of tissue that flows out.”
Abu Saeed said: I bear witness, I have certainly heard it from the Messenger of Allah (ﷺ), and I bear witness that I was with Ali ؓ when he fought them. He searched among the dead and brought him with the description that the Messenger of Allah (ﷺ) had described.
… While the Messenger of Allah (ﷺ) was distributing a portion, Ibn Abbas said: The spoils of war of Hawazin were on the day of Hunayn, when Dhu al-Khuwaysira al-Tamimi, who was Hurqus ibn Zuhair, the origin of the Khawarij, came to him and said: Be just, O Messenger of Allah.
He said: “Woe to you! Who will be just if I am not just?” He mentioned it in a similar manner to what was mentioned above, for in this narration he made the name of Dhu al-Khuwaysira: Harqoos ibn Zuhair.
And Allah knows best. The rest of his story has been presented in Harqoos.
Harqoos: Al-Isābah Fī Tamyīz As-Sahābah
With a damma on the first letter, a sukoon on the ra’ and qaf, then a sukoon on the waw, then a sad – Ibn Zuhair al-Sa’di. He is mentioned in Futuh al-Iraq.
Abu Omar claimed that he was Dhu al-Khuwaisira al-Tamimi, the leader of the Khawarij who was killed in Nahrawan. And we will mention in his biography who also said that.
Al-Tabari mentioned that Utbah bin Ghazwan wrote to Omar asking for support, so he provided him with Harqoos bin Zuhair, who was a companion of his, and ordered him to fight against what he had overcome, so he conquered the market of Ahwaz.
Al-Haitham bin Adi mentioned that the Khawarij claim that Harqoos bin Zuhair was one of the companions of the Prophet (ﷺ) and that he was killed with them on the day of Nahrawan. He said: So I asked about that, but I did not find anyone who knew him.
Some of the miracles were mentioned.
The Prophet (ﷺ) said: “No one who witnessed Al-Hudaybiyyah will enter Hell except one.” “3” He was Harqoos [124] bin Zuhair.
Only Allah Knows best
Mauluana Abdurrahman Mohammad
Checked and approved by: Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
[1] (أَتَاهُ ذُو الْخُوَيْصِرَةِ) : تَصْغِيرُ الْخَاصِرَةِ (وَهُوَ رَجُلٌ مِنْ بَنِي تَمِيمٍ) : قَبِيلَةٌ كَبِيرَةٌ شَهِيرَةٌ وَنَزَلَ فِيهِ قَوْلُهُ تَعَالَى: {وَمِنْهُمْ مَنْ يَلْمِزُكَ فِي الصَّدَقَاتِ} [التوبة: ٥٨] فَهُوَ مِنَ الْمُنَافِقِينَ وَسَيَجِيءُ أَنَّهُ مِنْ أَصْلِهِ يَخْرُجُ الْخَوَارِجُ، وَأَمَّا قَوْلُ شَارِحٍ: هُوَ رَئِيسُ الْخَوَارِجِ فَفِيهِ مُسَامَحَةٌ إِذْ أَوَّلُ ظُهُورِهِمْ فِي زَمَنِ عَلِيٍّ كَرَّمَ اللَّهُ وَجْهَهُ.
(Mirqāt Al-Mafātīh, vol. 9, pg. 3796, Dār Al-Fikr)
[2] (قَالَ: إِنَّ مِنْ ضِئْضِئِ هَذَا) : بِكَسْرِ مُعْجَمَتَيْنِ وَهَمْزَتَيْنِ يُبْدَلُ أَوَّلُهُمَا أَيْ: مِنْ أَصْلِهِ وَنَسَبِهِ وَعَقِبِهِ عَلَى مَا فِي النِّهَايَةِ. وَقَالَ الْتُورِبِشْتِيُّ: مَنْ ذَهَبَ إِلَى أَنَّهُمْ يَتَوَلَّدُونَ مِنْهُ، فَقَدْ أَبْعَدَ، إِذْ لَمْ يُذْكَرْ فِي الْخَوَارِجِ قَوْمٌ مِنْ نَسْلِ ذِي الْخُوَيْصِرَةِ، ثُمَّ إِنَّ الزَّمَانَ الَّذِي قَالَ فِيهِ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – هَذَا الْقَوْلَ إِلَى أَنْ نَابَذَ الْمَارِقَةُ عَلِيًّا رَضِيَ اللَّهُ عَنْهُ وَحَارَبُوهُ لَا يَحْتَمِلُ ذَلِكَ، بَلْ مَعْنَاهُ أَنَّ مِنَ الْأَصْلِ الَّذِي هُوَ مِنْهُ فِي النَّسَبِ، أَوْ مِنَ الْأَصْلِ الَّذِي هُوَ عَلَيْهِ فِي الْمَذْهَبِ.
(Mirqāt Al-Mafātīh, vol. 9, pg. 3798, Dār Al-Fikr)
[3] ذكره ابن الأثير في الصّحابة مستدركا على من قبله، ولم يورد في ترجمته سوى ما أخرجه البخاريّ من حديث أبي سعيد، قال: بينا رسول اللَّه صلّى اللَّه عليه وآله وسلّم يقسم ذات يوم قسما فقال ذو الخويصرة- رجل من بني تميم:
يا رسول اللَّه، أعدل. فقال: «ويلك! ومن يعدل إذا لم أعدل» ؟
الحديث.
وأخرجه من طريق تفسير الثعلبي ثم من طريق تفسير عبد الرزّاق كذلك، ولكن قال فيه: إذ جاءه ذو الخويصرة التّميمي، وهو حرقوص بن زهير. فذكره.
قلت: ووقع في موضع آخر في البخاريّ، فقال: عبد اللَّه بن ذي الخويصرة. وعندي في ذكره في الصّحابة وقفة. وقد تقدم في الحاء المهملة.
(Al-Isābah Fī Tamyīz As-Sahābah, vol. 2, pg. 343, Dār Al-Kutub Al-‘Ilmiyyah)
[4] [١٥٤١ – ذو الخويصرة التميمي]
ذو الحويصرة التميمي
أخبرنا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ سَرَايَا بْنِ عَلِيٍّ وَأَبُو الْفَرَجِ الْوَاسِطِيُّ وَمِسْمَارُ بْنُ أَبِي بَكْرٍ، وَغَيْرُهُمْ، قَالُوا: بِإِسْنَادِهِمْ، عن مُحَمَّدِ بْنِ إِسْمَاعِيل الْبُخَارِيِّ، قَالَ: حدثنا عَبْدُ الرَّحْمَنِ بْنُ إِبْرَاهِيمَ، حدثنا الْوَلِيدُ، عن الأَوْزَاعِيِّ، عن الزُّهْرِيِّ، عن أَبِي سَلَمَةَ وَالضَّحَّاكِ، عن أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: بَيْنَا رَسُول اللَّهِ ﷺ يَقْسِمُ ذَاتَ يَوْم قِسْمًا، فَقَالَ ذُو الْخُوَيْصِرَةِ، رَجُلٌ مِنْ بَنِي تَمِيمٍ: يَا رَسُولَ اللَّهِ، اعْدِلْ.
فَقَالَ: «وَيْلَكَ، وَمَنْ يَعْدِلْ إِذَا لَمْ أَعْدِلْ؟» فَقَالَ عُمَرُ ﵁: ائْذَنْ لِي فَلأَضْرِبُ عُنُقَهُ.
قَالَ: «إِنَّ لَهُ أَصْحَابًا يَحْقِرُ أَحَدُكُمْ صَلاتَهُ مَع صَلاتِهِمْ، وَصِيَامَهُ مَعَ صِيَامِهِمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمُرُوقِ السَّهْمِ مِنَ الرَّمِيَّةِ، يُنْظَرُ إِلَى نَصْلِهِ فَلا يُوجَدُ فِيهِ شَيْءٌ، وَيُنْظَرُ إِلَى رِصَافِهِ فَلا يُوجَدُ فِيهِ شَيْءٌ وَيُنْظَرُ إِلَى نَضِيِّهِ فَلا يُوجَدُ فِيهِ شَيْءٌ، ثُمَّ يُنْظَرُ إِلَى قُذَذِهِ، فَلا يُوجَدُ فِيهِ شَيْءٌ، سَبَقَ الْفَرْثَ وَالدَّمَ، يَخْرُجُونَ عَلَى حِينِ فُرْقَةٍ مِنَ النَّاسِ، آيَتُهُمْ رَجُلٌ إِحْدَى ثَدْيَيْهِ مِثْلُ ثَدْيِ الْمَرْأَةِ، أَوْ مِثْلُ الْبَضْعَةِ تَدَرْدَرُ».
قَالَ أَبُو سَعِيدٍ: أَشْهَدُ لَسَمِعْتُهُ مِنْ رَسُول اللَّهِ ﷺ وَأَشْهَدُ أَنِّي كُنْتُ مَعَ عَلِيٍّ ﵁ حِينَ قَاتَلَهُمْ، فَالْتَمَسَ فِي الْقَتْلَى، فَأَتَى بِهِ عَلَى النَّعْتِ الَّذِي نَعَتَ رَسُول اللَّهِ ﷺ.
أخبرنا أَحْمَدُ بْنُ عُثْمَانَ بْنِ أَبِي عَلِيٍّ الزَّرزَارِيُّ إِجَازَةً إِنْ لَمْ يَكُنْ سَمَاعًا بِإِسْنَادِهِ، عن أَبِي إِسْحَاقَ الثَّعْلَبِيِّ، أخبرنا عَبْدُ اللَّهِ بْنُ حَامِدِ بْنِ مُحَمَّدٍ، حدثنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْحُسَيْنِ، أخبرنا مُحَمَّدُ بْنُ يَحْيَى، أخبرنا عَبْدُ الرَّزَّاقِ، أخبرنا مَعْمَرٌ، عن الزُّهْرِيِّ، عن أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عن أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: بَيْنَا رَسُول اللَّهِ ﷺ يَقْسِمُ قِسْمًا، قَالَ ابْنُ عَبَّاسٍ: كَانَتْ غَنَائِمُ هَوَازِنَ يَوْمَ حُنَيْنٍ، إِذْ جَاءَهُ ذُو الْخُوَيْصِرَةِ التَّمِيمِيُّ، وَهُوَ حُرْقُوصُ بْنُ زُهَيْرٍ أَصْلُ الْخَوَارِجِ، فَقَالَ: اعْدِلْ يَا رَسُولَ اللَّهِ.
فَقَالَ: «وَيْحَكَ وَمَنْ يَعْدِلْ إِذْ لَمْ أَعْدِلْ»! وَذَكَرَهُ نَحْوَ مَا تَقَدَّمَ فقد جعل في هذه الرواية اسم ذي الخويصرة: حرقوص بْن زهير.
والله أعلم، وقد تقدم في حرقوص باقي خبره.
(Usd Al-Ghābah, vol. 2, pg. 214-215, Dār Al-Kutub Al-‘Ilmiyyah)
[5] حرقوص «١»
: بضم أوله وسكون الراء والقاف بعدها واو ساكنة ثم صاد مهملة- ابن زهير السّعديّ. له ذكر في فتوح العراق.
وزعم أبو عمر أنه ذو الخويصرة التميمي رأس الخوارج المقتول بالنهروان «٢» . وسيأتي في ترجمته ذكر من قال ذلك أيضا.
وذكر الطّبريّ أن عتبة بن غزوان كتب إلى عمر يستمدّه فأمده بحرقوص بن زهير، وكانت له صحبة، وأمره على القتال على ما غلب عليه، ففتح سوق الأهواز.
وذكر الهيثم بن عدي أن الخوارج تزعم أن حرقوص بن زهير كان من أصحاب النبيّ صلّى اللَّه عليه وسلّم، وأنه قتل معهم يوم النّهروان قال: فسألت عن ذلك، فلم أجد أحدا يعرفه.
وذكر بعض من جمع المعجزات
أنّ النبي صلّى اللَّه عليه وسلّم قال: «لا يدخل النّار أحد شهد الحديبيّة إلّا واحد» «٣» فكان هو حرقوص [١٢٤] بن زهير.
فاللَّه أعلم.
(Al-Isābah Fī Tamyīz As-Sahābah, vol. 2, pg. 44, Dār Al-Kutub Al-‘Ilmiyyah)
[6] [١١٢٧ – حرقوص بن زهير السعدي]
حرقوص بْن زهير السعدي ذكره الطبري، فقال: إن الهرمزان الفارسي، صاحب خوزستان، كفر ومنع ما قبله، واستعان بالأكراد، فكثف جمعه، فكتب سلمى ومن معه بذلك إِلَى عتبة بْن غزوان، فكتب عتبة إِلَى عمر بْن الخطاب، فكتب إليه عمر يأمره بقصده، وأمد المسلمين بحرقوص بْن زهير السعدي، وكانت له صحبة من رَسُول اللَّهِ ﷺ وأمره عَلَى القتال وعلى ما غلب عليه، فاقتتل المسلمون، والهرمزان، فانهزم الهرمزان، وفتح حرقوص سوق الأهواز، ونزل بها، وله أثر كبير في قتال الهرمزان، وبقي حرقوص إِلَى أيام علي، وشهد معه صفين، ثم صار من الخوارج، ومن أشدهم عَلَى علي بْن أَبِي طالب، وكان مع الخوارج لما قاتلهم علي، فقتل يومئذ سنة سبع وثلاثين.
(Usd Al-Ghābah, vol. 2, pg. 714, Dār Al-Kutub Al-‘Ilmiyyah)
[7] لَمَّا بَعَثَ عَلِيٌّ أَبَا مُوسَى وَمَنْ مَعَهُ مِنَ الْجَيْشِ إِلَى دُومَةِ الْجَنْدَلِ، اشْتَدَّ أَمْرُ الْخَوَارِجِ وَبَالَغُوا فِي النَّكِيرِ عَلَى عَلِيٍّ وَصَرَّحُوا بِكُفْرِهِ، فَجَاءَ إِلَيْهِ رَجُلَانِ مِنْهُمْ، وَهَمَا زُرْعَةُ بْنُ الْبُرْجِ الطَّائِيُّ، وَحُرْقُوصُ بْنُ زُهَيْرٍ السَّعْدِيُّ، فَقَالَا: لَا حُكْمَ إِلَّا لِلَّهِ. فَقَالَ عَلِيٌّ: لَا حُكْمَ إِلَّا لِلَّهِ. فَقَالَ لَهُ حُرْقُوصُ: تُبْ إِلَى اللَّهِ مِنْ خَطِيئَتِكَ، وَارْجِعْ عَنْ قَضِيَّتِكَ، اذْهَبْ بِنَا إِلَى عَدُوِّنَا حَتَّى نُقَاتِلَهُمْ حَتَّى نَلْقَى رَبَّنَا. فَقَالَ عَلِيٌّ: قَدْ أَرَدْتُكُمْ عَلَى ذَلِكَ فَأَبَيْتُمْ، وَقَدْ كَتَبْنَا بَيْنَنَا وَبَيْنَ الْقَوْمِ كِتَابًا وَعُهُودًا، وَقَدْ قَالَ اللَّهُ تَعَالَى: وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ الْآيَةَ [النَّحْلِ: ٩١]. فَقَالَ لَهُ حُرْقُوصُ: ذَلِكَ ذَنْبٌ يَنْبَغِي أَنْ تَتُوبَ مِنْهُ. فَقَالَ عَلِيٌّ: مَا هُوَ بِذَنْبٍ وَلَكِنَّهُ عَجْزٌ مِنَ الرَّأْيِ، وَقَدْ تَقَدَّمْتُ إِلَيْكُمْ فِيمَا كَانَ مِنْهُ، وَنَهَيْتُكُمْ عَنْهُ.
(Al-Bidāyah Wa Al-Nihāyah, vol. 10, pg. 577, Dār Hajr Lit Tababā’ah Wa Al-Nashr Wa Al-Tawzee’ Wa Al-I’laan)
