When Hardcore Khawarij Call Sister Groups ‘Khawarij’

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Comparisons and Contrasts (1)
When Hardcore Khawarij Call Sister Groups ‘Khawarij’
Jalal Abualrub wrote: When the group that has currently resurrected the entire methodology of the Khawarij sect in creed, statement, and action, calls a segment of its own group, ‘Khawarij,’ then one should say that these are strange times. Some leaders of Al-Qa`idah (literally: the Base) now publicly state that ISIS is a Khawarij group, even though ISIS is a product of Al-Qa’idah and most of its leaders and members are either ex-Qa’idah or were at least impressed by their ideas prior to joining ISIS. In other words, how good, or bad, are you if hardcore Khawarij call you Khawarij? This is strictly, even severely, funny, especially noting that modern-day Khawarij are profoundly less informed (i.e., more ignorant) about Islam than their ancestors, the Arab Khawarij of the past. It is a fact of history that it was the Arabs who started and were the group that comprised most of the early Khawarij sects.
The first deviant sect to appear among Muslims was the Khawarij sect; the first leader they disputed with was Muhammad, the Messenger of Allah; the first dispute was about a leadership decision, the division of the spoils of war. The first ancestor of the Khawarij made this astonishing statement, “O, Muhammad! O, Prophet of Allah! Be just, for you have not been just.” The remarkable thing is that this man believed that Muhammad is the Messenger of Allah, yet, also believed that he was incapable of being just. What does this say about the wisdom of Allah, Who sent Muhammad as His Final and Last Prophet and Messenger? This is why the Messenger of Allah, may the blessing and prayer of Allah be on him, said to the first Khawarij man, “Woe to you! Who would be just if I was not just? I have earned failure and loss if I was not just.” Another way of reading the last segment: “You have earned failure and loss, if I was not just.” Imam Ibn Al-Qayyim commented that this last part means, “You have earned failure and loss if you believe that I am the Messenger of Allah, yet believe that I am incapable of being just.”
Yet, earlier Khawarij, who were almost entirely Arabs, used to read the Quran, even though they had major trouble understanding what it truly means. They also spoke the language of the Sunnah, even though they did not really speak the language of the Sunnah, as will be explained. They also divided continuously and accused each other of being Kuffar (disbelievers); they still do. One earlier Khawarij was once giving a lecture to his followers when he suddenly paused and said to them, “I think I just said Kufr (a statement of disbelief). Wait here, until I take a ghusl shower, then, recite Shahadah again (to re-enter Islam)!” He did, and they waited until he came back a new Muslim, and then he resumed his lecture.
Modern-day Khawarij are not different. They divide endlessly, and accuse each other of being deviant and even Kuffar. Ayman Adh-Dhawahri, who became Al-Qa’idah’s supreme leader after Bin Laden was executed, issued multiple fatawa and statements against ISIS. Abu Muhammad Al-Maqdisi, a major Khawarij fanatic in Jordan, who frequently attacks callers to the Sunnah, has also been issuing strong statements of condemnation against ISIS, in effect, calling them Khawarij and deviants. What rivals this odd stance from a hardcore Khawarij sect against another hardcore Khawarij sect, is the Ja`fari Shi`a sect calling the Alawi Shi`a, the Kafir Nusairi sect that now rules Syria, Kafir disbelievers. What kind of Shi`a are the Alawis to be called Kafir by other Shi`a sects?
Allah willing, I will write a series of articles about, Comparisons and Contrasts. Here is the first of these, a segment from my book, Biography of Muhammad Ibn Abdul Wahhab. It befits to mention this segment here since modern-day Khawarij have been claiming that they are Salafis, i.e., the Jihadi Salafis, and that they are followers of Muhammad Ibn Abdul Wahhab. Here is the response from, Biography of Muhammad Ibn Abdul Wahhab, “Khawarij vs. ‘Wahhabis’: There are profound differences between the Khawarij and the reformist movement of Muhammad Ibn Abdul Wahhab.
For example, the Khawarij broke away from the community of believers during the Prophet’s lifetime. One of them objected to the Prophet’s decisions, as Bukhari (6880) and Muslim (1762) reported. Ibn Taimiyyah said, ‘The Prophet, peace be on him, mentioned the `Haruri Khawarij, because they were the first among the sects of innovation to appear after him. Rather, the first of them appeared even during his lifetime.’ (Ibn Taimiyyah, Majmu` Al-Fatawa, Vol. 28, Pg., 469)
The Khawarij rebelled against the Prophet’s companions, the best of the Salaf, and killed the third Caliph, `Uthman Ibn `Affan, because they did not agree to his administrative decisions. They kept rising against every Islamic government since then, especially against the Salaf, and committing heinous crimes, especially against Muslims.
The Salaf, against whom the Khawarij rebelled, are the Saved Sect, as this `Hadeeth clearly states, ‘And my nation (Muslims) will be divided into seventy-three religious sects (or, Firqah) — all in Hell, except one, [and that one is] the one on which I and my Companions are’ (Sahih Sunan At-Tirmidhi 2129). The, Saved Sect, referred to in this `Hadeeth, follows the Quran and the Prophet’s Sunnah, meaning, his legal ways, orders, acts of worship and statements (as stated in, Interpretation of the Meanings of the Noble Quran, Pg., 133), according to the understanding of these two resources reported from the Prophet’s companions. This authentic `Hadeeth asserts that all sects, except the Salaf (Rightly Guided Ancestors) and those who follow their guidance, are threatened with Hellfire, on account of defying and contradicting the Salaf’s way.
The Prophet, peace be on him, mentioned Khawarij by name and identified them as one of the misguided sects, when he said, ‘The Khawarij are the dogs of the Hellfire’ (Sahih Al-Jami`, `Hadeeth No., 3347).
In contrast, the Salaf are described in this Prophetic statement, collected by Bukhari (2458) and Muslim (4601), ‘The best people are my generation, then the next generation, then the next generation.’
The Khawarij claim to believe in the Quran, but they reject Prophetic statements they claim contradict the Quran (Ibn Taimiyyah, Majmu` Al-Fatawa, Vol. 28, Pg., 295).
In contrast, the Salafis, including Muhammad Ibn Abdul Wahhab and his followers, believe in both the Quran and Sunnah. Shortly before he died, Muhammad Ibn Abdul Wahhab wrote a letter to the people of Morocco explaining his creed and methodology. In this letter, Muhammad Ibn Abdul Wahhab wrote, ‘He who obeys Allah and His Messenger will attain correct guidance, and he who disobeys Allah and His Messenger will have deviated; he will only harm himself and will not harm Allah in the least. May Allah’s abundant peace (mercy) and blessings be on Muhammad and his household and companions. Amma Ba`du (to proceed), Allah, the Praised, said, {Say (O, Muhammad): “This is my way; I invite unto Allâh (to Islâmic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Islâmic Monotheism with sure knowledge). And Glorified and Exalted be Allâh (above all that they associate as partners with Him). And I am not of the Mushrikûn (polytheists, pagans, idolaters).’} (12:108); {Say (O, Muhammad to humankind): “If you (really) love Allâh, then follow me (follow the Qur’ân and Sunnah), Allâh will love you”} (3:31); {And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it)} (59:7).’ (Dr. Muhammad Ash-Shuwai`ir, Correcting a Historical Mistake About the Wahhabiyyah, Pg., 115)
These are the words of someone who has great love and respect for the Prophet’s tradition, Sunnah and way. The essence of the reformist movement of Muhammad Ibn Abdul Wahhab is firmly founded on respecting the Salaf, especially and foremost, the Prophet’s companions, and resurrecting their knowledge and methodology. Muhammad Ibn Abdul Wahhab said in one of his correspondences, ‘I am a wali (supporter; loyalist; friend) of the Prophet’s companions: I mention (praise) their good qualities, seek [Allah’s] forgiveness for them, refrain from mentioning their faults and stay idle (do not criticize them) regarding the disputes that arose between them.’ (Judge Al-Butami, Shaikh Muhammad Ibn Abdul-Wahhab, Pg., 46)
His son, Abdullah, said regarding As-Salaf As-Sali`h, i.e., the Prophet’s companions and the next two generations, ‘We will submit to that which is supported by evidence, whether from the Book (Quran), the Sunnah, or a narration from As-Salaf As-Sali`h, such as the Rightly Guided Caliphs, whose guidance we were ordered to follow by the Prophet, peace be on him.’ (Ibid., Pg., 71-2).
The Khawarij consider Muslims who commit major sins as being disbelievers’ (Dr., Muhammad Ba-Kareem Ba-Abdullah, Wasatiyyat Ahl As-Sunnah Baina Al-Firaq, Pg., 291). The Khawarij accused some of the Prophet’s major companions, such as Ali Ibn Abi Talib, `Amr Ibn Al-`Aas and Abu Musa Al-Ash`ari, of being disbelievers (Ibid.).
Muhammad Ibn Abdul Wahhab and his followers declare those who commit major sins to be Muslim, yet, sinners. In his letter to the people of Qaseem, Muhammad Ibn Abdul Wahhab wrote, ‘I do not accuse any Muslim of being a disbeliever on account of his [or her] sins, and consequently, will not remove him [or her] out of the fold of Islam.’ (Judge Al-Butami, Shaikh Muhammad Ibn Abdul-Wahhab, Pg., 47).
In addition, the Khawarij were called as such because of their defiance and rebellion (khuruj) against the Shari`ah (Ibn Taimiyyah, Majmu`at Al-Fatawa, Vol. 28, Pg., 261). Imam Ibn Taimiyyah said, ‘Numerous texts from the mutawatir (abundantly reported) grade collected from the Prophet, peace be on him, describe the Khawarij; Muslim scholars consider the sects that follow their vain desires, and thus, defy the Prophet’s law and the consensus of Muslims, as being among the Khawarij, either literally or by association of ideas and practices’ (Ibid. Pg., 469).
In contrast, historians agree that the essence of the mission of Muhammad Ibn Abdul Wahhab and his followers is to resurrect and reintroduce the Shari`ah, ‘…treating Shariah law as their constitution, their criminal code and the basis of their civil code’ (Michael Field, Inside the Arab World, Pg. 182).
The Khawarij kill old men, women, children and noncombatants in general.

Muhammad Ibn Abdul Wahhab and his followers declare targeting civilians in war as an unlawful act. Abdullah, the son of, Muhammad Ibn Abdul Wahhab stated in one of his letters that the stance they take is that women and children are not to be killed during war (Judge Al-Butami, Shaikh Muhammad Ibn Abdul-Wahhab, `Pg., 74).
Khawarij’ doctrines call for rising against unjust Muslim Rulers (Dr., Muhammad Ba-Kareem Ba-Abdullah, Wasatiyyat Ahl As-Sunnah Baina Al-Firaq, Pg., 291).
In contrast, Muhammad Ibn Abdul Wahhab and his followers uphold the stance of the As-Salaf As-Sali`h in forbidding rising against Muslim rulers. Muhammad Ibn Abdul Wahhab said in one of his correspondences, ‘I believe that hearing and obeying Muslim rulers is necessary, whether they are righteous or sinners, as long as they do not enjoin Allah’s disobedience’ (Judge Al-Butami, Shaikh Muhammad Ibn Abdul-Wahhab, Pg. 47).
The Khawarij, except the Najdat (followers of Najdah Ibn `Amir Al-`Hanafi) sect among them, believe that Allah will punish Muslims who commit major sins in Hellfire for eternity (Dr. Muhammad Ba-Kareem Ba-Abdullah, Wasatiyyat Ahl As-Sunnah Baina Al-Firaq, Pg., 291-2).
Muhammad Ibn Abdul Wahhab and his followers reject the Khawarij stance regarding Muslim sinners. The scholar, Abdullah, the son of the scholar, Muhammad Ibn Abdul Wahhab, said, ‘We believe that those who commit major sins, such as those who unjustly kill other Muslims, commit adultery, or drink alcohol, and even if these offenses are repeatedly committed, do not depart the fold of Islam on account of these sins. When they die, if they die on Tau`heed (Islamic Monotheism), they will not reside in Hellfire for eternity (Judge Al-Butami, Shaikh Muhammad Ibn Abdul-Wahhab, Pg., 76).” (Jalal Abualrub, Biography of Muhammad Ibn Abdul Wahhab, Pg. 246-51)
Therefore, it is a crime for modern-day Khawarij to claim that they are Salafis, or the only true Salafis, or Jihadi Salafis, and that they are followers of Muhammad Ibn Abdul Wahhab. These two groups, followers of Salaf and the Khawarij, are as far apart from each other in creed, statement and action as the east from the west. How can day be compared to night, guidance to misguidance? Allah is sought for all types of aid and help.
Jalal Abualrub (wwwIslamLife.com)