Bukhari

Hadith Footnote:
There were two or four men: Zar‘ah, ‘Uyainah, Zayd, and ‘Alqamah.
This wealth was sent by Ali (radi Allahu anhu) in the form of a gold ingot.

Hadith Commentary:
➊
This narration is extremely brief.
It does not clarify who the sender was, what was sent, among which four men it was distributed, or which man objected to the Messenger of Allah (sallallahu alayhi wa sallam); however, in another narration, it is mentioned that Ali (radi Allahu anhu) sent gold from Yemen which had not yet been refined.
The Messenger of Allah (sallallahu alayhi wa sallam) distributed it among Aqra’ ibn Habis, ‘Uyaynah ibn Badr, Zayd ibn Muhallil, and ‘Alqamah ibn ‘Ulathah. At this, the Quraysh and the Ansar expressed displeasure, and Dhu al-Khuwaysirah al-Tamimi stood up and objected, claiming that justice and fairness had not been observed in this distribution.
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3344)

➋
‘Umar (radi Allahu anhu) sought permission to kill Dhu al-Khuwaysirah, but the Prophet (sallallahu alayhi wa sallam) did not grant him permission.
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 360)
In any case, during his caliphate, ‘Umar (radi Allahu anhu) removed this allocation by saying:
“Now Islam has become dominant, and there is no longer any need for this allocation.”
However, circumstances do not always remain the same; therefore, when needed, this allocation can also be put into practice.
And Allah knows best.

Hadith Commentary:
In one narration, it is further mentioned that these people will kill Muslims and leave the idol-worshippers alone.
This prophecy of yours was fulfilled.
The Khawarij, whose characteristics were exactly these, appeared during the caliphate of Ali (radi Allahu anhu).
He killed them extensively.
Even in our times, the followers of these Khawarij still exist.
Shaved heads, lowered beards, high trousers; outwardly, they appear very pious and abstinent, but they attack poor Muslims—especially the Ahl al-Hadith—by labeling them irreligious and Wahhabi, while maintaining equal relations with Jews, Christians, and polytheists.
They do not object to them at all.
Alas, what madness has overtaken the Muslims! Among their own brothers, those who recite the kalimah of Muhammad (sallallahu alayhi wa sallam), they harass over every single issue, yet maintain friendship with non-Muslims.
What face will such Muslims show to the Noble Prophet (sallallahu alayhi wa sallam) on the Day of Judgment?
The meaning of the last words of the hadith is that the Qur’an will not have even the slightest effect on their hearts.
This is exactly the situation in our times.
Hundreds of people recite the Qur’an, but very few ponder over its meanings and message, and the state of some devils is such that they even forbid the reading and teaching of the translation of the Qur’an and hadith.
﴿أُولَئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَارَهُمْ﴾ (Muhammad: 23)
“These are the ones whom Allah has cursed, so He made them deaf and blinded their sight.”

Hadith Commentary:
1.
It is a particular characteristic of the Messenger of Allah (sallallahu alayhi wa sallam) that, considering any expediency, he may give Allah’s wealth to whomever he wishes and withhold it from whomever he wishes. Objecting to this distribution is tantamount to bidding farewell to one’s faith.

In one narration, it is mentioned that the person who objected to the distribution of the Messenger of Allah (sallallahu alayhi wa sallam) was Dhu al-Khuwaysirah al-Tamimi.
(Sahih al-Bukhari, al-Manaqib, Hadith: 3610)

The Quraysh and the Ansar were displeased with this distribution, feeling that they were being overlooked while the chiefs of Najd were being favored. The Messenger of Allah (sallallahu alayhi wa sallam) said:
“I am conciliating them so that they may remain firm upon Islam.”
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3344)

This incident is other than the distribution of the spoils at Ji‘ranah.
(Fath al-Bari: 8/86)

In another narration of Sahih al-Bukhari rahimahullah, it is mentioned that from the progeny of Dhu al-Khuwaysirah such people will emerge who will kill Muslims and leave idolaters alone.
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3344.)

They will display such ostentation in acts of worship that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“You will consider your prayers and fasts insignificant compared to their prayers and acts of worship.”
(Sahih al-Bukhari, Fada’il al-Qur’an, Hadith: 5058)

This prophecy of the Messenger of Allah (sallallahu alayhi wa sallam) was fulfilled in the case of the Khawarij, who appeared during the caliphate of Ali (radi Allahu anhu). Ali (radi Allahu anhu) brought them to their deserved end.
(Fath al-Bari: 8/87)

Although Dhu al-Khuwaysirah became deserving of being killed due to objecting to the Messenger of Allah (sallallahu alayhi wa sallam), the Messenger of Allah (sallallahu alayhi wa sallam) did not permit his killing because people would say that he has started killing his own followers. Moreover, at that time, his group had not yet emerged as a movement. When it did take the form of a movement, Ali (radi Allahu anhu) had them killed.

The Messenger of Allah (sallallahu alayhi wa sallam) also expressed the desire to crush this movement.
And Allah knows best.

Hadith Commentary:

That is, just as an arrow, after being shot from a bow and passing through its prey, appears completely clean and clear, even though the prey is left wounded and writhing in dust and blood—because the arrow has traversed its distance with such speed that no trace of blood or anything else is visible on any part of it.

In the same way, these people will also be very far from the religion, but outwardly, no signs of irreligion will be visible in them.

These were the rejected Khawarij who rose up against Ali (radi Allahu anhu) and the Muslims.

Outwardly, they were great worshippers and pious like the people of Kufa; declaring Muslims disbelievers over the slightest matter was a trivial feat for them.

Ali (radi Allahu anhu) killed these rejected ones, not leaving a single one of them alive.

It is understood from this that to merely recite the Qur’an by tongue, without reflecting on its meanings and implications, is the practice of the Khawarij, and to misuse the Qur’anic verses out of context is also a most evil act.

May Allah protect us.

Hadith Commentary:
1.
The fact is that Ali (radi Allahu anhu) sent gold from Yemen, which the Messenger of Allah (sallallahu alayhi wa sallam) distributed among Aqra’ bin Habis, ‘Uyainah bin Badr, Zayd at-Ta’i, and ‘Alqamah bin ‘Alathah. Upon this, Dhu’l-Khuwaysirah came and objected, saying that the requirements of justice and fairness had not been observed in this distribution.
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3344)
Upon hearing this, Umar (radi Allahu anhu) sought permission to kill him, because objecting to the Prophet (sallallahu alayhi wa sallam) is to invite the wrath of Allah.
This wretched person, by objecting to your distribution, also invited Allah’s wrath, and thus became deserving of death.
In another narration, it is mentioned that Khalid bin Walid (radi Allahu anhu) sought permission to kill him.
(Fath al-Bari: 6/755)
But the Messenger of Allah (sallallahu alayhi wa sallam), due to some expediency, did not grant them permission. However, he himself said:
“If I find them, I will wipe them out from the face of the earth like the people of ‘Ad.”
That is, when they become numerous and, being armed, begin to attack the Muslims, then it will be permissible to kill them, as is clearly indicated in another narration: they will kill the people of Islam and leave the idolaters alone.
(Sahih al-Bukhari, Hadith: 3344)
And at the time when he forbade their killing, this reason was not present, so he forbade killing them.
Later, during the caliphate of Ali (radi Allahu anhu), they appeared, and he fought them until many of them were killed, and Dhu’l-Khuwaysirah, who had objected to the Messenger of Allah (sallallahu alayhi wa sallam), was sought out and found dead beneath the corpses.

2.
From this hadith, the miracle of the Messenger of Allah (sallallahu alayhi wa sallam) becomes clear: he informed that the Ummah would have mutual differences, and they would split into two groups.
Then there would be fighting between them, and in that fighting, the person who had objected to the distribution of the Messenger of Allah (sallallahu alayhi wa sallam) would be killed. The people whose characteristics the Messenger of Allah (sallallahu alayhi wa sallam) described were the rejected Khawarij, who outwardly appeared very religious, but in reality were far removed from the religion. Yet, at a superficial glance, no signs of irreligion could be seen in them; outwardly, they were very prayerful and pious, but in reality, they were extremely irreligious. Declaring Muslims to be disbelievers over trivial matters was an easy task for them.
﴿قَاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ﴾

Hadith Commentary:
It is clearly evident from this hadith that there is not even a trace of faith (iman) among the Khawarij.

Hadith Commentary:
(1)
According to this hadith, Abu Sa'id al-Khudri radi Allahu anhu said regarding the Haruriyyah (Khawarij):
I do not know anything about them, but in another hadith it is mentioned that I bear witness that Ali radi Allahu anhu killed them and I was with him.
The denial of Abu Sa'id al-Khudri radi Allahu anhu was based on the fact that he had not heard anything from the Messenger of Allah sallallahu alayhi wa sallam specifically about the Haruriyyah, that he sallallahu alayhi wa sallam mentioned them by name; however, the Messenger of Allah sallallahu alayhi wa sallam did describe some signs by which I recognized them, that indeed these are the same people.

(2)
Abu Sa'id al-Khudri radi Allahu anhu said regarding these Khawarij:
They will not be from this Ummah, whereas in other narrations it is explicitly stated that they will be from this Ummah? In reality, there are two types of Ummah:
One is the Ummah of Da'wah (those to whom the message has been conveyed) and the other is the Ummah of Ijabah (those who have accepted the message). The basis of the denial is that they will not be from the Ummah of Ijabah, those who accepted the invitation of the Messenger of Allah sallallahu alayhi wa sallam and remained steadfast upon it.
And the basis of the affirmation is that they will be from the Ummah of Da'wah, and the invitation of the Messenger of Allah sallallahu alayhi wa sallam will have reached them, but they deviated from it.

(3)
According to this hadith, the Khawarij were great worshippers, outwardly observant of fasting and prayer, as in one narration the narrator described them as fasting during the day, standing in prayer at night, and collecting charity and alms according to the Sunnah. Thus, when Ibn Abbas radi Allahu anhuma went to debate with them, he said that due to their prayers, there were marks on their foreheads. In short, they only had outward signs of religiosity, but inwardly they were completely empty.
In one narration, the Messenger of Allah sallallahu alayhi wa sallam said:
“They will not confront idolaters, but will fight against the people of Islam. If I find them, I will wipe them out from existence like the people of 'Ad.”
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3344)
In another narration, the Messenger of Allah sallallahu alayhi wa sallam said:
“I will destroy such people like the people of Thamud.”
(Sahih al-Bukhari, al-Maghazi, Hadith: 4351)

(4)
Imam al-Bukhari rahimahullah has established from this hadith the permissibility of killing the Khawarij, as the Messenger of Allah sallallahu alayhi wa sallam himself expressed the desire that if I find such people, I will certainly annihilate them.
And Allah knows best.

Hadith Commentary:
(1)
In this narration, it is mentioned that regarding the one who objected to the distribution made by the Messenger of Allah (sallallahu alayhi wa sallam), Umar (radi Allahu anhu) requested:
O Messenger of Allah! Grant me permission to kill him. Whereas in another narration, it is stated that Khalid ibn al-Walid (radi Allahu anhu) sought permission to kill him, so the Prophet (sallallahu alayhi wa sallam) said:
“Perhaps he performs prayer (salah).”
Khalid (radi Allahu anhu) submitted:
Many who perform prayer do not have harmony between their tongues and their hearts.
The Prophet (sallallahu alayhi wa sallam) said:
“I have not been given permission to tear open people’s hearts and bellies to look inside them.”
(Sahih al-Bukhari, al-Maghazi, Hadith: 4351)
Perhaps both Umar (radi Allahu anhu) and Khalid ibn al-Walid (radi Allahu anhu) sought permission from the Messenger of Allah (sallallahu alayhi wa sallam) to kill him. Indeed, in Sahih Muslim it is explicitly mentioned that first Umar (radi Allahu anhu) sought permission, and when he left, then Khalid ibn al-Walid (radi Allahu anhu) requested permission to kill him.
The Prophet (sallallahu alayhi wa sallam) did not grant permission to either of them.
(Sahih Muslim, al-Zakat, Hadith: 2453(1064), and Fath al-Bari: 12/366)
Since at that time the fitnah (trial/discord) had not yet taken the form of a movement, and expediency required that such people not be killed, lest people say that they have started killing their own people. However, the Prophet (sallallahu alayhi wa sallam) foretold:
From his progeny, there will arise people who will revive this fitnah in the form of a movement and will sow discord among the people.
The Prophet (sallallahu alayhi wa sallam) also said:
If I encounter them at that time, I will wipe them out from the face of the earth like the people of ‘Ad and Thamud.
In any case, it is the duty of the Imam (leader) of the time to take appropriate action according to the circumstances regarding such people who are a sign of danger for Islam and the people of Islam.

Hadith Commentary:
The "sufar" of the arrow is that part which is attached to the bowstring; some have translated it this way. The narrator is in doubt as to whether the Prophet sallallahu alayhi wa sallam mentioned "sufar" or not.
The summary of the meaning of the hadith is that just as an arrow, upon striking its prey, immediately passes through and exits, the same will be the case with these people: as soon as they enter Islam, they will exit from it. And just as the arrow bears no trace of the prey’s blood or anything else, the same will be the case with their recitation (of the Qur’an)—it will leave no effect.
What is meant by this are the Khawarij, who raised the banner of rebellion against the rightful Caliph, Ali radi Allahu anhu. Outwardly, they made great claims to piety, but in their hearts there was not even a glimmer of the light of faith.
It is regarding them that the content of this hadith has been stated.
Even today, there are many such people who, by misapplying Qur’anic verses, speak out against the established issues of the Ummah.
In reality, they are the ones referred to in this hadith.

Hadith Commentary:
➊
In these hadiths, the characteristics of the Khawarij are described.
They were extremely ostentatious and spread immorality and wickedness under the guise of religiosity.
Just as an arrow, upon striking its prey, immediately passes through it, so too will their condition be: they will leave Islam as soon as they enter it.
Just as the arrow bears no trace of the prey’s blood, so too will their recitation have no effect on their hearts.
Outwardly religious, but their hearts will be utterly devoid of the light of faith.

➋
The relevance of this hadith to the chapter heading is as follows: when the recitation of the Qur’an is done for other than Allah, then ostentation and seeking sustenance (making a living)
will be their only objectives.
Accordingly, in a hadith, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Learn the Noble Qur’an and ask Allah for Paradise through it before people begin to use the Qur’an as a means of livelihood, for the Qur’an is learned by three types of people:
one, for pride and ostentation;
second, for seeking sustenance; and third, solely for the pleasure of Allah.”
(Silsilat al-Ahadith al-Sahihah by al-Albani, Hadith: 258)
In any case, the Noble Qur’an should be read and learned solely to attain the pleasure of Allah.
(Fath al-Bari: 9/126)

Chapter of Sahih Bukhari Hadith Number: 7432: «بَابُ قَوْلِ اللَّهِ تَعَالَى: {تَعْرُجُ الْمَلاَئِكَةُ وَالرُّوحُ إِلَيْهِ} :»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah has presented a hadith under this chapter which, apparently, does not seem to have any relevance to the chapter, because neither are angels mentioned under the chapter nor is there any mention of righteous deeds ascending. However, Imam Bukhari rahimahullah, in accordance with his usual practice, has alluded to another chain of this narration in which the relevance to the chapter becomes evident.

Allamah Abdul Haq al-Hashimi rahimahullah writes:
«حديث أبى سعيد الخدري رضي الله عنه، و مناسبة للترجمة من جهة أنه ورد فى بعض روايات هذا الحديث: ألا تأمنوني و أنا أمين من فى السماء فجرى البخاري على عادته المعروفة من الإشارة إلى الرواية التى لم يوردها لإرادة تشحيذ أذهان الطلبة.» [لب اللباب فی تراجم والابواب : 271/5]
“The relevance of the hadith of Sayyiduna Abu Sa’id radi Allahu anhu to the chapter is from the aspect that in some narrations, these words are mentioned in this hadith: ‘I am the trustee of Allah Who is in the heavens.’ Thus, Imam Bukhari rahimahullah, in accordance with his habit, has alluded to this narration so that it may serve as a stimulus for further investigation.”

Allamah ‘Ayni rahimahullah states:
“Some people have made forced attempts to establish relevance by saying that in the Book of Maghazi, this narration is found that «و أنا أمين من فى السماء».” [عمدة القاري للعيني : 181/25]

Therefore, from these clarifications, the aspect of relevance is highlighted in such a way that Imam Bukhari rahimahullah has alluded to other chains in which the words «و أنا أمين» are mentioned; thus, with these very words, the relevance between the chapter and the hadith is established.

Hadith Commentary:
In this chapter, Imam Bukhari rahimahullah has brought this hadith because in its other transmission (in the Book of Maghazi), it is stated as follows: "I am the trustee of that Pure Lord who is in the heavens, that is, upon the Throne."
Imam Bukhari rahimahullah, in accordance with his usual practice, has alluded to this transmission.

Hadith Commentary:
➊
According to one narration, the Messenger of Allah sallallahu alayhi wa sallam said:
“You do not consider me trustworthy, even though I am the trustee of that Blessed Being Who is in the heaven. News comes to me from the heaven morning and evening.”
(Sahih al-Bukhari, al-Maghazi, Hadith: 4351)

➋
Hafiz Ibn Hajar rahimahullah writes:
The wording of the aforementioned narration establishes the chapter heading. It is the habit of Imam Bukhari rahimahullah that under a chapter heading, he brings a hadith whose wording does not exactly match the heading, but he thereby alludes to some narrations of that hadith whose wording does correspond to the heading, so that the student’s mind is sharpened and his power of recall is awakened.
(Fath al-Bari: 13/516)
The Arabs sometimes use “fi” in place of “ala,” as in the statement of Allah the Exalted:
(Fa-siru fi al-ard) (al-Tawbah: 2)
Its meaning is “ala al-ard,” i.e., travel upon the earth.
Similarly, in the Qur’an:
(wa la-usallibannakum fi judhu‘ al-nakhl) (Taha: 71)
Its meaning is also “ala judhu‘ al-nakhl,” i.e., I will crucify you upon the trunks of the date-palms.
Thus, in this hadith, (fi al-sama’) means “ala al-sama’,” i.e., that Allah is above the heaven, over the Throne.
Another interpretation is that “al-sama’” does not mean the sky, but rather it refers to the upper direction.
And Allah knows best.

➌
Imam Bukhari rahimahullah has established from this hadith the affirmation of Paradise being above and the attribute of elevation (‘uluww) for Allah the Exalted.
He has refuted those who claim that Allah the Exalted is everywhere.
Those who believe in Allah being everywhere have tried to establish their position from the following verse:
“There is no whispering of three (persons) except that He (Allah) is their fourth, nor of five except that He is their sixth, nor fewer nor more, but He is with them wherever they may be.”
(al-Mujadilah: 58/7)
However, in this noble verse, “ma‘iyyah” (being with) does not mean indwelling in a place. The Arabs say:
“al-qamar ma‘ana” — meaning, the moon is with us, even though the moon is in the sky.
Similarly, a military officer says to his army:
“Go to the battlefield, I am with you,” even though he is not physically with the army.
From this perspective, “ma‘iyyah” does not necessitate that the one who is “with” is always in the same place.
If Allah the Exalted were to be accepted as being everywhere, then this would mean, Allah forbid, that we do not consider Allah the Exalted to be pure from filthy places, because sometimes we are in the latrine—so would Allah, in His essence, be with us at that time? What could be a greater disrespect to Allah the Exalted than this?

Hadith Commentary:
From this hadith, it is understood that worship, piety, and asceticism are of no avail unless one has love for Allah, His Messenger (sallallahu alayhi wa sallam), and the Ahl al-Bayt (the Prophet’s family).
Love for the Messenger (sallallahu alayhi wa sallam) is attained by acting upon his Sunnah.
People of the world may say whatever they wish, but the noble hadith should never be abandoned; one should always remain connected to the hadith.
Whether in travel or at home, morning or evening, the desire to study hadith and to act upon it should always prevail, and there should be love for the book of hadith.
There should be affection for those who follow the hadith.
One should make it a habit to love those who propagate the hadith.
Life upon hadith, death upon hadith—at all times, let the hadith be your badge of honor.
O Allah! We have no righteous deed worthy of being presented in Your court.
All we have is the service of the Noble Qur’an, the translation of Sahih Bukhari, and, by Your grace, the service of Sahih Muslim alongside Bukhari, which we will bring before You.
You alone, O Allah, are the Most Merciful, Most Generous, and the Accepter (of deeds).
(Raz)

Hadith Commentary: Iraq is to the east of Madinah; it was from there that the Khawarij emerged, who rebelled against Ali and Uthman (radi Allahu anhuma).

The hadith about “the horn of Satan” in its original meaning:
Those who possess the faculty to understand the hadith of the Messenger of Allah (sallallahu alayhi wa sallam), and who are truly acquainted with the subtleties, intricacies, and symbols of the noble hadith, know that the speech of the Messenger of Allah (sallallahu alayhi wa sallam) is profound and concise, for the best speech is that which is brief yet comprehensive and full of meaning.

Keeping this principle in mind, if we now reflect upon the following ahadith, the reality of the matter will become clear, and the seekers of truth will see as plain as day that the Messenger of Allah (sallallahu alayhi wa sallam), while facing the east, informed us of the dangers of a particular tribulation, evil, and upheaval, and in fact, the reference in this indication is to Iraq and India.

For Iraq has become so notorious for tribulations and mischief that perhaps there is no other country in the Islamic world as rife with evil and sedition.

That is why the Messenger of Allah (sallallahu alayhi wa sallam), upon the mention of Basrah, said: “In it there will be sinking, pelting, and earthquakes, and a people who will go to bed as Muslims and wake up as monkeys and swine.” (Abu Dawud)

That is, the people there will be so wicked and evil-doing, so fickle, cowardly, wavering in certainty, and unreliable, that they will go to sleep with one set of thoughts and wake up as something else entirely—monkeys and swine. Either in their habits—shameless, without honor, and cunning—or in their appearance and form.

And this is precisely why the Messenger of Allah (sallallahu alayhi wa sallam) did not supplicate for Iraq, even though he was repeatedly reminded: “O Messenger of Allah! Many of our needs and necessities come from there.”

Rather, in response, the Prophet (sallallahu alayhi wa sallam) spoke frankly about the treachery and sedition of that land.

Thus, it is mentioned in the noble hadith:

From al-Hasan: The Messenger of Allah (sallallahu alayhi wa sallam) said: “O Allah, bless our Madinah! O Allah, bless our Sham! O Allah, bless our Yemen!” A man said, “O Messenger of Allah! And Iraq? For in it is our grain and our needs.” The Prophet (sallallahu alayhi wa sallam) remained silent. The man repeated his request, and the Prophet (sallallahu alayhi wa sallam) remained silent. Then he said: “From there the horn of Satan will emerge, and there will be earthquakes and tribulations.” (Kanz al-Ummal, vol. 7, p. 16)

Al-Hasan al-Basri narrates that the Messenger of Allah (sallallahu alayhi wa sallam) supplicated for blessing for Madinah, Sham, and Yemen. Then a companion, with hands folded, pleaded: “O Messenger of Allah! Pray for Iraq as well, for that land is our neighbor, and we bring grain from there, and many of our businesses are connected to it.” The Prophet (sallallahu alayhi wa sallam) remained silent. When the man insisted, the Prophet (sallallahu alayhi wa sallam) replied: “From that land the horn of Satan will rise, and there will be such tribulations and corruption that a tremor will be produced among the people of this blessed Ummah.” Since the Messenger of Allah (sallallahu alayhi wa sallam) made it clear to the Companions that Iraq would be the source of tribulation and corruption in the Ummah, this is why those Companions, and those who came after them, and the commentators of hadith—who, due to their broad vision, vast knowledge, and information, understood the real meaning of the hadith about Najd and presented it to the public—declared that “Najd” refers to the land of Iraq.

And so it is in reality.

I am astonished at how narrow-minded and bigoted people have become these days, that at the slightest disagreement, they resort to the kind of cursing typical of the Rafidah, and, oblivious to their own reality, begin to curse the believing men and righteous. Yet, their own like-minded Shaykh Dahlan writes on page 35 of his book:

“How can one undertake to declare the Muslims disbelievers on the basis of a matter that is established by proofs? (So why do you do so?) Alas, they say with their mouths what is not in their hearts.”

It is mentioned in an authentic hadith that whoever calls his Muslim brother a disbeliever, it will return to one of them. If he is as he says, then it will fall upon him; otherwise, it will fall upon the one who said it. Caution is obligatory in this matter. A ruling of disbelief should only be passed upon someone from the People of the Qiblah for a matter that is clear and decisive. (al-Durar al-Saniyyah fi Radd al-Wahhabiyyah, Urdu, p. 36)

I am amazed that, despite such clear statements, these people still keep chanting “Najd” and cursing Shaykh Muhammad ibn Abd al-Wahhab and his successors.

Note that the Najd which is the source of tribulations is, in reality, Iraq, and the “east” is “Dar al-Takfir” in Bareilly, India.

In Kanz al-Ummal, under “Blameworthy Places,” it is mentioned:

From Musnad Umar, Abu Majaz said: Umar intended not to leave any city among the cities except that he would visit it. Ka’b said to him: “Do not go to Iraq, for in it are nine-tenths of all evil.” (Kanz al-Ummal)

That is, when Umar (radi Allahu anhu) expressed his intention during his caliphate to visit all the protected lands, Ka’b said: “Go wherever you wish, but do not go to Iraq, for nine-tenths of all evil and corruption are there.”

(2)
From Abu Idris: Umar ibn al-Khattab came to us in Sham and said, “I intend to go to Iraq.” Ka’b al-Ahbar said, “I seek refuge with Allah for you, O Commander of the Faithful, from that.” Umar asked, surprised at this opposition and dislike for Iraq, “What do you dislike about it?” Ka’b replied, “In it are nine-tenths of all evil, every severe disease, the rebellious jinn, Harut and Marut, and it is the nest of Iblis—there he has laid his eggs and hatched his young.”

Allah, Allah! How profound is this speech, which, in clear and open words, explicitly clarifies the statement of the Messenger of Allah (sallallahu alayhi wa sallam): “From there the horn of Satan will emerge, and there will be earthquakes and tribulations.”

If one did not know oneself, one could have asked a scholar about the explanation and meaning of this hadith. MashaAllah, there are thousands of scholars of Ahl al-Hadith in Punjab and India. (May Allah increase their numbers and spread their blessings.)

Yet, boasting of their shortsightedness, these people criticize the commentators of hadith (rahimahum Allah ta’ala ajma’in), object to them, and mock them.

Now, in light of these clear statements, what justice or wisdom is there in continually insisting that Najd is the source of the horn of Satan, when the study of hadith makes it clear that tribulation and evil—the horn of Satan—will arise from Iraq, where Basrah, Baghdad, and Kufa are located?

A Point Worth Considering:
On the one hand, the Messenger of Allah (sallallahu alayhi wa sallam) praised and commended the people of Najd, i.e., Banu Tamim, describing them as zealous warriors and intelligent.

From the Musnad of Abu Hurayrah: The Arab tribes were mentioned before the Messenger of Allah (sallallahu alayhi wa sallam). First Hawazin and Banu Amir were mentioned, then people inquired about Banu Tamim. The Prophet (sallallahu alayhi wa sallam) praised and honored them with the following words: “Allah has decreed good for this tribe (Allahu Allah).” These people (i.e., the Najdis) are of steadfast nature, large-headed, intelligent, prudent, complete in politics, and red and blue in complexion. No power, no matter how much it shouts and spreads propaganda against them, will be able to harm them in the least. Yes, in the end times, those who are extremely bigoted, stubborn, ill-mannered, quarrelsome, enemies of Islam, and creators of tribulation will be the most severe against the Dajjal. Despite thousands of threats and intimidations, they will remain steadfast in upholding the symbols of Islam.

“And the command of Allah will prevail, even though they dislike it.”

That is, in the end times, those who will fight the Dajjal will be strong and fearless.

“They will not fear the blame of any blamer.”

Reflect: In the end times, when the true teachings of Islam will be very rare in the world, ignorance, falsehood, disbelief, polytheism, saint-worship, and tomb-worship will be widespread. At every step, a person will stumble. “He will wake up a believer and go to bed a disbeliever.” And that will be the time about which the Messenger of Allah (sallallahu alayhi wa sallam) said: “Whoever holds fast to my Sunnah at the corruption of my Ummah will have the reward of a hundred martyrs.” That is, at that time, whoever acts upon the Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam), each one will have the reward of a hundred martyrs.

Reflect: In such a time, those whom the Messenger of Allah (sallallahu alayhi wa sallam) praised as being the most severe against the Dajjal in the end times—how great will their status be with Allah, and what a lofty rank will they have? This does not require explanation, and every opponent admits that the present people of Najd and the renewer of Islam, Shaykh Muhammad ibn Abd al-Wahhab (nur Allahu marqadahu), are from Banu Tamim. And now the present Sultan (ayyadahu Allah bi-nasrihi) and his people of Najd are also from Banu Tamim. Their staunch opponent, Dahlan, writes: “It is clearly known that this arrogant one (i.e., Muhammad ibn Abd al-Wahhab) is from Tamim.” And Sayyid Alawi writes in Jala’ al-Zalam: “This fugitive Muhammad ibn Abd al-Wahhab is from the tribe of Banu Tamim.” Likewise, Mawlawi Qutb al-Din Farangi Mahalli of Lucknow also admits in his treatise “Ashoob Najd” that “Shaykh Muhammad ibn Abd al-Wahhab (anar Allahu burhanahu) is from the tribe of Banu Tamim.” Besides this, historically, it is as clear as day that the people of Najd are from Banu Tamim.

After these circumstances, reflect on how the Messenger of Allah (sallallahu alayhi wa sallam) described this tribe in the hadith:

From Abu Hurayrah: “I have always loved Banu Tamim for three reasons: I heard the Messenger of Allah (sallallahu alayhi wa sallam) say: ‘They are the most severe of my Ummah against the Dajjal.’ And when their charity came, the Prophet (sallallahu alayhi wa sallam) said: ‘This is the charity of our people.’ And there was a slave girl from them with Aisha, so the Prophet (sallallahu alayhi wa sallam) said: ‘Free her, for she is from the descendants of Isma’il.’” (Bukhari, Ahmad, p. 445)

A noble Companion like Abu Hurayrah (radi Allahu anhu) says: “Brother, I have always loved Banu Tamim for the following reasons:

➊ The Messenger of Allah (sallallahu alayhi wa sallam) said about them: ‘They are the most severe of my Ummah against the Dajjal.’

➋ When the zakat of Banu Tamim was collected, the Prophet (sallallahu alayhi wa sallam) said: ‘Today, the charity of our people has come.’

➌ These people (the Najdis) are from the descendants of Isma’il. The proof is that Aisha (radi Allahu anha) had a Najdi slave girl. When the Messenger of Allah (sallallahu alayhi wa sallam) learned of this, he said: ‘O Aisha! Free her, for she is from the descendants of Isma’il.’”

Now reflect: On the one hand, the Prophet (sallallahu alayhi wa sallam) called the Najdis the descendants of Isma’il, described them as true Muslims, intelligent, prudent, and called them the people of insight, and gave glad tidings of Paradise to their people.

A man from the people of Najd came to the Messenger of Allah (sallallahu alayhi wa sallam) and asked about Islam. The Prophet (sallallahu alayhi wa sallam) said: “Whoever wishes to see a man from the people of Paradise, let him look at this man.” That is, a Najdi asked the Messenger of Allah (sallallahu alayhi wa sallam) some questions, and after receiving satisfactory answers, was leaving. The Messenger of Allah (sallallahu alayhi wa sallam) said: “Whoever wishes to see a man of Paradise, let him look at this Najdi.”

Is it possible that with the same tongue, the Messenger of Allah (sallallahu alayhi wa sallam) would condemn this tribe, describe them as the horn of Satan, and not supplicate for them? (For God’s sake, be just!)

These formal Hanafis, Barelwis, Raza’is, Didaris, and Jamaatis (may Allah guide them to the straight path) have shown such respect and honor for the Messenger of Allah (sallallahu alayhi wa sallam) that they have made it public that, God forbid, the Messenger of Allah (sallallahu alayhi wa sallam) would praise a person to his face and then, when he wished, condemn him and supplicate against him.

Alas, alas!

فما لهؤلاء القوم لا يكادون يفقهون حديثا

(Justice. Justice.)

Hadith Commentary:
➊
The Messenger of Allah (sallallahu alayhi wa sallam), while residing in Madinah Tayyibah, pointed towards the east; by this, what is meant is the land of Iraq, which historically, both in the past and present, has been a center of tribulations (fitan).
Prophet Ibrahim (alayhis salam) was also subjected to trials and tests in this very land.
Even in the present era, the mischief and turmoil originating from Iraq are well known and not hidden.
The tribulation of the people of opinion (Ahl al-Ra’y) against hadith and the Ahl al-Hadith also emerged from this very land of tribulation.

➋
Imam Bukhari (rahimahullah)’s intent in citing this hadith is that the recitation of those who stir up tribulations and emerge from the east will not go beyond their throats, meaning the Qur’an will not have any effect on their hearts, even though they may memorize the Qur’an and recite it regularly. In contrast, the condition of the people of faith (ahl al-iman) is different.
When they recite the Qur’an, their faith increases.
Imam Bukhari (rahimahullah)’s purpose is to show that this difference in recitation is a result of their actions.
There is no fault in the Qur’an, which is the speech of Allah, in this matter.
And Allah is the One whose help is sought.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Sahm:
The shaft of an arrow,
Risaf,
The sinew that is placed above the spot on the shaft where the arrowhead is inserted.
The fletching of the arrow.
(2)
Nasl:
The arrowhead.
(3)
Fawqah:
Sufar,
The tip of the arrow.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Zayd al-Khayr:
He was known in the era of ignorance (Jahiliyyah) as Zayd al-Khayl,
because he was fond of horses.
(2)
Sanadid:
Plural of sanadid, meaning chief,
chieftain,
leader.
(3)
Kath al-lihya:
One with a thick beard.
(4)
Mushrif al-wajnatayn:
Mushrif means elevated,
prominent,
protruding.
(5)
Wajnah:
The raised flesh of the cheek.
(6)
Gha'ir:
Sunken inward.
(7)
Nati al-jabeen:
Nati means elevated,
high,
jabeen means temple,
by implication, jabha,
the area of the forehead.
(8)
Di'dhi':
Lineage,
origin,
ancestry.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
أَدِيمٍ مَقْرُوظٍ:
Leather dyed with the bark or pods of the acacia tree (kikar).
(2)
لَمْ تُحَصَّلْ:
It had not been obtained, or it had not been separated and distinguished.
(3)
نَاشِزُ الْجَبْهَةِ:
One with a prominent and high forehead.
(4)
أَنْقُبَ عَنْ قُلُوبِ النَّاسِ:
To search through people’s hearts to find out what is in their hearts.
That is, I am bound by what is apparent;
the reckoning of the inner self and the hidden is for Allah, the Exalted, to do.
(5)
مُقَفٍّ:
One who turns his nape, i.e., goes away with his back turned.
(6)
رَطْبًا:
Literally means “fresh,” but here it refers to reciting with ease and facility, as is mentioned in the next narration.
(7)
لينا رطبا:
Due to constant recitation, ease and facility are produced.

Benefits and Issues:
➊
In the hadith of Jabir radi Allahu anhu, the incident took place in the 8th year of Hijrah at the place of Ji‘ranah,
when the Prophet sallallahu alayhi wa sallam distributed silver among various people, and in the narration of Abu Sa‘id al-Khudri radi Allahu anhu, this incident is from the 9th year of Hijrah,
when Ali radi Allahu anhu sent unrefined gold and the Prophet sallallahu alayhi wa sallam, for the sake of winning hearts, distributed it among four chieftains of Najd.
And according to Muhammad ibn Ishaq, the Imam of Sira and Maghazi, in both places the one who committed insolence and targeted the Prophet sallallahu alayhi wa sallam with criticism was Dhu al-Khuwaysirah, Hurqus ibn Zuhayr al-Tamimi.
➋
Permission to kill him was first sought by Umar ibn al-Khattab radi Allahu anhu, and then by Khalid ibn al-Walid radi Allahu anhu, as is explicitly mentioned in the next narration.
And the reason for not granting permission to kill him was that the emergence of his progeny had not yet occurred.
Moreover, he was a so-called Muslim and performed prayer.
Killing him could have resulted in negative propaganda against the Prophet sallallahu alayhi wa sallam,
from which, at that time, it was necessary to protect the religion and politics. But now, if any wretch abuses the Prophet sallallahu alayhi wa sallam or utters words of insult or disparagement,
then according to the four Imams, he is liable to be killed (wajib al-qatl).
And there is also a difference of opinion regarding the acceptance of his repentance.
➌
As for the Khawarij, as long as they did not wage war against the Muslims,
they were not killed.
But when they raised the sword against the Muslims, it was Ali radi Allahu anhu who was the first to deal with them, as will be mentioned ahead.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Nadi:
The shaft of an arrow.
(2)
Qaddad:
Plural of qaddah,
the feather of an arrow.
(3)
Taddar:
It moves, shakes, or stirs.

Benefits and Issues:
In this narration, the Messenger of Allah sallallahu alayhi wa sallam made predictions about certain matters,
and their occurrence happened exactly as foretold.
These people rebelled at the time of the arbitration incident,
separated themselves from the Muslims,
declared both Muawiyah radi Allahu anhu and Ali radi Allahu anhu to be disbelievers,
and gathered in a village of Iraq called Harura, which was near Kufa; thus, they were also called Haruriyyah.
Because of the statement of the Prophet sallallahu alayhi wa sallam (yakhrujoona — "they will emerge"),
they were called Khawarij (the seceders), and due to (yamruqoona — "they will pass through"),
they were called Mariqah (those who pass out).
They were completely devoid of obedience to the Muslim leader and ruler.
Due to the lack of effect of Qur’anic guidance and teachings, they rose up against the Muslims themselves, and Ali radi Allahu anhu was the first to confront them.
And the marked man was also found among them.

Benefits and Issues:
The Messenger (sallallahu alayhi wa sallam) was extremely forbearing and patient, and would overlook even the rudeness and disrespect of people.
Therefore, rulers, judges, and those in positions of authority should also first strive to reform the ignorant; if they begin to spread corruption openly, then they should be eradicated.

(1) The relevance of the hadith to the chapter is as follows: Whoever raises the sword against Muslims is liable to be killed.

(2) Zakat can be given to those whose hearts are to be inclined towards Islam, as well as to those who are to be attracted to Islam, just as the Messenger of Allah (sallallahu alayhi wa sallam) distributed all the gold among these four individuals for the purpose of winning their hearts. All four were chiefs of large tribes, new Muslims, and had not yet benefited from the training of the Messenger of Allah (sallallahu alayhi wa sallam). Faith had not yet settled in their hearts. Such people become very happy and loyal when given wealth, but if not given, they cause discord and there is even a risk of apostasy (as happened after the passing of the Messenger of Allah, sallallahu alayhi wa sallam). Therefore, he gave them abundant gifts. From the spoils of Hunayn, he gave each of them one hundred camels and also bestowed other gifts. His purpose was to win their hearts so that faith would settle in their hearts and they would become firm believers. Since the Quraysh and Ansar were steadfast in faith, there was no such risk from them, so he did not give them anything.

(3) “Became angry”—this anger was felt by some of the younger individuals; otherwise, such a reaction could not even be expected from the earliest Muhajirun and Ansar.

(4) From this noble hadith, it is understood that mere recitation of the Noble Qur’an cannot be proof of someone being a true believer if he does not fulfill the practical requirements of the Holy Qur’an.

(5) The Messenger of Allah (sallallahu alayhi wa sallam) was an extremely forbearing and forgiving person. He would overlook even the most disrespectful and insolent people, especially when it came to his own self, never taking revenge on anyone.

(6) This hadith also establishes the legitimacy of fighting against the Khawarij, whether they are fought considering them apostates or as rebels against a just Imam.

(7) Some signs of the Khawarij are also known from this hadith, for example: outwardly, they are much more devoted to worship than ordinary Muslims, and they also harbor much more enmity towards Muslims compared to others.

(8) This hadith also shows that some people leave the religion of Islam without intention or purpose, even though they do not prefer any other religion or creed over Islam at all.

(9) The name of the person who objected to the distribution of the Messenger of Allah (sallallahu alayhi wa sallam) is mentioned in the hadith as Dhu al-Khuwaysirah. See: (Sahih al-Bukhari, al-Manaqib, Hadith: 3610). Undoubtedly, this objection was wrong and contrary to the requirements of faith; rather, it indicates hypocrisy.

(10) The individuals who sought permission to kill this objector were Khalid ibn al-Walid and Umar ibn al-Khattab (radi Allahu anhuma). Their names are explicitly mentioned in Sahih al-Bukhari. See: (Hadith: 3344, 3601).

(11) From this noble hadith, the great virtue and merit of Umar ibn al-Khattab and Khalid ibn al-Walid (radi Allahu anhuma) is also known, as both were ready to kill the one who was insolent towards the Messenger of Allah (sallallahu alayhi wa sallam).

(12) “It will not go below their throats”—meaning, they will not attain understanding of the Qur’an. Mere recitation does not lead to the acquisition of knowledge and wisdom; rather, along with it, the divine enablement (tawfiq) from Allah Almighty is also necessary.

(13) “It passes out cleanly”—just as a swift arrow passes cleanly through its target, remaining free from the contamination of blood or filth, similarly, these people will pass through the Noble Qur’an without gaining any understanding of the religion. This does not mean that they are disbelievers, because the Khawarij, in any case, were a sect of Muslims who affirmed the fundamentals of the religion, but went astray due to abandoning the path of the Companions (radi Allahu anhum).

(14) These people appeared during the caliphate of Ali (radi Allahu ta‘ala anhu). Initially, they were supporters of Ali (radi Allahu ta‘ala anhu), then they rebelled. Because of their rebellion, they were called Khawarij (in Arabic, “khuruj” means rebellion). These people were extremely pious, but due to lack of understanding, they did not consider anyone but themselves to be Muslim. They were extremists. They considered every sin to be disbelief and every sinner to be a disbeliever. As a result, they would often kill Muslims by declaring them disbelievers, while excusing disbelievers and letting them go. The result of extremism is always like this; therefore, extremism, violence, and unnecessary hardship have been condemned in Islam.

(15) “I will kill them”—because they were like a cancer for the Muslim community. They did not hesitate to declare even the Companions (radi Allahu anhum) as disbelievers and to kill them. Their killing was to protect against their evil, not because they were disbelievers. Despite the advice of Ali and Ibn Abbas (radi Allahu anhuma), they did not desist. Eventually, Ali (radi Allahu ta‘ala anhu) fought them and defeated them. Thousands were killed, yet for a long time they remained a source of tribulation for the Muslim community. It is thus understood that the criterion for guidance is not merely piety, but also following the Companions (radi Allahu anhum) and the Rightly Guided Caliphs, which is the true Islam. The correct interpretation of Islam is that which the Companions (radi Allahu anhum) made. If they are unanimous, their following is obligatory, and if they differ, even then one should not go outside the obedience of the Companions (radi Allahu anhum).

(16) The Khawarij were not limited to that era alone; rather, people of this mentality have continued to emerge and will continue to do so.

(17) Whoever is an extremist, issues verdicts of disbelief at every turn, considers Muslims to be disbelievers and advocates their killing, calls the Companions (radi Allahu anhum) misguided or innovators, and considers himself a greater protector of the religion than the Companions, he is a Khariji, regardless of which sect he belongs to. And Allah knows best.

(18) There is severe disagreement among the scholars regarding the Khawarij. Some scholars declare them disbelievers, while most scholars do not consider them disbelievers but rather sinners, transgressors, and innovators. Those who declare them disbelievers base their argument on the aforementioned hadith and similar narrations in which such words are mentioned about them, for example: “They will pass out of the religion,” “Kill them, for killing them is a reward for the one who kills them on the Day of Judgment,” and “They are the worst of creation,” etc. However, those who consider the Khawarij as innovators and sinners say that the Khawarij affirm the two testimonies (shahadatayn) and are consistent and persistent in the pillars of Islam, therefore they are not disbelievers. Since their viewpoint regarding the people of Islam is incorrect, they are innovators and sinners. Perhaps the severe words mentioned in the hadith about them are intended as a stern warning and to bring them to the straight path. And Allah knows best.

(1) The mu’allafatu al-qulub (those whose hearts are to be reconciled) are of several types: those people who are influential leaders among their people and there is hope for their acceptance of Islam. They are given gifts so that the distance in their hearts is removed and they become Muslim. Later, Islam will naturally take root in their hearts. Because of them, their people will also become Muslim. Then there are those new Muslims whose hearts Islam has not yet fully reached, but they are influential leaders among their people. If they are not given, they might cause some mischief, so they are given gifts so that they become firm in Islam. There are also influential people whose territories border those of the Muslims and who can become protectors of the Muslims in difficult times.

(2) The Messenger of Allah (sallallahu alayhi wa sallam) gave wealth to the mu’allafatu al-qulub. In the Noble Qur’an, they are also mentioned among the recipients of zakat. However, the Hanafi scholars are of the opinion that now Islam has become strong, and we are no longer in need of such people; therefore, their share has now lapsed. Other scholars, however, still consider them a valid category when needed, and this is the correct view, because it is not necessary that Islam has become dominant everywhere. In some regions, the situation may still be as it was in the time of the Prophet (sallallahu alayhi wa sallam).

(3) The four chiefs among whom you (the Prophet) distributed that gold were included in the second category of mu’allafatu al-qulub.

(4) “The newly converted chiefs of Quraysh” who became Muslim after the conquest of Makkah. In terms of tranquility of heart, they were not at the level of the Muhajirun and Ansar.

(5) “A certain person”—it appears that his outward appearance was also ugly, and his words were even uglier. Apparently, he was a hypocrite who had become Muslim only out of greed for wealth. When he did not receive anything, he began to speak nonsense.

(6) “Permission was not granted.” Because he was outwardly a Muslim, and the killing of hypocrites was not permitted. He had also not made any explicit accusation.

(7) “From his progeny.” Indeed, this prophecy was fulfilled. In the time of Ali (radi Allahu anhu), they appeared. They used to recite the Qur’an a great deal, but reciting is one thing, understanding is another. Their foolishness was that they would learn the Qur’an from the Companions (radi Allahu anhum), but would explain its meaning themselves.

(8) “Will not go beyond their throats.” That is, they will not understand the Qur’an, and therefore will not be entitled to reward.

(9) “They will kill Muslims.” Indeed, they martyred many of the noble Companions (radi Allahu anhum). They explicitly declared the rightful Caliphs Ali and Uthman (radi Allahu anhu) to be disbelievers. We seek refuge with Allah from that. They fought against the Caliph of the time and expended all their energies against the people of Islam. In their own view, they were sincere Muslims, but in reality, they proved to be more harmful to Muslims than the disbelievers. Outwardly, they were very pious, strictly observing prayer and fasting, but they were ignorant of the correct understanding of the religion. Such people easily become playthings in the hands of the disbelievers and Satan. The world remembers them as the “Khawarij.”

(10) “They will go out of Islam.” Apparently, it seems that they were disbelievers, and some other texts also establish their disbelief. For this reason, a group among the hadith scholars holds them to be disbelievers. However, the jurists have included them among the misguided sects. According to them, the above words of the Messenger of Allah (sallallahu alayhi wa sallam) are to be understood as severe warning and rebuke. And Allah knows best.

(11) “I will kill them.” This duty was fulfilled by Ali (radi Allahu anhu), and he put an end to them. Although, even after that, for a long time, they continued to be a calamity for the Muslim Ummah in one region or another. Gradually, they were eliminated both politically and religiously. And all praise is due to Allah.

Commentary:
(1)
The Khawarij exerted great effort in righteous deeds such as prayer, fasting, etc., to such an extent that even the Companions (radi Allahu anhum) would be astonished upon seeing them. However, no matter how much effort is put into righteous deeds, if there is corruption in creed, it is of no benefit.

(2)
In this hadith, various parts of the arrow are mentioned.

Nasl (the tip):
This refers to the part of the arrow made of iron, which causes injury due to its sharp edge.

Risaf:
These are the sinews found on the arrow where the iron tip joins the wood.

Qadh:
This is the long wooden shaft of the arrow, at the end of which the nasl (tip) is affixed.

Qudhadh:
This refers to the feathers that are at the rear part of the arrow.
The meaning is that not even a trace of the hunted animal’s blood or a piece of its flesh stuck to any part of the arrow; rather, the arrow struck it and passed through with such speed that it came out completely clean.
In the same way, these people entered Islam and exited straight out.
They did not accept any effect of Islam’s religious or moral teachings.

(3)
Although the misguidance of the Khawarij is clear and they have no connection to true Islam—so much so that a group among the hadith scholars (muhaddithin) holds them to be disbelievers (kafir)—nevertheless, the majority of scholars did not declare them apostates (murtad) or non-Muslims. Rather, they described them as misguided and rebellious.