Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Ibn Luhayʿah, on the authority of Abū al-Aswad, said:

“I was the first to stir up Ikrimah to set out for Ifrīqiyah. I told him, ‘I know a people—if only you would visit them.’

“A companion of his later met me and said, ‘Here is Ikrimah, preparing to leave for Ifrīqiyah.’

“When he reached them, they became suspicious of him.

“He was somewhat lacking in discernment, light-minded. He had heard a single report from two different men; whenever he was asked about it he would sometimes relate it from one of them, and when asked again he would ascribe it to the other. So they used to say, ‘How great a liar he is!’

“They complained about him to Ismāʿīl ibn ʿUbayd al-Anṣārī—an honourable and pious man—who said, ‘Leave it to me; I shall relieve you of him.’

“He summoned Ikrimah and asked, ‘How did you hear Ibn ʿAbbās speak about such-and-such?’

“Ikrimah answered, ‘He said such-and-such.’

“Ismāʿīl replied, ‘You have spoken the truth. I myself asked Ibn ʿAbbās about it and he answered in just that way.’

“Ibn Luhayʿah added: ‘Ikrimah used to propagate the doctrine of Najdah al-Ḥarūrī (1). He had gone to Najdah, stayed with him for six months, and then came to Ibn ʿAbbās and greeted him. Ibn ʿAbbās said, “The vile fellow has returned.”’

Saʿīd ibn Abī Maryam, narrating from Ibn Luhayʿah on the authority of Abū al-Aswad, said:

‘I was the first to cause Ikrimah to set off for the Maghrib. I had come from Egypt to Madinah, and Ikrimah met me and asked about the people of the Maghrib. I told him of their heedlessness. So he travelled to them, and the very first innovation he introduced among them was the teaching of the Ṣufriyyah (2).’

(1) A Kharijite faction associated with Najdah al-Ḥarūrī.
(2) The Ṣufriyyah, another branch of the early Khārijites.

(1) Najdah ibn Amir al-Haruri al-Hanafi, from the tribe of Banu Hanifah, was the leader of the Najdiyyah branch of the Kharijites; his followers were called the Najdat. He diverged from the other Kharijite groups on several points. The epithet al-Haruriyyah derives from Harura, a locality about two miles from Kufa where the Kharijites first assembled. Najdah entered Mecca and was killed in 69 AH/ 688 CE. His doctrines were well known, but his sect has vanished. Biographical notices appear in: al-Dhahabi, Tarikh al-Islam, 3/88; Ibn Hajar, Lisan al-Mizan, 6/148; Ibn al-Imad, Shadharat al-Dhahab, 1/76. Ibn Hajar states in the introduction to Fath al-Bari (p. 427), rebutting accusations against the transmitter Ikrimah, that no decisive chain proves Ikrimah espoused those Kharijite views; he merely agreed with them on certain secondary issues, after which they associated him with the sect. Both Ahmad ibn Hanbal and al-Ajli cleared him: in al-Ajli’s al-Thiqat he writes, “Ikrimah, the freedman of Ibn Abbas, a trustworthy Meccan tabi‘i, is innocent of the Haruriyyah ideas people impute to him.” Ibn Jarir al-Tabari adds: “If every person to whom an unsound doctrine was attributed were automatically judged guilty, his integrity dismissed, and his testimony rejected, we would have to discard most of the hadith scholars of the major cities, for scarcely one of them has escaped being accused of some disapproved view.” (2) The Sufriyyah were a Kharijite faction following Ziyad ibn al-Asfar. Like the Azariqah, they held that Muslims who commit major sins are polytheists, yet they deemed it unlawful to kill the children and women of their opponents. They also maintained that every sin carrying a fixed legal hadd penalty …
ابْنُ لَهِيْعَةَ: عَنْ أَبِي الأَسْوَدِ: أَنَا أَوَّلُ مَنْ هَيَّجَ عِكْرِمَةَ عَلَى المَسِيْرِ إِلَى إِفْرِيْقِيَةَ، قُلْتُ لَهُ: أَنَا أَعْرِفُ قَوْماً لَوْ أَتَيْتَهُم. قَالَ: فَلَقِيَنِي جَلِيْسٌ لَهُ، فَقَالَ: هُوَ ذَا عِكْرِمَةُ يَتَجَهَّزُ إِلَى إِفْرِيْقِيَةَ. فَلَمَّا قَدِمَ عَلَيْهِم، اتَّهَمُوْهُ. قَالَ: وَكَانَ قَلِيْلَ العَقْلِ، خَفِيْفاً، كَانَ قَدْ سَمِعَ الحَدِيْثَ مِنْ رَجُلَيْنِ، وَكَانَ إِذَا سُئِلَ حَدَّثَ بِهِ عَنْ وَاحِدٍ، ثُمَّ يُسْأَلُ عَنْهُ بَعْدُ، فَيُحَدِّثُ بِهِ عَنِ الآخَرِ، فَكَانُوا يَقُوْلُوْنَ: مَا أَكْذَبَهُ! فَشَكَوْا ذَلِكَ إِلَى إِسْمَاعِيْلَ بنِ عُبَيْدٍ الأَنْصَارِيِّ - وَكَانَ لَهُ فَضْلٌ وَوَرَعٌ - فَقَالَ: لاَ بَأْسَ، أَنَا أَشْفِيْكُم مِنْهُ. فَبَعَثَ إِلَيْهِ، فَقَالَ لَهُ: كَيْفَ سَمِعْتَ ابْنَ عَبَّاسٍ يَقُوْلُ فِي كَذَا وَكَذَا؟ قَالَ: كَذَا وَكَذَا. فَقَالَ إِسْمَاعِيْلُ: صَدَقْتَ، سَأَلْتُ عَنْهَا ابْنَ عَبَّاسٍ، فَقَالَ: هَكَذَا. قَالَ ابْنُ لَهِيْعَةَ: وَكَانَ يُحَدِّثُ بِرَأْيِ نَجْدَةَ الحَرُوْرِيِّ (١) ، وَأَتَاهُ، فَأَقَامَ عِنْدَهُ سِتَّةَ أَشْهُرٍ، ثُمَّ أَتَى ابْنَ عَبَّاسٍ، فَسَلَّمَ. فَقَالَ ابْنُ عَبَّاسٍ: قَدْ جَاءَ الخَبِيْثُ. سَعِيْدُ بنُ أَبِي مَرْيَمَ: عَنِ ابْنِ لَهِيْعَةَ، عَنْ أَبِي الأَسْوَدِ، قَالَ: كُنْتُ أَوَّلَ مَنْ سَبَّبَ لِعِكْرِمَةَ الخُرُوْجَ إِلَى المَغْرِبِ، وَذَلِكَ أَنِّي قَدِمْتُ مِنْ مِصْرَ إِلَى المَدِيْنَةِ، فَلَقِيَنِي عِكْرِمَةُ، وَسَأَلَنِي عَنْ أَهْلِ المَغْرِبِ، فَأَخْبَرْتُهُ بِغَفْلَتِهِم. قَالَ: فَخَرَجَ إِلَيْهِم، وَكَانَ أَوَّلَ مَا أَحْدَثَ فِيْهِم رَأْيَ الصُّفْرِيَّةِ (٢) .
(١) هو نجدة بن عامر الحروري الحنفي من بني حنيفة رأس الفرقة النجدية، ويعرف أصحابها بالنجدات، انفرد عن سائر الخوارج بآراء والحرورية: نسبة إلى حروراء: موضع على ميلين من الكوفة، كان أول اجتماع الخوارج به، فنسبوا إليه. وقدم نجدة مكة، وقتل سنة ٦٩ هـ، وله مقالات معروفة، وأتباع انقرضوا، مترجم في " تاريخ الإسلام " ٣ / ٨٨، و" لسان الميزان " ٦ / ١٤٨، و" شذرات الذهب " ١ / ٧٦. وقد قال الحافظ ابن حجر في " مقدمة الفتح " ص ٤٢٧ وهو يرد عن عكرمة ما ألصق به: لم يثبت عنه من وجه قاطع أنه كان يرى ذلك، وإنما كان يوافق في بعض المسائل، فنسبوه إليهم، وقد برأه أحمد والعجلي من ذلك، فقال في كتاب " الثقات " له: عكرمة مولى ابن عباس ﵄ مكي تابعي ثقة برئ مما يرميه الناس به من الحرورية. وقال ابن جرير: ولو كان كل من ادعي عليه مذهب من المذاهب الرديئة، ثبت عليه ما ادعي به وسقطت عدالته، وبطلت شهادته بذلك، للزم ترك أكثر محدثي الأمصار، لأنه ما منهم إلا وقد نسبه قوم إلى ما يرغب به عنه. (٢) هم فرقة من الخوارج أتباع زياد بن الاصفر، وقولهم كقول الازارقة في أن أصحاب الذنوب مشركون، إلا أن الصفرية لا يرون قتل أطفال مخالفيهم ولا نسائهم، وقالوا: كل ذنب له حد معلوم في =

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