(1) The text within parentheses appears only in the original. See the hadith in al-Bukhari by the chain mentioned above: Kitab al-Maghazi (Book of Expeditions), chapter “After Ali ibn Abi Talib and Khalid ibn al-Walid to Yemen,” hadith no. 4351; Fath al-Bari, vol. 8, p. 67. al-Bukhari also records it by other chains in Kitab al-Manaqib (Book of Virtues), chapter “Signs of Prophethood in Islam,” hadith no. 3610, vol. 6, p. 617; in Kitab al-Anbiya’ (Book of Prophets), chapter on Allah’s words “And to ‘Ad [We sent] their brother Hud” (Qur’an 11:50), hadith no. 3344, vol. 6, p. 376; and in Kitab al-Tawhid (Book of Monotheism), chapter on Allah’s words “The angels and the Spirit ascend to Him” (Qur’an 97:4), hadith no. 7432, vol. 13, p. 415. Muslim also narrates it by several chains, including the one given here. See Sahih Muslim, Book of Zakat, chapter “Mention of the Khawarij,” hadith no. 1064, vol. 2, p. 741. Abu Dawud in his Sunan, Book of the Sunnah, chapter “On Fighting the Khawarij,” hadith no. 4764, vol. 5, p. 121. Commentary: This hadith is cited by the author to demonstrate the exaltation of Allah. Its implication is exceptionally clear, and it ranks among the most authentic narrations, as noted above. The man mentioned—who confronted the Messenger of Allah (peace be upon him)—is Dhul-Khuwaysirah al-Tamimi, the leader of the Khawarij, as indicated in one of al-Bukhari’s chains (3610). This report also serves as proof of the Prophet’s (peace be upon him) prophethood, since it foretold an event not yet occurred. That event materialized when this faction appeared during the caliphate of the Commander of the Faithful, Ali ibn Abi Talib (may Allah be pleased with him), at the Battle of al-Siffin against Muʿawiya. al-Shahrastani records that the first to rebel against Ali from among his troops at Siffin—and the most vehement in their departure from Islam—were al-Ash‘ath ibn Qays al-Kindi, Mus‘ar ibn Fadhki al-Tamimi, and Zayd ibn Ḥuṣayn al-Ṭāʾi. They forced Ali to accept arbitration after Muʿawiya’s forces were on the verge of defeat, saying: “These people call us to the Book of Allah, while you call us to the sword.” They threatened that if he did not comply, they would treat him as they had treated Uthman, so he accepted arbitration. When the result displeased them, they broke away from Ali, declaring: “Why did you judge the people? There is no judgment but for Allah.” They gathered at Nahrawan and later split into several sects—most prominently the Muḥakkima, the Azariqa, the Najdat, the Bayhasiyya, the Ajarda, the Thawlabiyya, the Ibadiyya, the Sufriyya, and their offshoots (see al-Shahrastani, al-Milal wa’l-Nihal, 1:114–115). They are united by declaring ‘Ali and Uthman to be unbelievers and by excommunicating those guilty of major sins; they also uphold rebellion against an unjust imam. Although originally among the most devout, they relied on personal interpretation (ta’wil) of the revelation to suit their reasoning and support their doctrines, thereby deviating from orthodox Islam. Hence the Prophet’s description applies: “They slip out of the religion as an arrow slips from its target.” This group remains one of the most dangerous sectarian movements in Islam. They are also called the Haruriyya, the Sharrawa, the Marriqa, the Muḥakkima, and the Nawasib (see al-Ash‘ari, Maqalat al-Islamiyyin, 1:206).