Minhaj as-SunnahIbn Taimiya

—may Allah be pleased with him—and said:

“Do you disbelieve in a Lord in whom Uthmān believed?”

He then explained to him what demonstrated the falsity of that statement. Accordingly, if Ammār did say this on the basis of an interpretation, he retracted it when Alī—may Allah be pleased with him—made clear to him that it was (1) a false statement.

Further evidence that the Companions did not declare the Khawārij unbelievers is that they used to pray behind them. Abd Allah ibn Umar—may Allah be pleased with him—and other Companions (2) used to pray (3) behind Najdah al-Harūrī. They would also relate reports to them, issue legal opinions to them, and speak to them as one Muslim speaks to another. Thus, Abd Allah ibn Abbās answered Najdah al-Harūrī when he wrote to him asking about several matters. This report is in al-Bukhārī (4). Likewise, he answered Nāfi ibn al-Azraq concerning well-known questions (5), and Nāfi would debate him on various points by citing the Quran, just as two Muslims debate one another.

Muslims have consistently followed this course, never treating them as apostates like those whom

(1) Manuscripts rā, hā, bā, nūn, and mīm read: “when it became clear to him that it was.” (2) The phrase “among the Companions” is omitted from manuscripts nūn, mīm, and alif. (3) Manuscripts hā and bā read: “They used to pray.” (4) Muslim records in his Sahīh, 3/1444–45, Book of Jihad and Military Expeditions, chapter “Women Who Take Part in Military Expeditions Are Given a Discretionary Allotment,” on the authority of Yazīd ibn Hurmuz, that Najdah wrote to Ibn Abbās asking him about five matters. Ibn Abbās said: “Were it not that I might conceal knowledge, I would not have written to him…” The hadith was also recorded by Imam Ahmad in his Musnad, al-Maārif edition, nos. 1967, 2235, 685, 2812, and 2943. Ahmad Shākir—may Allah have mercy on him—stated that the hadith is found in the works of Abū Dāwūd, al-Nasā’ī, al-Bayhaqī, al-Tirmidhī, and al-Shawkānī. I could not locate the hadith in al-Bukhārī. (5) Sezgin states in two places—m [0–9], vol. [0–9], p. [0–9] 30 m [0–9], vol. [0–9], p. [0–9]—that Najdah ibn Āmir al-Harūrī, who died in 69 AH, wrote to Abd Allah ibn Abbās and asked him about various legal questions. Sezgin notes that this incident is mentioned in al-Ansāb by al-Balādhurī, 1/715, and Lisān al-Mīzān by Ibn Hajar, 6/148, and that part of this correspondence has reached us in al-Mudawwana, 3/6. Nāfi ibn al-Azraq likewise wrote to Ibn Abbās asking him about several matters; see al-Ilal by Ibn Abī Hātim al-Rāzī, 1/307.
رَضِيَ اللَّهُ عَنْهُ. وَقَالَ: أَتَكْفُرُ بِرَبٍّ آمَنَ بِهِ عُثْمَانُ؟ وَحَدَّثَهُ بِمَا يُبَيِّنَ بُطْلَانَ ذَلِكَ الْقَوْلِ. فَيَكُونُ عَمَّارٌ: إِنْ كَانَ قَالَ ذَلِكَ مُتَأَوِّلًا فَقَدْ رَجَعَ عَنْهُ حِينَ بَيَّنَ لَهُ عَلِيٌّ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ (١) قَوْلٌ بَاطِلٌ. وَمِمَّا يَدُلُّ عَلَى أَنَّ الصَّحَابَةَ لَمْ يُكَفِّرُوا الْخَوَارِجَ أَنَّهُمْ كَانُوا يُصَلُّونَ خَلْفَهُمْ، وَكَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُ وَغَيْرُهُ مِنَ الصَّحَابَةِ (٢) يُصَلُّونَ (٣) خَلَفَ نَجْدَةَ الْحَرُورِيِّ، وَكَانُوا أَيْضًا يُحَدِّثُونَهُمْ وَيُفْتُونَهُمْ وَيُخَاطِبُونَهُمْ، كَمَا يُخَاطِبُ الْمُسْلِمُ الْمُسْلِمَ، كَمَا كَانَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ يُجِيبُ نَجْدَةَ الْحَرُورِيَّ لَمَّا أَرْسَلَ إِلَيْهِ يَسْأَلُهُ عَنْ مَسَائِلَ، وَحَدِيثُهُ فِي الْبُخَارِيِّ (٤) . وَكَمَا أَجَابَ نَافِعُ بْنُ الْأَزْرَقِ عَنْ مَسَائِلَ مَشْهُورَةٍ (٥) ، وَكَانَ نَافِعٌ يُنَاظِرُهُ فِي أَشْيَاءَ بِالْقُرْآنِ، كَمَا يَتَنَاظَرُ الْمُسْلِمَانِ. وَمَا زَالَتْ سِيرَةُ الْمُسْلِمِينَ عَلَى هَذَا، مَا جَعَلُوهُمْ مُرْتَدِّينَ كَالَّذِينَ
(١) ر، ح، ب، ن، م: حِينَ تَبَيَّنَ لَهُ أَنَّهُ. (٢) مِنَ الصَّحَابَةِ سَاقِطَةٌ مِنْ (ن) ، (م) ، (أ) . (٣) ح، ب: كَانُوا يُصَلُّونَ. (٤) ذَكَرَ مُسْلِمٌ فِي صَحِيحِهِ ٣/١٤٤٤ - ١٤٤٥ كِتَابُ الْجِهَادِ وَالسِّيَرِ، بَابُ النِّسَاءِ الْغَازِيَاتِ يُرْضَخُ لَهُنَّ، عَنْ يَزِيدَ بْنِ هُرْمُزَ، أَنَّ نَجْدَةَ كَتَبَ إِلَى ابْنِ عَبَّاسٍ يَسْأَلُهُ عَنْ خَمْسِ خِلَالٍ، فَقَالَ ابْنُ عَبَّاسٍ لَوْلَا أَنْ أَكْتُمَ عِلْمًا مَا كَتَبْتُ إِلَيْهِ، الْحَدِيثَ، وَذَكَرَهُ الْإِمَامُ أَحْمَدُ فِي مَسْنَدِهِ ط. الْمَعَارِفِ الْأَرْقَامَ: ١٩٦٧، ٢٢٣٥، ٦٨٥، ٢٨١٢، ٢٩٤٣ وَذَكَرَ أَحْمَدُ شَاكِر رَحِمَهُ اللَّهُ أَنَّ الْحَدِيثَ فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ وَالْبَيْهَقِيِّ وَالتِّرْمِذِيِّ وَالشَّوْكَانِيِّ، وَلَمْ أَعْرِفْ مَكَانَ الْحَدِيثِ فِي الْبُخَارِيِّ. (٥) ذَكَرَ سَزْكِينُ فِي مَوْضِعَيْنِ م [٠ - ٩] ، جـ[٠ - ٩] ص [٠ - ٩] ٣٠ م [٠ - ٩] ، ج [٠ - ٩] ص [٠ - ٩] : أَنَّ نَجْدَةَ بْنَ عَامِرٍ الْحَرُورِيَّ الْمُتَوَفَّى سَنَةَ ٦٩ كَتَبَ إِلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَسَأَلَهُ عَنْ مَسَائِلَ فِقْهِيَّةٍ مُتَنَوِّعَةٍ أَشَارَ سَزْكِينُ إِلَى أَنَّ هَذِهِ الْوَاقِعَةَ ذُكِرَتْ فِي الْأَنْسَابِ لِلْبَلَاذُرِيِّ ١/٧١٥ وَلِسَانِ الْمِيزَانِ لِابْنِ حَجَرٍ ٦/١٤٨ وَإِنَّهُ قَدْ وَصَلَ إِلَيْنَا قِسْمٌ مِنْ هَذِهِ الْمُرَاسَلَاتِ فِي الْمُدَوَّنَةِ ٣/٦، كَمَا كَتَبَ نَافِعُ بْنُ الْأَزْرَقِ إِلَيْهِ يَسْأَلُهُ عَنْ أُمُورٍ انْظُرِ الْعِلَلَ لِابْنِ أَبِي حَاتِمٍ الرَّازِيِّ ١/٣٠٧.

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies