By Aboo ’Umar Usaamah al-’Utaybee
Translation by Maaz Qureshi
THE ORIGIN OF THE STATEMENT:
Indeed, statements have been mentioned from the Salafus-Saalih describing the Khawaarij as Murji‘ah, and conversely describing the Murji‘ah as Khawaarij. Rather, all of the people of innovation have been described as Khawaarij.
Stated Imaam Ahmad Ibn Hanbal (d.241H) – rahimahullaah, “As for the Khawaarij, then they have named Ahlus-Sunnah wal-Jamaa’ah as ‘Murji‘ah.’ And the Khawaarij have lied in their statement. Rather, they themselves are the Murji‘ah. They claim that they are upon eemaan and truth, to the exclusion of the rest of the people, and they declared whosoever opposed them as disbelievers.”
And Imaam Ahmad – rahimahullaah – also said, “Indeed, the Khawaarij are the Murji‘ah.”
And it was said to the Imaam, the Haafidh, ’Abdullaah Ibnul-Mubaarak (d.181H), “Do you hold the view of al-Irjaa‘?” So Ibnul-Mubaarak – rahimahullaah – replied, “How could I be a Murji‘ when I do not hold the sword?!”
And Ayyoob as-Sakhtiyaanee (d.131H) – rahimahullaah – used to refer to all of the people of innovation as Khawaarij. He used to say, “The Khawaarij differ in name, but they are agreed upon the sword.”
WHAT HAS BEEN MENTIONED IN THE BOOKS OF SECTS:
Stated Abul-Hasan al-Ash’aree (d.324H) – rahimahullaah, “And from amongst them – that is, from amongst the Khawaarij – was a sect called the Shabeebiyyah. And that was because Shabeeb stopped with regards to Saalih and with regards to ar-Raaji’ah. So they said, ‘We do not know if what Saalih ruled was the truth, or if it was transgression. And we do not know if what ar-Raaji’ah testified to was the truth, or if it was transgression.’ So the Khawaarij freed themselves from these people and called them: Murji‘atul-Khawaarij.”
And ash-Shahrastaanee said, “And al-Yamaan mentioned that the Shabeebiyyah were called the Murji‘atul-Khawaarij when they came to a standstill with regards to the affair of Saalih. And this Saalih was Ibn Musrih, one of the heads of the Khawaarij.”
And ash-Shahrastaanee also stated, “And the Murji‘ah consist of four groups:
- [i] Murji‘atul-Khawaarij;
Stated al-Isfaraayeenee (d.406H) – rahimahullaah, “There are three sects that make up the Murji‘ah. One sect from amongst them has combined between al-Irjaa‘ in eemaan and speaking of al-Qadr (divine pre-Decree), such as Abee Shimr, Muhammad Ibn Shabeeb al-Basree and al-Khaalidiyyah. So these are the Murji‘oon Qadariyyoon.”
THE BASIS FOR DESCRIBING THE KHAWAARIJJ WITH IRJAA‘:
Indeed, the Scholars of the past and present have mentioned the points due to which, the Khawaarij are described with al-Irjaa‘, from amongst them:
: The Khawaarij have been described as Murji‘ah because they testify for themselves that they are upon complete eemaan and the whole truth. And they claim that whosoever opposes them, then he is a disbeliever void of eemaan and truth.
Stated Imaam Ahmad Ibn Hanbal – rahimahullaah – in explanation of the description of the Khawaarij with al-Irjaa‘, “They claim that they are upon eemaan and truth, to the exclusion of the rest of the people. And whosoever opposes them is declared a
disbeliever.” And it is well known that the person who says that he is a believer in truth, then he is an innovator. So this is from the statements of the Murji‘ah.
Stated Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah, “Indeed, he detested that which was detested by the rest of the Scholars from the statement of the Murji‘ah when they said, that eemaan is the same amongst all the people who possess it, just as every person possesses a head. So one of them would say: I am a believer in truth, and I am a believer according to Allaah.”
: From the reasons due to which, the Khawaarij are described with al-Irjaa‘ is that they agree with the Murji‘ah in that eemaan is a single indivisible entity. It cannot be divided into parts, nor does it increase amongst those who possess it. So if some of it departs, then all of it has departed. This is from amongst the issues upon which the Khawaarij and the Murji‘ah have agreed. However, they differed with regards to the appellation of eemaan, what decreases it, increases it, causes a deficiency in it and what causes exclusion in it. So this point has already been clarified in that which has proceeded in the first point.
: Some of the Khawaarij have been described with irjaa‘ (deferring, postponing) with regards to some of their opponents. So they do not rule upon them with eemaan, nor disbelief. They only defer (yarji‘oon) their affair, as has proceeded in the quotations from the books of sects with regards to theMurji‘ah and the Khawaarij.
: And the Khawaarij of our times have been described with irjaa‘. Rather, they have been described with extremism (ghuluww) in it, due to their performing irjaa‘ with regards to those who are similar to them from amongst the innovators who agree with them in their takfeer of those who do not judge by what Allaah revealed. So you will find them performing takfeer upon some people due to major sins if this occurs amongst the common folk. However, when this happens amongst some of those whom they glorify, then they do not perform takfeer of them. Rather, they bear witness for their precedence, lofty rank and they make them examples!! So they glorify Sayyid Qutb (k.1966CE), despite the fact that he fell into irjaa‘, cursing the Companions and performing takfeer upon some of them. He also spoke of hulool (belief that Allaah is everywhere) and al-jabr (believing that the creatures have no free will). So despite that, they consider him from amongst the major Scholars, they glorify him and describe him with that which obligates Paradise! Indeed, that is martyrdom!!
Stated Shaykh Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaahu wa ra’aahu – in speaking about the modern-day Khawaarij, “So indeed, they have opposed the Salaf in many important foundations, from them: …
And from this opposition is their alliance with many of the people of innovation and their acceptance of their corrupted methodologies, and their books which are written with misguidance, yet they still spread them and defend them. And they drive the youth to drink from that, which has the most evil effects upon the Ummah and its youth; from takfeer, destruction, continued wars, spilling blood and abuse of the limbs.
And from this opposition is that they use their desires to hurl themselves into the abyss of extreme irjaa‘ which takes one from mere negligence to larger innovations, then to that which reaches disbelieving innovations which lack any sense of Salafiyyah, nor any sense of honour for the Religion of Allaah and those who carried it from the noble Companions and those who followed them in goodness. Rather, it takes them to the level of cursing some of the Prophets.” And then he concluded, “And in conclusion, it is befitting that we describe these people as the extremist Murji‘ah of the era before we describe them as the
Khawaarij of the era.”
: Indeed, the Khawaarij fell into irjaa‘. So they performed takfeer upon the one who committed a major sin, or they held the view of revolting against the oppressive rulers and they believed that actions are outside the appellation of eemaan. So Sayyid Qutb was a Takfeeree, yet along with that he defined eemaan with the definition of the Murji‘ah.
It is due to this that the Scholars of the Salaf – rahimahumullaah – made the following statements:
Stated Aboo Qilaabah (d.104H) – rahimahullaah, “No man innovates an innovation, except that he makes the sword lawful.”
And Ayyoob as-Sakhtiyaanee (d.131H) used to call all of the people of innovation: Khawaarij. And he used to say, “The Khawaarij differed in name, but they were united upon the sword.”
And ’Abdullaah Ibnul-Mubaarak (d.181H) – rahimahullaah – said, “How can I be a Murji‘ when I do not hold the view of the sword?!”
So in that which has proceeded is a clarification that the Khawaarij are to be described with al-Irjaa‘. Likewise, the Murji‘ah are described as Khawaarij, because they were united in testifying for themselves that they had complete and perfect eemaan. And they believed that eemaan was a single entity, which could not be divided into parts, nor could one possess some of it and not the rest of it. They also held the view of rebellion with the sword against the oppressive rulers. And Allaah knows best and may the greetings and salutations of Allaah be upon our Prophet, Muhammad.
Written by: Aboo ’Umar Usaamah al-’Utaybee
 The following is a translation of the essay entitled, al-Khawaarij Humul-Murji‘ah by Aboo ’Umar Usaamah al-’Utaybee, who is a student of knowledge originally from Jordan. He has graduated from the Islaamic University of al-Madeenah, from the Faculty of Hadeeth. He has studied, amongst others, with Imaam Muhammad Ibn Saalih al-’Uthaymeen and al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee. Amongst his other accomplishments is participating in the Jihaad in Afghanistan. However, he left dismayed after the assassination of Shaykh Jameelur-Rahmaan at the hands of one of Hikmatyar’s henchmen.
 Refer to the Risaalah of al-Istakhree, as is found in Tabaqaatul-Hanaabilah (1/36). Note: There is some speculation concerning the narration of al-Istakhree. However, this particular statement was followed up by al-Istakhree, as shall follow.
 Refer to as-Sunnah (p. 74) of Aboo Bakr al-Khallaal.
 Refer to al-Kitaabul-Lateef (p. 17) of Ibn Shaaheen.
 Refer to ash-Sharee’ah (no. 2057) of al-Aajurree.
 Refer to Maqaalaatul-Islaamiyyeen (1/202) of Abul-Hasan al-Ash’aree.
 Refer to al-Milal wan-Nihal (1/148) of ash-Shahrastaanee.
 Refer to al-Milal wan-Nihal (1/162).
 Refer to at-Tabseer fid-Deen (p. 24) of Aboo Haamid al-Isfaraayeenee.
 Refer to the Risaalah of al-Istakhree, as occurs in Tabaqaatul-Hanaabilah (1/36).
 Refer to Majmoo’ul-Fataawaa (7/375) of Ibn Taymiyyah.
 Sayyid Qutb: He was mentioned by Shaykh Rabee’ Ibn Haadee al-Madkhalee in Jamaa’ah Waahidah (p. 76, 129, 131, 138, 152, 154, 165-167). And Shaykh Rabee’ commented (p. 159) about Qutb’s books: Fee Dhilaalil-Qur‘aan, al-’Adaalatul-Ijtimaa’iyyah and Ma’aalim fit-Tareeq, “They are filled with takfeer.” And he said (p. 160), “They – the people of innovations and misguidance – have endeavoured to make lawful the manhaj of Sayyid Qutb, the ignorant takfeeree, under the titles: the new manhaj of as-Salafiyyah, confrontational Salafiyyah, the Salafiyyah of belief and modern confrontation in place of this magnificent Salafee manhaj.” And he said about his manhaj (p. 171), “He has gathered together great misguidance and innovations.” And he said (p. 173), “The books of Sayyid Qutb are takfeeriyyah.” And Shaykh Rabee’ also mentioned him (p.170, 173, 187). And Shaykh Zayd al-Madkhalee mentioned him in the introduction to an-Nasrul-’Azeez ’alar-Raddil-Wajeez (p. 21, 24), and Shaykh Rabee’ mentioned him in the same book in a number of places, (p. 83, 88-89, 102, 104, 120, 122, 166-167, 190, 193, 198). And him and his followers were mentioned by Shaykh Rabee’ in Manhaj Ahlus-Sunnah fin-Naqd (p. 63). And Shaykh Rabee’ said about him in al-Haddul-Faasil (p. 5), “A great misguided individual.” And Shaykh Mqubil stated in Fadaa‘ih wa Nasaa‘ih (p. 64), “He was considered a writer and not a mufassir.” And he said (p. 65), “And I ask Allaah the Magnificent to to preserve our brother Rabee’ Ibn Haadee since he has clarified the beliefs of Sayyid Qutb and whatever he has of deviation.” And he said (p. 66), “So the one who inclines towards adh-Dhilaal, then it is feared that he will fall into ad-dalaal (misguidance). So if you absolutely must read adh-Dhilaal, then I advise you to read that which was written by the brother ’Abdullaah Ibn Muhammad ad-Duwaysh and that which was written by Shaykh Rabee’ Ibn Haadee – hafidhahullaah.” And Shaykh Muqbil said about him (p. 161), “The themes within the books of Sayyid Qutb are the wheels for the rest of the books of misguidance.” Refer also to Fadaa‘ih wa Nasaa‘ih (p. 147, 152). And Shaykh Muqbil stated in Fadaa‘ih wa Nasaa‘ih (p. 148), “I read what the brother Rabee’ Ibn Haadee – hafidhahullaah - wrote about the affair of Sayyid Qutb, his belief of Hulooliyyah (oneness of Allaah with His creation), such that he is Huloolee, his curses upon ’Uthmaan and I read about the Takfeeree tendencies in the books of Sayyid Qutb. Indeed, many from amongst Jamaa’atut-Takfeer use the statements of Sayyid Qutb as evidence.” And Shaykh Muqbil said (p. 151), “He is from the imaams of the people of innovation.” And he said (p. 152), “And he is an imaam from amongst the imaams of the people of innovation.” Shaykh ’Ubayd al-Jaabiree stated in the audiotape, ad-Dawaabit (side 1), “It is not Fee Dhilaalil-Qur‘aan (In the Shade of the Qur‘aan), rather it is Fee Dhilaalish-Shaytaan (In the Shade of the Shaytaan).” He was mentioned by Shaykh Ahmad an-Najmee in al-Mawridul-’Adhabiz-Zilaal (p. 189, 248). For further elaboration upon the affair of Sayyid Qutb, refer to the following books by Shaykh Rabee’: al-’Awaasim mimmaa fee Kutub Sayyid Qutb minal-Qawaasim, Nadharaat fil-Kitaab at-Tasweerul-Fannee fil-Qur‘aan, Adwaa‘ ’alaa ’Aqeedah Sayyid Qutb and Mataa’in Sayyid Qutb fis-Sahaabah.
 Refer to the al-Asaalah magazine (issue 24/p. 88-89).