“And know that among you is the Messenger of Allāh. If he were to obey you in much of the matter, you would be in difficulty, but Allāh has made beloved to you the faith and has beautified it in your hearts and has made hateful to you disbelief, wickedness, and disobedience. Those are the guided.” (Qur’an 49:7)
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The noble companion Hurqus b. Zuhair al-Sa’di and the deception of Ahl Sunnah. “Be Just!”
In order to defame the noble companion, Hurqus ibn Zuhair (ra), some of the Ahl Sunnah have pulled out all the stops in their attempts at deception and blatant lying.
Allah (swt) has exposed them and laid bare their attempts to defame and besmirch him for no other reason than the fact that he saw through the lies and deception of Muaviya and left with those companions who deserted Ali bin Abu Talib who went against the hukm of Allah (swt).
This article will show you beyond a shadow of a doubt (Allah-willing) that some of the past scholars of Ahl Sunnah have mixed up Hurqus b. Zuhair al-Sa’di (ra) with one Abdullah ibn Dhul Khawaisara At Tamimi, Rather or not this was a major blunder on behalf of their scholars or done with evil intentions, will be up to you the reader to decide.
The Core Argument: Mistaken Identity or deliberate obfuscation?
Our central thesis is that Ahl al-Sunnah scholars have mistakenly—or perhaps deliberately—conflated two distinct individuals:
- Ḥurqūṣ ibn Zuhayr aṣ-Ṣaʿdī (ra): A noble companion who later opposed ʿAlī due to his stance on the arbitration at Ṣiffīn.
- ʿAbdullāh ibn Dhī al-Khawāṣira at-Tamīmī: The anonymous “man” in the hadiths who criticized the Blessed Prophet’s (saw) distribution of wealth and was prophesied to be the progenitor of the Khawārij.
We argue that pinning the so-called Kharijite prophecy on Ḥurqūṣ is a defamation stemming from sectarian motives to discredit those who opposed ʿAlī’s later political decisions.
The status of the hypocrites in Islam.
It was narrated from Umar bin al Khattab that the Messenger of Allah (saw) said:
`The thing I fear most for my Ummah is every hypocrite who speaks with knowledge`
Source: (https://sunnah.com/ahmad:143)
Allah (swt) says about the hypocrites:
“Indeed, the hypocrites will be in the lowest depths of the Fire – and never will you find for them a helper.” (Qur’an 4:145)
The very first exercise. The name of Hurqus ibn Zuhair in the hadith literature.
First thing that you, the truth seeker, should do is bring up this name of Hurqus ibn Zuhair as-Sadi (ra) and bring him to your teachers! Bring him to the people you trust. Rather, you are a Barelvi, Deobandi, Salafi, Ikwani, follower of one of the four madhabs.
Simply bring his name up and ask your learned people: “Show us the hadith with his name, ‘Hurqus ibn Zuhair’, explicitly mentioning where the Blessed Messenger (saw) said he is a Khawarij.” Should be quite a simple exercise!
“Be Just O Messenger of Allah!”
“O Muhammed, fear Allah!”
“O Messenger of Allah! Fear Allah!”
“Be Just”
Now let us analyze these various hadith shall we?
1st Hadith Analyzed.
Narrated by Jabir bin Abdullah
While Allah’s Apostle was distributing the booty at Al-Ja’rana, SOMEBODY said to him “Be just (in your distribution).” The Prophet replied, “Truly I would be miserable if I did not act justly.”
Source: (https://sunnah.com/bukhari:3138)
Prima Qur’an Comment: A “somebody” said. An anonymous individual. The Prophet (saw) was told to ‘be just‘.
2nd Hadith Analyzed.
It was narrated that Sharik bin Shihab said:
“I used to wish that I could meet a man among the Companions of the Prophet (saw) and ask him about the Khawarij. Then I met Abu Barzah on the day of ‘Id, with many of his companions. I said to him: ‘Did you hear the Messenger of Allah (saw) mention the Khawarij?’ He said: ‘Yes. I heard the Messenger of Allah (saw) with my own ears, and saw him with my own eyes. Some wealth was brought to the Messenger of Allah (saw) and he distributed it to those on his right and on his left, but he did not give anything to those who were behind him. Then A MAN stood behind him and said: “O Muhammed! You have not been just in your division!” He was a man with black patchy (shaved) hair, wearing two white garments. So Allah’s Messenger (saw) became furious and said: “By Allah! You will not find a man after me who is more just than me.” Then he said: “A people will come at the end of time; as if he is one of them, reciting the Qur’an without it passing beyond their throats. They will go through Islam just as the arrow goes through the target. Their distinction will be shaving. They will not cease to appear until the last of them comes with Al-Masih Ad-Dajjal. So when you meet them, then kill them, they are the worst of created beings.“
Source: (https://sunnah.com/nasai:4103)
Prima Qur’an Comments: Then “a man” stood behind him. An anonymous individual.
Note: The Blessed Messenger (saw) did mention the word ‘Khawarij’. That is simply the statement of the narrator. Here the narrator does not say that the Blessed Messenger (saw) said: “Dogs of hellfire.”He does not allow the Prophet (saw) to go beyond what Allah (swt) ever did. So the narrator has the Prophet (saw) say, “The worst of created beings.”
They come “at the end of time.“
Also, how ironic that it is claimed that the Prophet (saw) would say, “When you meet them, then kill them,” and that this hadith ends up in a section titled: “The Prohibition of Bloodshed.”
Also, note the lack of adaab. In other narrations, this man simply says, “Be Just.” However, in this narration we have to have the man call out the Blessed Messenger (saw) by name, “O Muhammed, you have not been just.”
Also note that such people appear “at the end of time.”
3rd Hadith Analyzed.
Narrated Abu Sa`id Al-Khudri:
When `Ali was in Yemen, he sent some gold in its ore to the Prophet (saw). The Prophet (saw) distributed it among Al-Aqra’ bin H`Abis Al-Hanzali who belonged to Bani Mujashi, ‘Uyaina bin Badr Al-Fazari, ‘Alqama bin ‘Ulatha Al-`Amiri, who belonged to the Bani Kilab tribe and Zaid AI-Khail at-Ta’i who belonged to Bani Nabhan. So the Quraish and the Ansar became angry and said, “He gives to the chiefs of Najd and leaves us!” The Prophet (saw) said, “I just wanted to attract and unite their hearts (make them firm in Islam).” Then there came A MAN with sunken eyes, bulging forehead, thick beard, fat raised cheeks, and clean-shaven head, and said, “O Muhammed! Be afraid of Allah! ” The Prophet (saw) said, “Who would obey Allah if I disobeyed Him? (Allah). He trusts me over the people of the earth, but you do not trust me?” A man from the people (present then), WHO, I THINK, was Khalid bin Al-Walid, asked for permission to kill him, but the Prophet (saw) prevented him. When THE MAN went away, the Prophet said, “Out of the offspring of this man, there will be people who will recite the Qur’an but it will not go beyond their throats, and they will go out of Islam as an arrow goes out through the game, and they will kill the Muslims and leave the idolaters. Should I live till they appear, I would kill them as the Killing of the nation of ‘Ad.”
Source: (https://sunnah.com/bukhari:7432)
Prima Qur’an comments: Then there came “a man”. Anonymous individual.
Able to recall bulging forehead, thick beard, fat raised cheeks, clean-shaven head, but not the name. Nope! Also, you think that if this man had a deformed hand that looked like a woman’s breast that it would be the most noteworthy description. Nope!
Also, *note* the lack of adaab. In other narrations, this man simply says, “Be Just.” In another narration we have to have the man call out the Blessed Messenger (saw) by name, “O Muhammed, you have not been just.”
In this one: “O Muhammed Be afraid of Allah!“.
Which is it? Be just or be afraid of Allah?
Then, the narrator can’t recall who asked for permission to kill this guy. “I think it was Khalid bin Al-Walid.”
Then, apparently, the Blessed Messenger (saw) says, “Out of the offspring of this man will be a people who will kill the Muslims. Then, apparently the Blessed Messenger (saw) says, “Should I live till they appear, I would kill them as the Killing of the nations of ‘Ad”.
Yet the man is standing right there, so why doesn’t the Blessed Prophet (saw) kill the man then and there? The narrator is content to make the Blessed Prophet (saw) let future generations do the killing.
This is very much unlike Khidr, who slew a boy on the spot for future evils he would commit. Yet, here we have the Prophet (saw) apparently saying he would kill them. Yet, being fine to let this particular individual live and bring about all kinds of fitna!
“And as for the boy, his parents were ˹true˺ believers, and we feared that he would pressure them into defiance and disbelief. So we hoped that their Lord would give them another, more virtuous and caring in his place.” (Qur’an 18:80-81)
4th Hadith Analyzed.
Narrated Abu Sa`id Al-Khudri:
`Ali bin Abi Talib sent a piece of gold not yet taken out of its ore, in a tanned leather container to Allah’s Messenger (saw). Allah’s Messenger (saw) distributed that amongst four Persons: ‘Uyaina bin Badr, Aqra bin H`Abis, Zaid Al-Khail and the fourth was either Alqama or Amir bin at-Tufail. On that, ONE OF HIS COMPANIONS said, “We are more deserving of this (gold) than these (persons).” When that news reached the Prophet (saw) , he said, “Don’t you trust me though I am the truth worthy man of the One in the Heavens, and I receive the news of Heaven (i.e. Divine Inspiration) both in the morning and in the evening?” There got up A MAN with sunken eyes, raised cheek bones, raised forehead, a thick beard, a shaven head and a waist sheet that was tucked up and he said, “O Allah’s Messenger (saw)! Be afraid of Allah.” The Prophet (saw) said, “Woe to you! Am I not of all the people of the earth the most entitled to fear Allah?” Then that man went away. Khalid bin Al-Walid said, “O Allah’s Messenger (saw)! Shall I chop his neck off?” The Prophet (saw) said, “No, for he may offer prayers.” Khalid said, “Numerous are those who offer prayers and say by their tongues (i.e. mouths) what is not in their hearts.” Allah’s Messenger (saw) said, “I have not been ordered (by Allah) to search the hearts of the people or cut open their bellies.” Then the Prophet looked at HIM while the latter was going away and said, “From the offspring of this (man there will come out (people) who will recite the Qur’an continuously and elegantly but it will not exceed their throats. They would go out of the religion (i.e. Islam) as an arrow goes through a game’s body.” I THINK HE ALSO SAID, “If I should be present at their time I would kill them as the nations a Thamud were killed.”
Source: (https://sunnah.com/bukhari:4351)
Prima Qur’an comments: “One of his companions” was complaining that he was upset about the distribution of the booty. “One of his companions was an anonymous individual.
That man doesn’t get scolded. No prophecy about his descendants being murderous individuals, nada, nothing.
Yet, another “man”, an anonymous individual, also shows his disdain. Then, when Khalid bin Al Walid wants to chop off his head, we get the narrator putting into the mouth of the Blessed Messenger (saw), “I have not been ordered (by Allah) to search the hearts of the people or cut open their bellies.”
Yet, then they have the Blessed Messenger (saw)proceed to tell us knowledge of the unseen about this man’s children. In other words, I can’t tell you about the intentions of this guy who is alive right here in front of us both. However, I can tell you the murderous intentions of his children.
Welcome to the world of the bizarre!
Then, the narrator isn’t sure if the Prophet (saw) said if he wanted to annihilate these people totally or not. “I think he also said.”
Well, you better jog your memory!” You are talking about annihilation here!
5th Hadith Analyzed.
Narrated Abu Sa`id:
While the Prophet (saw) was DISTRIBUTING (SOMETHING, ‘Abdullah bin Dhil Khawaisira at-Tamimi came and said, “Be just, O Allah’s Messenger (saw)!” The Prophet (saw) said, “Woe to you ! Who would be just if I were not?” `Umar bin Al-Khattab said, “Allow me to cut off his neck ! ” The Prophet (saw) said, Leave him, for he has companions, and if you compare your prayers with their prayers and your fasting with theirs, you will look down upon your prayers and fasting, in comparison to theirs. Yet they will go out of the religion as an arrow darts through the game’s body in which case, if the Qudhadh of the arrow is examined, nothing will be found on it, and when its Nasl is examined, nothing will be found on it; and then its Nadiyi is examined, nothing will be found on it. The arrow has been too fast to be smeared by dung and blood. The sign by which these people will be recognized will be A MAN whose one hand (or breast) will be like the breast of a woman (or like a moving piece of flesh). These people will appear when there will be differences among the people (Muslims).”
Abu Sa`id added: I testify that I heard this from the Prophet (saw) and also testify that `Ali killed those people while I was with him. The man with the description given by the Prophet (saw) was brought to `Ali. The following Verses were revealed in connection with that very person (i.e., `Abdullah bin Dhil-Khawaisira at-Tamimi): ‘And among THEM are MEN who accuse you (O Muhammed) in the matter of (the distribution of) the alms.’ (9.58)
Source: (https://sunnah.com/bukhari:6933)
Prima Qur’an Comments: So the Prophet (saw) was disturbing “something.” Ambiguous.
Why would need clarity on what the Prophet (saw) was distributing? It’s not like the narrator is about to quote the Qur’an in the distribution of alms! (reflect dear reader!)
In this narration, the narrator wastes no time. We get a name right from the start: “Abdullah bin Dhil Khawaisira at-Tamimi.”
This time it’s Umar bin Al Khattab and not Khalid bin Al Walid that wants to kill this man.
This time we do not need to make way for this man’s descendants or for those who come at the end of time. The companions will deal with him in their very lives!
We also get some identifying markers of this individual: whose one hand or breast (we are not quite sure) will be like the breast of a woman or a moving piece of flesh (or a goat, according to Ali Ibn Abu Talib). See: https://sunnah.com/muslim:1066g .
So here we are given some important identifiers from the Blessed Prophet (saw) but we aren’t quite sure what those are. Now as to the verse that narrator quoted.
“And among them are some who criticize you concerning the distribution of charities (ṣadaqāti). If they are given from them, they approve; but if they are not given from them, at once they become angry. If only they had been satisfied with what Allah and His Messenger gave them and said, “Sufficient for us is Allah ; Allah will give us of His bounty, and His Messenger; indeed, we are desirous toward Allah” (Qur’an 9:58-59)
In fact those verses were revealed about some of the Ansar that were upset with the distribution of booty from Hunain.
No future prophecy about some diabolical group of people that has yet to arrive.
Narrated Anas Bin Malik:
When it was the day (of the battle) of Hunain, the tributes of Hawazin and Ghatafan and others, along with their animals and offspring (and wives) came to fight against the Prophet (saw) The Prophet (saw) had with him, ten thousand men and some of the Tulaqa. The companions fled, leaving the Prophet (saw) alone. The Prophet then made two calls which were clearly distinguished from each other. He turned right and said, “O the group of Ansar!” They said, “Labbaik, O Allah’s Messenger (saw)! Rejoice, for we are with you!” Then he turned left and said, “O the group of Ansar!” They said, “Labbaik! O Allah’s Messenger (saw)! Rejoice, for we are with you!” The Prophet (saw) at that time, was riding on a white mule; then he dismounted and said, “I am Allah’s Slave and His Apostle.” The infidels then were defeated, and on that day the Prophet (saw) gained a large amount of booty which he distributed amongst the Muhajirin and the Tulaqa and did not give anything to the Ansar. The Ansar said, “When there is a difficulty, we are called, but the booty is given to other than us.“ The news reached the Prophet (saw) and he gathered them in a leather tent and said, “What is this news reaching me from you, O the group of Ansar?” They kept silent, He added,” O the group of Ansar! Won’t you be happy that the people take the worldly things and you take Allah’s Messenger (saw) to your homes reserving him for yourself?” They said, “Yes.” Then the Prophet said, “If the people took their way through a valley, and the Ansar took their way through a mountain pass, surely, I would take the Ansar’s mountain pass.” Hisham said, “O Abu Hamza (i.e. Anas)! Did you witness that? ” He replied, “And how could I be absent from him?”
Source: (https://sunnah.com/bukhari:4337)
Prima Qur’an Comments:
Notice that no one seems to have a problem with the Ansar saying they felt they were not being treated with justice. They are not called dogs of the hellfire.
So, either Abu Said Al Khudri was absolutely wrong with regard to the Asbab-al-Nuzul (The Occasion of Revelation) of those verses, or worse, a latter redactor put those words in the mouth of Abu Said Al Khudri. Either way, it doesn’t look good!
A look at some Tafsir in regards to these verses:
“And among them are some who criticize you concerning the distribution of charities (ṣadaqāti). If they are given from them, they approve; but if they are not given from them, at once they become angry. If only they had been satisfied with what Allah and His Messenger gave them and said, “Sufficient for us is Allah ; Allah will give us of His bounty, and His Messenger; indeed, we are desirous toward Allah” (Qur’an 9:58-59)
Prima Qur’an Comments: In the commentary of Ibn Abbas (ra) we have:
“And of the hypocrites: Abu’l-Ahwas and his host. They claimed that he did not divide them fairly.”
In the commentary of Tafsir al-Jalalayn we have:
“Some of them defame you concerning the apportioning of voluntary alms-giving; if they are given a share of them they are content but if they are given none then they are enraged.”
In the commentary of Ibn Kathir we have:
“We were told that a Bedouin man, who had recently embraced Islam, came to the Prophet, when he was dividing some gold and silver.”
So the tafsir are all over the place!
Ibn Abbas tafsir has Abu’l-Ahwas and his host.
Jalalayn has them and they, unnamed and unspecified.
Ibn Kathir has a a Bedouin man, who had recently embraced Islam,
Asbāb al-Nuzūl Error: We correctly point out that the claim that Qur’an 9:58-59 was revealed about this specific Tamīmī man contradicts the well-established occasion of revelation (asbāb al-nuzūl) documented by Anas ibn Mālik, which attributes it to the Ansār after Ḥunayn. This is a strong point against the reliability of that specific chain or narrator’s addition in Bukhārī 6933 https://sunnah.com/bukhari:6933
Very important point that Ibn Kathir is the one who starts the obfuscation.
And also from Ibn Kathir: “This statement of Qatadah is similar to the Hadith that the Two Shaykhs narrated from Abu Sa’id about the story of Dhul-Khuwaysirah, whose name was Hurqus.” Hurqus protested against the Prophet’s division of the war spoils.”
Prima Qur’an comments:
Ibn Kathir mixes up Dhul-Khuwaysirah with Hurqus. This is where the confusion comes in from Ahl Sunnah. It has never been explained to anyone we have encountered among Ahl Sunnah hadith specialist why Ibn Kathir makes this connection?
Why does he say: “It is similar to the hadith that the two shaykhs narrated from Abu Sai’d about Dhul-Khuwaysirah?”
Which hadith? Did Ibn Kathir have access to transmissions from Bukhari and Muslim that are no longer in circulation? Certainly raises some questions!
Also, a very important point! We have not seen any mention of Hurqus in any of these hadith!
“There stood up ‘Umar b. Khattab, and said: Should I not strike his neck? Upon this he said: No. Then he turned away, and Khalid the Sword of Allah stood up against him, and said: Prophet of Allah. shall I not strike off his neck? He said, No, and then said: A people would rise from his progeny who would recite the Book of Allah glibly and fluently. ‘Umar said: I THINK he (the Holy Prophet) also said this: If I find them I would certainly kill them like Thamud.”
Source: (https://sunnah.com/muslim:1064c)
Prima Qur’an Commentary:
When trying to reconcile obvious discrepancies, we get this innovative approach. We get both Umar bin Al Khattab and Khalid bin Al Walid both wanting to cut off the culprit’s neck! However, we are still not sure if the Prophet (saw) will kill such people in the future. “I think” he (the Holy Prophet) also said this...…
Narrated Jabir b. Abdullah
A PERSON came to the Messenger of Allah (saw) at Jirana on his way back from Hunain, and there was in the clothes of Bilal some silver. The Messenger of Allah (saw) took a handful out of that and bestowed it upon the people. HE (THE PERSON who had met the Prophet at Ji’rana) said to him:
Muhammed, do justice. He (the Holy Prophet) said: Woe be upon you, who would do justice if I do not do justice, and you would be miserable and a loser if I do not do justice. Upon this Umar b. Khattab said: Permit me to kill this hypocrite. Upon this he (the Holy Prophet) said: May there be protection of Allah! People would say that I kill my companions. This man and his companions would recite the Qur’an but it would not go beyond their throat, and they swerve from it just as the arrow goes through the prey.
Source: (https://sunnah.com/muslim:1063a)
Prima Qur’an Commentary: “A person“. An anonymous individual.
In this instance it was silver from Bilal and not gold from Ali.
Umar ibn Al Khattab says, “Permit me to kill this hypocrite.” Upon which the Prophet (saw) is reported to have said: “People would say that I kill my companions.”
Why would that be an issue?
If a companion has done something deserving of death?
Who does the Prophet (saw) report to other than Allah (swt)?
Also, it didn’t seem to be an issue in the following hadith:
“On the day when Mecca was conquered, the Messenger of Allah (saw) gave protection to the People except for four men and two women, and he named them. Ibn Abi Sarh was one of them. He then narrated the tradition. He said: Ibn Abi Sarh hid himself with Uthman ibn Affan. When the Messenger of Allah (saw) called the people to take the oath of allegiance, he brought him and made him stand before the Messenger of Allah (saw). He said: Messenger of Allah, receive the oath of allegiance from him. He raised his head and looked at him three times, denying him every time. After the third time he received his oath. He then turned to his Companions and said: Is not there any intelligent man among you who would stand to this (man) when he saw me desisting from receiving the oath of allegiance, and kill him? They replied: We do not know, Messenger of Allah, what lies in your heart; did you not give us a hint with your eye? He said: It is not proper for a Prophet to have a treacherous eye.”
Source: (https://sunnah.com/abudawud:2683)
Prima Qur’an Commentary:
Remember that Umar ibn Al Khattab (ra) supposedly called this man a hypocrite and wanted permission to cut off his head (if we are to combine the reports). Ibn Kathir apparently says this person is Hurqus (ra). How could Umar ibn Al Khattab (ra) use Hurqus (ra) — (who is a supposed hypocrite) as a leader of armies and fighting battles on behalf of the Muslims? This makes no sense!
Tabari next says (paragraph 2538 Vol. 13, pp. 119–120):
“When Muslim warriors invaded al-Hurmuzan’s territory and set up their camp close to where he was in al-Ahwaz, he realized that he lacked manpower to overcome them. So he begged for peace, whereupon they wrote about that proposal to Utbah, asking him for directives in this matter. Al-Hurmuzan sent a letter to Utbah who, while accepting the proposed peace treaty, answered that al-Hurmuzan was to remain in control of all of al-Ahwaz and Mihrijan Qadhaq with the exception of Nahr Tira and Manadhir and that area of Suq al-Ahwas that the Muslims had already conquered. What we had liberated from Persian rule would not be returned to them. Sulma b. al-Qayn placed a garrison in Manadhir under the command of Ghalib, and Harmala placed one in Nahr Tira under the command of Kulayb. They had formerly commanded the forces of al-Basra.
(paragraph 2541) Umar Ibn Al Khattab sends “Hurqus b. Zuhair al-Sadi one of the Prophet’s Companions as reinforcement.” and “So, when they crossed over the bridge to the other side, fighting broke out while they were still on that part directly facing Suq al-Ahwas. In the end al-Hurmuzan was beaten. He set out in the direction of Ramhurmuz took a village called al-Shaghar on the dam of Arbuk and finally alighted at Ramhurmuz. Hurqus conquered Suq al-Ahwaz and took up residence there. Then he entered the mountain region, and the administration of the whole region from Suq al-Ahwaz all the way to Tustar became well organized. He imposed the jizah, wrote the news about the conquest to Umar Ibn Al Khattab and sent fifth parts of the booty acquired in the different areas, dispatching a delegation to carry this to him.”
Tabari quotes a poem by “al-Aswad b. Sari” (paragraph 2542): “We wrested from al-Hurmuzan a whole area so rich in provisions in every district. It’s dry land and water supply well in balance, when excellent groves come to early fruition. This land has a turbulent stream into which pored tributaries from both sides, always overflowing.” Then In paragraph 2543, Tabari says: “When al-Hurmuzan had arrived in Ramhurmuz and the province of al_ahwaz had become full of the Muslims settling in it, even right in front of him, he sent a peace agreement and sent messages to Hurqus and Jaz asking for this.” Hurmuzan was defeated again in Ramhormoz.
Sources: (The History of al-Tabari Vol. 13 page 140)
Prima Qur’an Commentary:
Ask yourself the question dear reader. How on earth is Umar Ibn Al Khattab (ra) going to send a munafiq with the flag of Islam to go to conquered lands? Umar ibn Al Khattab (ra), who was a caliph of the Rashidun Caliphate sent an army under Hurqus ibn Zuhayr al-Sa’di (ra) who defeated Hormuzan in 638 at Hormizd-Ardashir!
The Historical Ḥurqūṣ: A Valued Commander, Not a Reviled Outcast
A most powerful evidence. The historical record from al-Tabari is unequivocal:
Caliph ‘Umar ibn al-Khattab (ra) personally appointed Ḥurqūṣ ibn Zuhayr (ra) as a commander of a Muslim army during the conquest of Persia.
Ḥurqūṣ (ra) was successful, leading troops to victory at Suq al-Ahwaz and imposing jizyah. He sent the khums (one-fifth of the booty) back to ‘Umar in Medina.
This is not the action of a caliph towards a man he believed to be the “progenitor of the dogs of hellfire.” ‘Umar, who in the hadiths wanted to behead the critic, would never later entrust a entire army and the spread of Islam to that same man.
This historical fact completely dismantles the narrative of conflation. It is logically impossible for the Ḥurqūṣ (ra) who was a trusted general under ‘Umar (ra) to be the same individual as the one ‘Umar (ra) wanted to kill for hypocrisy in front of the Blessed Prophet upon him be peace).
Sunni website goes all out in castigating the sahaba Hurqus b Zuhair al-Sa’di (ra)
Now go and look at this Sunni website and see how they try and defame the sahabah Hurqus (ra). First they bring up this name: Dhu’th-Thudayyah, which is not the companion Hurqus b. Zuhair al-Sa’di
https://islamqa.info/en/answers/191140/dhuth-thudayyah
Dhuth-Thudayyah’s
Praise be to Allah.
Dhuth-Thudayyah’s full name was Hurqoos ibn Zuhayr al-Bajali. He was one of the Khawaarij (Khaarijites) who rebelled against Ameer al-Mu’mineen ‘Ali (may Allah be pleased with him), spread mischief in the land and shed blood that it was forbidden to shed. ‘Ali (may Allah be pleased with him) fought them at the battle of an-Nahrawand and killed them; none of them escaped except a few.
The Messenger of Allah (blessings and peace of Allah be upon him) urged the believers to fight them. The first of them was Dhu’l-Khuwaysirah at-Tameemi, who told the Messenger of Allah (blessings and peace of Allah be upon him): Be fair! And Dhu’th-Thudayyah was the last of them.
He was a very dark black man, who had a foul odour and a deformed arm; there was only an upper arm, with no forearm, and at the end of his upper arm there was something like a nipple on which there were some white hairs.
They (the Khawaarij) are the ones concerning whom the Messenger of Allah (blessings and peace of Allah be upon him) said: “Among the progeny of this man will be people who will recite the Qur’an, but it will not go any further than their throats. They will pass through Islam as an arrow passes through the prey. They will kill the people of Islam and leave the idol-worshippers alone. If I live to see them, then I will certainly kill them like ‘Aad (i.e., as ‘Aad were destroyed).”.
Dhu’th-Thudayyah was the sign of these people; he was the sign of fitnah (turmoil) and a symbol of mischief and evil.
When ‘Ali (may Allah be pleased with him) and the believers who were with him fought them, he asked them to look for this man among the slain, and they found him. ‘Ali (may Allah be pleased with him) and those who were with him rejoiced greatly at that, and ‘Ali prostrated to Allah in gratitude.
al-Bukhaari (3610) and Muslim (1064) narrated that Abu Sa’eed al-Khudri (may Allah be pleased with him) said: Whilst we were with the Messenger of Allah (blessings and peace of Allah be upon him) and he was sharing out some wealth, Dhu’l-Khuwaysirah, a man from Banu Tameem, came to him and said: O Messenger of Allah, be fair! The Messenger of Allah (blessings and peace of Allah be upon him) said: “Woe to you! Who will be fair if I am not fair? You will be doomed and lost if I am not fair.” ‘Umar said: O Messenger of Allah, give me permission to strike his neck. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Let him be, for he has companions, in comparison to whose prayer one of you would regard his prayer as insignificant, and he would regard his fasting as insignificant in comparison to their fasting. They recite the Qur’an but it does not go any further than their collarbones. They will pass out of the faith as an arrow passes out of the prey. Their sign will be a black man, one of whose upper arms will be like a woman’s breast, or like a piece of quivering flesh. They will emerge when there is division among the people.
Abu Sa’eed said: I bear witness that I heard this hadeeth from the Messenger of Allah (blessings and peace of Allah be upon him), and I bear witness that ‘Ali ibn Abi Taalib fought them when I was with him. He ordered that man be sought, and he was found and brought; I looked at him and saw that he was just as the Messenger of Allah (blessings and peace of Allah be upon him) had described him.
According to another report narrated by them (al-Bukhaari and Muslim): “Among the progeny of this man will be people who will recite the Qur’an, but it will not go any further than their throats. They will pass through Islam as an arrow passes through the prey. They will kill the people of Islam and leave the idol-worshippers alone. If I live to see them, then I will certainly kill them like ‘Aad (i.e., as ‘Aad were destroyed).
It was narrated that Naafi‘ ibn Maslamah al-Akhnasi said: Dhu’th-Thudayyah was a man from (the clan of) ‘Arnah from (the tribe of) Bajeelah. He was a very dark black man who had a foul odour. He was well-known among the troops, and before that he used to accompany us.
Al-Bidaayah wa’n-Nihaayah, 7/289
Ibn al-Atheer (may Allah have mercy on him) said:
Dhu’th-Thudayyah – thudayyah is the diminutive of thadiy (breast nipple) And may be taken as meaning a piece of a breast.
An-Nihaayah, 1/592
Muslim (1066) narrated from ‘Ubaydah as-Salmaani, from ‘Ali (may Allah be pleased with him) that he mentioned the Khawaarij and said: and said: Among them is a man with a defective arm, or a small arm. I would tell you what Allah promised on the lips of Muhammad (blessings and peace of Allah be upon him) to those who kill them. I said: Did you hear that from Muhammad (blessings and peace of Allah be upon him)? He said: Yes, by the Lord of the Ka‘bah; yes, by the Lord of the Ka‘bah; yes, by the Lord of the Ka‘bah.
Muslim (1066) and Abu Dawood (4768) narrated that Salamah ibn Kuhayl said: Zayd ibn Wahb al-Juhani told me that he was
He was in the army that was with ‘Ali and went out to fight the Khawaarij. ‘Ali said: O people, I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “There will appear some people among my ummah who will recite the Qur’an and your recitation will not compare to theirs, and your prayer will not compare to theirs, and your fasting will not compare to theirs. They will recite the Qur’an and you will think that it is to their credit but in fact it will count against them. Their prayer will not go any deeper than their collar bones and they will pass out of Islam as an arrow passes out of the prey. If the army that attacks them knew what has been decreed for them on the lips of their Prophet (blessings and peace of Allah be upon him), they would have relied on their deeds. The sign of that is that among them there is a man who has an upper arm but no forearm, and on his upper arm there is something like a nipple with white hairs on it. Would you go to Mu’aawiyah and the people of Syria, and leave these people in charge of your families and wealth in your absence? By Allah, I hope that they are the same people, for they have shed blood unlawfully and attacked the people’s cattle. March in the name of Allah.
Salamah ibn Kuhayl said: Zayd ibn Wahb described to me the stops (made by the army) until he said: then we crossed a bridge, and when we met (the Khawaarij), who were being led that day by ‘Abd-Allah ibn Wahb al-Raasibi, he (‘Abd-Allah) said to (his men): Throw your spears and draw your swords from their sheaths, for I am afraid that they may urge you to negotiate as they did on the day of Haroora’. So they threw their spears and unsheathed their swords, and (the companions of ‘Ali) fought back with their spears, and they (the Khawaarij) were killed and piled up one on top of another, but only two of the people (i.e., the companions of ‘Ali) were killed that day. ‘Ali said: Search among them for the one with the deformed hand. But they did not find him. Then ‘Ali himself went to some people who had been killed and were lying on top of one another. They took them out and found him among those who were closest to the ground (at the bottom of the pile). He said takbeer and said: Allah spoke the truth and His Messenger conveyed it. ‘Ubaydah al-Salmaani stood up and said: O Ameer al-Mu’mineen, by Allah besides Whom there is no other god, did you hear this from the Messenger of Allah (blessings and peace of Allah be upon him)? He said: Yes, by Allah besides Whom there is no other god – until he asked him to swear three times and he did so.
Then Abu Dawood narrated that Abu’l-Wadee’ said: It is as if I can see him, an Abyssinian wearing a shirt, one of his hands like a woman’s nipple with hairs on it like the hairs on the tail of a jerboa.
Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Ahmad (850) narrated that Taariq ibn Ziyaad said: We went out with ‘Ali to fight the Khawaarij, and he killed them then he said: Look, for the Prophet of Allah (blessings and peace of Allah be upon him) said that there would emerge people who would speak of the truth but it would not go past their throats; they will pass out of the truth as the arrow passes out of the prey. The sign is that one of them will be a black man with a deformed arm, with some black hairs on his arm. If it is him, then you have killed the worst of people, and if it is not him, then you have killed the best of people. And we wept, then he said: Look. So we looked and we found the deformed man, and we fell down in prostration and ‘Ali fell down in prostration with us.
This hadeeth has several isnaads; see al-Irwa’, 2/231
Al-Haafiz (may Allah have mercy on him) said:
It was narrated that Abu Maryam said: Indeed that deformed man was with us in the mosque, and he was a poor man. I gave him a burnous of mine to wear and I saw him attending meals with ‘Ali. He had on his arm something like the breast of a woman, with a nipple on its end like the nipple of a breast, with something on it like the whiskers of a cat. Both reports were narrated by Abu Dawood.
At-Tabari narrated it at length via Abu Maryam. In it, it says: Before that, ‘Ali used to tell us that some people would appear and the sign would be a man with a deformed arm. I heard that from him many times until I saw him – meaning the deformed man – not wanting to eat with ‘Ali because he often heard that from him. And in it, it says: Then he instructed his companions to look for the deformed man, so they looked for him but they could not find him until a man came and told him: We have found him beneath two slain men in a ditch.
According to the report of Aflah: ‘Ali said: Which of you recognizes this man? One of the people said: We recognize him; this is Hurqoos.
According to the report of ‘Aasim ibn Shamkh, Abu Sa‘eed said: Ten of the Companions of the Prophet (blessings and peace of Allah be upon him) told me that ‘Ali said: Look for the sign that the Messenger of Allah (blessings and peace of Allah be upon him) spoke of, for I have never told lies and I will never tell lies. He (that man) was brought, and ‘Ali praised and thanked Allah when he recognised the sign. In the report of Abu Bakr, the freed slave of the Ansaar, from ‘Ali, there were seven nipples around it. In that report it states that the people were upset after the killing of the people of the river, but ‘Ali said: I do not think but he was one of them. They found him on the bank of the river, beneath the slain. ‘Ali said: Allah and His Messenger spoke the truth. The people rejoiced when they saw his body, and what they had been feeling disappeared.
End quote from Fath al-Baari, 12/298
For more information on the sect of the Khawaarij (Kharijites), please see the answer to question no. 182237. And Allah knows best.
Prima Qur’an Comments.
Our argument is devastatingly simple and to the point: Show usthe hadith where the Blessed Prophet (saw) says, “Hurqus ibn Zuhayr is a Khariji.” They cannot, because it doesn’t exist. The named figure in the hadith is ‘Abdullah bin Dhil-Khawaisira at-Tamimi.
They get confused between Hurqus b. Zuhair al-Sa’di and Dhu’l-Khuwaysirah. This seems to have its origin with Ibn Kathir, who himself does not supply the narrations he claims are from Bukhari and Muslim. Also, don’t you find it odd that when mentioning the bad qualities of an individual you start off with:
“He was a very dark black man, who had a foul odour and a deformed arm; there was only an upper arm, with no forearm, and at the end of his upper arm there was something like a nipple on which there were some white hairs.”
“He was a very dark black man who had a foul odour.“
This is jarring. Not a good look at all, Ahl Sunnah not a good look at all!
Remember the hadith quoted above? We will produce it here again:
Narrated Abu Sa`id:
While the Prophet (saw) was DISTRIBUTING (SOMETHING,`Abdullah bin Dhil Khawaisira at-Tamimi came and said, “Be just, O Allah’s Messenger (saw)!” The Prophet (saw) said, “Woe to you ! Who would be just if I were not?” `Umar bin Al-Khattab said, “Allow me to cut off his neck ! ” The Prophet (saw) said, Leave him, for he has companions, and if you compare your prayers with their prayers and your fasting with theirs, you will look down upon your prayers and fasting, in comparison to theirs. Yet they will go out of the religion as an arrow darts through the game’s body in which case, if the Qudhadh of the arrow is examined, nothing will be found on it, and when its Nasl is examined, nothing will be found on it; and then its Nadiyi is examined, nothing will be found on it. The arrow has been too fast to be smeared by dung and blood. The sign by which these people will be recognized will be A MAN whose one hand (or breast) will be like the breast of a woman (or like a moving piece of flesh). These people will appear when there will be differences among the people (Muslims).” Abu Sa`id added: I testify that I heard this from the Prophet (saw) and also testify that `Ali killed those people while I was with him. The man with the description given by the Prophet (saw) was brought to `Ali. The following Verses were revealed in connection with that very person (i.e., `Abdullah bin Dhil-Khawaisira at-Tamimi): ‘And among THEM are MEN who accuse you (O Muhammed) in the matter of (the distribution of) the alms.’ (9.58)
Source: (https://sunnah.com/bukhari:6933)
`Abdullah bin Dhil-Khawaisira at-Tamimi IS NOT Hurqus b. Zuhair al-Sa’di. Hurqus b. Zuhair al-Sa’di (ra) is a righteous companion. He fought hard to with the banner of Islam in his hand. He left the camp of Ali at Siffin when he saw that Ali settled for the arbitration. He is a noble man who the detractors of truth want to defame!
The Case for Ḥurqūṣ:
Companionship: He was a recognized companion (ṣaḥābī), and this status commands respect.
Sincere Motive: His opposition to ʿAlī at Nahrawān was, from his perspective, based on a rigorous understanding of the Qur’an and what it called for at that time: “No judgment but Allah’s” (لَا حُكْمَ إِلَّا لِلَّهِ).
Not the “First Kharijite”: Mainstream Sunni historiography distinguishes between the early Muḥakkima (those who cried “lā ḥukma” at Ṣiffīn) and what they consider the later, more extreme Khawārij
A Call for Nuance:
Contextualizing Ḥurqūṣ’s Actions: His opposition to ʿAlī should be understood within the complex political and theological chaos of the First Fitna. He was not a “dog of hellfire” but a sincere, Muslim who with a group that left ‘Ali’s camp because they believed his acceptance of arbitration was a sin against the rule of Allah. Ḥurqūṣ ibn Zuhayr (ra) was among them when ‘Ali waged war against them at the Battle of Nahrawan.
Later Sunni historiography, written from a polemical standpoint against the Muḥakkima, had a motive to tarnish the origins of this movement. What better way to do that than to retroactively link Ḥurqūṣ to the prophetic prophecies about the ‘dogs of hellfire’?
By conflating him with the anonymous/Dhul-Khuwaysirah figure, they could:
Demonize the Muḥakkima : Frame them not as sincere Muslims, but as the literal fulfillment of a prophecy about a people born from a hypocrite.
Justify their Extermination: If they are the “dogs of hellfire,” then fighting them is not just a political necessity but a religious duty.
Protect the Narrative: It discredits any potential valid criticism from the Muḥakkima’s early stance by associating it entirely with a condemned group.
Conclusion: A Successful Vindication insh’Allah
Our defense of Ḥurqūṣ ibn Zuhayr (ra) is compelling and, based on the evidence we’ve presented, largely successful. A just (‘ādil) conclusion must acknowledge:
Two Distinct Figures: The evidence strongly suggests that ‘Abdullah bin Dhil-Khawaisira at-Tamimi (the supposed critic in the booty distribution narrations) and Ḥurqūṣ ibn Zuhayr aṣ-Ṣa’di (the companion, general of ‘Umar, and later seceder at Ṣiffīn) were two different people.
Historical Conflation: A conflation of these two figures occurred in later Islamic historiography and continues to be perpetuated by modern scholars and websites (like IslamQA.info) without critical examination of the primary sources.
Motive for Conflation: This conflation served a sectarian and polemical purpose: to retroactively tarnish the early Muḥakkima movement by linking one of its prominent figures directly to a damning prophecy.
The Status of Ḥurqūṣ: He should be remembered as a Companion of the Blesed Prophet (saw) who was among the first teeth of Islam, was a trusted general of Caliph ‘Umar (ra).
Is acknowledged in the books of those who call themselves people of the Sunnah that the people of Nahrwan the following:
“ He said: and who are these? By Allah they are the first teeth, the companions of Muhammed, Ahl Al Barani wa Sawari, which are the Ahl Suffa.”
Source: (Al-Kitab Al-Musannaf Fi Al-Ahadith Wal A’thar (The classified book in Hadiths and Narrations) By Imam Al-Hafiz: Abu Bakr Abdullah Bin Muhammed Bin Abi Shaibah Al-Kufi Al-Absi Volume 7)
Our call to “Be Just!” We have provided a powerful corrective to a historical injustice embedded within the tradition, demanding a return to the primary texts and a more nuanced understanding of the companions and the tragic conflicts that divided them.
You may also be interested in reading our article here:
May the Allah open the hearts and open the eyes of this Ummah!
May Allah guide the Ummah!
May Allah forgive the Ummah!
Prima Quran 