A wata annabci daban game da wannan lokaci mai cike da rikici, Abū Sa‘īd al-Khudrī ya ruwaito cewa Manzon Allah ﷺ ya ce: "Wata ƙungiya mai rarrabuwar kai za ta ware a lokacin rarrabuwar kai tsakanin Musulmai, kuma waɗanda suka fi gaskiya daga cikin ɓangarorin biyu za su yi yaƙi da su."299

In another foretelling of this turbulent period, Abū Sa‘īd al-Khudrī  narrates that the Prophet صلى الله عليه وسلم said, “A dissenting faction will splinter at a time of disunity between the Muslims, and they will be fought by the more correct of the two parties.”299

Sake, rundunar Kufa (karkashin jagorancin ‘Alī) ce, ba rundunar Shām (karkashin jagorancin Mu‘āwiyah) ba, ta yaƙi 'yan Khawārij a Nahrawān a shekara ta 37 bayan Hijira, don haka su ne bangaren "mafi gaskiya" wanda bai ƙetare iyaka ba. Dangane da asalin Khawārij kuwa, wani munafiki da ake kira Dhul Khuwayṣirah ya taba zargin Manzon Allah ﷺ da rashin adalci. Manzon Allah ﷺ ya ce wa wadanda suke neman hukunta wannan mutum saboda zaginsa: "Ku bar shi. Lallai zai kasance yana da abokan tafiya wadanda za su sa ku ɗauki sallarku a matsayin abar raina idan aka kwatanta da sallarsu, da azuminku idan aka kwatanta da azuminsu. Za su karanta Alkur'ani, amma ba zai wuce makogwaronsu ba [zuwa zukatansu]. Za su fita daga addini kamar yadda kibiya take fita ta ratsa dabba mai farauta, ta yadda idan mutum ya duba kan kibiyar ba zai ga wata alama a kanta ba; idan ya duba igiyar da ke daure kan kibiyar da sandar ba zai ga wata alama a kanta ba; idan ya duba sandar kanta ba zai ga wata alama a kanta ba; idan ya duba gashin fukafukan ba zai ga wata alama a kansu ba. Za ta ratsa ta cikin hanji da jini kai tsaye."

Again, it was the army of Kufa (led by ‘Alī), not Shām (led by Mu‘āwiyah), who fought the Khārijite rebels at Nahrawān in 37H, making them the “more correct” and non-transgressing party. Regarding the roots of the Khārijites, the Prophet صلى الله عليه وسلم was once accused by a hypocrite known as Dhul Khuwayṣirah of inequity. The Prophet صلى الله عليه وسلم told those seeking to punish this man for his insult, “Leave him be. He will certainly have fellows who will cause you to belittle your own prayer when compared to their prayer, and his fasting compared to their fasting. They will recite the Qur’an, but it will not pass beyond their throats [to their hearts]. They will exit the religion as an arrow passes through a game animal, whereby one would look at the arrowhead and not see any traces on it; one would look at the binding which fastens the arrowhead to the rod and not see any traces on it; one would look at the rod itself and not see any traces on it; one would look at the feathers and not see any traces on them. It would go straight through the bowels and the blood.

Alamarinsu za ta kasance wani baƙar fata mutum wanda gaɓoɓinsa za su bayyana kamar nonon mace, ko kamar wani kumburin nama da ya lalace. Za su fito a lokacin da mutane suka rabu kan al'amarinsu.” Mai ruwaito, Abū Sa‘īd, ya ƙara da cewa, “Ina shaida cewa na ji wannan hadisin kai tsaye daga Manzon Allah ﷺ, kuma ina shaida cewa ‘Alī ibn Abī Ṭālib ya yaƙe su, kuma ina tare da shi. Ya umarci a nemi wannan mutumin. A ƙarshe aka same shi aka kawo shi wurin ‘Alī, sai na ga cewa wannan mutumin ya yi daidai da yadda Annabi ﷺ ya kwatanta shi.”300

Their sign will be a black man whose limbs will appear like a woman’s breasts, or like a disfigured lump of flesh. They will emerge at a time when the people are disunited.” The narrator, Abū Sa‘īd , adds, “I testify that I heard this hadith directly from the Messenger of Allah صلى الله عليه وسلم, and I testify that ‘Alī ibn Abī Ṭālib fought them, and that I was with him. He instructed that we search for this man. He was eventually found and brought to ‘Alī, and I saw that that man appeared exactly as the Prophet صلى الله عليه وسلم had described him.”300