Khawarij
as the Theological Roots of Extremism in Islam
With the emergence of the virulent
Extremism in the World of Islam, studies and researches both by Muslims and
non-Muslims have emerged in the last 20 years.
Most scholars, today, trace the theological roots of Extremism in Islam
from
the main doctrine of the Khawarij and of their intellectual descendants of every era.
The Khawarij had accused ‘Ali, Uthman
and the companions of the camel, the two arbitrators (Abu Musa al-Ash‘ari and
‘Amr bin al-‘As), and all those who had approved of arbitration, of the two
arbitrators and at least one of them of unbelief (kafir). They
thought moreover that the Caliph of the Muslims had to be elected by all
Muslims, that the fact of belonging to the Qurayshi tribe was not a binding
condition, and that it was actually better if the Caliph was not a Qurayshi so
that he could be displaced or killed if he deviated from the Shari’a. On the
basis of this principle they elected ‘Abd Allah bin Wahhab, who did not belong
to the Qurayshi tribe and named him Commander of the Faithful (Caliph).
The Khawarij is an Islamic sect formed
within the context of the crisis surrounding the prophet's succession. When the
third Caliph ‘Uthman was assassinated in 656, he was succeeded by ‘Ali, the
prophet’s cousin and son-in-law. But the Qurayshi clan, of which ‘Uthman was a
part, reclaimed justice for the assassinated Caliph and contested ‘Ali's
succession. Two Qurayshi, Talha e Zubayr waged war against ‘Ali close to Basra,
but lost their lives in what became known as the Battle of the Camel.
In 657, at Siffin, a new conflict arose
between ‘Ali partisans (in arabic shi‘at ‘Ali, from which the name
‘Shi’ite’ is derived) and the Qurayshi, led by Mu‘awiya the governor of Syria.
But both sides decided to interrupt hostilities and resort to an arbitration to
resolve the caliphate succession. A part of ‘Ali’s followers, the Khawarij,
refused the principle of arbitration adducing that the “judgement is God's
only”, accusing of apostasy both Mu’awiya – for having rebelled against the
legitimate Caliph – and ‘Ali – for having accepted the arbitration
The opinion of the Khawarij regarding unbelief of sinners is based on the
idea that works are a pillar of faith. The Salaf [the
first generations of Muslims, considered an ideal example to be imitated]
“among whom Malik [ibn Anas], al-Shafi‘i, Ahmad [ibn Hanbal] and Ishaq bin
Rahawayh, maintained that faith comprises of belief (i‘tiqad),
confession (iqrar) and works (‘amal). They believed, however, that
believing is at the basis of faith, that confession is an expression and sign
thereof (in the presence of which society can apply norms of faith to those who
profess it), and that works are a condition for having a perfect faith. If
works are not carried out, one’s faith is imperfect, but its foundation is
still intact”. Ibn Hajar said: “The Salaf have stated: [to have faith means] to
believe with the heart, profess with one’s tongue and act according to the
Pillars [of Islam, in other words, prayer, fasting, etc.]”.
This is the fundamental idea of the
Khawarij, from which others have been derived,
such as the idea that all faults are grave sins (kaba’ir) and whoever
commits them is a non-believer destined to dwell within the Fire for eternity. With
this they intended that works are the condition for the perfection of
faith.
In this context, the Khawarij separate themselves
from the other faithful accusing them of unbelief. It is this group which has
given birth to extremists and jihadists.
The opinion of the Khawarij is
contradicted also by what al-Bukhari reports regarding the story of a wine
drinker: “Numerous times a drinker was brought to the Prophet – may peace and
prayer be on Him – and some of his own said ‘God damn him.’ But the Prophet –
may prayer and peace be on him – replied: ‘Don’t be of help to Satan against
your brother.’” And in his Sunan Abu Dawd adds: “Rather
say: ‘Oh God, forgive him! Oh God, have mercy on him!’” Hence, the golden
rule: nothing can make you leave Islam except the refusal of what first
made you enter it.
Al-Bukhari reports, relying on Abu Dharr, God be pleased by him, that the
Prophet – may prayer and peace be on Him – said: “If a man accuses another
man of iniquity and unbelief, these accusations will be redirected towards
himself if the man he accuses is not guilty.” Thus in Islam a sinner continues to be a Muslim
and cannot be excommunicated. Faith does not fail even if works fail
To this end Ibn Taymiyya said something very important:
“Nobody can accuse a Muslim of unbelief, no matter how much he has sinned or
erred, until proof has been shown against him. If someone declares oneself a
Muslim, a doubt is not enough, real proof is needed in order to declare him
guilty. God does not deny the faith of Muslims that fight each other, as His
words show: “If two parties of the believers fight, put things right between
them; then, if one of them is insolent against the other, fight the insolent
one till it reverts to God's commandment. If it reverts, set things right between
them equitably, and be just. Surely God loves the just” (49:9).
Beware of the Extremists!
Eliseo ‘Jun’ Mercado, OMI
Badaliyya – Philippines
June 3, 2017
(Note: This research is based on the
speech by Shayk Ibrahim al-Hudhud, President of al-Azhar University, at the
seminar of the Joint Committee for Dialogue between the Pontifical Council for
Inter-religious Dialogue and al-Azhar, 22nd-23rdFebruary
2017. The speech was delivered in Arabic.)
