Relevant bibliographies by topics / Kharijites

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Kharijites'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Kharijites"

1

فلفل, محمد إبراهيم. "The intellectual buildings of political violence among the Kharijites." Kufa Journal of Arts 1, no. 33 (November 21, 2017): 265–94. http://dx.doi.org/10.36317/kaj/2017/v1.i33.5967.

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Through the foregoing, it can be said that the Kharijite sect practiced political violence against the other and judged those who opposed them to disbelief and the permissibility of killing him, as happened in their killing of Abdullah bin Al-Khabab from the legacy and others and their saying that the Imamate is permissible in Quraysh and others and their denial of the arbitration of men, and their claim that it is blasphemy, and unites them Saying disavowal from the Commander of the Faithful, Ali ibn Abi Talib (g), and they give precedence to that over all obedience, and they disbelieve those who commit major sins, and their use of the saying (there is no judgment except for God), and the Kharijites with this slogan go to the fact that God Almighty is the one who must take over the judgment in all disputes and adversaries that It lies between humans and not only that, but this slogan has evolved to the point that the Kharijites have taken relentless efforts towards the application of (the rule of God).
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Nariman Subhan, Aso. "Emergence of Kharijites and their impact on Caliphate of Ali bn Abu Talib (35-40 A H.)." Halabja University Journal 8, no. 2 (June 30, 2023): 146–67. http://dx.doi.org/10.32410/huj-10469.

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The most dangerous event that occurred in the Islamic history had been the murder of Othman bn Affan, the third Caliph, by the Muslims themselves. Because of his murder, both Jamal and Saffin Battles happened. As a result of the battle of Saffin, Kharijites emerged as an independent group that separated from Caliph Ali's military forces. This separation had had negative impacts on Ali's Caliphate, who he had lost a part of his forces due to the emergence of this group, who they sought any plans against Ali and his followers. Therefore, Ali had always been busy with them. This had made Caliph Mu'awya bn Abu Sufyan take the opportunity to invade and occupy some territories (e.g. Egypt) ruled by Ali. Whenever Ali had prepared and wanted to fight Mu'awya, Kharijites prevented Ali by starting chaos. Therefore, Ali had directed his forces, which were prepared against Mu'awya and the Levent people, toward Nehrawan fighting against Kharijites. Although Caliph Ali succeeded in overcoming Kharijites, some of those who had Kharijites believer or followers attempted to prepare and combat against Ali. Thus, some scholars believe that Kharijites were injured but not killed like a snake which can later survive. Ultimately, Caliph Ali was killed and his rule was terminated by Kharijites.
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Obalowu, Issah Abeebllah, and Adibah Binti Abdul Rahim. "The Description of the Contemporary Islamic Movement as Kharijites: A Critical and Analytical Study." ADDIN 15, no. 1 (June 24, 2021): 127. http://dx.doi.org/10.21043/addin.v15i1.11325.

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<p>This study aims at addressing the extent of proximity and relationship between the contemporary Islamic movements and the Kharijites. Many contemporary scholars, regardless of their motives and trends, describe modern Islamic movements as Kharijites, due to their advocacy for radical social and political reform in many of the Muslim countries. Therefore, there is a need for addressing the genuineness of this description, especially when it is generally attributed to the whole contemporary Islamic movements across the Muslim nations, as it is the case in the view of the Madkhalists. Indeed, the misplacement of this description on some Islamic movements opens the door of political oppression and leads to the justification of shedding the innocent blood and the persecution of the righteous Muslims, based on the political disagreement, as it is the case in many Arab and Muslim countries, i.e., Egypt. So, this study discusses the historical background of the contemporary Islamic movements and their relationship with the Kharijites in order to figure out the range of correspondence between the principles of Kharijites and contemporary Islamic movements. The qualitative method is being applied in the study by adopting a historical, inductive, and analytical approach. It reveals that the contemporary Islamic movements can be loosely categorized into two major groups, one of which cannot be described as the Kharijites in all perspectives, while the other one can be described as the Kharijites due to the tight closeness between their trends and ideologies and the principles of the Kharijites. Likewise, their unjustifiable and terrorist acts against innocent people permit the ascription of the name to such groups among the contemporary Islamic movements.</p>
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4

YOLDAŞ, Mehmet Hanifi, and Mehmet KUBAT. "The Issue of Imputation of Ibadiyya to Kharicite." İslami İlimler Dergisi 17, no. 1 (March 27, 2022): 261–91. http://dx.doi.org/10.34082/islamiilimler.1093937.

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During the Battle of Siffin, the acceptance of Muaviye and Amr b. As's proposal to go to Tahkim by Caliph Hz. Ali led to a split in his army. As a result of this division, the first sectarian movement began, which maqalat-type sources called "Havâric" and Ibadis called "Muhakemetü'l-Ûlâ". The disintegration of Muhakkimetü'l-Ûla in Hijri 64/684 and all the sects that emerged after it were accepted as sub-branches of Kharijite with a general assessment by the Historians of Sects. In the definitions made, Ezârika, Necedât, Acâride, Sufriyya, Beyhesiyye and other Kharijite sects were characterized as hardliners and extremists. Ibadis, on the other hand, were accepted as the moderate sect of Kharijite that has survived to the present day. With this qualification, İbâdiyye was positioned as one of the Khâricî sects. It can be said that the main reason why the Ibadiyya has continued to exist until today is the moderation in their views, while none of the Hariji sects that support violence could survive. The authors who accuse İbâdiyye of being Kharijite show the similarity of their views on various issues as evidence. However, these claims are firmly rejected by the Ibadis. In this article, it will be tried to reach a conclusion by comparing the views claimed to be similar on the axis of Ibadi authors' own works directly with the basic ideas of the Kharijites
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5

Dogan, Recep. "The Usage of Excommunication (Takfir) in the Ideology of Justice and Development Party (the AKP), Political Islamists of Turkey." Issues in Social Science 6, no. 2 (July 13, 2018): 1. http://dx.doi.org/10.5296/iss.v6i2.13290.

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The usage of excommunication goes back to the early history of Islam for the extreme Kharijite sect declared for the first time all other Muslims who did not agree with them as apostates and killed them brutally in the 7th century. The extreme mentality of the Kharijites has been witnessed in various extreme sects throughout Islamic history. More recently, Justice and Development Party (the AKP), the political Islamists of Turkey, has been using the concept of takfir (excommunication) against its opponents. In this essay, we will examine the concepts of faith (iman) and disbelief (kufr) and then attempt to analyze the ruling AKP’s usage of excommunication (takfir) on the basis of primary Islamic sources. The essay will seek the relation between the takfir and extremism as well as its connection with violence and terrorism by examining the ideology of the ruling AKP in Turkey.
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Abzhalov, Sultanmurat, and Muyassar Matmusayeva. "Хaриджиттік aғымының келуi." Eurasian Journal of Religious studies 5, no. 1 (2016): 46–54. http://dx.doi.org/10.26577/ejrs-2016-1-172.

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7

Adami, Ali, and Zieh Mohammadi Nasab. "The Roots of Terrorism in Imam Ali’s Thoughts." Journal of Politics and Law 9, no. 9 (October 30, 2016): 84. http://dx.doi.org/10.5539/jpl.v9n9p84.

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In order to undermine Islamic discourse and to strengthen the Western discourse, terrorism-related issues have become popular among researchers and political analysts in recent decades especially after September 11th, 2001 in the United States to the extent that many people claim that Islam and Muslims are the epitome of terrorism and violence. Hence, this article aims to investigate the roots of terrorism based on strategic and operational policies of Imam Ali against the Kharijites, as the first terrorist group claiming Islam. The main question outlined here is based as follows: what are the intellectual and practical contexts of formation of terrorist groups? The main hypothesis outlined here is as follows: Considering the strategic and operational policies of Imam Ali against the Kharijites, it is claimed that intellectual and practical contexts and roots of terrorist groups are based on targeted injection of interpretation and a deviated definition of Islamic beliefs and values.
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Abdullah, Nasser. "Quran's Method of Changing Thoughts and Concepts Ibn-Abbas' Answer to the Kharijites' Thought Model." Islamic Sciences Journal 11, no. 10 (March 17, 2023): 125–51. http://dx.doi.org/10.25130/jis.20.11.10.6.

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ABSTRACT The Qur'anic approach to changing ideas and concepts wants a person to obtain self-conviction based on argument and evidence, in the context of a quiet and deep dialogue. For every question a person faces an answer that guides him to the straight path. The one who looks at the book of Allah finds this in many models and situations, between the Creator and the creature, and between the prophets and their people, but we dealt with a living model that we can benefit from in our contemporary reality, showing us how to respond to some extremist visions and concepts stemming from a superficial understanding of the Qur’anic text, through the responses of Ibn Abbas May Allah be pleased with them both on the thought of the Kharijites. The title was: (The Qur’anic Approach to Change Ideas and Concepts, Ibn Abbas’s Responses to the Thought of the Kharijites as a Model)
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Shabbir Ahsen. "Modern Intellectual Readings of the Kharijites (review)." Philosophy East and West 60, no. 2 (2010): 310–12. http://dx.doi.org/10.1353/pew.0.0098.

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ARIKAN, Adem. "İbn Âbidîn’in Vehhâbîler Hakkındaki Görüşlerinin Hind Alt Kıtası Hanefilerine Etkisi." Eskiyeni, no. 49 (June 30, 2023): 563–90. http://dx.doi.org/10.37697/eskiyeni.1227971.

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Hanafī scholar Muhammad Amīn Ibn Ābidīn (1198-1252/1784-1836) witnessed important developments for the history of the Wahhābis during his lifetime. They captured the Hijaz. However, the governor of Egypt Kavalalı Mehmet Ali Pasha and his sons Tosun Pasha and İbrahim Pasha took back the Hijaz and abolished the first Saudi government established by the Wahhābis. Ibn Ābidīn in his book Radd al-Muhtār considers the Wahhābis as the rebels who rebelled against the state. He sees them as Kharijites who rebelled against Caliph Ali. He refers to them as “Kharijites in our time”. According to Ibn Ābidīn, Wahhābis accept the Hanbali school. However, they only believe that they are Muslims, and they regard their opponents as polytheists. They consider it permissible to kill members of Ahl al-Sunnah. Hanafī sects that emerged recently in the Indian subcontinent criticized the Wahhābis. Ahmad Rizā Han Barelvi/Barelwi (1272-1340/1856-1921), the founder of the Barelvi community, is a Hanafī Māturīdī and Sufi known for his anti-Wahhābi stance. Barelvi accuses the Deobandis, who are Hanafī Māturīdī and Sufis like himself, of being Wahhābis. Deobandi scholar Khalīl Ahmad Sahāranpūrī (1269-1346/1852-1927) evaluates the Wahhabis as Kharijites by quoting the statements of Ibn Ābidīn and rejects the Wahhābi attribution ma-de to them. These statements of Sahāranpūrī were also confirmed by the promi-nent Deobandi scholars of the period. Being anti-Wahhabi does not mean being pro-Ottoman. The caliphate view of the Barelvis, who did not see the Ottoman ca-liphate as legitimate because they were not from the Quraysh generation, is in line with the caliphate claim of Sharif Hussein, who would agree with the British and rebel against the Ottomans with the claim of caliphate. Sharifs also fought against the Wahhābis. Deobandis rejected Sharif Hussein’s claim to caliphate and continued to support the Ottoman caliphate. In this study, the views of these two Hanafī schools on Wahhābism are discussed by establishing their relationship with the historical developments in the region.
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Dissertations / Theses on the topic "Kharijites"

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El, Ghali Abdelkader. "Les Etats kharidjites au Maghreb : IIe-IVe siècles hégire / VIIIe-Xe siècles après J.C. /." Tunis : Centre de publication universitaire, 2003. http://catalogue.bnf.fr/ark:/12148/cb41125069c.

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2

Hagemann, Hannah-Lena. "History and memory : Khārijism in early Islamic historiography." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/11692.

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The Khārijites are usually regarded as the first faction to separate from the early Islamic community. They are viewed as rebels and heretics, constituting the first sect within early Islam. This thesis seeks to examine the narrative role and function of Khārijism in the historiographical tradition of the formative period of Islam. To that end, it looks at the major Islamic chronicles of the 3rd and 4th centuries AH/9th and 10th centuries CE and investigates their portrayal of Khārijite history. The analysis covers the period from the apparent emergence of the Khārijites at the Battle of Ṣiffīn in 37 AH/657 CE until the death of the Umayyad caliph ʿAbd al-Malik b. Marwān in 86 AH/705 CE. The thesis’ methodological approach is based on the premise that the historiographical works under study need to be approached as literary artefacts, as texts rather than databanks that can be mined for hard facts in order to reconstruct early Islamic and thus Khārijite history ‘as it really was’. This literary analysis of the source material on Khārijism leads to two major conclusions: first, there is hardly any narrative substance to the Khārijites as presented in the sources. Instead, the reports on Khārijite activities are mostly made up of structural components such as names and dates on the one hand, and topoi and schemata on the other. Consequently, no distinct and tangible identity, literary or otherwise, emerges from the material, pointing out the pitfalls of positivist approaches to Khārijite history and by extension early Islamic history in general. This phenomenon is directly connected to the second conclusion: the historiographical sources approach Khārijism not as an end in itself, but as a narrative tool with which to illustrate, discuss and criticize other actors and subject matters. The thesis is divided into six chapters. Chapters One and Two address those characteristics of and topoi in the representation of Khārijism that pervade the source material across the entire period investigated here. It emerges that the historiographers’ major concern in the depiction of Khārijism is the discussion of the perils of the rebels’ militant piety that threatens the unity and stability of the Islamic community. Chapters Three to Five look at the periods of ʿAlī’s caliphate, Muʿāwiya’s rule and the second fitna as well as t he reign of ʿAbd al-Malik, respectively, and identify the specific narrative purposes of Khārijism in the portrayal of each period. Chapter Six offers a number of observations on the early historiographical tradition as derived from the analysis over the preceding five chapters, addressing issues such as whether it makes sense to distinguish between proto-Sunnī and proto-Shīʿī sources. The Conclusion summarizes the main findings of this thesis and provides some suggestions regarding future research on Khārijite history and thought as well as early Islamic history in general.
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Zarrou, Mohamed. "Les thèmes religieux et les réminiscences coraniques chez les poètes de l'ancien islam et les poètes kharijites." Paris 4, 1993. http://www.theses.fr/1993PA040207.

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A quel point la religion islamique a-t-elle eu une influence sur la poesie arabe? notre etude demontre que la poesie de la'ancien islam s'inspirait de deux cultures: l'une profane, leguee par les poetes anteislamiques, l'autre religieuse, promulguee par l'islam. Cette derniere aspirait a etablir une rupture avec la premiere. Nous avons considere ce procede comme etant un facteur contribuant a la destabilisation des gouts et a l'aneantissement des talents poetiques. Ceci s'applique aux poetes de la periode du passage de l'epoque anteislamique a l'epoque islamique. Cependant, il a fallu attendre des conjonctures plus prometteuses pour observer l'inspiration des poetes par une source unique qu'est l'islam, en particulier le coran ceci apparaitra avec la naissance des partis politico-religieux au sein de la societe islamique, notamment le parti kharijite qui nous a legue une oeuvre poetique digne du terme "islamique", celle-ci differe des poemes arabes classiques. Elle temoigne d'une exaltation religieuse importante. Les reminiscences coraniques abondent dans cette oeuvre, cela s'explique par le fait que ses auteurs etaient des grands lecteurs du coran, et celui-ci exerca du seul fait qu'il fut appris par coeur une action inconsciente sur les styles et les contenus
How important was the influence of islamic religion over arabic poetry? our investigation allowed us to remark that the poetry in early islam was inspired by two cultures: one is secular and passed on by preislamic predecessors, the other is religious and promulgated by a new religion: islam, which established a breack with the former. This proceed, we considered it as a factor which contributed to the destabilisation of tastes, and to the annihilation of poetictalents. This establishment applies particularly to the poets of the period of the passage from the preislamic era to the islamic era. We waited for more promissing conjunctures to remark that poets were inspired by a unique origin: islam, particularly by coran. This would appear with the birth of politico-religious partis in the islamic society, especially the kharijit parti which passed on to us a poetic work (different from classic arabic poetry) worthy of the term "islamic". It relates a religious exaltation. The coranic reminiscences abound, and this is because the authors were great readers of the coran, and this exerced an unconscious action on the styles and the substances
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Higgins, Annie Campbell. "The Qurʼanic exchange of the self in the poetry of Shurāt (Khārijī) political identity, 37-132 A.H./657-750 A.D. /." 2001. http://wwwlib.umi.com/dissertations/fullcit/9997166.

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Osman, Ahmed Sheikh Mohamed. "The Khawaarij in past and the present, with special emphasis on their presence in Somalia." Thesis, 2009. http://hdl.handle.net/10500/3515.

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The research aims to establish in a holistic manner the facts about the Khawtirij sect, its history, beliefs and activities, and the major events it experienced, together with knowledge about and principles of its different sub·groups. The research also sheds light on the lama 'at al- Takfir Wa L-Hijrah's activities whether in Egypt or in Somalia. The thesis scrutinizes the definition of extremism and terrorism in contrast to Islam's message of tolerance and justice. Within this context, it also clarifies disagreements deemed reprehensible by Islam. This study found that Islam promotes unity and condemns disputes, fanaticism, extremism and factionalism since it is a religion of moderation and tolerance. The Khawarij is a deviant group which can be described as a terrorist organization in modern parlance. The /ama 'at Takfir Wa L-Hijrah is nothing more than a modern version of the Khawiin"j which ad heres to the same beliefs as its predecessor. It has a visible presence in Somaliaand aU its actions confirm the original apostacising ideology of the . Khawiirij Such actions are not trivial; before embarking on them stri ct conditions and regulations have to be followed. The noble Prophet (peace be upon him) and Muslim scholars have warned against these practices when correct procedure is flouted. Some of the most commonly used words are: Islam, reli gion, nat jon, Somalia, Khawiirij, sect, faith, principles, disagreement, apostasy, Allah, Prophet Muhammad, Qur'an and Hadith.
Arabic
DLITT (Arabic)
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Green, Craig Anthony. "The Khawaarij and the creed of takfeer : declaring a muslim to be an apostate and its effects upon modern day Islaamic movements." Diss., 2009. http://hdl.handle.net/10500/2645.

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Islaam as a world religion is most often associated with terrorism and numerous bombings and conflicts around the globe. While, Islaam does not encourage these actions there exists movements within the Muslim community which use violence as a means of political expression similar to the early extremist Khawaarij sect who abused the concept of takfeer. Many modern day ideologues seem to adopt the main tenets of the Khawaarij creed and as a result exhort and carrying out actions of violence under the guise of Islaam. In addition, Western media, secularists, and United States policy also appears to have a direct role in fostering the growth of these movements. Therefore, there is a need for further study into the ideological roots of these groups, their actions, and how societies can look for solutions to combat their ideals before they evolve into terrorist actions.
Religious Studies and Arabic
M. A. (Islamic Studies)
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Sullivan, Mark Stover. "Manifestations of religious individualism in Kharijite poetry." Thesis, 2001. http://hdl.handle.net/2152/28450.

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This dissertation deliberates manifestations of religious individualism Kharijite poetry during the Umayyad era, AD. 661 to 750. The opening chapters discuss various inadequacies in the study of Umayyad poetry in general and Kharijite poetry in particular that often concentrate upon the perceived static nature of form and neglect significant changes that occur in the content and function of poetry. Chapters four and five examine aspects of Kharijite ideology that paved the way for the development of religious individual. Chapter six through ten discuss the various manifestations of this nascent religious individualism in Kharijite poetry. The dissertation argues that specific perspectival shifts that occur predominantly in elegy mark an important departure from Classical and Medieval Arabic poetry in general. In a significant number of Kharijite elegies, the poets' focus on the self replaced or superseded the ritualistic mourning for the martyr, the traditional subject of the elegy during this historical period. Elegy became increasingly a platform and vehicle for self examination, self-reflection and religious self-scrutiny. These characteristics signify the emergence of a nascent religious individualism in Kharijite poetry.
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Books on the topic "Kharijites"

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Malḥas, Thurayyā. Ḥizb al-Khawārij fī adab al-ʻaṣr al-Umawī. Bayrūt, Lubnān: al-Sharikah al-ʻĀlamīyah lil-Kitāb, 1989.

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ʻAbduh, ʻAbd al-Salām Muḥammad. Taʾammulāt fī al-turāth al-ʻuqadī lil-firaq al-kalāmīyah: Firqat al-Khawārij. al-Qāhirah: Dār al-Kitāb al-Jāmiʻī, 1986.

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Nāṣir ibn ʻAbd Allāh Saʻwī. al- Khawārij: Dirāsah wa-naqd li-madhhabihim. al-Riyāḍ: Dār al-Miʻrāj al-Dawlīyah lil-Nashr, 1996.

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Najjār, ʻĀmir. al- Khawārij: ʻaqīdatan wa-fikran wa-falsafah. Bayrūt: Maktabat al-Qudsī, 1986.

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ʻAbduh, ʻAbd al-Salām Muḥammad. Taʼammulāt fī al-turāth al-ʻaqadī lil-firaq al-kalāmīyah: Firqat al-Khawārij. al-Qāhirah: Dār al-Kitāb al-Jāmiʻī, 1986.

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Jaffāl, ʻAlī Dāwūd Muḥammad. al- =Khawārij: Tārīkhuhum wa-adabahum. Bayrūt: Dār al-Kutub al-ʻIlmīyah, 1990.

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Saʻīd, Nizār Albū. Judhūr al-shubuhāt: Qirāʾah fī ḥarakāt al-Khawārij. Landan: Dār al-Burāq, 1996.

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Shahārī, Muḥammad ʻAlī. Kayfa nafham tārīkh al-Yaman al-ʻArabī-al-Islāmī. [Cairo: s.n., 1992.

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al-Rāziq, Maḥmūd Ismāʻīl ʻAbd. al- Khawārij fī bilād al-Maghrib, ḥatta muntaṣaf al-qarn al-rābiʻ al-Hijrī. 2nd ed. [Cairo]: Maktabah al-Ḥurrīyah al-Hadīthah, 1986.

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Churakov, M. V. Narodnoe dvizhenie v Magribe pod znamenem kharidzhizma. Moskva: "Nauka," Glav. red. vostochnoĭ lit-ry, 1990.

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Book chapters on the topic "Kharijites"

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Woltering, Robbert. "Moderation as Orthodoxy in Sunni Islam: Or, Why Nobody Wants to Be the Kharijite." In The Politics of Moderation in Modern European History, 223–36. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-27415-3_12.

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Ansari, Mahsheed. "Said Nursi’s Non-violent Social Activism as a Refutation and Response to the Re-emergent Neo-Kharijite Sect in Islam." In Contesting the Theological Foundations of Islamism and Violent Extremism, 185–206. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-030-02719-3_10.

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Kenney, Jeffrey T. "Origins and Legacy of the Kharijites." In Muslim Rebels, 19–54. Oxford University Press, 2006. http://dx.doi.org/10.1093/019513169x.003.0001.

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Hagemann, Hannah-Lena. "Observations Regarding the Historiographical Tradition on Khārijism." In The Kharijites in Early Islamic Historical Tradition, 257–73. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474450881.003.0010.

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Chapter Seven does not address Khārijite history but rather returns to the early Islamic historical tradition itself. Gathering together insights gained from the preceding literary analyses, the chapter asks what the portrayal of Khārijism in Islamic historiography can tell us about its formation, and whether we can actually speak of an historiographical ‘tradition’ on Khārijism. The chapter discusses potential differences between so-called ‘proto-Sunnī’ and ‘proto-Shīʿī’ works, concluding that it makes little sense to distinguish between them, at least during the period investigated here (9th-10th century CE) and with regard to Khārijism. The conclusion to Chapter Seven then puts a particular spotlight on Ibn Aʿtham and his Kitāb al-Futūḥ, a work that is quite distinct from the other sources studied in this book.
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Hagemann, Hannah-Lena. "Literary Approaches to Islamic Historiography and Khārijite History." In The Kharijites in Early Islamic Historical Tradition, 59–85. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474450881.003.0004.

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Chapter One gives an introductory overview of the challenges inherent in both the ‘genre’ and the research field of early Islamic historiography. It addresses approaches to historical writing, often heavily influenced by the Linguistic Turn, that are prominent in other disciplines and may prove useful in improving how scholars of early Islam engage with their own source material. The main part of the chapter then reviews some of the scholarship that has highlighted the rhetorical features of the early Islamic (historical) tradition. The chapter concludes by arguing for the application of similar methods to Khārijite history, thus preparing the ground for the literary analysis to follow.
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6

Hagemann, Hannah-Lena. "Khārijism from the Second Fitna until the Death of ʿAbd al-Malik." In The Kharijites in Early Islamic Historical Tradition, 217–54. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474450881.003.0009.

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Chapter Six examines the material on the Khārijites for the period of the second civil war (fitna) and the caliphate of ʿAbd al-Malik. It returns to a thematic structure, identifying five main concerns: (1) the reputation of al-Muhallab b. Abī Ṣufra and his family as formidable warriors who save the early Islamic community from the most violent Khārijite faction, the Azāriqa; (2) the volatility of Khārijism as antithesis to the importance of communal togetherness; (3) criticism of the Umayyads and their agents, especially the governor of Iraq, al-Ḥajjāj b. Yūsuf; and (4) the interactions between the Khārijites and Ibn al-Zubayr, who challenged Umayyad rule during the second civil war. The fifth theme is peculiar to al-Ṭabarī, who utilises his accounts of Khārijite military prowess to fashion a military manual of sorts for the prudent field commander. This final chronological chapter follows the preceding ones in underlining the literary features of the examined accounts, putting into question the possibility of a straightforward positivist reconstruction of Khārijite history.
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Hagemann, Hannah-Lena. "Khārijism during the Reign of Muʿāwiya b. Abī Sufyān." In The Kharijites in Early Islamic Historical Tradition, 165–216. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474450881.003.0008.

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Chapter Five looks at the narratives of Khārijism during the caliphate of Muʿāwiya b. Abī Sufyān. It departs from the structure of the previous chapters by focusing not on overarching themes directly, but instead on two specific works and their treatment of the Khārijites in this period. This is because there is a marked decrease in the amount of Khārijite material transmitted for this period: al-Balādhurī and al-Ṭabarī alone preserve enough narrative material to allow for a meaningful analysis. The chapter shows that while they transmit much of the same material, their interpretations are rather different: both engage with the topic of Khārijite piety, but where al-Ṭabarī uses it to discredit militant forms of devotion, al-Balādhurī employs it as a foil for the injustice and immorality of the Umayyads. This difference characterises their depictions of early Khārijite history more generally and further emphasises the rhetorical nature of early Islamic historiography.
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Hagemann, Hannah-Lena. "Introduction." In The Kharijites in Early Islamic Historical Tradition, 3–23. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474450881.003.0001.

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The Introduction introduces the book’s underlying premises and main arguments, making a case for the study of ‘literary’ before ‘historical’ Khārijism. The chapter addresses the main challenges involved in studying early Islamic historiography and especially Khārijite history and then briefly summarises the literary approach adopted in this book that is meant to circumvent some of these challenges. It outlines the narrative analysis that is the focus of the subsequent chapters and illustrates why accounts of Khārijite history should not necessarily be read as hard facts, but rather as contributions to a discourse and thus as lines of arguments. The chapter also surveys previous scholarly engagements with Khārijism, almost all of which are concerned with reconstructing Khārijite history, and offers an initial discussion of the source material upon which the following analysis is based.
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Hagemann, Hannah-Lena. "Composing Khārijism." In The Kharijites in Early Islamic Historical Tradition, 114–32. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474450881.003.0006.

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Chapter Three makes the case for the lack of a tangible Khārijite identity in early Islamic historiography. It focuses primarily on two case studies: the use of Khārijite language by non-Khārijite Muslims, many of them directly opposed to the rebels; and the replication of events and narrative content associated with the Khārijites. The analysis shows that literary Khārijism is defined by a series of constantly reiterated stock phrases that are often not unique to the rebels. The replication of certain events, such as the appointment of Khārijite leaders, according to particular narrative conventions further illustrates the distinctly rhetorical character of such accounts. The chapter thus highlights the challenges inherent in reconstructing Khārijite (and early Islamic) history without comprehensive historiographical analysis.
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Hagemann, Hannah-Lena. "Narratives of Khārijite Origins." In The Kharijites in Early Islamic Historical Tradition, 135–64. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474450881.003.0007.

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Chapter Four looks at specific themes in the portrayal of Khārijism during the caliphate of ʿAlī b. Abī Ṭālib. It maintains that the relevant accounts are primarily concerned with providing an apologia for ʿAlī’s conduct during the conflict with his rival Muʿāwiya b. Abī Sufyān at Ṣiffīn and for his slaughter of Khārijite opponents at Nahrawān a year later. The Khārijites here serve mainly as mouthpieces for different positions in a debate centred on the correctness of ʿAlī’s behaviour. The overwhelming interest that the sources show in this affair indicates its centrality for the formation of a consensus regarding the events of early Islamic history, particularly concerning the status of ʿAlī and the development of Shīʿī positions over time. Connected to this is the second main theme, the relationship between ʿAlī and his cousin ʿAbdallāh b. ʿAbbās. In his capacity as an eminent Companion and scholar and particularly as an important ancestor of the ʿAbbāsids, Ibn ʿAbbās occupies a prominent position in the narratives of early Islam. But while the sources stress the close and cordial relationship between ʿAlī and Ibn ʿAbbās, on the whole they confirm ʿAlī’s superiority.
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