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Journal articles on the topic 'Kharijites'

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Published: 4 June 2021
Last updated: 30 July 2024

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1

فلفل, محمد إبراهيم. "The intellectual buildings of political violence among the Kharijites." Kufa Journal of Arts 1, no. 33 (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
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2

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 (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 M
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3

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 (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. In
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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 (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
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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 (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 th
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6

Abzhalov, Sultanmurat, та Muyassar Matmusayeva. "Хaриджиттік aғымының келуi". Eurasian Journal of Religious studies 5, № 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 (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
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8

Abdullah, Nasser. "Quran's Method of Changing Thoughts and Concepts Ibn-Abbas' Answer to the Kharijites' Thought Model." Islamic Sciences Journal 11, no. 10 (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 visi
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9

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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10

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
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القتم, عبدالله. "Elegy Poetry among Shiites and Kharijites in the Umayyad Period." المجلة العربية للعلوم الإنسانية 27, no. 108 (2009): 55–81. http://dx.doi.org/10.34120/ajh.v27i108.2175.

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شعر الرثاء في الأدب العربي معروف منذ أن عرف العرب الشعر، وهو إبراز شعور الشاعر تجاه من رحل عن الدنيا، وزاد هذا النوع من الشعر في العصر الأموي، وخاصة عند الشيعة والخوارج؛ بسبب المصائب التي حلت على هذين الحزبين من قبل الأمويين. ودأب شعراء الشيعة والخوارج على رثاء قتلاهم بأحر العبارات، وأصدق الكلمات، فالرثاء عندهم ليس فيه رياء، أو تزلف، وصاغوا أشعارهم على ذلك الشعور، واستخدموا اللغة المعبرة، والصور البلاغية، والأساليب المختلفة في سبيل إبراز لوعتهم وحزنهم على من غادر الدنيا. برع بعض الشعراء في نظم الرثاء؛ فمن شعراء الشيعة: أبو الأسود الدؤلي، والفضل بن العباس، وأبو دهبل الجمحي، وغيرهم. ومن شعراء ال
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12

Yoldaş, Mehmet Hanifi, and Mehmet Kubat. "Interaction With Ibadiyya-Mu’tazila on The Axis of The Principle of Tawhid." Journal Of The Near East Unıversıty Islamıc Research Center 8, no. 1 (2022): 53–74. http://dx.doi.org/10.32955/neu.istem.2022.8.1.04.

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The political and social events that Muslims faced for the first time and the results of the civil wars as a result of these events gave rise to the movements of sectarianism. The first movement of sectarianism in the Islamic society occurred with the separation of the mass, which would later be called the Kharijites (Muhakkime-i Ula), from among the followers of Ali. The events that took place after these separations of the Kharijites left deep traces in the memory of the Muslims. The Kharijite movement soon split into factions among itself. One of these sects is İbadiyya. Ibadiyya is general
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13

Crone, Patricia. "A Statement by the Najdiyya Kharijites on the Dispensability of the Imamate." Studia Islamica, no. 88 (1998): 55. http://dx.doi.org/10.2307/1595697.

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14

Kennedy, Hugh. "Hannah-Lena Hagemann, The Kharijites in Early Islamic Historical Tradition." Journal of Qur'anic Studies 25, no. 1 (2023): 112–14. http://dx.doi.org/10.3366/jqs.2023.0532.

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15

أ.م.د خالد محمد جاسم and حسين كريم حميد. "The similarity between the thought of the Kharijites and contemporary takfiri groups." Journal of the College of Basic Education 23, no. 99 (2022): 183–214. http://dx.doi.org/10.35950/cbej.v23i99.6301.

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تمّ تقسيم هذه الدراسة على مقدمة ومبحثين وخاتمة, المبحث الأول تكلمت فيه عن مفهوم الخوارج والمجموعات التكفيرية المعاصرة ونشأتهم وأبرز فرقهم, أما المبحث الثاني فتناولت فيه أوجه التشابه بين الخوارج والمجاميع التكفيرية المعاصرة من حيث الفكر والمضمون واشتمل على أربعة مطالب, و في خاتمة الدراسة، خرجت بجملة من الاستنتاجات.
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16

Saladin, Bustami. "TAFSIR KHAWARIJ DALAM PERSFEKTIF PERPOLITIKAN ISLAM." Sophist : Jurnal Sosial Politik, Kajian Islam dan Tafsir 1, no. 1 (2019): 35–52. http://dx.doi.org/10.20414/sophist.v1i1.755.

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Khawarij is part of the followers of Ali ibn Abi Talib who then revolted to Ali, at the same time this group was born and born also of opinion and their interpretation of the verses of the Qur'an. Kharijites have started their periods at a glorious reign of the Umayyad Daula, their interpretation of some Qur'anic verses are very frontal, they interpret the verses of the Qur'an without contemplation of a harmonious and balanced with a clear vision. Fanatical, tough attitude, the spirit that lights up, encourage them to express their attitude injustice to the public in interpreting the verses of
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17

Al Bariki, Muhammad Ahmad. "?????? ????? ?? ??? ??? ???? : ??? ?????? Mar?s?l ‘Ikrimah f? Sunan Ab? Daw’?d: Jam'an wa Dir?sah." Journal of Islamic and Religious Studies 6, no. 2 (2021): 1–28. http://dx.doi.org/10.36476/jirs.6:2.12.2021.01.

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Ikrimah, the mawla of Ibn Abbas, the scholar, trustworthy, proven, was accused of lying in his hadith, and that he saw the opinion of the Kharijites. He pursued these slanders and appeals, and they defended him, such as al-Tabari, al-Marwazi, Ibn Mandah, the trust of Ahmad, Ibn Mu’in, and Ibn al-Madini. Ibn Abbas and others, the researcher collected his correspondence in Sunan Abi Dawood, then extracted them from the available Sunnah books, and between the critics’ statements in them, and whether they are connected elsewhere, and is what he sent more correct than what he sent, then the conclus
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18

Bakour, Bachar. "Dialogue as a Counterextremism Policy: Lessons from the History of Early Islam—The Kharijites vs. the Authority." Journal of Ecumenical Studies 59, no. 2 (2024): 199–223. http://dx.doi.org/10.1353/ecu.2024.a931511.

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precis: Governments worldwide have made it a priority to combat religious extremism, resulting in various disciplinary and soft-power policies. This study focuses on dialogue as an effective way to counter and prevent religious extremism, using the Kharijites (the first extremist faction that mutinied against the caliphal authority) as a case study. Historical methodology is used to collect data, and a critical analysis is conducted using inductive and deductive methods to draw conclusions and insights for a proposed dialogue model. The essay argues that military power is ephemeral and sometim
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Gasimov, Azer Ali. "THE RELATIONSHIP BETWEEN FAITH AND POLITICS IN THE FIRST PERIOD IN SALIM IBN ZEKWAN’S WORK “AS-SIRA”." Culturological Almanac, no. 2 (September 18, 2023): 145–50. http://dx.doi.org/10.31392/cult.alm.2023.2.19.

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In the book “as-Sira”, Salim ibn Zekwan has presented the essential codes of the Kharijites/Ibadi thought and the relationship between faith and politics in the early period. In “as – Sira” he reflected the specific examples of the Kharijites/Ibadi thought in faith and action context by using explanation of events of the time of Hazrat Osman and Hazrat Ali. Also, Salim has become one of the important figures of this thought by evaluating political events in the context of faith. Religion is one of the most effective values in the life of an individual and society. It is a motivation that influ
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20

Abrar, Irshad Ul Hasan. "MAJOR SINS AND THE RULING ON THE ONE WHO COMMITS THEM IN THIS WORLD AND HEREAFTER (AN ANALYTICAL STUDY)." Scholar Islamic Academic Research Journal 8, no. 1 (2022): 59–72. http://dx.doi.org/10.29370/siarj/issue14arabic5.

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Doubtless that Allah created man, vulnerable against vices and faults. By innate nature he is a sinner who commits sins and involves in disobedience, and this is a matter agreed upon by the sane and prudent. Error, omission, forgetfulness, and other shortcomings are compulsory ingredients of his personality. It is evident the uniqueness of God Almighty with absolute perfection with no parallel in His creation. Sins have two departments- minor and major - according to the clear text of the Qur’an and the authentic Sunnah. It was from what God Almighty decreed that the first disagreement would a
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إمام, أحمد إمام عبد العزيز. "الإفراط في فهم النص القرآني (الخوارج أنموذجا) Excessive Interpretation of Quranic Texts: The Kharijites as a Case Study". حولية کلية أصول الدين والدعوة الإسلامية بطنطا 15, № 15 (2023): 116–67. http://dx.doi.org/10.21608/bfrt.2023.332681.

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22

Ali, Amer. "Brief Review and Critical Analysis of the Major Theological Positions Classical Muslim Scholars had on Whether Actions are part of Iman." Australian Journal of Islamic Studies 4, no. 2 (2019): 52–67. http://dx.doi.org/10.55831/ajis.v4i2.235.

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This article briefly reviews and presents critical analysis of the major theological positions classical Muslim scholars held regarding the role of actions in one’s iman (faith). The intricate relationship that actions commands in the expression of iman has carved its way throughout Islamic history. Dogmatic opposing theological positions, such as actions being an integral part or completely independent of iman, were passionately deliberated and propagated in early Islam. Among the extreme views of the Kharijites and early Murijites, Ash’arism and Maturidism, however, was a more balanced theol
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Hafez, Mohammed M. "Not My Brother’s Keeper." Journal of Religion and Violence 7, no. 2 (2019): 189–208. http://dx.doi.org/10.5840/jrv2019112265.

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Islamists in civil wars often prioritize their factional conflicts above the collective goals of their movements. They end up fighting and killing each other despite having mutual state adversaries and shared normative commitments. This reality raises an intriguing puzzle. How can Islamists justify fratricidal practices given the ubiquity of Quranic scripture and prophetic traditions that prevail upon them to unite and refrain from infighting. This article explores two religious narratives that rationalize violent infighting between Islamist factions. The Victorious Sect narrative depicts riva
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محمد, ياسين, and صلاح إسماعيل. "The Impact of the Political Thought of the Kharijites and Shia on the Kurds: The Islamic Middle Ages 2-5 AH / 8-11 AD." Journal for Political and Security Studies 5, no. 2 (2022): 163–88. http://dx.doi.org/10.31271/jopss.10068.

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The purpose of this research is to identify the political thought of two main ideological groups in Islamic history, namely; Kharijites and Shiites that share the near timing of the emergence. The research attempts, in the light of the historical and cultural research method, to investigate the reasons, how and the date of the arrival of the two sects to the Kurdish areas, and the relationship of the people of these areas with them. The disclosure of these questions constitutes the main axes of the research, especially in issues related to the imamate and the caliphate that are included in the
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عبدالعال, كمال عبد العال تمام. "جهود علماء بلاد ما وراء النهر فی الرد على الخوارج The Efforts of Transoxiana Scholars in Responding to the Kharijites". حولیة کلیة أصول الدین والدعوة بالمنوفیة 41, № 41 (2022): 1116–84. http://dx.doi.org/10.21608/bfdm.2022.284978.

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Nayeri, Fatemeh, Mehdi Ezati, and Rohulla Bahrami. "The contexts and factors of Kharijites presence in Khorasan at the end of the Umayyad period and the first Abbasid era." pajoohesh name-ye Tarikhe Islam 1, no. 48 (2022): 5–26. http://dx.doi.org/10.61186/islamhistory.1.48.5.

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Kalmbach, Hilary. "Jeffrey T. Kenney, Muslim Rebels: Kharijites and the Politics of Extremism in Egypt (Oxford: Oxford University Press, 2006). Pp. 234. $45.00 cloth." International Journal of Middle East Studies 41, no. 2 (2009): 309–11. http://dx.doi.org/10.1017/s0020743809090680.

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28

Rauf, Feisal Abdul. "In God We Trust." American Journal of Islam and Society 22, no. 3 (2005): 76–82. http://dx.doi.org/10.35632/ajis.v22i3.1695.

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Question 1: Who are the moderate Muslims, and what are their beliefs andpolitics?FAR: The debate among the participants shows that while the term moderateMuslim is problematic, there is a need to define the attitudinal differencebetween Muslims who can be worked with from those who cannot. Isuggest that the defining feature is between those who believe in a pluralist,multicultural, multi-religious societal contract that allows for differencesof opinions within an over-arching construct, as opposed to thosewho believe in a societal contract that has no space for other religions, ethnicities,or
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Saifuddin, Saifuddin. "TADWIN HADIS DAN KONTRIBUSINYA DALAM PERKEMBANGAN HISTORIOGRAFI ISLAM." Jurnal Ilmiah Ilmu Ushuluddin 12, no. 1 (2016): 33. http://dx.doi.org/10.18592/jiu.v12i1.125.

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Historically, the process of tadwn was through by the phases of a long and complex historical and colored many controversies. The controversy intensified when considering stream factor in it. Three traditional currents in Islam, Ahl al - Sunnah wa al - Jama'ah, Shi'ites, and Kharijites, proved to have a history of their own tadwn traditions were different from each other. Concurrently with the tadwn process of hadith, the scholars also put its methodological tools. Methodological tools that in turn give effect to other disciplines, including Islamic historiography. This study tried to discover
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Firro, Kais M. "The Druze Faith: Origin, Development and Interpretation." Arabica 58, no. 1 (2011): 76–99. http://dx.doi.org/10.1163/157005811x550309.

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AbstractThis study examines the basic components of the Druze doctrine which had become crystallized at the beginning of the eleventh century by five dā‘īs (propagators). The study attempts to introduce some new insights for understanding the Druze faith as articulated by its founders and as interpreted by the guwwānī (internal) literature of the Druze ‘uqqāl. Although the Druze doctrine follows Ismaili terminologies and the Ismaili esoteric interpretation of the Qur’ān, it adds many new elements that placed the Druze doctrine outside the main stream of Ismā‘īliyya. The study argues that the D
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Rofiq, Ahmad Choirul. "Ideologi Politik Khawarij Ibadiyah Dan Sistem Monarki Dinasti Rustamiyah." Al-Tahrir: Jurnal Pemikiran Islam 16, no. 2 (2016): 411. http://dx.doi.org/10.21154/al-tahrir.v16i2.480.

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Abstract: The Ibadites were the Kharijite followers of ‘Abd Alla>h ibn Iba>d} al-Tami>mi>. This sect was recognized as the most moderate of the Kharijites. Because of their moderation, they established their political power under the leadership of ‘Abd al-Rah}ma>n ibn Rustam, the Persian. The Rustamids (160-296 AH / 776-909 AD) were monarchic dynasty. The succession was limited to the descendants of ‘Abd al-Rah}ma>n ibn Rustam. This policy related to government succession was incompatible with the Ibadite doctrine, i.e. everyone who had certain criteria could be selected to b
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Maevskaya, Ludmila Borisovna, and Khaisam Muhammad Aga. "Social Background for the Spread of Political Takfiri in Islamic Society." Islamovedenie 13, no. 1 (2022): 63–80. http://dx.doi.org/10.21779/2077-8155-2022-13-1-63-80.

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The research is devoted to the analysis of the concept of takfir, examining its types and es-tablishing social prerequisites for the spread of political takfirism, which has become an urgent problem due to its close relationship with socio-political and economic factors. The work has indicated the ex-istence of a religiously justified accusation of unbelief, which is designed to contribute to the preservation of authentic Islamic teachings and indicate to believers that certain views are not Islamic and the one who adheres to them is not a Muslim. Special emphasis is placed on studying politic
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Awang Abd Rahman, Amilah. "BETWEEN THE CLASSICAL MU'TAZILITES AND NEO-MU'TAZILITES: AN ANALYSIS OF HARUN NASUTION’S MODERN ISLAMIC THOUGHT IN INDONESIA." Journal of Nusantara Studies (JONUS) 5, no. 1 (2020): 336–55. http://dx.doi.org/10.24200/jonus.vol5iss1pp336-355.

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Lately, the classical schools of Islamic theology are generally associated with various modern movements such as Neo-Kharijites and Neo-Mu'tazilites especially in terms of their negative influence. This paper aims at critically analyzing the way in which modern Muslim scholars claim the legacy of the classical Mu‘tazilite school. It specifically offers a critical overview of the spirit and contents of both early Islamic movements. It is attempted to draw a more objective picture of the classical Mu‘tazilite school, based on their primary sources. The Indonesian Harun Nasution is taken as an ex
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MAJEED, FIRAS. "THE ASH'ARI ROOTING FOR THE ATTRIBUTES OF DIVINE MEANINGS ... IMAM AL-JUWAYNI AS A MODEL, IN THE LIGHT OF HIS BOOK WITH SHINING OF EVIDENCE IN THE RULES AND BELIEFS OF THE SUNNIS." Islamic Sciences Journal 11, no. 3 (2023): 31–59. http://dx.doi.org/10.25130/jis.20.11.3.2.

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 Research summary that ::
 1- Imam Al-Juwaini is one of the imams of the Sunnis and the community. Ash'ari's doctrine Shafi’i school of thought studied many students in his time and was famous for his request for knowledge and the abundance of his works in most of the legal sciences, especially the science of speech.
 2- The topics of the book (Shining of Evidence in the Rules and Doctrines of the People of the Sunnah) came sequential and continuous, as the talk began about the world and its occurrence to reach the existence and introduction of Allah Almigh
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Abdul Rauf, Feisal. "In God We Trust." American Journal of Islam and Society 22, no. 3 (2005): 76–82. http://dx.doi.org/10.35632/ajis.v22i3.3019.

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Question 1: Who are the moderate Muslims, and what are their beliefs andpolitics?FAR: The debate among the participants shows that while the term moderateMuslim is problematic, there is a need to define the attitudinal differencebetween Muslims who can be worked with from those who cannot. Isuggest that the defining feature is between those who believe in a pluralist,multicultural, multi-religious societal contract that allows for differencesof opinions within an over-arching construct, as opposed to thosewho believe in a societal contract that has no space for other religions, ethnicities,or
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شوکت, ئامانج, and شوان مستەفا. "The role of women in the conflict between the opposition factions and the Abbasid authority (132-232 AH)." Journal for Political and Security Studies 6, no. 1 (2023): 155–76. http://dx.doi.org/10.31271/jopss.10075.

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During the Abbasid reign, compared to the previous eras, women had more freedom and came forward in many fields. As a result of that, they were able to play their roles politically. One of the movements which were in strong conflict with Abbasid authority was the Kharijites movement. On both eastern and western Islamic sides, women carried out their activities publicly and secretly and supported the movement considerably. Due to their easy comings and goings and lack of censuring on them, they had the task of transferring political and military messages. The Alawites, as an opposition movement
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Anshor, Ahmad Muhtadi. "The Movement Of Islamic Fundamentalism The Classical, Pre-Modern And Contemporary." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 8, no. 2 (2020): 143–70. http://dx.doi.org/10.21274/kontem.2020.8.2.143-170.

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Abstract
 Religious fundamentalism is understood as an answer of the socialist group and the political elite of the religious in a religious group. So religious fundamentalism is always evolving in the modern era. As a study-based literature, this study will highlight the historical roots of religious fundamentalism in the era of the classical, pre-modern, and contemporary implications in the discovery model the thinking of fundamentalism religious in the contemporary era. The findings in this study show that fundamentalism has a few basic principles. Principles basic principles: the firs
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Boudiafe, M. SAOUANE Mohamed, and Mme ZEGHICHI Sarra. "The Impact of the Religious Dimension as Building, Urban Fabric and the Social Behavior of the Population." Resourceedings 2, no. 3 (2020): 194. http://dx.doi.org/10.21625/resourceedings.v2i3.685.

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I knew architecture grew since the ages of prehistoric and was the goal of the appearance of architecture at first in order to meet the need and protection from surrounding risks, but with the evolution of architecture through the ages, and the concept of civilization that appeared with the development of architecture gave a special identity to architecture. like Mesopotamia in Iraqi architecture, Egyptian architecture shows African, Romanian Greek, and Islamic architecture. The Byzantine Empire which covered most regions of the world saw the emergence of a very Christian architecture in Italy
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العشری هدیة, على حسن. "فقه الدعوة من خلال مناظرة سیدنا عبدالله بن عباس (رضی الله عته) للخوارج The Jurisprudence of the Call through the Debate of our Master Abdullah bin Abbas, may God be Pleased with them, to the Kharijites". حولیة کلیة أصول الدین والدعوة بالمنوفیة 39, № 1 (2020): 393–468. http://dx.doi.org/10.21608/bfdm.2020.147352.

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Gümüşoğlu, Hasan. "İtikad Açısından Mütevâtir Olmayan Haberin Bilgi Değeri / The Informatıon Value of Non-Mutawatir Khabar with Regard to Faith." Journal of History Culture and Art Research 6, no. 2 (2017): 279. http://dx.doi.org/10.7596/taksad.v6i2.601.

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<p><strong><span>Abstract</span></strong></p><p><span>It is important to know under what conditions khabar expresses true knowledge because it is obligatory that the creed should be built on indisputably true information. Although the theologians agree that mutawatir khabar gives certain information, they have different ideas about non-mutewatir khabar.</span></p><p><span>While the scholars of hadis remark that khabar-i wahid gives certain information provided that they are authentic, the Kharijites and majority of Mutazil
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Haroun, Hiba Farooq. "Ways for the rightly guided Caliphs (Alkhulafa’ Alraashidin) to come to power." Journal of Historical Archaeology & Anthropological Sciences 9, no. 2 (2024): 89–97. http://dx.doi.org/10.15406/jhaas.2024.09.00303.

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This study focused on Al-Rashidun Caliphs who had ruled the Islamic nations after the death of Prophet Muhammad peace be upon him. It has been called Rashidun Caliphate because it followed Prophet Muhammad's approach. Al- Rashidun Caliphs were characterized by good conduct, wisdom, and good thinkers, which allowed them to face difficulties and be fine representatives of the Islamic nation by developing laws and methods that set people's life everywhere and every time which give them stability and security. This study included a research plan, introduction, and Prophet Mohammad's views on rulin
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Carolyn Baugh. "Revolting Women? Early Kharijite Women in Islamic Sources." Journal of Islamic and Muslim Studies 2, no. 1 (2017): 36. http://dx.doi.org/10.2979/jims.2.1.03.

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Halilović, Safvet. "RASPRAVA S HARIDŽIJAMA I ŠIIJAMA U HANEFIJSKOM TEFSIRU AHKĀM AL-QUR’ĀN OD AL-DŽASSASA." Zbornik radova 13, no. 13 (December 15, 2015): 25–44. http://dx.doi.org/10.51728/issn.2637-1480.2015.13.25.

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Abu Bakr al-Razi al-Jassas holds a prominent position among the Islamic scholars in general and the scholars of the Hanafi school of Islamic law in particular. He wrote many works and is especially known by his tafsir Ahkām alQur’ān (Rules from the Qur’ān), an interpretation of the Noble Qur’ān with a particular emphasis on the verses related to rules (ayāt al-ahkām), in which he applied the methodology of the Hanafi school of law (al-madhhab al-hanafi). This work is considered to be the only complete tafsir of that kind that has remained preserved in the Hanafi madhhab. With his scholarly exc
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Halilović, Safvet. "AL-JASSAS AND SECTARIAN INTERPRETATIONS OF THE QUR’AN." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 11 (December 15, 2013): 43–68. http://dx.doi.org/10.51728/issn.2637-1480.2013.43.

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Imam Abu Bakr ar Razi al-Jassas is one of the prominent Islamic scholars. He is the author of numerous works, most famous of which is his tafsir Ahkam al-Qur'an (the Qur'an Regulations), in which he commented the Holy Qur'an with special reference to the revelations concerning regulations (Ayat al-Ahkam), according to the methodology of the Hanafi School of law (al-madhhab al-Hanafi). This work is considered to be the only complete Tafsir of its kind to have survived in the Hanafi madhhab. Imam Al-Jassas has gone far ahead of the times in which he lived by his scientific reputation and the pro
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Shibeeb, Ass Lecture Shaker Dakheel. "The Battle of Siffin: Its Causes and Consequences Ass.Lecture Shaker Dakheel Shibeeb." Thi Qar Arts Journal 3, no. 44 (2023): 180–214. http://dx.doi.org/10.32792/tqartj.v3i44.502.

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The Battle of Siffin, which took place in an area called Siffin near the city of Raqqa in Syria, between the caliph of the Muslims Imam Ali (peace be upon him) and Muawiyah bin Abi Sufyan in 37 AH, is one of the important battles in Islamic history, where tens of thousands of both sides were killed and the main reason for the battle was Muawiyah’s refusal to pledge allegiance to Imam Ali for the caliphate, and his insistence on the governorship of Syria and raising the slogan of demanding the blood of Uthman, in order to confer legitimacy on all his movements against the Imam, while he was gre
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Razzak, Lalu Abdul. "The Law for The Perpetrator of The Great Sin According to Kharijite." Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir 5, no. 2 (2023): 183–98. http://dx.doi.org/10.20414/sophist.v5i2.90.

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هذا البحث يتناول على مسألة مرتكب الكبيرة التى هي من المسائل العظيمة التي نشأ نزاع الفرق الإسلامية فيها منذ عهد مبكر للإسلام، وذلك بعد مقتل سيدنا عثمان بن عفان رضي الله عنه، في عصر الخليفة الرابعة سيدنا علي رضي الله عنه ظهرت وذلك بعد أمر التحكيم فذهبت فرقة الخوارج إلى تكفير مرتكب الكبيرة وقالوا بخلوده في النار فكفروا بعض أصحاب رسول الله صلى الله عليه وسلم. وللوصول إلى النتائج المرجوة سوف يعتمد الباحث في تناول هذا البحث على المنهج التحليلي وهو عرض آراء الخوارج وآراء أهل السنة في حكم مرتكب الكبيرة. ونتائج البحث هي أن الخوارج أول من أحدث فكرة تكفير مرتكب الكبيرة وذلك بعد أمر التحكيم بين سيدنا علي
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Yoldaş, Mehmet Hanifi, and Mehmet Kubat. "Hâricî Düşüncede Ilımlılaşma Çabaları ve İbâdiyye’nin Günümüze Kadar Varlığını Devam Ettirmesi Üzerine." Journal of the Near East University Islamic Research Center 9, no. 1 (2023): 46–63. http://dx.doi.org/10.32955/neu.istem.2023.9.1.04.

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İslâm Tarihinde ilk ayrılık hareketi olarak kabul edilen Hâricîler, ortaya çıktıkları ilk zamanlar bütünlüklerini korumuşlardır. Ancak zamanla kendi içlerinde oluşan farklı düşünceler, mezhepleşme sürecine girdikleri dönemde bir taraftan da fırkalara ayrılmalarını neden oldu. Hariciler, yaşanılan bu iftirak sonucu birbirinde farklı düşüncelere sahip fırkalar olarak varlıklarını sürdürmüşlerdir. Aslında Abdullah b. Zübeyr’e yardım ettikleri tarihten önce de kendi içlerinde farklı düşüncelerin varlığını savunan kişiler bulunmaktaydı. Bu durum beraberinde bir bölünme getirmedi. Belki de kendileri
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SEARS, Stuart. "Umayyad Partisan or Kharijite Rebel?: The Issue of 'Abd al-'Aziz b. MDWL(?)." Studia Iranica 31, no. 1 (2002): 71–78. http://dx.doi.org/10.2143/si.31.1.278.

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Andri Permana, Luthfi Romdhon. "DISTORSI SEJARAH ISLAM PADA MASA AL-KHULAFĀ AR-RĀSYIDŪN DAN DAULAH UMAYYAH (Tinjauan Kritis Buku Ajar Sejarah Kebudayaan Islam Madrasah Aliyah)." Profetika: Jurnal Studi Islam 17, no. 02 (2017): 59. http://dx.doi.org/10.23917/profetika.v17i02.5298.

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Distortion in the history of Islam has been occured since the first codification of the history of Islam which supported by Shi’ites historian such as Abu Miḥnaf Luṭ bin Yahya and others. Distortion in modern era refers to hegemony of orientalism which has big influence and power in this field. Distortion was caused by religion, sect, money motive etc. This distortion spread from society to school. The distortion happened at Rashidun Caliphate’s time, which was started by rebellion toward Uṡmān. The rebelllion cause Uṡmān death. That killing has great implications; Jamal and Siffīn wars, Khari
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Rofiq, Ahmad Choirul. "Toleransi Keberagamaan Sekte Ibâdîyah Era Dinasti Rustamîyah." ISLAMICA: Jurnal Studi Keislaman 8, no. 1 (2014): 142. http://dx.doi.org/10.15642/islamica.2013.8.1.142-167.

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Similar to any theological sect, the Kharijite has split into many smaller groups. Usually all these groups were characterized as extreme factions who used violence in the pursuit of their purposes. However, the factual evidence proved that there was Ibadite which was considered as the most moderate group. The Ibadites tend to avoid extreme behaviour. Due to their moderation, they successively ascended to power. The example of their remarkable achievement was the Rustamid Dynasty in Maghreb from 160-296H (776-909AD). As far as the research is concerned, unfortunately, there is no comprehensive
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