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Journal articles on the topic 'Kharijites'
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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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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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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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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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القتم, عبدالله. "Elegy Poetry among Shiites and Kharijites in the Umayyad Period." المجلة العربية للعلوم الإنسانية 27, no. 108 (October 10, 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 الخوارج: سميرة بن الجعد، وعيسى بن فاتك، وعمران بن حطان، وغيرهم. وهذا بحث يركز على أوجه الاتفاق والاختلاف بين شعراء الشيعة والخوارج، مع بيان المعجم اللغوي لكلا الفريقين، والصور البلاغية، والاقتباس من القرآن الكريم.
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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 (June 28, 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 generally accepted as the only Kharijite sect that has survived to the present day. Ibadiyya is a sect that came into being with the schooling of the ideas of the community called kaade, which is inhabited in Basra. Again, another sectarian movement that took place as a result of the discussions that started among Muslims especially around the issues of "faith and kabira" is the Mu'tazila. Although the Mu'tazila, which was formed in the city of Basra and left deep traces on the mentality of the Islamic society, could not continue its existence as a sect, it influenced many people, schools and sects both in their own time and in later times with their ideas, discourses and methodological methods. Mu'tazila is a political and religious sect that emerged as a result of social events in the Islamic society and the discussions brought about by these events. Tawhid is the most basic principle of Islam. Tawhid is at the forefront of the principles on which all Islamic sects of faith emphasize. The phrase "la ilaha illallah", that is, there is no god but Allah, describes tawhid. All sects of Islamic belief agree that the principle of tawhid is the first basis of usûlü'd-dîn (the origins of religion). The subject that constitutes the essence of the principle of tawhid is the issue of adjectives. Halku'l-Qur'an and ru'yetullah are among the issues discussed within the framework of the ideas put forward about the subject of adjectives. The Ibadiyya and Mu'tazila sects, whose views we have examined comparatively on these issues, are of the same opinion with other sects in the fact that Allah is the Creator of all things and in his oneness. Both sects have put forward ideas that are quite different from the views of other Islamic sects and especially the Ahl al-Sunnah, which is under the roof of the majority of Muslims, on the subjects of 'attributes, folk-ul-Qur'an and ru'yetullah', which we can also express as the subtitles of the subject of tawhid. The first of the principles that Mu'tazila adopted as usûl-i hamsa is the principle of tawhid. This principle is also at the forefront of the method subjects of Ibadiyya. When the views of İbadiyye and Mu'tazila on this subject are examined, the existence of similar perspectives draws attention. In our article, we will comparatively discuss the ideas of Ibadiyya and Mu'tazila on the axis of the principle of tawhid, which is the first of the method subjects of the creed, and the attributes of Allah, which are accepted as sub-headings of this subject, ru'yetullah and people of the Qur'an. We will try to reveal the similarity of ideas between the two sects on issues related to the subject of tawhid. However, we will try to express the interaction and the direction of the interaction that we believe to exist between the İbadiyye and the Mu'tazila.
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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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Kennedy, Hugh. "Hannah-Lena Hagemann, The Kharijites in Early Islamic Historical Tradition." Journal of Qur'anic Studies 25, no. 1 (May 2023): 112–14. http://dx.doi.org/10.3366/jqs.2023.0532.
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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 (December 9, 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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Saladin, Bustami. "TAFSIR KHAWARIJ DALAM PERSFEKTIF PERPOLITIKAN ISLAM." Sophist : Jurnal Sosial Politik, Kajian Islam dan Tafsir 1, no. 1 (March 18, 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 the Qur'an
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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 (December 28, 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 conclusion and he mentioned in it and mentioned the most important results he reached.
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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 (March 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 sometimes counterproductive, so the emphasis should be on a long-lived "mind power." Further, given the embedded nature of religious underpinnings of extremists' ideologies, the study highlights seven key terms that form the foundation of the three-level dialogue model.
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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 influences, directs and gives enthusiasm and spirit to the individual and society. Therefore, religion does not serve any political, legal, individual and social purpose. Also, it cannot be sacrificed to a false belief or thought and fanaticism. When religious texts are taken out of their context, they can be misunderstood. One of the problematic reasons for religious fanaticism is the commentaries that contradict the purpose when they assign a meaning to divine orders and apply them to daily life. It causes chaos and discomfort trying to force your own political and intellectual views as absolute truths and imposing them on others. As a result of that people are directed to the wrong direction and purpose, they are divided, grouped, separated and become enemies to one another. Thus, religion, which its real purpose is making people live in unity, equality and sense of brotherhood, appears as a problem and chaos by being got off its point. Especially, it turns into means of violence, oppression and chaos in the hands of some malicious people. The Holy Quran has established the faith as high and sacred value principles. It invites people to believe in these values independently and gives people the freedom to accept or reject the values of Islamic faith. It does not accept any pressure or direction on this subject. Allah has not given a right to anyone or organization to make pressure or coercion in worships. The Quran has ordered Prophet Muhammad to preach revelation and not to put pressure upon this issue.
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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 (June 3, 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 arise between the Islamic nation regarding the name of the perpetrator of the major sins and his ruling in this world and the hereafter, and the first to manifest the disagreement in it and disobey the way were the Kharijites opposed by the Murji’ah and then arose the Mu’tazila with astray belief: beliefs those lie between the lands of negligence and utmost excess.
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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, no. 15 (December 1, 2023): 116–67. http://dx.doi.org/10.21608/bfrt.2023.332681.
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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 (September 18, 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 theological construct encompassing actions through the tenets of Islam. Since an individual’s actions in a social construct are the personification of its civic values, it has always been of utmost importance for Muslim scholarship to condemn philosophies that propagate unrestrained freedom of actions or excommunication of a Muslim due to the frivolity of their actions. To foster civilities that typify the very essence of a religion that dignifies human character as its very reason, it is only befitting of its scholarship to continue to relentlessly deliberate and advance the relationship that exists between one’s actions and iman.
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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 rival Islamist factions as insufficiently Islamic by harboring political pluralism and nationalism in their ideological platforms. These deviations from orthodoxy are proof of their ineligibility to lead the Islamist movement. The other narrative depicts rival factions as modern day Kharijites or Muslim extremists that must be repelled and driven out of the Islamist movement because they undermine its legitimacy. Although these narratives do not necessarily drive factional struggles for power, they are important because they rationalize and publicly justify the highly controversial act of Islamists killing one another in their quest for movement supremacy.
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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 (December 30, 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 investigations of the political thought of the two sects. The study presents the beginnings of Kurdish acquaintance with foreign and Shiite ideas and the motives for the participation of the Kurdish regions in the activities and ideological theses of both groups between the 2st-5th centuries AH / 8th-11th centuries AD. This period coincides with the Abbasid Caliphate's control of the reins of affairs and the intellectual development of Kurdish societies and their influence on the currents emanating from the center of government.
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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, no. 41 (December 1, 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 (December 1, 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 (May 2009): 309–11. http://dx.doi.org/10.1017/s0020743809090680.
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Rauf, Feisal Abdul. "In God We Trust." American Journal of Islam and Society 22, no. 3 (July 1, 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 cultures, or even intra-Islamic differences of opinion.1The latter attitude leads to the phenomenon known as “Islamist terrorism,”the modern-day version of the seventh-century Kharijites, who foughtand ultimately assassinated Ali, Prophet Muhammad’s son-in-law, and who,over the following century, developed a political philosophy that justifiedmurdering fellow Muslims, including innocent women and children.Contemporary Muslims need to support that aspect of the war on terror thatis a true jihad against all forms of terrorism, known in classical Islamicjurisprudence as hirabah, and anarchic terrorism that tears the social fabricessential to well-functioning societies. But this cannot be done withoutsimultaneously purging Muslim societies of some other modern “isms” thathave “terrorized” Muslims and still continue to deny them their inalienablehuman rights under the Shari`ah ...
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Saifuddin, Saifuddin. "TADWIN HADIS DAN KONTRIBUSINYA DALAM PERKEMBANGAN HISTORIOGRAFI ISLAM." Jurnal Ilmiah Ilmu Ushuluddin 12, no. 1 (March 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 more about the dynamics that occured in the tadwn tradition process and to what extent it impacted to the Islamic historiography. Through the method of historical - comparative historical or combined with Usul al - hadts, this study revealead that the hadith tadwn basically been going on since the period of the Prophet and continued in subsequent periods until finally composed " Six Major Hadith Compilation " among the Ahl al - Sunnah wa al - Jama'ah and the " Four Major Hadith Compilation " ( al -Kutub al - Arba'ah ) among Shi'ites. The study also showed that tadwn of hadith clearly had a contribution which was not only limited to providing abundant material for writing the history of Islam in the form of biography (sirah) and military raids or attacks (maghziy), but more importantly also about resource gathering methods, method of source criticism, and methods of preparation work of Islamic history
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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 Druze doctrine elaborates early Ismailism where bātin is set above zāhir and ta’wīl above tanzīl and the ritual acts are considered as divine punishment. The Qur’ānic verses were invariably quoted to differentiate between three stages of believers: ahl al-zāhir, i.e. the Sunnis, ahl al-bātin i.e. the Shiites and the Ismailis, and finally ahl al-tawhīd i.e. the Druze. With its allegorical interpretation of the Qur’ānic verses, the Druze faith considers the seven pillars of Islam (five for the Sunnis and two for the Shiites and Kharijites) as rituals meant only for those who accept the outward meanings of the Qur’ānic verses in the literal sense. The Druze faith substitutes these seven da‘ā’im taklīfiyya (the ritual pillars) with seven Unitarian principles. It would appear that the derogatory attitude of the Druze doctrine toward ritual obligations was strongly influenced by Sufi extremists who argued that God should be reached without intermediaries. Druze guwwānī literature holds Sufism in high regard and greatly reveres Sufi behavior.
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Rofiq, Ahmad Choirul. "Ideologi Politik Khawarij Ibadiyah Dan Sistem Monarki Dinasti Rustamiyah." Al-Tahrir: Jurnal Pemikiran Islam 16, no. 2 (November 9, 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 be a leader of Muslims, without privilege of particular lineage or ethnicity. According to behavioral approach, this political history shows that many political factors caused such Rustamid succession. The first, the comparison between the population of the Persians and the Berbers. The Berber population was larger than the Persian population and therefore the Berbers could remove the Persian ruler easily if he had broken the Islamic law. The second, the influence of Islamic governments around the Rustamids that performed the monarchic system. The third, the people of the Nafu>sah who had great influence on the Rustamid policy.الملخص: إن الإباضية فرقة من الخوارج. والإباضيون أتباع عبد الله بن الإباض التميمي. واعتبرت هذه الفرقة أكثر فرقة اعتدالا من الفرق الخارجية الأخرى، فاستطاع الإباضيون إقامة الدولة الإباضية بسبب اعتدالهم تحت قيادة عبد الرحمن بن رستم الفارسي. إن سياسة الدولةالرستميةالمتعلقة بتغيّر الحكومة تبنى على مبدأ الوراثة. وهذه السياسة لا تتفق مع النظام الإباضي الذي يقرر أن الحكومة حق لأي مسلم لديه شروط معيّنة ليكون أمير المسلمين بدون تفضيل على أشرف الأنساب أو القبائل الخاصة. بعد التحليل بالطريقة السلوكية، هذا التاريخ السياسي يبين لنا أن هناك عدة العوامل السياسية الدافعة إلى الحكومة الوراثة في عهد الدولة الرستمية. أولا، المقارنة بين عدد السكان الفارسيين والبرابر. إن الفارسيين أكثر عددا من البرابر فيسهل على البرابر انقلاب حكومة الرستميين الفارسيين اذا كان أمير المؤمنين منتهك نظام الإسلام. ثانيا، تأثير الدول المجاورة المبنية على مبدأ الوراثة. ثالثا، قوة تأثير القبيلة النفوسية على عدة السياسات الرستمية.Abstrak: Iba>d}iyyah adalah sekte Khawarij yang dipimpin ‘Abd Alla>h ibn Iba>d} al-Tami>mi>. Kelompok ini dinilai sebagai kelompok paling moderat dibandingkan kelompok-kelompok Khawarij lainnya. Berkat sikap moderasi inilah, maka Iba>d}iyyah berhasil mewujudkan kekuasaaan politik pada era Dinasti Rustamiyyah di bawah pimpinan ‘Abd al-Rah}ma>n ibn Rustam. Dalam bidang politik, pemerintahan Rustamiyyah (160-296 M / 776-909 H) ternyata menerapkan sistem monarki yang bertolak belakang dengan doktrin Iba>d}iyyah sendiri. Setelah dilakukan analisis dengan pendekatan behavioral, kajian sejarah politik ini menemukan adanya beberapa motif yang melatarbelakangi kebijakan suksesi kepemimpinan Rustamiyyah tersebut. Pada dasarnya, kepentingan politis telah mendorong Rustamiyyah untuk mengabaikan idealisme doktrin Iba>d}iyyah. Faktor-faktor itu ialah perbandingan jumlah populasi penduduk dari Persia yang lebih sedikit daripada penduduk Berber sehingga penggulingan pemimpin yang menyeleweng dari hukum Islam lebih mudah dilakukan, pengaruh dari tradisi pemerintahan Islam di sekitarnya pada saat itu yang cenderung menerapkan suksesi kekuasaan secara turun temurun, dan pengaruh kuat masyarakat Nafu>sah terhadap pemerintahan Rustamiyyah dalam berbagai kebijakan politik.
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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 (March 30, 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 politically motivated but religiously unfounded accusations of unbelief of their opponents by representatives of various radical groups of the past and present. The main goal is to eliminate competitors on the way to achieving power and simply the desire to take possession of the property of a more successful person. The practice of using takfir by Kharijites, a medieval theologian Ibn Tay-miyah and representatives of modern radical groups has been analyzed separately, the comparison has been made and common and different uses of the concept have been revealed. The spread of this practice in the modern world has been called takfiri and it is closely intertwined with the concept of chain takfiri, when those who refuse to accuse others in disbelief in God are viewed as infidels. In the modern world, that has already led to the spread of various extremist concepts that contradict the Islamic creed and its ethical principles, and the creation of extremist groups whose members are united by practising takfir. The radicality of a particular group is now determined by the level of their requirement for a person to be accused of unbelief and the attitude to jihad. The most radical groups are distinguished by the practice of total accusation of unbelief.
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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 (January 30, 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 example of a Neo-Mu‘tazilite scholar. This paper argues that the original Mu’tazilite spirit is not accurately represented by Harun Nasution. The Mu‘tazilite was the first theological school who tried to defend and preserve the original teachings of Islam in the face of the many challenges of their time. Today, the Mu‘tazilite school is often misrepresented by portraying it as a purely rationalistic school and liberal thought. It is the view of the author that the misrepresentation of the Mu‘tazilite school as being a radical school of thought that propagated liberal society solely guided by reason, will bring bad consequence to the understanding and development of Muslim society in general. It can be either giving opportunity to the rise of liberal society with the claim of past root of the history of Muslims as occurred in Nasution’s case or rejecting reason from being important source of knowledge acknowledged by Islam.
Keywords: Harun Nasution, Indonesia, Mu‘tazilite, Neo-Mu‘tazilite, rationalism.
Cite as: Abd Rahman, A. A. (2020). Between the classical Mu'tazilites and Neo-Mu'tazilites: An analysis of Harun Nasution’s modern Islamic thought in Indonesia. Journal of Nusantara Studies, 5(1), 336-355. http://dx.doi.org/10.24200/jonus.vol5iss1pp336-355
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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 (March 17, 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 Almighty, then he moved on to talk about Allah Almighty and his attributes.
3- Ash'ari went on to say that the moral or mental attributes of Allah are confined to seven attributes, and they differed on the characteristic of survival and have been proven by the evidence of reason (which is that he is alive, knowledgeable, capable, desirous, hearing, speaking, remaining).
4- In a very clear way, the Al-Juwayni approach appears, as Abu Al-Ma’ali demonstrated these qualities mentioned in the book and it is true of the Sunnah, even that which was fixed in the news of the ones without mentioning what was often mingled around him, which is known as the mental opponent.
5- Al-Juwayni chose that survival is due to the same continuous existence without more meaning, and the reason for this is that the mind sees that if this path does not follow, we should describe the eternal qualities as remaining, then we prove to it survival and the context of this saying is carried out to the meaning in the meaning
6- The teams of the Kharijites, the Mu'tazilites, the Jahmiyyah and the Al-Muruja deny all the characteristics of Allah Almighty.
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Abdul Rauf, Feisal. "In God We Trust." American Journal of Islam and Society 22, no. 3 (July 1, 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 cultures, or even intra-Islamic differences of opinion.1The latter attitude leads to the phenomenon known as “Islamist terrorism,”the modern-day version of the seventh-century Kharijites, who foughtand ultimately assassinated Ali, Prophet Muhammad’s son-in-law, and who,over the following century, developed a political philosophy that justifiedmurdering fellow Muslims, including innocent women and children.Contemporary Muslims need to support that aspect of the war on terror thatis a true jihad against all forms of terrorism, known in classical Islamicjurisprudence as hirabah, and anarchic terrorism that tears the social fabricessential to well-functioning societies. But this cannot be done withoutsimultaneously purging Muslim societies of some other modern “isms” thathave “terrorized” Muslims and still continue to deny them their inalienablehuman rights under the Shari`ah.2One is fascism in the Muslim world, whether wrapped in a secularveneer like that of Saddam Hussein in Iraq or in an Islamic veneer like thatof the Taliban in Afghanistan. Another is nationalism, a modernized formof pre-Islamic tribalism that Muslim theologians call `asabiyah and thatmore properly belongs to the jahili (pre-Islamic) time. This idea can morphinto the modern form of Islamic nationalism that, in turn, leads to religiousauthoritarianism, which oppresses those Muslims and non-Muslims whofollow authentic and legitimate religious interpretations that dare to differfrom the “official” versions, and brands anyone who does not accept itspoint of view as an infidel, thereby arrogating to itself a right that theProphet declared belongs only to God ...
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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 (June 30, 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 of the Abbasid authority, since the beginning of the establishment of the state stood against the authority and considered themselves worthy of the Caliphate. In this arena, Alawite women had a remarkable role in politics and in delivering political messages among Alawite leaders, and consequently, they encountered imprisonment and violence. Another opponent group of the Abbasids was the Barmakids. Although they were initially supporters of the Abbasid authority and held high positions, eventually, due to a lot of interference and some wrong steps, for instance; secret marriages with girls in the Abbasid family, their relations deteriorated, and this is known as the disaster of the Barmakids fall. Regarding the Zandiqs, after their leader’smurder, some Zandiqi women were threatened by the Abbasids, and even the sources have talked about how some relatives of Zandiq leaders died as a result of their intimidation. Another prominent role of women in the conflicts between the authorities and the opposition was the action of spying by women. Even during the reign of Caliph Al-Ma'mun, about 1,700 old women were used for being aware of people’s conditions. Despite that, women were sent, in the guise of business people, employers, and doctors, to areas where opposition parties had hegemony to be aware of the movements and activities of the Abbasid opposition movements.
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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 (December 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 first is oppositional (understand resistance), the second the rejection of hermeneutics, the third rejection of pluralism and relativism, and the fourth is the rejection of the historical development and sociological. By using basic principles such then the movement of the Kharijites, the Wahabi movement in the Arabian peninsula, the movement of Shaykh Uthman and Fodio in Northern Nigeria, the movement Padri in Minangkabau and Al-Ikhwan al-Muslim in Egypt can be categorized in the movement of Islamic fundamentalism.
Keywords: Islamic Fundamentalism, classical, pre-modern, contemporary.
Abstrak
Fundamentalisme agama difahami sebagai sebuah jawaban dari kelompok sosialis dan elit politik keagamaan dalam sebuah kelompok agama. Sehingga fundamentalisme agama ini selalu berkembang dalam era modern saat ini. Sebagai kajian berbasis pustaka, kajian ini akan menyorot akar sejarah fundamentalisme agama pada era klasik, pra-modern, dan kontemporer yang berimplikasi pada penemuan model pemikiran fundamentalisme keagamaan pada era kontemporer. Temuan dalam kajian ini menunjukkan bahwa fundamentalisme memiliki beberapa prinsip dasar. Prinsip-prinsip dasar tersebut: pertama adalah oppositionalism (paham perlawanan), kedua penolakan terhadap hermeneutika, ketiga penolakan terhadap pluralisme dan relativisme, dan keempat adalah penolakan terhadap perkembangan historis dan sosiologis. Dengan menggunakan prinsip-prinsip dasar tersebut maka gerakan kaum Khawarij, gerakan Wahabi di semenanjung Arabia, gerakan Syaikh Usman dan Fodio di Nigeria Utara, gerakan Padri di Minangkabau dan Al-Ikhwan al-Muslimun di Mesir dapat dikategorikan dalam gerakan fundamentalisme Islam.
Kata Kunci : Fundamentalisme Islam, klasik, pra-modern, kontemporer.
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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 (January 6, 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 and the Vatican Gothic factor was the development of this architecture. Prothera next to the religious and ideological thought and philosophy closer to the god of, this architecture was thought the mainstream has actually contributed to the development of architecture during the ages.In this study, we will study the Islamic building in the North Africa region, which spread in the 10th century and was founded by The Abadites who were Kharijites and spread in the north of the Algerian desert, specifically in the city of Ghardaia in Wadi M'zab. 550 km from Algiers. This city is designed for social life, and this city is an inspiration for urban planners today. This city has been described in the Book of Lights Mazab of the French Orientalist where he said that her charm attracts visitors to it in one of the pages of this book.This architecture was characterized by: an inherent system of architecture, a mixture of practical creativity, which was characterized by steadfastness so as to stay adapted and adapted to the difficult climate and nature of the region, and the maintenance of the neighborhood rights supported by a arsenal of ethical systems and customs expressed in the harem. Both inside the palace or at specific distances outside their walls ... Which is covered by a beautiful aesthetic touch and an almost unique architectural feature.Through this study we will explain how They were affected of the building and the urban fabric of the area and the inhabitants of Wadi M'zab affected the religious dimension, how did urban fabric Wade M'zab preserve his building authenticity in terms of the form and mix of art and creativity that appears in urban and Wadi M'zab.
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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, no. 1 (December 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 (April 6, 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 Mutazilites remarked that it does not express certain knowledge about creed. It can be said that the Sunni scholars follow a way between the hadis scholars and the Mutezilis. The Sunni scholars, who agree that non-mutawatir khabar gives certain information under certain conditions, remark that some non-mutawatir khabars can be used as evidences about creed provided that they lay down the needed conditions and be supported by indirect evidences (qarinah). However, rejecting a belief which wer determined by means of non-mutawatir khabar is not considered, by Sunni scholars, as infidelity (kufr) but as innovation (bid’at) and aberration. This study deals with the debates on this topic and tries to assess the information value of mutawatir and non-mutawatir khabar.</span></p><p><strong>Öz</strong></p><p>İtikadî esaslar, doğruluğu kesin bilgiler üzerine bina edilmesi zorunlu olduğundan, bir haberin hangi şartlarda doğru bilgi ifade edeceği önemli bir konudur. Kelamcılar, mütevâtir haberin kesin bilgi ifade ettirdiği noktasında görüş birliği içerisinde olmakla birlikte mütevâtir olmayan haberlerin bilgi değeri konusunda, farklı görüşler sahip olmuşlardır.</p><p>Hadisçiler, genel manada haber-i vâhidin sahih olması durumunda doğru bilgi ifade edeceğini belirtirken, Mu’tezile’nin ekseriyeti ve Hâricîler, haber-i vâhidin itikadî konularda ilim icap ettirmediğini söylemişlerdir. Ehl-i sünnet’in ise hadisçiler ile Mu’tezile arasında orta bir yol takip ettiği söylenebilir.</p><p><span>Mütevâtir olmayan haberlerin belirli şartlar dahilinde kesin bilgi gerektirdiğini ifade eden Ehl-i sünnet, söz konusu şartları taşıması veya karinelerle desteklenmesi durumunda tevâtür derecesine ulaşmayan bazı haberlerin itikadî hususlarda delil olabileceğini belirtmiştir. Bununla birlikte tevâtür derecesine ulaşmayan haberle sabit olan itikadî bir meseleyi kabul etmemek, Ehl-i sünnet tarafından küfür olarak görülmeyip, bidat ve dalalet olarak değerlendirilmiştir. Bu makale konu ile ilgili bu tartışmaları ayrıntılı bir şekilde incelemekte ve mütevatir haber ile mütevatir olmayan haberin bilgi değerinin ne olduğunu incelemektedir.<br /></span></p>
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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 (May 30, 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 ruling power after his death, then the delegation of Omar Ibn Al Khattab by Abu Bakr Al Sadiq, and the death of Othman Bin Affan and finally the research presents the Islamic opinions about Ali Bin Abi Talib the fourth caliph as a ruler. First: The Messenger’s ( Prophet Muhammad peace be upon him) position on the issue of governance after him Considering the narrations and jurisprudential opinions about what the Messenger did, whether he recommended or did not recommend The Saqifa meeting, the conflict between the Muhajireen and the Ansar, the position of Ali and his companions, the end of the deliberations, and the private pledge of allegiance. Banu Hashim’s position on choosing Abu Bakr Second: Abu Bakr’s succession to Omar bin Al-Khattab The circumstances that helped Abu Bakr choose Omar bin Al-Khattab as the caliph of the Muslims The position of the Companions on Abu Bakr’s appointment of Omar bin Al-Khattab The circumstances that led Omar to make the Shura decision and the ideas that came to Omar’s mind. Third: Highlights on the killing of Othman bin Affan - Circumstances of Othman’s killing Fourth: Ali bin Abi Talib, the fourth Rightly Guided Caliph The various opinions and narrations of Imam Ali’s accession and the position of the Companions and the people of Egypt regarding pledging allegiance to him The Battle of the Camel, the Battle of Siffin, Al-Nahrawan, and the Kharijites. The Messenger of God ( Prophet Muhammad peace be upon him) died without recommending the leadership of the nation to anyone, leaving behind him the basic principles represented in the Qur’an and Sunnah, and the experience of the Islamic nation. The crisis faced by the Islamic nation revolved around three main points: the personality of the new president, his duties and powers, and his qualities. However, the idea of authority itself was the reason for the launch of the apostasy movement, which emerged as resistance from the tribal trend to the Islamic trend and resistance to central state authority.
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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 excellence imam al-Jassas was ahead of his own era, the best proof of which is the fact that even nowadays, more than a thousand years after his death, his works are regarded as an extraordinarily important literature in several Islamic disciplines, especially in the exegesis of the Qur’ān (‘ilm at-tafsīr), Sharia law (al-fiqh) and its methodology (usūl al-fiqh). He is, therefore, greatly responsible for the recognition and preservation of the Hanafi madhhab, the law school with the greatest number of followers among Muslims today. Muslims of Bosnia-Herzegovina and the other Balkan regions are also followers of the Hanafi madhhab, so it is very important to familiarize oneself with this great man and his tafsir, the exegesis of the Qur’ān. This paper treats al-Jassas’ debate with two sects from the early period of Islam, the Kharijites and the Shi’ites. In his capital work on the exegesis of the Qur’ān, Ahkām al Qur’ān, this scholar provided extensive answers and proved, having applied a thorough scholarly analysis, that sectarian approaches to the Qur’ān are absolutely wrong, as they, actually, constitute fallacies and deviations spread by the enemies of Islam. In addition, imam al-Jassas also emphasized that Muslim scholars must not stay silent to the fallacies spread by advocates of sectarian teachings, since the scholars’ silence helps the spreading and strengthening of those fallacies, which can inflict a huge damage to Islam and Muslims. The referenced two sects that al-Jassas debated with in his tafsir are still present and active, and it is obvious that they have been disseminating their propaganda in our region as well. The paper stresses that every kind of sectarian activity in this region, in which Islam has existed on the principles of ahl al-sunna wa’l-jama‘a (the people of the sunna and congregation) for half a millennium, may cause confusion and sow disorder among its Muslims and is, therefore, unacceptable. The answers that this famous Islamic scholar offered set a good example to Muslim intellectuals and scholars for opposing the sectarian approaches in the interpretation of the Qur’ān.
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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 proof of that is that his works, even in this age, more than a thousand years after his death, are considered extremely important literature in several Islamic scientific disciplines, particularly in the field of the Qur'anic exegesis ('Ilm at-Tafsir), sharia law (al-fiqh) and its methodology (usul al-fiqh). Especially important merits of this scholar belong to the domain of preservation and affirmation of the Hanafi School of law, which has the greatest number of members among Muslims in the world today. The Muslims of Bosnia and Herzegovina and other Balkan regions are also followers of the Hanafi and therefore it is very important to get to know this great man and his tafsir, the commentary of the Qur'an. This paper examines Al-Jassas' attitude towards sectarian interpretations of the Qur'an. In his capital tefsir work Ahkam al-Qur'an, the scholar provided comprehensive answers and through a thorough scientific analysis proved that the sectarian approaches to the Qur'an were completely wrong, because they were actually misconceptions and perversions that were spread by the enemies of Islam with the aim of keeping the propaganda against this honourable faith. In addition, Imam Al-Jassas points out that Muslim Ulama must not remain silent in front of the fallacies spread by the protagonists of sectarian teachings, given that the ulama's silence helps the spread of these misconceptions and strengthening of sectarian teachings, and it can do great harm to Islam and Muslims. Some of the sects for which he has provided answers are present in the world today, and it is evident that these sects spread their propaganda in our region as well. The paper pointed out that any sectarian activity in this region, after a half-millennium existence of Islam based on the principles of Ahl Sunnah wal-Jamaat, can cause confusion and create disorder among the Muslims of the region, and is therefore unacceptable. The answers provided by this eminent Islamic scholar are a good example for Muslim intellectuals and ulama in terms of opposing sectarian approach to the interpretation of the Qur'an. Keywords: Al-Jassas, sect, an interpretation of the Qur'an, Qadarians, Jabarians, Kharijites, Mushabbihas, Shia's
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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 (December 31, 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 greedy for power and staying in the governorship of Syria, which the Imam dismissed him from and appointed Abdullah bin Abbas, and the battle continued but when Muawiyah saw the victory of the Imam’s ally, especially after the killing of Ammar bin Yasser, Muawiyah cried out to Omar bin al-Aas “Woe to you, where is your trick?”, Omar said to him, ask everyone to raise the Qurans on the spears, and the people of Syria shouted “Fear God, O Ali, the Book of God is between us and you” and the people of Iraq were deceived, and the sedition occurred in the Imam’s army and they said to him, answer them to the Book of God or we will kill you, the Imam said to them “They are not people of religion or Quran” it is a deception which forced the Imam to accept the arbitration and the battle ended in the month of Ramadan in 38 AH and the issue of arbitration was settled in favor of Muawiyah, and the reason for that was the disobedience of the Imam by his army in appointing Abdullah bin Abbas to be his judge, and they asked that Abu Musa al-Ash’ari be, who was deceived by Omar to depose the two and make the matter a consultation between them, and he presented it with the excuse of his old age, so Abu Musa deposed the Imam and Omar came after him and deposed the Imam and confirmed Muawiyah and a quarrel occurred between the two and the issue of arbitration ended and the Imam returned to Kufa and was busy with the war of the Kharijites who raised the slogan “No rule but the rule of God”, and their number was twelve thousand "led by Abdullah bin Wahb al-Rasibi in the Battle of Nahrawan, which is located between Baghdad and Hillah belonging to the district of al-Mada’in, and the Imam killed them except forty people, and Muawiyah returned to Syria in their view the legitimate caliph, and they began to call him “the Prince of the Believers”
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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 (November 9, 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 رضي الله عنه وسيدنا معاوية رضي الله عنه، فزعموا أن قبول التحكيم معصية فكفروا من قبل التحكيم من الصحابة والخوارج ليست على فرقة واحدة وإنما تفرقت إلى فرق متعددة مما تؤدي إلى اختلافهم في الآراء، ولكل فرقة منها إمام. وفكرة تكفير مرتكب الكبيرة ليس من الأمور المجمع على الخوارج، بل هم يختلفون في مرتكب الكبيرة سواء في حكم مرتكب الكبيرة أو أثره في الأحكام الأخروية والدنيوية وفكرة تكفير مرتكب الكبيرة عند الخوارج مبنية على أصلهم في الإيمان، حيث ذهبوا إلى أن الإيمان هو التصديق في القلب والإقرار باللسان والعمل بالجوارح، ويرون أنها شيء واحد، حيث إذا ذهب بعضه ذهب كله.
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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 (June 30, 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 kendilerine yönelik olan devlet baskısı ve gittikçe artan şiddet hali, Muhakkime mensubu insanların derin görüş ayrılıklarına savrulmalarına neden oldu. Bir tarafta itidalli davranmayı ve sahip oldukları görüşlerin daha çok insan tarafından kabul edilmesi için davet metoduna önem verenlerin varlığı ile öte tarafta karşılaştıkları devlet şiddetinden dolayı hurûcu zorunlu görenlerin varlığı, Hâricî hareketin fırkalara ayrılması sürecini hızlandırdı. Emevîler döneminde süreklilik arz eden Hâricî isyanları, toplumda infial hali oluşturdu. Ayrıca iman-kebire konuları bağlamında sahip oldukları düşünceler de toplumda kendilerine karşı kızgınlığın artmasına ve nefret duyulmasına sebebiyet verdi. Emevî yönetimine karşı yapılan hurûc girişimlerinin genel olarak başarısızlıkla sonuçlanması ve özellikle öncü kadrolarının yapılan savaşlarda öldürülmesi, sertlik yanlısı olarak kabul edilen Hâricî fırkaların güç kaybetmesini hızlandırdı. Bununla birlikte toplumda Hâricîlere karşı oluşan tepkisel tutumlar kendilerine yeni insanların katılımını engelledi. Zaman içerisinde müntesiplerinin azalması, Hâricîlerin tarih sahnesinden silinme sürecini hızlandırdı. Buna karşılık İbâdiyye, düşünce ve görüşlerinde itidalli davranmasıyla temeyyüz etmiştir. İbâdîler, toplumda kutuplaşmaya neden olacak tutumlardan uzak durmanın gayretiyle öğrenci yetiştirmek ve görüşlerinin toplumun her kesimine ulaşmasının uğraşı içerisinde oldular. Uzak beldelerde davet çalışmalarının başarılı olması ve kurdukları devlet(ler) sayesinde İbâdî düşünce, varlığını devam ettirme imkânına ulaşmıştır. Buna ilaveten ilmî çalışmalar, yetişen âlim şahsiyetler ile mezhebin görüşlerinin anlatıldığı teliflerin ortaya konması da İbâdiyye’nin günümüze ulaşmasında etkili olan faktörler arasındadır. Ezârika, Necedât ve diğer Hâricî fırkaların ömürlerinin kısa olmasına ve günümüze ulaşamamalarına mukabil İbâdiyye, Hâricî düşüncenin itidalleşmesinin somut örneği olarak dile getirilmiştir. Makalemizde Hâricî düşüncede ılımlılaşma çabaları ve İbâdiyye’nin günümüze kadar varlığını devam ettirmesi konusunu ele aldık. Bu konuyu incelerken İbâdiyye’yi Hâricî fırkalardan varsayarak hareket ettik. Hâricî düşüncenin tarih sahnesine çıkışı üzerinde kısaca durduktan sonra Hâricî fırkaların belli başlı görüşlerindeki itidal arayışlarını ortaya koymaya gayret gösterdik. Şiddet ve sertlik yanlısı olarak kabul edilen Ezârika ve diğer Hâricî fırkalar ile mutedil görüşlere sahip İbâdiyye’yi kabul ettikleri belli başlı görüşleri çerçevesinde mukayese ettik. Amacımız, İbâdiyye’nin günümüze kadar varlığını devam ettirmesinde belirleyici olan temel hususları fikirlerin karşılaştırılması noktasında değerlendirmeye tabi tutmaktır. Böylelikle Hâricî düşüncede itidal arayışını ve İbâdîyye’nin günümüze kadar varlığını devam ettirmesinde belirleyici olan etmenlerin tespitini yapmış olduk.
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SEARS, Stuart. "Umayyad Partisan or Kharijite Rebel?: The Issue of 'Abd al-'Aziz b. MDWL(?)." Studia Iranica 31, no. 1 (January 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 (October 11, 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, Kharijites revolts, hatred from some groups toward Umayyad Caliphate and in other effects at ummah. This writing aims to find out a method in studying the history of Islam, distortion and its implications, different opinions between ṣaḥābat and Islamic view toward it. Author applied in writing this thesis bibliography method with historic-philoshopic approach from datas and evidences. Based on datas and evidences, the author can conclude that methods at researching, writing and teaching history of Islam is very important to purify the history of Islam from distortion. Distortion means attempt to mislead datas or misinterpert intentionally or unintentionally. Distorsions have bad effects at Islam and ummah. If datas and histories are distorted, it will estrange people from Islam slowly which found out at some people and groups. Teaching history of Islam at schools which also distorted need to be totally reformed started from researching, writing and teaching method. The different opinions between ṣaḥābat because of the death of Uṡmān. Ṣaḥābat had different opinions about hastening or postponing qiṡās to Uṡmān murderers which cause Jamal and Siffīn wars. The implications of different opinions between ṣaḥābat have big influence in people creed toward ṣaḥābat from that day until now. It also causes hatred from some people and sects toward Umayyad Caliphate because Mu’āwiyah; founder Umayyad Caliphate has some different opinions with Ali-raḍiyallahu’anhuma- besides other hatred factors. Distorsi sejarah Islam terjadi sejak masa awal penulisan sejarah Islam yang terutama dimotori oleh Syiah melalui periwayatan sejarawan seperti Abu Miḥnaf Luṭ bin Yahya dan lainnya. Pada masa sekarang terutama karena hegemoni orientalisme yang begitu kuat. Distorsi tersebut terjadi karena motif agama, sekte, materi dan lainnya. Hal tersebut menyebar di masyarakat hingga level sekolah. Distorsi tersebut terutama pada fase khulafaurrasyidin dengan pemberontakan terhadap Uṡmān hingga ia terbunuh yang berimplikasi panjang; perang Jamal dan Siffīn, pemberontakan Khawārij, kebencian sebagian kalangan kepada Daulah Umawiyyah dan efeknya yang lain di tubuh umat dalam banyak bidang. Penelitian ini bertujuan mengetahui cara orisinil dalam studi sejarah Islam untuk menangkal distorsi, distorsi dan dampaknya serta perselisihan diantara para ṣaḥābat dan pandangan Islam menyikapi perselisihan tersebut. Penelitian ini menggunakan metode penelitian bibliografi dengan pendekatan historis-filosofis dari data yang didapatkan. Berdasar data dapat disimpulkan bahwa metode studi sejarah Islam penting dalam upaya menjaga kemurnian sejarah Islam dari distorsi. Distorsi itu sendiri bermakna upaya menghancurkan Islam terlepas sengaja atau tidak sengaja. Dampak distorsi berpengaruh pada Islam dan umat, ketika informasi dan sejarah yang diterima terdistorsi, hal itu akan menjauhkannya dari agama secara perlahan-perlahan sebagaimana yang terjadi pada sebagian kalangan. Pengajaran sejarah Islam di sekolah pun ikut terdistorsi yang menunjukkan urgensi perbaikan menyeluruh yang harus dimulai dari metode penelitian, penulisan dan pendidikan yang orisinil. Perselisihan antar ṣaḥābat dipicu kematian Uṡmān yang terzalimi. Mereka berbeda ijtihad antara menyegerakan atau menunda qiṡās yang menyebabkan terjadinya perang Jamal dan Siffīn. Dampaknya di umat terasa terutama dalam masalah akidah terhadap ṣaḥābat sejak itu hingga sekarang. Hal tersebut juga mempengaruhi pandangan sebagian kalangan terhadap Daulah Umawiyyah mengingat posisi Mu’āwiyah; pendiri Daulah Umawiyyah yang berselisih dengan Ali -raḍiyallahu’anhuma- disamping sebab-sebab kebencian yang lain.
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Rofiq, Ahmad Choirul. "Toleransi Keberagamaan Sekte Ibâdîyah Era Dinasti Rustamîyah." ISLAMICA: Jurnal Studi Keislaman 8, no. 1 (August 27, 2014): 142. http://dx.doi.org/10.15642/islamica.2013.8.1.142-167.
Full textAbstract:
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 records on the Rustamid accomplishment. The Rustamids reigned their plural society with different backgrounds in ethnicity, nationality, and religion. By doing so, the Rustamids could generate harmonious life in the entire territory under their government. Besides, the Rustamids have achieved an extraordinary civilization. The Rustamid tolerance was based on their ideology. The moderate Ibadite doctrine inspired the Rustamids to become tolerant to their various people. Actually, Indonesians with their diversity could also achieve high civilization such as what the Rustamid has achieved in terms of religious tolerance.