ISSN 0976-2612, Online ISSN 2278–599X, Vol-7, Special Issue3-April, 2016, pp1046-1053 http://www.bipublication.com
Research Article
Extreme thought from the early years of Islam to now
Seyyed Hussein Nezamdoost1 and Mohamadsadeghvahedifard2 1M.A student of Shiite history,
Payame-noorUniversity, Mashhad unit Hosein.nezamdoost@chmail.ir 2Assistant Professor of Shiite history,
Payame-noor University Vahedi77@yahoo.com Department of history , payamenoor university , iran
ABSTRACT
“ whoever learns from ancient history when facing with problems , piety prevents him/her from falling into doubts” ( Nahj-al-Balagha , sermon 16).This study has been related to one of the most important bases of diversionary movement of the early years of Islam ( Mareqin movement) and has compared this movement with the continuity of this movement in present and has analyzed it. It has been tried to raise theconditions of the words of Imam Ali by using historical books and different explanations of Nahj-al-Balagha so that the depth of the words can be understood. In the parts of the study, objective examples and analysis related to Islamic revolution and historical appearance of Khawarij and foreignism thought have been mentioned so that the objectivity of the serious and epidemic movement can be received. On the other hand, Abadite is very important intellectually and ideologically. Ancient Abadite is the main evolutional production in foreign thought. Because primary extremist of Khawarij converted to rationality and moderation,moderation sects including Abadate trying to provide noticeable limitations without extremisms and clear faults of primary Khawarij have been resulted from it. Doubtlessly, there are weak points in this sect that the most important one is their position toward Imam Ali (p.b.u.h).
Keywords:extreme thought,Khawarij, deviational movement.
INTRODUCTION
To explore the reasons of struggles and friendships, ruing and cooperation and many events that different Islamic groups and societies have seen, it is necessary to study the factors of belief and religious and sectarian views. If assimilation of religions is discussed now, any effort in this field requires the correct cognition of the religions and the development trend that groups believing it have had in their history; moreover, previous relations of these sects, their communications ordifferences cannot be ignored. Science of religions and sects with its different aspects is the most important part of Islamic
group who excluded from following Imam Ali and committed violent acts being inconsistent with principles and criteria of Quran and divine edicts. In Islam,moderation thought is based on theoretical principles that Quran has formed by prophet and that Islamic prophet and imams have acted. Khawarij wasextremist group that broke Islamic principles and disobeyed Imam Ali (p.b.u.h) and there was a bloody war among them. This group left an incorrect way that Islamic nation never follow and develop it; thus, it did not lasted in the history other than it has appeared in some periods. On the other hand, the Abadite(a sect of Islamic among the rebels (Khawarij) was the minority among Muslims and has remained up to now (contraryto Khawarij). Their history is that of a nation having hardly tried to maintain their life and identity; history with ups and downs in different regions of Islamic world, and the history of thosewho sometimeswere in power and sometimes failed and were ruined. But they didn’t desistnationalism; even they seclude themselves by principles of belief and social terms in the hardest condition. If they were controlled by people with different religion, they maintain their religion stubbornly. However, this study which wasanalytic, comparative and descriptive has introduced Khawarij on the basis of recitation of Imams to compare the primary Khawarij with commentaryAbadite of Oman.
Thought- thought and beliefs of Khawarij (the rebels)
Sect term
Sect term means to separate. This term has the same meaning in Quran and religious texts. But, in idiom, it means a group or society with special conditions and includes several points:
1) This term is referred to a group that its members are in a special religion and maintain common views with their peer groups and have differences with their fellows in some issues and discussions. When nations and sects arediscussed in sources, nations mean the followers of religions and ritual separating from each other and sects mean the followers
of attitudes with special views in a special religion.
2) A sect has common beliefswith its peer groups in generalities and has differences in some issues. But, these issues are related to theology and beliefs and are not related to behaviors, the conventional and prescriptive commandments. This characteristic separates sect from religion. Sources of Study of sects are considered the sect term as negative concept as if the followers of each sect separated from general body of Muslims.
3) Sometimes, there is difference of beliefs in sectsand it sometimes indicates political party (Khawarij, opponent political party).
DefinitionSect is a group of people having common religious beliefs and opinions or common religious understanding and having difference in some theological issues in spite of common belief with their fellows in religious generalities. The Islamic sect means a group having been formed in society of Muslims and on the basis of abelief of their beliefs, whetherthis belief is correct or not. Although , nations and sects books have mentioned differences in age of prophet, ( even in the time of his death) , these differences ,in fact, were not deep nor did they motivated politically or religiously which can be named sects- making differences. But the first bigdifference which was occurred after death of prophet formed the sects. This difference was about the succession of prophet (for example, Shahrestani mentioned the doubts of hypocrites in the age of prophet, the difference after his death, Osameh army).
Why Khawarij(the rebel) was formed (the reason of appearing Khawarij)
members of this sect have defined the sin and atheism strictly and they were extremist not only in its definition but also in its proofs. The first issue was that internal difference among Muslims, especially indefinition of atheism and faith, appeared in the event of Othman. In protesting to him, he had been accused of atheism and had introduced as innovator (heretic). Even, some of the most famous companions considered him as infidel. Ofcourse, this difference of opinion was proposed in the conflict with apostates limitedly. But the event ended soon and caused the caliph to be killed. The result was that people who agreed and disagreed with Othman established two religious sects named Shiite and Sunny. Further developments increased this difference. Sunny was based on Othman and previous caliphs, and Shiite was based on Imam Ali (p.b.u.h) and Islam. Intellectually, this question is raised by many Muslims that can a person be the caliph of Muslims while being accused to atheism? We know that Khawarij knew Othman as infidel forreasons,as they knew Imam Ali as infidel due to governance. However, it can be said that theevent began from that time. The second issue is existed after the defeat of followers of Jamal; because many Iraqi nations expected to take possession of booty. But, by preventing from taking booty, they were firstly faced with question whether killed people were Muslims or infidels, secondly they took the booty ( on the basis of previous tradition) and it was their habit in victories and they must have returned without booty. Intellectually, their question was that how is it possible that it is lawful to kill a person, but it is illegal to take his/her property? The main difference between Khawarij and other Muslims was that the Khawarij would not consider anaverage for atheism and faith. From their viewpoint, people are either infidel or Muslim. Muslims committing major sin is infidel not the lewd Muslim which is the average from the viewpoint of others. Socially, the rebellion of Khawarij was type of excluding from political game of main Arabian tribes. There is no doubt that Khawarij was theinvaluabletribe in that
governor”. The result was that not only did they reject arbitration of Abu-Musa Ashari and Amro-ibn As but also they hesitated the existence and necessity of Islamic ruler. Such issue seemed unnatural , but it was mentioned and denied by Imam Ali. Imam Ali said: they say that Imamate is not required , while people need Imam , whether holy Imam or not. This word of “ there is no edict other than edict of God “ is right word that they interpret it invalid. We pointed out the imagination of Khawarij about lack of necessity of Imam resulted from their tribalism sense. It must be known that they had Quran reasons , but hasty perception resulting from their rough morale caused them to distance from agreed meanings of verses.
Thoughts and opinions of Khawarij
1) Excommunication : one of the primary beliefs of Khawarij was that they considered a person committing a major sin as infidel and they accused Imam Ali ( p.b.u.h) of infidel and from their viewpoint , it is necessary to rebel against sinful governor ( contrary to Morjae). Later their view about a person committing major sin had changed and divided.
2) Caliphate : caliph is determined by election not by determination and evidence ( text). It is not condition to be from Qoreish tribe. The caliphate of Abu-Bakr , Omar and Othman ( first years) was correct and killing Othman was correct , Imam Ali was correct until the arbitration , he became infidel by accepting the arbitration and he must be killed. Gradually , other thoughts were added to these. Khawarij was attacked by other sects due to opposite political performance and special theological opinions.
This issue was implemented not only in practice but also in theory and many hadiths about their condemn the belief were presented and conflicting with them was considered divine reward so that Ahmad Amin believes that one of the weapons used by Mahlabibn Abu-Safreh against Khawarij was to scold them.
Analysis of 60th sermon of Nahj-al-Balagha as a divine tradition
About above speech ,there is question why did Imam Ali kill Khawarij and caused their misery in Nahravan war but he advised other that they did not kill Khawarij after him? And he said about the continuity of their deviant thought. Is there any discrepancy between the act and word of Imam Ali ?mainly , what is the interpretation of this speech of Imam Ali? In respond to above question and ambiguity , different books and explanations of Nahj-al-Balagha have responded it. But the most complete and comprehensive respond is the paper written by famous researcher and historian , Jafar-MortezaAmeli , in the book of “ discussions and lessons on history and Islam –first part”, that we write its translation due to its generalities: he writes : the answer of above question is that there is no contradiction between the act and word of Imam Ali. Because , regardless of the belief of Shiite that Imam Ali is Imam and innocent and does not act other than right and truth and justice, it must be said that Imam Ali sees the depth of issues which will happen in future by his foresight of future centuries and times ; thus he knew that it was advisable to kill them in that time , it was advisable to avoid killing them in future times.so , there is no contradiction between two views of Imam Ali , but both of them were correct and the best course of action that Imam considered. But killing Khawarij was due to this fact that they were corruptor of the earth and disobeyed His order , rebelled and excluded from the Islam; however, correct Islam must have been presented to them on the basis of perception of imam Ali and its symbol and pattern. If they did not accept , they would be stopped so that ignorant people were not deceived and intellectual and just people did not suffer from doubt. But, he prevented people from killing them due to special condition of that time and cruel governance of Bani-Omayeh that explaining that condition refer to following issues:
generation of Omavian ; that is , yesterday’s polytheists and today’s deviate Muslims with whom Khawarij conflicted and were the thorn in their side and conflicting with them was to defend cruelty rulers and to confirm them and this was not advisable for Muslim and Islam and spending the power of Shiite power in conflicting with them was equal to betraying Islam world and future generations and history. 2) In that time ,Shia were few and were under pressure of cruelty leaders of Omavian. They did not have shelter , place to take refuge , power to rely on it, and the governance that support themand it is clear that ordering Shia to attack Khawarij means the complete destruction of Shiite and engaging in Khawarig event that both of them were common enemy of Bani-Omayeh , and Omavian wanted this issue. The power of Omavian was secured and their enemies attacked each other and became weak and weaker. Accordingly, Omavian slyly were attempting to cause them to attack each other and were confirming their position and caused society to ruin. We see Moavieh when he enters Kufa and Khawarijare provoked against him and say:” now, a person came that there is no doubt about his deviation and atheism”. They send a messenger with a letter to Imam Hassan who is going to Medina and they ask Imam to conflict with Khawarij. The messenger reaches Imam in Qadesia or a place near it and gives a letter to Him < imam writes : if it is possible to attack one of the deviate of Muslim , I will begin to conflict with you.( KamilibnAthir , Volume 3 , p 409). When army of Moavieh escaped from attacking Khawarij in Kufa , he said to Shia of Kufa :” I swear that you will not be secured until attack Khawarij and kill them. People of Kufa excluded from city and conflicted with Khawarij. Khawarij said them: “ is Moavieh our common enemy ? release us to attack them, if we reach the goal , we will kill your enemy and if they win , you will reach your goal.
3) According to characteristic which Imam said to them , The continuity of conflicting Khawarij with Bani-Omayeh was equal to decreasing cruelty of Baniomayeh and engaging in conflicting with Khawarij causes people to be free from their cruelty.
4) Continuous conflict of Baniomayeh with Khawarij was the most important collapse factor of Baniomayeh; thus, Nasr ibnSayar ( commander of Moavieh) requested forces from MarvanHemar when conflicting with Abu-Muslim Khorasani and seeing his power. But Marvan did not send forces due to conflicting with Khawarij ;as a result, Abu-Muslim advanced until causing Bani-Omayeh to collapse. ( KamilibnAthir , Volume 5 , p 366).
5) Although Khawarij remained misled , their cruelty undoubtedly was less than Bani-Omayeh, because Khawarij thought that they attack for religious and holy issue and their immorality was due to the doubt made for them, they request right and truth , but they went astray unconsciously and they wanted happiness but they deviated. Bani-Omayeh mainly was untruth and tried to govern and lead and had achieved it by their dirty and wicked spirits.
Khawarij thought that they were trying to obtain happiness of nation , but Omavian did not have anything other than personal goals and wicked purposes. And Imam Ali ( p.b.u.h) has emphasized this characteristic and prevented from killing Khawarij due to this characteristic. ( but ,other aspect was determined by Imam Ali).
6) In that time, there were two reasons that Khawarij event was not danger for Islamic world:
a) They were not cultured and tactful in order to cause danger by their deviations and doubts. But they mainly were undignified ,unscholarly people and initial Arabs who conflicted with each other quickly.
accept it. special times might attract people , but they hate it when returning to their nature and common sense and their sects were removed. But ,Bani-Omayeh attracted people more because this group was based on passion and many people were weak in this issue and naturally tended to this world. 7) Imam Ali said: “ I removed the sedition and
no one had a courage to do such act other than me( sermon 93). The point which is obtained is that ( Khawarij were ascetic and devout. They fasted in the day and worshiped God from night to morning and no one had a courage to conflict with them and if there was someone to protest them ( after Imam Ali was killed) , other people reprimanded him. But,distrusting the positions of Imam Ali ( p.b.u.h) was difficult and his conflict with Khawarij was the reason of their deviation not his deviation due to his status among Muslims and words that prophet had said about him and his records in Islam.
Here, the paper of JafarMorteza is ended and what must be added to complete and confirm it is that the main issue of Islamic society was the conflict with governance of Baniomayeh and Moavieh in that time and if Khawarij did not cause corruption and did not prevent people from war , even Imam Ali did not conflict with them , but imam Ali was forced to remove them from the way of Islam when they conflicted with him , and after ending Nahravan War and weakening their power , the main issue must have been engaged and it was incorrect to follow their issue, on the other hand, Baniomayeh was in power and they determined the destiny of Islamic nation. But Khawarij were a scattered forces that their issue simply was solvable if the issue of Moavieh had been solved correctly and the origin of this damned generation was ruined. Of course, this issue must be mentioned that if thought of Mareqin is against Islamic government systematically so that it stops Islam and Islamic government from advancing and reaching them is not possible
other than killing them, the duty ,finally, is that Imam Ali ( p.b.u.h) did during his caliphate and if there is different condition, the position of imam in Kufa or his command after killed must be considered.
are the most dangerous and serious internal enemies of Islam like period of imam Ali(p.b.u.h). Findings:
Characteristics of foreignisms thought
1) Incorrect attitude to Imam ( personality of Imam)
2) Damaging the unity and congregation of Muslims
3) Disobeying the guardianship and imamate 4) Incorrect perception of the word
5) Conflicting with Imam in form of war
6) Misunderstanding and disobeying the religion and their attitude to personality of Imam 7) Ignorance, dogmatism , misunderstanding ,
superficial knowledge in understanding the religion , doubt , braveness, courage, injustice in arbitration and violence.
8) Separating intelligence from religion and religion from policy and looking at Islamic issues from one dimension.
9) The desire to obtain Islam without imamate system
10) To enjoin good and forbid evil without perception toward time ,limitation and style of speaking
11) Thinking superficially and being the pawn of evil and secret people
12) Immoderation in worship without perception and expecting to solve all problems by pressing the forehead on Mohr ( Muslim prayer)
13) Being sensitive toward practical laws of Islam and fundamentals of Islam
14) Felling behind time and opposing all new thing
15) Speaking generally and thinking absolutely and not attending practical ways of issues
16) Preventing Islam from advancing and keeping forces busy to themselves in spite of conflicting with enemies
DISCUSSION AND CONCLUSION
One of the main problems with which Islamic revolution is faced in its world advance , especially in Islamic world , is Mareqi thought. It
is a thought based on ignorance and has opposed the comprehensively and completely regenerative content of Islam by resorting to superficial meaning of edicts and has appeared against Islamic revolution by inducing doubt from secret and evil enemies. It is the thought that Islamic enemies and colonist politicians have performed their colonial purposes in Islamic countries by relying on it and have begun the war of religion against religion by proposing secondary issues and forged religions attaché to them and have prevented the unity of Islamic world.
REFERENCE 1. Quran
2. Nahj-al-Balagha , translated by Mohammad Dashti , Nashr company , 2001.
3. “The explanation of Ibn Abu-Hadid bi research of Mohammad AbolfazlEbrahim “. Qom: the school of Ayatollah Marashi-Najafi
4. KamalodinMeithamibn Ali
ibnMeithamBahrani. “the explanation of Naj-al-Balagheh” . Qom: NashrKetab ,
5. Dr. Ali-Akbar Fayazi .“history of Islam”. Tehran: Entesharat institute, 2009.
6. Dr. Hassan Ibrahim Hassan.” Political history of Islam”. Translated by AbolqasemPayandeh. BadraqehJavidan. 2013.
7. Dr. MasudJalaliMoqadam. “ Abadite , History and Religion”. Tehran: NegahSabz. 2000. 8. Comprehensive encyclopedia
ofNahj-al-Balagha. The computer research center of seminary of Isfahan.
9. Mohammad MohammadiReyshahri. “ encyclopedia of Imam Ali” the printing and publishing organization of Darolhadith. 2007. 10. Mohammad ibnJarirTabari.” Tabari history”.
Researched by Mohammad Abolfazl Ibrahim. Qahera :Darolmaarif institute. 2004.
11.“ history of Al-Yaqubi “. Translated by Mohammad Ibrahim Ayati. Tehran: cultural scientific.
12.Sad ibnAbdullah .” papers and sects of AshriQomi” . edited by Mohammad-JavadMashkor. Tehran: cultural-scientific. 13.AbulhassanAshari. “ papers of Muslims” .
researched by Mohammad
MohiodinAbdolhamid. Qahera .
14.AbdulqaheribnTaher Baghdadi.” Sects among sects” Beirut : Darolafaq Al-Jadid. 1978. 15.Hassan ibn Musa Nowbakhti. “ sects of Shiite”
translated by Mohammad-JavadMashkor. Tehran: publication of Iran cultural institute. 16. Ahmad ibnYahya. “ nobleman lineage of
Belazari”. Researched by Mohammad-BaqerBehbodi. Qom : Al-Ehya-Al-Islamia institute.
17.Zekar. “ the life of Mohammad IbnSayyaribnEshaq. Beirut.
18.Ahmad ibn Abu-Yaqub. “ Al-Boldan” translated by Mohammad-Ibrahim Ayati. Tehran: institute of publishing and translating book.
19.Abu Hassan Aliibn Hussein Masudi.” Al-Tanbih ,-Al-Ashraf”.researched by AbdollahEsmaeel Al-Sadeq. Qahera.
20.Abulfath Mohammad
ibnAbdolkarimShahrestani. “ nations and sects”. Researched by Mohammad FathollahBadrAnaf. Qom: Razi publication. 21.Mohammad ibnAbdolmalekibnHesham. “ life
of prophet”. Researched by Mostafa Al-Qad. Iran publication.
22.Gold Ziraygnas. “ opinion and Islamic law in Islam: the opinion and Islamic law history in Islamic religion”. Baghdad Hadith Darolkotob. Beta.
23.Wilfred Madelung. “ Islamic sects”. Translated by Abolqasem Seri. Tehran: Asatir.
24.Julius Wellhausen.” Political history of the early years of Islam: Shiite and Khawarij”. Translated by Mohammad-Reza Eftekharzadeh.Qom.
25.Ibn Salam Abadite.” The beginning of islam and Islamic laws”. Researched by Werner Schwartz, shekh Salem ibnYaqub, Wispaden. Shatner publication.
