Kharijites
The Kharijites were an Islamic sect which emerged during the First Fitna. The first Kharijites were supporters of Ali who rebelled against his acceptance of arbitration talks to settle the conflict with his challenger, Mu'awiya, at the Battle of Siffin in 657. They asserted that "judgment belongs to God alone", which became their motto, and that rebels such as Mu'awiya had to be fought and overcome according to Qur'anic injunctions. Ali defeated the Kharijites at the Battle of Nahrawan in 658, but their insurrection continued. Ali was assassinated in 661 by a Kharijite dissident seeking revenge for the defeat at Nahrawan.
After Mu'awiya established the Umayyad Caliphate in 661, his governors kept the Kharijites in check. The power vacuum caused by the Second Fitna allowed for the resumption of the Kharijites' anti-government rebellion, and the Kharijite factions of the Azariqa and Najdat came to control large areas in Persia and Arabia. Internal disputes and fragmentation weakened them considerably before their defeat by the Umayyads in 696–699. In the 740s, large-scale Kharijite rebellions broke out across the caliphate, but all were eventually suppressed. Although the Kharijite revolts continued into the Abbasid Caliphate, the most militant Kharijite groups were gradually eliminated. They were replaced by the non-activist Ibadiyya, who survive to this day in Oman and some parts of North Africa. They, however, deny any links with the Kharijites of the Second Muslim Civil War and beyond, condemning them as extremists.
The Kharijites did not have a uniform set of doctrines. In terms of law, some Kharijite sects believed in the Quran alone, such as the Haroori and the Azariqa, making them similar to Quranists. The Kharijites believed that any Muslim, irrespective of his descent or ethnicity, qualified for the role of caliph, provided that he was morally irreproachable. It was the duty of Muslims to rebel against and depose caliphs who sinned. Most Kharijite groups branded as disbelievers Muslims who had committed a grave sin, and the most militant declared killing of such unbelievers to be licit, unless they repented. Many Kharijites were skilled orators and poets, and the major themes of their poetry were piety and martyrdom. The Kharijites of the eighth and ninth centuries participated in theological debates and, in the process, contributed to mainstream Islamic theology.
What is known about Kharijite history and doctrines derives from non-Kharijite authors of the ninth and tenth centuries and is hostile toward the sect. The absence of the Kharijite version of their history has made unearthing their true motives difficult. Traditional Muslim historical sources and mainstream Muslims viewed the Kharijites as religious extremists who left the Muslim community. The term Kharijites is often used by modern mainstream Muslims to describe Islamist extremist groups that have been compared to the Kharijites for their radical ideology and militancy. On the other hand, some modern Arab historians have stressed the egalitarian and proto-democratic tendencies of the Kharijites. Modern, academic historians are generally divided in attributing the Kharijite phenomenon to purely religious motivations, economic factors, or a Bedouin i.e. nomadic challenge to the establishment of an organized state, with some rejecting the traditional account of the movement having started at Siffin.
Etymology
The term was used as an exonym by their opponents for leaving the army of Caliph Ali during the First Fitna. The term comes from the Arabic root خ ر ج, which has the primary meaning "to leave" or "to get out", as in the basic word خرج,, "to go out". The term is anglicized to 'Kharijites' from the singular. They called themselves , which they understood within the context of Islamic scripture and philosophy to mean "those who have traded the mortal life for the other life ".Primary and classical sources
Almost no primary Kharijite sources survive, except for works by authors from the sole surviving Kharijite sect of Ibadiyya, and excerpts in non-Kharijite works. As the latter are the main sources of information and date to later periods, the Kharijite material has suffered alterations and distortions during transmission, collection, and classification.Non-Kharijite sources fall mainly into two categories: histories and heresiographical works—the so-called literature. The histories were written significantly later than the actual events, and many of the theological and political disputes among the early Muslims had been settled by then. As representatives of the emerging orthodoxy, the Sunni as well as Shia authors of these works looked upon the original events through the lens of this orthodox viewpoint. The bulk of information regarding the Kharijites, however, comes from the second category. These sources are outright polemical, as the authors tend to portray their own sect as the true representative of original Islam and are consequently hostile to the Kharijites. Although the authors in both categories used earlier Kharijite as well as non-Kharijite sources, which are no longer extant, their rendering of the events has been heavily altered by literary topoi.
Based on a hadith prophesying the emergence of 73 sects in Islam, of which one would be saved and the rest doomed as deviant, the heresiographers were mainly concerned with classifying what they considered to be deviant sects and their heretical doctrines. Consequently, views of certain sects were altered to fit into classification schemes, and sometimes fictitious sects were invented. Moreover, the reports are often confused and contradictory, rendering a reconstruction of 'what actually happened' and the true motives of the Kharijites, which is free of later interpolations, especially difficult. According to the historians Hannah-Lena Hagemann and Peter Verkinderen, the sources sometimes used the Kharijites as a literary tool to address other issues, which were otherwise unrelated to the Kharijites, such as "the status of Ali, the dangers of communal strife, or the legal aspects of rebellion". The Ibadi sources, on the other hand, are hagiographical and are concerned with preserving the group identity. Toward this purpose, stories are sometimes created, or real events altered, in order to romanticize and valorize early Kharijite revolts and their leaders as the anchors of the group identity. These too are hostile to other Kharijite groups. The sources, whether Ibadi, historiographical, or heresiographical, do not necessarily report events as they actually happened. They rather show how their respective authors viewed, and wanted their readers to view, these events.
The sources in the historiographical category include the History of al-Tabari, of al-Baladhuri, of al-Mubarrad, and of al-Mas'udi. Other notable sources include the histories of Ibn Athir, and Ibn Kathir, but these have drawn most of their material from al-Tabari. The core of the information in these historiographical sources is based on the works of earlier historians like Abu Mikhnaf, Abu Ubayda, and al-Mada'ini. The authors of the heresiographical category include al-Ash'ari, al-Baghdadi, Ibn Hazm, al-Shahrastani, and others. Notable among the surviving Ibadi works is the eighth-century heresiographical writing of Salim ibn Dhakwan. It distinguishes Ibadism from other Kharijite groups which it treats as extremists. Al-Kashf wa'l-Bayan, a 12th-century work by al-Qalhati, is another example of Ibadi heresiographies and discusses the origins of the Kharijites and the divisions within the Kharijite movement.
Origin
The Kharijites were the first sect to arise within Islam. They originated during the First Fitna, the struggle for political leadership over the Muslim community, following the assassination in 656 of the third caliph Uthman.The later years of Uthman's reign were marked by growing discontent from multiple groups within the Muslim community. His favoritism and enrichment of his Umayyad relatives was disdained by the Muslim elite in Medina. The early Muslim settlers of the garrison towns of Kufa and Fustat, in the conquered regions of Iraq and Egypt, felt their status threatened by several factors during this period. These were Uthman's interference in provincial affairs, overcrowding of the garrison towns by a continuous tribal influx from Arabia, diminishing revenue from the conquests, and the growing influence of the pre-Islamic tribal nobility. Opposition by the Iraqi early-comers, who became known as the , and the Egyptians turned into open rebellion in 656. Encouraged by the disaffected Medinese elite, the rebels marched on Medina, killing Uthman in June 656. His murder sparked the civil war.
Afterward, Muhammad's cousin and son-in-law Ali became caliph with the help of the people of Medina and the rebels. He was soon challenged by Muhammad's widow, A'isha, and Muhammad's early companions, Talha ibn Ubayd Allah and Zubayr ibn al-Awwam, who held that his election was invalid as it involved Uthman's murderers and hence a had to be called to elect a new caliph. Ali defeated them in November 656 at the Battle of the Camel. Later, Mu'awiya ibn Abi Sufyan, Uthman's kinsman and the governor of Syria, denounced Ali's election, holding that Uthman's murderers were in Ali's camp and evaded punishment. The two faced each other at the Battle of Siffin in July 657. On the verge of defeat, Mu'awiya ordered his soldiers to hoist leaves of the Qur'an on their lances, a signal to stop the fight and negotiate peace. The in Ali's army were moved by the gesture, which they interpreted as an appeal to the Book of God, and demanded that Ali halt the fighting immediately. Although initially unwilling, he yielded under pressure and threats of violence against him by the. An arbitration committee composed of representatives of Ali and Mu'awiya was established with a mandate to settle the dispute according to the Qur'an and the. While most of Ali's army accepted the agreement, one group, which included many Tamim tribesmen, vehemently objected to the arbitration and raised the slogan 'judgment belongs to God alone'.