Militancy in the name of Islam

"Militancy in the name of Islam: discussed and non-discussed reasons", mainly Islam er Name Jongibad: Alochito O Onalochito Karonsomuho (ইসলামের নামে জঙ্গিবাদ: আলোচিত ও অনালোচিত কারণসমূহ) is a 2016 bengali language book by Khandaker Abdullah Jahangir which explains the political aspects of Islam and the spread and conspiracy of militancy in the name of Islam according to the Quranic Hadith. The book was first published in August 2006. The book is very popular among Bengali Salafi-Ahl al-Hadith communities. Many bengali scholars has prescribed the book as authentic and reliable including Abubakar Muhammad Zakaria.

Militancy in the name of Islam: discussed and non-discussed reasons
ইসলামের নামে জঙ্গিবাদ: আলোচিত ও অনালোচিত কারণসমূহ

Author	Khandaker Abdullah Jahangir
Country	Bangladesh
Language	Bengali
Genre	Religion Militancy Islam History Politics
Published	August, 2006
Publisher	As-Sunnah Publications

Contents

According to Khandaker Abdullah Jahangir, the reasons for the spread of 'Militism or Terrorism' is the Western conspiracy against Islam, Israel, imperialism, oil and religion, killing of Muslims worldwide, suppression of Islam in Muslim countries, unemployment, depression, etc.

Criterion of Validity in Leadership: Permitting Prayer

Abdullah Jahangir in his book Militancy in the Name of Islam states that the hadith forbids opposing the ruler's authority as long as they pray and/or allow public prayer.

4694-(62/1854) Haddab Ibn Khalid Azdi (R.A.) ..... Narrated Umm Salamah (R.A.) that the Messenger of Allah, may God bless him and grant him peace, said: Soon there will arise some emirs who you will recognize and dislike. One who recognized their nature was liberated and one who disliked them was safe. But whoever liked them and followed them (was harmed). People asked, shall we not fight against them? Rasulullah Sallallahu Alaihi Wasallam said: No, as long as they remain in prayer. (Islamic Foundation 4647, Islamic Center 4649)

On the authority of Ishaq Ibn Ibrahim Hanzali (RA) ..... Narrated by Awf Ibn Malik (RA). Rasulullah Sallallahu Alaihi Wasallam said: The best of your leaders are those whom you love and they love you. They pray for you, you pray for them. On the contrary, your worst leaders are those whom you hate and they hate you. You curse them and they curse you. It was said, O Messenger of God! Shall we not resist them with the sword? Then he said, No, as long as they keep the prayer constant among you. And when you see any unpleasant action among your rulers; Then you will hate what they did; But will not withdraw from (their) obedience.

— Sahih Muslim (Hadith Academy) 4698-(65/1855) (Islamic Foundation 4651, Islamic Center 4653)

Sufi-Salafi relation

Abdullah Jahangir about Sufi-Salafi (Wahhabi) relationship, regarding their political philosophy and its misuse and misinterpretation in the Western world, says in his book "Militancy in the Name of Islam",

Many researchers point to the 'Wahhabi ideology' as a cause of militancy. The doctrine propagated by the religious leader of Saudi Arabia, Muhammad Ibn Abdul Wahhab (1703-1792 AD), is called the 'Wahhabi' doctrine. He protested against the worship of graves, prostration on graves, tying threads on graves or trees, taking vows and other types of superstitions, polytheism, innovation etc. His speech was not limited to protests. In addition, he used to call his opponents polytheists. In 1745 he was joined by Amir Muhammad Ibn Saud (d. 1765), ruler of the small village-state of Diriyah, not far from Riyadh, the present-day capital of Saudi Arabia. Their followers considered their opponents as polytheists and started conducting campaigns against them. By 1804, most of the Arabian Peninsula, including Makkah-Hijaz, came under the control of the 'Saudi'-'Wahhabis'. The then Turkish caliphate considered this new kingdom very harmful to its supremacy and leadership. Because on the one hand, the heart of Islam, including Mecca and Medina, was lost to them, on the other hand, the rise of independent states in the main Arabia posed a threat to the unequivocal leadership of the Turks in the Muslim world. That is why the Turkish Caliph, through the court scholars, preached a fatwa against the Wahhabis as heretics, infidels and one of the enemies of Islam. A vigorous campaign against them was conducted throughout the Muslim world, lest anyone consider this new kingdom to be a successor to the Islamic Caliphate. He also ordered Muhammad Ali, the ruler of Turkish-controlled Egypt, to wage war against the Wahhabis. The Saudi kingdom fell in 1818 in the face of Egyptian forces. After that, the northern men of the Saudi dynasty repeatedly tried to recover their kingdom. The last of this clan, Abdul Aziz Ibnu Abdur Rahman Al-Saud (1879-1953) established the present "Saudi Arr" through a long war from 1901 to 1924 AD. Wherever a call to reform has spread in the Muslim world since the eighteenth century, the Saudi 'Wahhabis' have claimed to be influenced by the ideals of Muhammad ibn Abdul Wahhab. On the other hand, in the Turkish campaign, the word 'Wahhabi' became a very hateful word in the Muslim society. They are hated even more than other deranged sects. As a result, the British colonial government promoted anti-British scholars as Wahhabis; So that they do not have acceptance among common Muslims. In addition, different religious sects of Muslim society widely use the word 'Wahhabi' to condemn each other. Muhammad ibn Abdul Wahhab's contemporary Indian Muslim reformer Shah Waliullah Dehlabi (1703-1762 AD). At the beginning of his preaching he went to Mecca in 1731 AD and stayed there for three years. After returning home, he made a special contribution to the spread of Islamic education in India. He also strongly criticized and protested against grave worship, pir worship, swearing at graves, seeking help from grave dwellers or living pirs or saints and other shirk, innovation, superstition, religious excesses, etc. That is why some have tried to identify him as 'Wahhabi'. However, the first statutory and well-known 'Wahhabi' leader in India was Syed Ahmad Brelbi (1786-1831), one of the students of Shah Abdul Aziz (1346-1823), son of Shah Waliullah. He preached all over India against various shirk, innovation and superstitions like shrines, dargahs, personal worship, vows in the name of dead people, Shinni etc. He also declared war against British rule. He went on Hajj in 1821 AD. After staying there for about three years, he returned to India. In 1826 AD he 'migrated' from British India to the North West Frontier Province and announced the establishment of an 'Islamic State' there and became the head of that state. Then, under his leadership, Muslims from different parts of India gathered there and declared Jihad against the British and the Sikhs. After several battles, his forces were defeated in the Battle of Balakot in 1831 AD and he was martyred. For the next 30 years, the followers of Syed Ahmad Brelbi continued various forms of isolated jihad and resistance against the British. In 1803-4 the "Wahhabis" occupied Mecca and Medina and demolished the ancient shrine-centered monuments there. This created a lot of anger among the common Muslims. The followers of Shah Wali Ullah Muhaddith Dehlavi protested Shirk, Kufr, Bid'ah, superstition, etc. in the same way as the "Wahhabis". Thus their views bore an outward resemblance to the views of the 'Wahhabis'. In 1823 AD Syed Ahmad Brelbi traveled to Mecca on the occasion of Hajj. The British rulers cleverly preached that 'those who preach your religion in the name of freedom are in fact the enemies of Islam and insulters of the Prophet and Companions, their name is Wahhabis, they are the ones who have shown courage by destroying the graves of the descendants of your beloved Rasul (PBUH) ... and Syed Ahmad. Their agents have been appointed and they are all Wahhabis so they are also your respected elders and forefathers. Wants to break the grave... In this way the British government made it clear that they had no grudge against true Islam. They love true Islam and Muslims very much. They are suppressing and punishing only the people of the confused Wahhabi community. So there is no reason for common good Muslims to get upset or suffer. From the disciples of Syed Ahmad Brelbi, various reformist movements arose in India. Many of his disciples refused to follow the prescribed school of thought and claimed to be 'Ahle Hadith'. His disciple Pir Maulana Karamat Ali of Jaunpur gave birth to a reformist movement. Pir Maulana Abu Bakr Siddiqui of Furfura was also a follower of Syed Ahmad Brelbi and his disciple. Deobandi scholars also got education from his disciples. All of them were called 'Wahhabis', 'Colored Wahhabis' or 'Colour Thieves' by their opponents and the colonial government. Syed Ahmad Brelbi was one of the disciples and contemporary of the reformer Mir Nesar Ali alias Titumi (1782-1831) and another contemporary of the reformer Haji Shariatullah (1781-1840). They are also called Wahhabi and their movement and resistance is called Wahhabi movement. Here is an example to understand the use of the word "Wahhabi". Mir Nisar Ali alias Titu Mir was born in 1782 AD in 24 Parganas district of Bengal. During Hajj in 1823, he met Syed Ahmad Brelbi in Makkah. He became his disciple. Returning home, he preached pure Islamic education among the people of his area. Although he spoke against the British rule, he never said anything against Hinduism, religion or Hindu landlords. But the Hindu zamindars of the area were angered by the increase in religious observance among the common Muslims due to his teachings. They tell the common Muslim people that they love true Islam very much. However, they want to suppress the Wahhabi doctrine. For ages Muslims have kept the same name as Hindus, shaved their beards, kept moustaches, did not bother to build mosques and did not slaughter cows. Titumi's Wahhabi beliefs encourage beards, moustaches, Muslim names, building mosques in Muslim villages and slaughtering cows in the name of sacrifice. This is destroying Hindu Muslim harmony. That is why it is very important to suppress Wahhabi doctrine. There is no reason why "good" Muslims should be offended or suffer because of their suppression.For this reason, zamindar Ramnarayan Babu of Taragunia, zamindar Krishnadev Roy of Pune, zamindar Gauprasad Chowdhury of Nagarpur and other famous zamindars collectively issued a notice on 5 issues: "(1) Those who accept the discipleship of Titumir and become Wahhabis, grow beards, trim their moustaches, every one of them will be fined on their beards. Two and a half rupees and five sikas of fee shall be paid on the moustache. (2) If the mosque is prepared, five hundred taka for each raw mosque and one thousand taka for each paved mosque will have to be paid to the zamindar government. (3) If parents or relatives change the name of the child to an Arabic name according to Wahhabi, a kharijana fee of fifty taka shall be submitted to the zamindar government for each name. (4) If a cow is slaughtered, the right hand of the killer shall be cut off, so that the person can no longer slaughter the cow. (5) Whoever gives a place to a Wahhabi Titumir in his house shall be evicted from his house.” However, due to the widespread promotion of the Turkish Caliphate and the British government, the division between “true Islam” and “Wahhabi Islam” has become universal to Western researchers. Formed. Attempting to label as "Wahhabi" any pious Muslim, scholar, religious figure or Pir-Mashaikh involved in reform movement, independence movement, efforts to establish Islamic society and state system, anti-colonial, anti-imperialist or anti-Western movement anywhere in the world. is In this division between Wahhabi Islam and true Islam, many Western researchers identify true Islam as "Sufi Islam". According to them, Sufi Islam is non-sectarian, apolitical and liberal. As evidence, they cite the countless Sufi Darbars of Muslim and non-Muslim societies in Asia, Africa, Europe and America, where people of all religions and castes, regardless of gender, gather, participate in Zikr, Wazifa, Sama-Qawali and other ceremonies, and receive Tabaruk and Dua. Self-purification and spirituality are taught in all these courts, politics and state affairs are not discussed. Looking at our country and other countries of the world, we see two phases of Sufi Islam. We see that many Muslims, in the name of tasawwuf and sufism, regard the Pir-Mashaikh as an avatar of Allah or possessing a special "divine" relationship or power, worshiping them, prostrating their graves or tombs, observing the Shari'ah commands such as prayer, fasting, etc. considered unimportant and regarded singing and dancing as important aspects of Sufi Islam. They claim to be true Sufis and true Sunnis. Those who object to pir sajdah, karb sajdah, singing, smoking, etc., or who speak of the obligation to observe the Shariah, are harshly condemned by Sufis of this level as "Wahhabis" and "enemies of the saints". Many consider the consumption or smoking of tobacco, gaza, etc. to be the fundamental identity of Sunni Islam and Sufi Islam, and condemn anti-smokers as enemies of Wahhabis and Aulis. Many other Muslims strongly condemn acts of pir-sajda, karb-sajda, singing and playing etc., consider observance of shari'ah to be the core of Sufi Islam, and teach and practice tariqa with pir-masaikhs in addition to observance of shari'a. According to the early Sufis and Marfatis, they are enemies of Wahhabi and Sufi Islam. But they claim to be true Sufis and Sunnis and consider the first stage people to be misguided. There are differences of opinion among the Tasawuf-fans of this stage. There are differences of opinion among the Sufis of this level on various issues such as Urs, Isale Sawab, Miladunnabi, Siratunnabi, method of Zikr etc. Based on these differences, one group of Sufis of this stage denounced another group as Wahhabis, enemies of the Prophet or enemies of the Saints and claimed themselves as true Sunnis and true Sufis, although all of them believed in Pir-Muridi and Tasawwuf and followed different ways. Western Christians naturally love early Sufi Islam and its followers. Because their "mindset" is very similar to their "mindset". In Europe-America and various other countries, they came to such Sufis' majlis-durbars and khanka-shrines, they participated in music and spiritual practices. All these Sufis also accepted them with great love. Naturally, the people of the West wish to spread such Sufi Islam in all the Muslim countries of the world. They believe that such spread of Sufi Islam can ensure undying peace and coexistence among people of all religions and non-religious people. Imperialist powers interested in dominating Islamic countries in the name of "clash of civilizations" initially took a stand against Islam. But they see that resistance against them is increasing. Then they want to divide the Muslims in different ways and take some for and some against. For this reason, they are divided into liberals and fundamentalists. Such sharing does not find much market in Muslim countries. For this reason, for the past few years, they have been trying to market a new division, that is Sufi Islam and Wahhabi Islam. They are aware of the influence of Sufis in Muslim countries and the hatred of Muslims for the word "Wahhabi". Just as the British government and the Hindu landlords were very successful in trying to make Syed Ahmad, Titumir, Shariatullah and all the other religious reform and anti-imperialist movements as "Wahhabi" hateful to the common Muslims, so they were very successful in discrediting all Islamic activities and activities that conflicted with their interests. Trying to portray the personality as a "Wahhabi". At least if the Sunni-Wahhabi or Sufi-Wahhabi debates and conflicts are provoked, the Islamic dawa, the spread of education, the protest against obscenity and drugs, and the rise of scholars or Islamists in the state system will definitely be disrupted and hindered. Because, among the Sufis of the second stage, personalities like Shah Waliullah, Syed Ahmad Brelbi, Titumir, Haji Shariatullah etc. may emerge, whose empowerment does not protect their interests. They believe that the rise of Sufis in the first stage is capable of uprooting the root of militancy from the Muslim mentality and Sufi Islam of this stage can protect the people of the world from militancy, fundamentalism and religious conflicts and ensure the peaceful coexistence of all religions. Not only that, their establishment could bring the world's two major religions: Christianity and Islam, closer together. While the Sufis of the first stage and Western leaders believe the Sufis of the second stage to be "genuine Wahhabis" or "black Wahhabis". They also know that their interests are not safe in their hands. But they are also aware of the influence of the second stage Sufis in Muslim countries. For this reason, under the leadership of the Sufis of the first stage in the name of "Sufi Islam" and within their circle of influence, he is encouraging them to speak out against the "Wahhabis" by uniting the Sufis of both stages. They mean that those who are demanding the establishment of Islamic society, state, justice, financial system, etc., are basically the agents of the Mazarbhanga Saudi Wahhabis of the saints and their followers. If they gain power, they will also destroy Pir-Mashaikh and grave-shrine. So unite to resist them. It is certain that the common Muslims, Alim and Pir-Mashaikh will be influenced by their such propaganda. In addition, they think that it will be possible to prevent Muslims from uniting against imperialism and aggression or in favor of promoting Islamic values by spreading Wahhabi-Sunni debate and violence on this pretext. As the word "Islam" has been widely misused and anti-Islamic activities have been and are being done in the name of Islam, the word "Sufi" has also been widely misused. Many un-Islamic activities have also taken place in the name of Tasawuf, Sufis, Pirs, Dervishes and Aolis. However, if we review the life and work of all recognized Sufi-dervishes, we see that all of them were aware of society, state and politics and their role in social change was immense. Abu Bakr Siddiq (RA) and Ali (RA) are cited as the main sources of almost all Sufi "Tariqas". They were the pioneers of the Muslim Ummah in the war against the zakat defaulters, apostates, religious wrongdoers. Hasan Basri, Ibrahim Adham, Junaid Baghdadi, Abdul Qadir Jilani, Abu Hamid Ghazali, Mujaddid-i Alfisani, Shah Wali Ullah Dehlabi, Syed Ahmad Brelbi, Emdadullah Muhajir Makki, Karamat Ali Jaunpuri, Abu Bakr Siddiqui Furfurabi (Rahimahumullah) and all others. Prominent Sufi-saints spoke about self-purification and spirituality as well as society, state and politics, protested the injustice of rulers, were imprisoned or martyred. The difference in their approach with modern political activities is that they try to correct the rulers without going to power. They did not try to gain political power themselves but they admonished the rulers, protested against injustice, encouraged justice, helped, made the people aware, participated in the national resistance against imperialism, colonial rule and hegemony and in all these activities that made individuals or groups relatively. He supported or encouraged them as he thought was good. Their modus operandi differs from so-called "militant" activity or extremism in protesting injustice but not seeking punishment or coercion. They protested injustice, admonished, encouraged the rulers and others to suppress, protest and control others, but did not themselves use force in the name of suppressing injustice, did not disobey the law, did not take the law into their own hands, and did not commit the crime of disobeying the law. opposed Thus we see that real Sufis were never anti-social or anti-political. There is no basis for characterizing "Sufi Islam" as anti-society, state and world and portraying all reform movements as "Wahhabi". So-called 'Islamic terrorism' or militancy is said to be led by Saudi-born figures like Osama bin Laden. They are claimed to be funded by various individuals and organizations in Saudi Arabia. In different countries of the world, especially in the subcontinent, two or four people educated in Ahl al-Hadith and Deobandi-style Qoumi Madrasas are heard of association with it. Apart from this, opposition to graves and tombs etc. is seen among them. After all, they are taking up arms in addition to verbal propaganda to establish their views. That is why many researchers think that the spread of Wahhabi doctrine is the reason for the current rise of militancy. However, it is worth noting that Osama bin Laden's movement was rooted in opposition to the Saudi-Wahhabi state. His followers oppose the monarchy, US troops, lawlessness, etc., and continue destructive activities against the Saudi state and citizens. In addition, all Saudi scholars, including the descendants of Muhammad Ibn Abdul Wahhab, are very vocal against Bin Laden's movement and activities. After all, there is no basis for calling reform or resistance movements in various countries 'Wahhabi'. However, Muhammad ibn Abdul Wahhab and his ideals gained more importance and prestige than they deserved due to the promotion of the Turkish Caliphate and the opportunism of the British government. The Wahhabi doctrine and movement was indeed a purely regional affair. As with other Muslim countries, anti-reform and religious-centric socio-political movements are a matter of mixing good and bad. Muslims in other countries have developed similar movements according to their environment and needs. Since Wahhabis and Muslims of other countries all derive their opinions from the same sources, i.e. Quran, Hadith, Islamic Fiqh and history of Islam, it is natural that their opinions and actions should be similar. There is no reason to give all the credit to Muhammad ibn Abdul Wahhab. Bin Laden's ideology spread in Afghanistan and Iraq. And these two countries are fiercely anti-Wahhabi. The majority of the Muslim population in Afghanistan are strict followers of the Hanafi school, devotees of the Pir Mashaikhs and opponents of the Wahhabis. During Saddam Hussein's long rule in Iraq, Wahhabi or any other reformist scholars and doctrines were severely suppressed. Only Sufis were not subjected to any harshness. But despite this, the spread of militancy in these two countries shows that the cause of militancy lies elsewhere. We have already seen that the tendency to sloppily identify terrorists with caste, creed etc. as the cause or driving force of 'terrorism' is incorrect. It blocked the path of counter-terrorism. Because, all people of any caste, religion or tribe can no longer be judged randomly. The major danger of placing the responsibility of militancy on the 'Wahhabi doctrine' is that it will lose the way to solve the problem. Because it is difficult to link militancy with Saudi Wahhabis, because militancy is directed against them. And in no other country does anyone claim to be a Wahhabi, but almost all religious groups are called 'Wahhabis' by their opponents. Each claims that they have formed their opinions and sects directly on the basis of the Qur'an, Hadith, Fiqh and the opinions of the previous Imams; They do not follow any of Muhammad Ibn Abdul Wahhab's own opinion. Even the scholars of Saudi Arabia never admit themselves to be Wahhabis. They regard Muhammad Ibn Abdul Wahhab as a reformer and claim and prove that all his views are derived from the Qur'an, Sunnah and previous Imams.

Kharijite

According to some Muslim writers, extremism within Islam begins with the Kharijites in the 7th century. Originally from their political position, they developed extreme doctrines that set them apart from mainstream Sunni and Shia Muslims alike. The Kharijites were particularly well known for their radical approach to takfir, where they declared other Muslims to be infidels and therefore deemed worthy of killing.

Scholars refer to a hadith of the Islamic Prophet Muhammad (PBUH) regarding the emergence of Kharejids.

Abu Saeed Khudri (RA) said, Ali (RA) sent some gold mixed with clay from Yemen. He distributed the gold among 4 neo-Muslim Arab leaders. Then a man named Zul Khusaira stood up and said: O Messenger of Allah, fear Allah, you have done injustice! He said, woe to you! I do not have the greatest right to fear God on earth? If I disobey Allah or do injustice, who else will obey Allah and do justice? Allah has deemed me trustworthy regarding the people of the world, and you cannot trust in my trustworthiness! Then the man left. Then Khalid Ibn al-Walid (RA) said, O Messenger of Allah, shall I not execute the man (for the crime of apostasy and disbelief by disbelieving in the Messenger of Allah (PBUH))? He said no. Maybe the man prays. Khalid (ra) said, how many Muslims are there who do not have what they say in their heart. Then Rasulullah (SAW) said, "I have not been ordered to look into people's hearts or open their bellies." Then he looked at the person who was walking and said, among the followers of this person there will be a group of people who will always recite the Qur'an with a beautiful heart, but the Qur'an will not pass through their throats. As an arrow pierces the victim's body and exits, so they will enter and exit Islam. They will kill the followers of Islam and leave the idolaters. If I find them, I will kill them and exterminate them in the same way as the community of Thamud was exterminated.

— Bukhari As-Sahih 3/1219, 1321, 4/1581, 1714, 5/2281, 6/2540, 2801; Muslim, As-Sahih 2/741-744.।

Abdullah Jahangir quotes the above hadith in his book Militancy in the Name of Islam,

It is in the activities of the Kharijites that we see the first incidents of extremism and terror in the history of Islam. In the year 35 Hijri (656 KH), the head of state of the Islamic state, Caliph Usman Ibn Affan (RA), was brutally martyred by some rebels. There was no one among the rebels who wanted to seize power or become the head of state. They pressured the Companions of the capital Madinah about this. At one stage, Ali (ra) assumed the responsibility of the caliphate. The generals and governors of Muslim states accepted Ali's allegiance. But the governor of Syria appointed by Uthman (RA) Mu'awiya (RA) refused to accept Ali's allegiance. He demanded that the killers of Khalifa Usman should be tried first. Ali (RA) claimed that starting the trial of the rebels before restoring the state order by uniting may lead to chaos, so we must unite first. Gradually the matter turned into a civil war. In the battle of Siffin both sides continued to suffer casualties. At one point, both parties formed an arbitral tribunal to settle the matter through negotiation. At this stage, thousands of people from among the followers of Ali (RA) left Ali's side. They are called 'Khariji' ie defectors or rebels. They were the people of the second generation of Islam, who embraced Islam after the death of the Prophet (PBUH). Almost all of them were young. They were very pious and devoted passionate Muslims. They were well-known as 'Qura' or 'Quran-reciting group' due to performing Tahajjud all night and reciting Zikr and Quran all day. They claim that nothing will be done without the laws of the Qur'an and the commands of Allah. Fight with those who disobey Allah's orders. Allah said:(وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِ) "If two groups of believers fight, you will settle between them. Then if one of them oppresses or transgresses another party, fight against the oppressors or transgressors until they return to the commandment of Allah.” . The party of Mu'awiyah (may Allah be pleased with them) are transgressors, so the battle must continue until they surrender. Stopping a war before surrender or making a human arbiter in this matter means making exceptions to what Allah has revealed. Also Allah says: (إِنِ الْحُكْمُ إِلَّا لِلَّهِ) "Commandment belongs only to Allah." Therefore, assigning the responsibility of judgment to humans is a clear violation of the Qur'anic instructions. Allah also says: (وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ) "Those who do not rule according to what Allah has revealed are infidels." Since Ali and his followers did not fight with Mu'awiyah as the law revealed by Allah, they gave the rule of arbitration, so they are infidels. They claim that Ali (RA), Mu'awiya (RA) and their followers all disobeyed the laws of the Quran and became infidels. So you must repent. When they refused to recognize their actions as crimes, they started war with them. The Kharijites continued to quote various verses of the Qur'an in support of their views. Abdullah Ibn Abbas (RA) and other Companions tried to make them understand that the lifelong companions of the Prophet (PBUH) were the most proficient in understanding the Qur'an and Hadith. The meaning of the Qur'an and Hadith that you have understood is not correct, but the interpretation of the Companions is correct. In this some people give up radicalism, but the rest claim that their opinion is correct. They considered the Companions to be brokers, compromisers, accomplices of wrongdoing, etc., and continued the struggle to establish Islam by fighting against them. The failure of the arbitration system to settle the dispute between Ali (RA) and Mu'awiyah (RA) intensified their demands and campaigns. They continue to explain to the passionate youth that right can never be established through compromise. So Jihad must be continued according to the instructions of the Quran to establish the Deen. As a result, their number increased from 3/4 thousand to about 25/30 thousand within a few years. In 37 Hijri only 3/4 thousand people left the party of Ali (RA). But in the battle of Nahawand in 38 Hijri, about 25 thousand soldiers were present in Kharijite army against Ali's army. They think that since Ali (RA) and Mu'awiya (RA) plunged the Muslim Ummah into apostasy, killing them in secret will save the nation from this depravity. That is why a man named Abdur Rahman Ibn Muljim struck Ali with a poisoned sword when he left the house before Fajr prayer on the 21st of Ramadan 40 AH. After the martyrdom of Ali (RA), Abdur Rahman does not express pain at all when the excited soldiers cut off his hands, but joy. But when they wanted to cut out his tongue he expressed great objection and pain. When he was asked the reason, he said, "I want to be a martyr while remembering Allah!" One of their poets, Imran Ibnu Hittan (84 AH), praised this assassin and said: "How great was the virtuous Muttaki man, who did that great blow! By that blow he sought nothing but the satisfaction of the Lord of the Throne. I often remember him and think that he is the most rewarded person in the sight of Allah.” Ali (ra) and other Companions felt great compassion for them because of their devotion and piety. They try hard to bring them back from the path of ferocity. But all efforts failed. They refuse to give up their 'brand' of Islam or their own thoughts and interpretations of Islam. Ali was asked: Are they infidels? He said, they are running away to escape from Kufr. It is said, but are they hypocrites? He said, the hypocrites rarely remember Allah, and they are engaged in the remembrance of Allah day and night. It is said, but what are they? He said, they have become blind and deaf as they fell into confusion and self-worship. Their struggle for the establishment of Islam was very sincere. In Arabic literature, their poetry is an incomparable repository of Islamic zeal and jihadi inspiration. Their piety and honesty were unmatched. They fell hard on their foreheads while lying in long sajdah in Nafal Salat day and night. Passing by their camp, only the sound of Quran recitation could be heard. When they read or heard the Qur'an, they would faint from crying. Besides, their violence and terror were terrible. Starting from 37 Hijri, their terror, killing and war continued for the next few centuries. They supported Abdullah ibn Zubair in the war between Abdullah ibn Zubair and the Umayyad rulers around 64-70 AH. Because according to them, he was the one who established the true Islamic rule. But when he refused to call Uthman (ra) and Ali (ra) infidels, and praised them, they began to oppose him. Around 99-100 Hijri, the Umayyad Caliph Umar ibn Abdul Aziz tried to convince them and bring them to the right path due to their piety and devotion. They agree on his honesty, justice and perfect adherence to Islam. However, they claimed that Uthman (RA) and Ali (RA) should be called Kafirs, because they gave laws contrary to the instructions of Allah. In addition, Mu'awiya (ra) and later Umayyad rulers should also be called kafir, because they abandoned the laws of Allah and governed the country according to the fabricated laws of the rulers.For example, establishing a monarchy, empowering the ruler to use the resources of the treasury, etc. Umar ibn Abdul Aziz did not accept their demands and the peace efforts failed. Despite accepting his own rule as Islamic, they persisted in their decision to continue the war against him. They believed that a Muslim person becomes a kafir only if Islamic rules are violated. They wage war against such infidels in order to 'establish Islam' or implement what they perceive to be a 'perfect' implementation of Islamic law at the political level by organizing the war outside the state leadership. In addition, they began to kill ordinary non-combatant men, women and children who did not consider Ali to be infidels. [14] Note that most of the Companions refrained from participating in the political disagreements and wars between Ali (RA) and Mu'awiya (RA). The famous Tabi'i Ibnu Sirin (110 AH) said, "When the Fitna began, thousands of Companions were alive. Among them 100 companions did not participate in it. Rather, the number of Companions who participated in it was less than 30 people. He would never agree to call him a sinner or a transgressor of Islam. The Kharijites also killed them as infidels. Check out a sample! Abdullah son of Sahabi Khabbar Ibnul Arat was on his way with his wife and family. The Kharijites asked him about Uthman (RA) and Ali (RA). He makes good comments about them and narrates hadiths about the dire consequences of terrorism and murder. They then took him to the riverside and slaughtered him and killed his pregnant wife and other women and children. Meanwhile, they sit in one place to rest. There, when a date falls from a palm tree, a Khariji picks it up and puts it in his mouth. Then another person said, if you eat the next product without paying? The man quickly sprouted the date. Another Khariji saw a pig and struck its body with his sword. Immediately his friends protested and said, "It is so unfair, you are spreading chaos in the land of God and wasting the wealth of others!" Then they found the non-Muslim owner of the pig and apologized by giving him money. Thus they are accepting Islam's generosity towards non-Muslims, fearing to spoil the right of a slave over a single date, while calling dissident Muslims infidels under various pretexts, killing them in the name of Islam and killing unarmed women and children too.

Abdullah Jahangir said about one of the characteristics of the Kharejis: (1) To consider one's own understanding as final in understanding the guidance of Islam or the Qur'an. In this case, denying the importance of the opinions of the Companions. (2) Denying the importance of the practical actions and methods of Rasulullah (SAW) in matters of discussion and debate, even if the hadith is accepted. (3) Calling a Muslim a Kafir because of his sins. (4) Claiming the legality of the killing of infidels. (5) Denying the Shariah importance of state loyalty. (6) Declaring the state as a kafir state due to the sins of the head of state and the state administration. (7) Calling citizens who obey such a head of state as infidels. (8) To declare the bearing of arms against such infidel states and citizens as lawful. (9) Claiming that Jihad is an obligatory law, a major obligation and a pillar of religion. (10) Punishment in the name of enjoining justice and prohibiting injustice. (11) To despise all the scholars who are against their opinion.

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