Imam Ali’s War with Extremist Kharijites

By: Rasul Ja'fariyan
Exactly when Ash'ath Ibn Qays read the arbitration convention for various groups of the army, a group of the army cried out in front of him, لا حكم الا لله “The only judgment is that of Allah's.” [1401]
According to Nasr Ibn Muzahim, some people from Banu Murad, Banu Rasib, and Banu Tamim chanting aloud, and expressing their disgust concerning the arbitration of men said, “Just Allah merits arbitration.”
Among the dissenters, 'Amr Ibn Udayya (and in another narration 'Urwa Ibn Judayr) [1402] attacked Ash'ath. His sword was quietly dropped on Ash'ath's horse. Shortly after the coming of Ash'ath to Imam and his declaring that all but few of the people were satisfied, the shouts of “the only judgment is that of Allah” grew louder.
Their question was, “What about our murdered persons?” Allah has settled Mu'awiya's work, and Allah's order is nothing but suppressing Damascus army. It is obvious that in front of some people like Ash'ath, many people of Iraqi army were not ready to submit themselves to Damascus people whatever reason there might be when one group won't do so?
They asked Imam to forsake the issue of arbitration, and in principle, to report of his former opinion which has led to polytheism. Imam by referring to the verse, اوفوا بالعقود “Fulfill the obligations,” said that now the agreement has been reached and we have no remedy but patience up to the end of the duration of this convention. [1403]
Imam said to them, “As you see, most of this crowd are not in line with war, and if you wage war these people will be together than Damascus people towards you.” [1404]
In their way back to Siffin, the people were divided into two groups, a group protesting against the arbitration, and another group accusing them of being separated from the company.96 Near to Kufa, a group was little by little separated from the army and went to Harura' area half a league away from Kufa. [1405] That's why later on these people were referred to as Haruriyya.
The most outstanding persons of Kharijites were as follows, Hurqus Ibn Zuhayr Tamimi, Shurayh Ibn Awfi al-'Absi, Farwa Ibn Nawfal Ashja'i, 'Abd Allah Ibn Wahb Rasibi. These people came to Imam, after his entering Kufa, and asked him not to dispatch Abu Musa for the arbitration.
Imam said, “We have admitted something that we cannot violate.” [1406] As it seems from the names of these persons, no one amongst them was from the renowned people of Iraq. In contrast, they belonged typically to a nomadic tribes such as Bakr Ibn Wa'il and Banu Tamim. [1407]
The Kharijites, for the most part, were from nomads who, in principal, had no idea concerning Imamate and politics as being matters beyond tribal issue. They demonstrated this tendency of theirs within a framework out of a deviated interpretation from the slogan “the only judgment is that of Allah”. Amongst the Kharijites was 'Itris Ibn 'Arqub Shaybani who was from the companions of 'Abd Allah Ibn Mas'ud. [1408]
Kharijites put forward some crucial issues. Their first question was that how Imam consented to the arbitration of “men” in the act of “religion”. Their second question was that why Imam was contented to have his title of caliphate, to wit Amir al-Mu'minin, omitted. Their problem, as Ya'qubi puts it, was that Imam spoilt his executorship through this measure. [1409]
Their another question was that why Imam didn't give the permission of distributing booties after their triumph over the infidels. How is it that their killing was permissible, but taking their possessions was not lawful? [1410]
With respect to the omission of the title “Amir al-Mu'minin”, Imam invoked the omission of the title “Rasul Allah”, Allah's Messenger, in the Hudaybiyya peace pact.
Besides, he said regarding arbitration, “I disagreed with this arbitration from the outset, later, as well, when I yielded to it on account of the people's compulsion, I stipulated that I will abide by their judgment provided that they judge on the basis of Allah's book, inasmuch as we have originally admitted the arbitration of Qur'an rather than that of men.”
Moreover, Imam announced his decision concerning the continuation of war against Damascus, after the collection of tribute. Thus hereby, many of those joining the Kharijites, joined Imam's adherents' group. [1411]
Yet, there were a lot still sticking to their own beliefs. They disagreed with the arbitration by referring to the only judgment is that of Allah. Sticking to appearances, and drawing hardline deductions through ضرب القرآن بعضه ببعض “He put Qur'an aside,” were considered among Kharijites' peculiarities.
Imam said in front of those chanting this slogan and protesting against him in the mosque, كلمة حق يراد بها الباطل “This is a truthful statement aimed at drawing an untruthful interpretation from it.”
Imam, encountering his foreign dissenters, said that if they remained reticent, we would leave them on their own. If they propagated and spoke in return, we would speak with them and if they revolted against us, we would wage war against them. At this moment, one of the Kharijites stood up and said, “O Allah! We seek refuge with you from submitting to abjectness in your religion, this is a frailty and shall lead to Allah's wrath.” [1412]
According to another narration, it's been pointed out that the continuation of Kharijites protest lasting for six months after Imam's return from Siffin resulted in Imam's dispatch of 'Abd Allah Ibn 'Abbas and Sa'sa'a Ibn Suhan to them for the purpose of discussion. They didn't submit to these two persons' request concerning their return to the group. Imam asked them to select 12 persons and he himself separated this number and held talks with them.
Initially, Imam spoke with them about the Qur'an evidence with regard to arbitration and said, “I, 'Ali, despite disagreeing with their request, was fearful that they might invoke those verses concerning the admissibility of arbitration.” [1413]
Kharijites' orator stood up and said, “We fought side with you so far as you were confident of your action at Jamal and Siffin battle; however, at present you are dubious. You must repent and attest to the fact that you've been misled. In that case, we will be with you.”
Imam said, “From the moment when I embraced Islam, I was not a bit doubtful about it. Allah has basically guided you and rescued you from infidelity, through us. I had said that two judges ought to judge on the basis of Allah's book. If they didn't do so, to me, their judgment will be of no value.” [1414]
Their leader, Ibn al-Kawwa' detached himself from them along with 500 persons. Some have noted that he was with the Kharijites in Nahrawan, and therein was involved in a wrangle with Imam. [1415] Kharijites' problem was that they regarded the acceptance of arbitration as infidelity, and therefore they asked Imam to witness his infidelity and repent of it, [1416] not that he has merely committed a sin. Hence, Imam said in a poem:
يا شاهد الله عليّ فاشهد آمنت بالله ولي احمد
من شك في الله فاني مهتد
“O thou, Allah's witness!
To me, thou be a witness!
I believed in Allah, the Master of Ahmad
Whoever doubts Allah
I have been guided” [1417]
Anyhow, the repeated remarks of Imam and his companions failed to bring a number of Kharijites back from the path they've chosen. On Shawwal, 31 A.H. the Kharijites gathered at Zayd Ibn Husayn's house and selecting 'Abd Allah Ibn Wahb Rasibi as their leader, [1418] they resettled their political and military situation.
This decision was made after Ramaďan month in which Abu Musa was dispatched for arbitration. Following the arbitration, they didn't allow staying in Kufa and decided to go to Mada'in. There from, they wrote to their Basri co-thinkers inviting them to come round to them.
Some of them didn't deem it advisable to go to Mada'in on account of the presence of Imam 'Ali's (a) Shi'ite Muslims and chose Nahrawan. After the announcement of arbitration result, Imam 'Ali (a) declaring his opposition to the arbitration result, asked the people to congregate to the division camp for fighting the infidels. [1419]
Imam sent for the Kharijites and told them, “These two judges acted in opposition to the Qur'an, and I'm leaving for Damascus. You accompany me as well.” [1420]
They said, “we are not allowed to appoint you as Imam.” After the congregation of people in Nukhayla, Iraq moved to Anbar city and left there for Shahi village, and therefore they went to Dabaha and to Dimimma. [1421]The Kharijites gathering at Nahrawan by now, encountered 'Abd Allah the son of Khabbab Ibn Arat on their way. They asked 'Abd Allah's opinion concerning Imam 'Ali (a).
He said, “Amir al-Mu'minin and Imam of the Muslims.” They killed 'Abd Allah along with his pregnant wife. It's been said that the Kharijites, on their way, asked everybody encountered by them, about his opinion regarding arbitration. They killed him in case of not being in line with them.98 This movement led Imam to decide to confront them. [1422]
The reason behind this matter was that Imam was not able to leave Kufa alone with such criminals, while therein there were just the women and children. Imam went over to Mada'in and there from headed for Nahrawan.
Imam, in a letter to Kharijites invited them to return to the group. 'Abd Allah Ibn Wahb, in the answer of Imam's letter, pointing to what has so far taken place, notified of the same former remarks concerning Imam's doubt in religion and the necessity of his repentance. Qays Ibn Sa'd and Abu Ayyub Ansari were against them and asked them to join them for fighting Mu'awiya.
Kharijites said that they didn't admit the Imamate of the Imam. They will be ready to accompany them, only if their leadership will be in the hands of some like 'Umar. [1423] As soon as Imam realized that these people were not submissive, he put his troops being 14000 in number, into array against Kharijites.
At that moment, Farwa Ibn Nawfal along with 500 persons of Kharijites were separated from the Kharijites and resided in Bandanijayn and Daskara. [1424] Another number of them left gradually, to the extent that just 1800 cavalry men and 1500 infantry men remained alongside 'Abd Allah Ibn Wahb. [1425]
At this time, Imam also asked his companions not to initiate the war. [1426] Kharijites started the war. They were overthrown, and their leader was very swiftly killed. [1427]
Apart from the fugitives, four hundreds of those having been fallen in the battlefield were delivered to their families. This clash took place on Safar 9, 38 A.H. [1428]
When the war was terminated, Imam asked the people to head for Damascus to fight the infidels. The people, however, showed signs of fatigue, and the remarks of Ash'ath Ibn Qays led Imam to return to Nukhayla, the people went to Kufa, and just 300 persons remained with the Imam. [1429]
Consequently, Imam returned to Kufa. From that time on, Imam invited the people for Jihad, holy was, against the Damascus people once in a while, but no one gave a favorable answer. It was here where Imam in his long sermons, reproached Kufa people and spoke repeatedly of their disloyalty up to the end.
Here another movement ought to be taken into account as well, a movement somewhat resembling that of Kharijites. Khirrit Ibn Rashid, taking part in Siffin battle, in his way back to Kufa, objected to Imam and said that he won't pray along with him anymore.
His objection was similar to Kharijites' remarks. He considered arbitration a mistake. At night, he left Kufa together with his companions for Kaskar. Qaradha Ibn Ka'b, the governor of Sawad areas, wrote a letter to Imam reporting that an army from Kufa has arrived this area and when encountering a person from the peasants of Euphrates areas namely Zadhan Farrukh, have asked him about his religion. He said that he was a Muslim. They asked his opinion concerning Amir al-Mu'minin (a). He replied that he was the commander of the faithful and the successor of Allah's Messenger (S). Hence, they cut him into pieces by their swords. [1430]
This measure of theirs was exactly the same as Kharijites' when encountering 'Abd Allah Ibn Khabbab. Imam wrote to Ziyad Ibn Khasafa commissioning him to suppress Banu Najiya under the leadership of Khirrit Ibn Rashid. Subsequent to the sever clash during which five companions of Khirrit were killed and two persons of Imam's army were martyred, [1431] the rebels headed towards Ahwaz.
Therein some natives as well as some Kurds joined them. Imam was compelled to dispatch a separate force to suppress them. Ma'qil Ibn Qays Riyahi was selected for this commission, and he headed towards them along with some armies.
When the rebels were moving towards Ramhurmuz, Ma'qil, on his way reaches them and fought them. During this conflict, 70 persons from Banu Najiya and 300 of Kurds and the other natives accompanying him were killed. Khirrit headed hurriedly towards the coast, and therein he was able to deceive a number of people from Banu 'Abd al-Qays.
Imam wrote a letter to the residents of that area calling them for “obedience”. They scattered from around Khirrit too. Once again, Ma'qil clashed with him, and this time Khirrit and most of those along with him were killed.
According to Baladhuri, Khirrit acted in such a way that the Kharijites assumed that he is of their opinion. [1432]

The Kharijites, Formation and Characteristics
The Kharijites' emergence in religious sects arenas, is one of the significant political and mental alterations in the history of Islam. In fact, the advent of this group is the symbol of hard-line tendencies of the Islamic world in the political and mental areas.
A sect which strived for having a place in the realm of politics along two or three countries through applying their extreme view points, but exactly due to this very extremity, were not able to gain a privilege. The important question is that how these incidents appeared.
Generally, it ought to be said that when some discrepancies appeared in the Islamic society, various stands were adopted to confront the disputable issues. Some stands had some principal aspects and some others were within the two extremes.
If we separate the deviation of apostates and infidels from the Islamic current, the tarring of some people like 'Abd Allah Ibn 'Umar and Sa'd Waqqas and some others in front of that stand deems a sort of extreme act. In opposition to that, Imam's act was a realistic and principled one.
In a stage where this movement failed to pursue its natural course on account of some people's opposition, the hard-line tendency displayed itself. This tendency ought to resist all the currents. Apart from the infidels and fronting the principled movement of Imam, every moment such a stand had a tendency to more extremity and was obliged to separate all the dissenters from its front by the hallmark of infidelity, and to justify its holy war against them.
The tendency towards extremity amongst the Kharijites was not merely due to the political and intellectual currents, but it had its own specific social and mental aspects as well. Some points should be taken into consideration for understanding the conditions leading, in principle, to such a branching in the society,
(1) During the years when the nomad immigrants had come to Iraq, every time, through participating in the conquest, they gained some noticeable victories, and took the possessions of some countless booties.
The front being against them was that of fidelity, the war against which was lawful easily justifiable. They were the mere truth, and the opposite front was the mere error. Jamal battle was the first action during which the Muslims clashed with their coreligionists.
In this war despite the victory, there was not any booty and this issue brought about a problem for the aforesaid. Their question was that how it was possible that shedding somebody's blood was allowed, whereas taking his money was not so. [1433]
This problem demonstrated itself at Jamal battle and naturally caused the primary interpretation of the Muslim nomads to be altered from the holy war and the forces opposing them. The aforesaid problem was attributed to Imam 'Ali (a) by Kharijites through their objections.
Later on, this issue caused the Kharijites not to leave a medium between infidelity and faith (say unbeliever and infidel libertine, or even a Muslim libertine), rather to bring the problem to an end and to call some (including just themselves) believers and the opposite group unbeliever whose blood was allowed to be shed and whose money to be taken as well.
(2) The other problem arose from the reasons behind revolting against 'Uthman and finally his murdering. This caliph was accused of religious heresies and his stands caused two diverse deductions from Islam to be drawn among his dissenters and assenters.
Such issue have not been recorded before then. In principle, this measure caused the monotonous religious attitude among Muslims to be changed and some suspicions regarding which one is the right of Islam to be induced. It is obvious that this issue itself called for positions against it, which inevitably showed itself within the two extremes.
'Uthman's murdering caused the religious leadership to be out of the hands of the government and to be in the hands of some personally claiming to be theologians. One of these clans was Kufa and Damascus [1434] “Qur'an reciters” that through relying on this Qur'an recitation, restrained themselves from taking part in the battle, and stood between the two armies to see which one is the rightful!
The contribution of the Qur'an-reciters to the conversions leading to the Kharijites's appearance and even the presence of a number of them amongst the Kharijites is indicative of this very point. Besides, the independent positions of 'Abd Allah Ibn Mas'ud refusing to follow the Imamate of the society have been pointed out. They observed that 'Abd Allah himself took a stand against 'Uthman and has called 'Uthman's legitimacy into a serious question, through not allowing 'Uthman to say his prayers.
Through repudiating Imamate, the Kharijites indicated that they have been impressed with this point. That is to say, they believed that they themselves ought to make decisions on the religion and even their other political affairs, and that, in principle, there is no need to have an Imam.
The superficial justification of this matter was that Qur'an makes them dispense with the need for having an Imam. This arose from the hard-line attitude of the Qur'an reciters who considered themselves to surpass others and determine their way more properly.
(3) The problem of tribes' domination over the central sovereignty is not an issue to be overlooked easily. This matter was crystallized firstly through the fact that the tribes were not content with Quraysh's domination. Even their admitting of Imam to this extent, was due t the fact that Imam himself was against rather than alongside Quraysh. This is well obvious from the Imam's remarks. Imam regarded Quraysh as his foe. [1435]
However, ultimately Iraq tribes refused to accept even the Imam, inasmuch as their animosity was far more sever than that permitting them to accept a person having a blood retaliation with Quraysh anyhow. It should be kept in mind that the Kharijites were a sect not accepting being from Quraysh as a condition for caliphate.
As it's been noted, one of the motives behind revolting against 'Uthman was Egyptian and Iraqi tribes' concern over the indisputable domination of Quraysh, and the Umayya, in particular, over the Muslims' regulations, and specially their financial affairs.
The tribal structure in the new Islamic community, had preserved its power. During the first years, the prevalence of central power via religion had somewhat outshined the tribal criteria. However, presently by the victories subsiding, the Iraq tribes have taken notice of themselves, and after revolting against 'Uthman, their power has been enhanced.
When one could dethrone a caliph on account of the crimes he has committed, one could stand up to the next caliph and threaten him with death. Imam (a) was exposed to this issue. He went to Iraq, so to suppress the infidels' riot. Thus he was naturally in need of Kufiyan tribes' forces. They assisted him to extinguish the sedition.
Afterwards, the heads of the tribes having a worthy influence in their own tribe, benefited from this power as a lever in confronting Imam. Having undermined the central power, finally this issue led to the defeat of this power against Damascus enemy. At Siffin battle, each tribe resisted, in an orderly way, its enemy through preserving its own tribal structure.
From the onset of the establishment, the composition of Kufiyan population was also on this basis. The influence of tribes' needs was very sweeping and was regarded as a government in a government. Tribes' mutiny against the first two caliphs was unprecedented. 'Uthman as well withstood these tribes as before.
However, his killing demonstrated that he has been defeated against the tribes. It ought to be known that this situation was repeated in Imam 'Ali's (a) caliphate. When the Qur'ans were raised above the spears, the head of Kinda tribes, Ash'ath Ibn Qays said, “You have to send for Ashtar to stop fighting; otherwise, we will kill you as we killed 'Uthman.” [1436]
Both he and those later being ranked amongst the Kharijites, compelled Imam to accept Abu Musa Ash'ari as his representative. [1437] Another group known as Qur'an-reciters, and having a party under this title in 'Uthman killing incident, withstood 'Ali (a) and asked him to accept Damascus army request concerning invitation to Qur'an.
Those later on joining the Kharijites, threatened him that if he won't accept their request, they will kill him just like 'Uthman. [1438] So hereby, the arbitration was imposed on Imam and Imam pointed out repeatedly his unwillingness in this regard, [1439] and he regarded this that, لا امر لمن لايطاع “The one not obeyed, can give no order,” [1440] as his problem.
When a man went out of the houses of his tribe and went to those of another tribe, and while shouting, sought help from his tribe, his target is to induce disturbance and sedition. The people of the tribe he was among whom, attacked him and beat him. He returned to his tribe and kicked a great disorder, a chaos in which the swords were drawn from the sheaths and a war was waged. [1441]
Amir al-Mu'minin himself introduced the “aged”, and the elders as the main foundation of obstinacy, and the chief pillars of sedition. [1442] Thereafter, Imam was entangled with these tribes. Some groups from the Iraqi Arabs stood up to him, they were the Kharijites who not only resisted him, but also wounded his son Imam Hasan (a) after him. Supposing that, he has taken no notice of their request concerning the war against Mu'awiya.
(4) All these incidents happened in an area where, before Islam, there were diverse Christian, Zoroastrian, Mazdaki and various Christian and Jewish tendencies that had crucial influence on the present mental disturbances in these areas. It is not strange to see that major sectarian trends appeared in Iraq.
Even amongst the Sunnis, various theological and juristic trends are the fruits of scientific efforts of Iraqi cities. In this regard, Damascus can in no way be compared with Iraq. In contrast, Damascus under Umayya's control chose an easy way in accordance with what the Umayya propagated. As a result of this matter, Damascus dominated Iraq without any trouble and it owed this victory to its unity. Besides, this point should be taken into account that, that number of companions coming to Iraq didn't go to Damascus. This issue was influential in bringing about diverse and apposing courses in Iraq.
(5) The significant concept which can notify of these mental and political disturbances is that of sedition from which every group benefited for their own benefit. Imam 'Ali (a) dissenters, in Imam's was against apostates, believed that this war was nothing but sedition. They believed that in sedition, one ought to be ”'Abd Allah, the murdered”, rather than ”'Abd Allah, the murderer”. [1443]
For Imam 'Ali's (a) part, “sedition” title referred to a disturbance in the political circumstances, as well as disobedience to the former caliph of the Muslims. According to the application of sedition in Nahj al-Balagha, Imam called those acts leading to Jamal, Siffin and Nahrawan battles seditious [1444], and asked those being alongside it to be like an adolescent camel that has neither a back strong enough for ridding, nor udders for milking. [1445]
This means that lack of obedience on the part of a rebelling group is called sedition. [1446] “Doubt” is the concept resembling sedition, in which the truth and error are intermingled together and remained unknown. [1447]
Thus, in this way, Jamal and Siffin battles ought to be regarded as one of the most basic incidents influencing Muslims' political thoughts and making evaluation more difficult for the masses of people due to those doubts raised later on.
The emergence of doubt and sedition had an important impact on the formation of hard-line sects trying to bring the work to an end and wipe sedition off the society by drawing clear lines. The application of equivocal concept made the work much more difficult. The extreme use of “infidelity” concept arose from this need.
(6) The main problem if this group's formation is based on two interrelated implications. The first point is that “judgment” is merely confined to Allah and it is not correct to leave arbitration to “men”. The second point is that this incorrectness is not a simple one, rather it is at the extent of “infidelity” and those learning arbitration to “men” became “infidel”.
At the outset, this infidelity was put forward with regard to Imam. Supposing that, as it was natural, 'Uthman should have been considered an infidel too. Talha and Zubayr as well, were not immune to that. Hence, in this way, the concept of “infidelity” took a crucial role in their thought.
As for the issue of the only judgment is that of Allah, the problem lied in defining the term “judgment” According to the evidences, it seems that they have defined “judgment” as “judge”. As a result of this issue, not only the arbitration of Abu Musa Ash'ari was rejected, but also the “Islamic ruler” existence was doubted. Such a matter sounded unnatural, but it was declared and was repudiated by Amir al-Mu'minin (a).
Imam said, “They stated that there is no need for governance, whereas, there is no escape for men from “Imam” pure or impure.”
This sentence, (the only judgment is that of Allah) is a truthful statement, but what (they think) it means, is wrong. [1448] Is it possible that the Kharijites thought concerning not being in need of Imam, arose from their spirit of tribalism and pan-Arabism? It should be known that they had some Qur'anic reasons, however, their hasty interpretation, originally arising from their harsh morale, resulted in extremely unified meanings. [1449]
The Kharijites, during the Imamate of Imam 'Ali (a), didn't have opportunity to put forward their other viewpoints. However, later on, they put forth novel viewpoints in the arenas of political affairs and specifically Imamate. It's noteworthy that their belief concerning “infidelity” had such a profound impact on the theological discussions that it forced the Islamic sects to react to the subtle definition of faith and infidelity.
The Kharijites extremity with regard to generalizing the concept of infidelity caused all the groups to express their opinion in this regard. One of these groups was Murjiyan who said that it is not possible for them to clarify precisely the truth and error, and all ought to be deemed Muslims, and the Shi'ite Muslims and 'Uthmani disputes as well as judging cardinal sinners should all be left to Allah.
Thabit Qutna, a Murji'i poet said:
نرجي الامور اذ كانت مشبهة ونصدق القول فيمن جار أو عندا
“We leave (to Allah) all the dubious affairs, and we judge correctly the oppressor or obstinate.” [1450]
This curse tried to regard all the opposing groups as Muslim, and hereby to decrease the differences.
Fighting the Kharijites was not a simple measure. The Kharijites, for the most part, were among the Qur'an reciters and those being apparently people of Qur'an and prayer, and their leader, 'Abd Allah Ibn Wahb was renowned as Dhu al-Thafanat (the one whose forehead has been marked by prostration.)
In spite of that, he was the most pious of all of them. Hence, he could easily persuade the people of Kufa and his Shi'ite followers into fighting them. Imam's opinion concerning the Kharijites has been noted in various sermons. Amongst these remarks, there is an interesting narration. Imam was asked whether the Kharijites are infidel.
Imam replied, “They have escaped infidelity.”
Again he was asked, “Are they hypocrite?”
Imam said, “The hypocrite remember Allah just a bit, whereas these people call Allah day and night.”
He was asked, “So what kind of people are they?”
Imam said, “They are a group who have been entangled in sedition and thereupon have become blind and deaf.” [1451]
Imam 'Ali narrated that once the Prophet of Allah (S) said, “O 'Ali, people will fall into sedition through their wealth, will show obligation on account of their religion, will desire his mercy, and will feel safe from his clout, and regard his unlawful matters as lawful by raising false doubts and by their misguiding desires. They will then hold lawful (the use of) wine by calling it barley water, a bribe by calling it a gift, and taking if usurious interest by calling it sale.”
Imam added, “I asked the Prophet of Allah (S), how should I deal with them at that time, whether to hold them have gone back in heresy or just in sedition?”
He said, “Sedition.” [1452]
Perhaps this very remark of the Prophet of Allah (S), caused Imam's attitude with respect to sedition to be so strong that he indeed regarded the incidents facing him as sedition. The Kharijites themselves were unable to comprehend this meaning. They expected all to be either faithful or infidel. Anyhow, perhaps on account of the asceticism and the warship that the Kharijites displayed out of themselves, fighting them was more difficult. However, Mu'awiya's sedition was far stronger and more dreadful than them.
Hence, Imam said elsewhere, “I have put out the eye of sedition. No one except me advanced towards it when its gloom was swelling and its madness was intense … when seditions come they refuse (gospel truth against credal error) and when they clear away they leave a warning. They cannot be known at the time of approach but are recognized at the time of return. They blew like the blowing of winds, striking some cities and missing others. Beware that the worst sedition for you in my view, is that of the Umayya, since it is blind dim.” [1453]
That's why Imam asked his Shi'ite Muslims not to waste their energy fighting the Kharijites:
لا تقتلوا الخوارج من بعدي فليس من طلب الحق فاخطأه كمن طلب الباطل فأدركه
“Do not kill the Kharijites after me, since the one seeking the gospel truth, but going the wrong path is not like the one seeking the credal error and finding it.” [1454]
By the second group, Imam exactly meant Mu'awiya and Damascus people. Imam's remark concerning the Kharijites was that you thought the Kharijites have been eliminated, but they still exist in the loins of men and wombs of women. Whenever a chief would appear from among them, he would be cut down till the last of them would turn thieves and robbers. [1455]
The Kharijites remained, they went to remote cities, plundering everywhere under the pretext of infidelity. Finally, they went to Sijistan, and were ranked among those calling themselves 'Ayyar, wanderer.
A point proved to be true regarding Kharijites and other hardliners is that, their aims may sound more eminent from some aspects; however, their way if action is in such a manner that masses of people cannot be compatible with them. This issue that they regard every cardinal sinner as infidel, is, in itself, a matter that the society cannot admit.
Even the Mu'tazilites who considered cardinal sinner neither a faithful nor infidel, rather a libertine person, couldn't influence masses of people. Superficialism is another Kharijites characteristic. They were amongst the Qur'an-reciters and even some of Kufiyan worshipers. Such members of the society are always threatened with being entangled in the risk of extremity.
Notes:
[1401] Akhbar al-Tiwal, p. 196
[1402] Ansab al-Ashraf, vol. II, p. 339
[1403] Waq‘at Siffin, pp 413-414; Ansab al-Ashraf, vol. II, p. 351
[1404] Ansab al-Ashraf, vol. II, pp 331-338
[1405] Tarikh al-Ya’qubi, vol. II, p. 191
[1406] Ansab al-Ashraf, vol. II, p. 359
[1407] Ibid, vol. II, p. 350
[1408] Ibid, vol. II, p. 363
[1409] Tarikh al-Ya’qubi, vol. II, p. 192
[1410] Ansab al-Ashraf, vol. II, p. 360
[1411] Ibid, vol. II, p. 349
[1412] Ibid, vol. II, p. 352
[1413] The verses, Al Imran 3:23; al-Ma’ida 5:95; al-Nisa’ 4:35
[1414] Ansab al-Ashraf, vol. II, p. 354
[1415] Akhbar al-Tiwal, p. 209
[1416] Ansab al-Ashraf, vol. II, p. 361
[1417] Ibid, vol. II, pp 356-369
[1418] Ibid, vol. II, p. 364
[1419] Ansab al-Ashraf, vol. II, p. 366, and in its footnote from, al-Imamah wa’l-Siyasah, vol. I, p. 143
[1420] Akhbar al-Tiwal, p. 206
[1421] Ansab al-Ashraf, vol. II, p. 367
[1422] Ansab al-Ashraf, vol. II, pp 362-368
[1423] Ansab al-Ashraf, vol. II, p. 370; Akhbar al-Tiwal, p. 207
[1424] Akhbar al-Tiwal, p. 210
[1425] Ansab al-Ashraf, vol. II, p. 371
[1426] Akhbar al-Tiwal, p. 210.
[1427] One of them is Yazid Ibn Nuwayra Ansari whose being a heavenly man was witnessed twice by The Prophet (S) (al-Isaba, vol. II, p. 348) The list of the martyrs of this war has been noted by Ibn A‘tham (vol. IV, p. 121) and Ibn Abi l-Hadid (vol. II, p. 29) See their narrations with martyrs’ names at Ansab al-Ashraf, vol. II, p. 314, (footnote
[1428] Ansab al-Ashraf, vol. II, pp 374-375 It’s been noted in Futuh (vol. III, p. 277) that when Imam ended his war with Kharijites and went to Kufa, 17 days were remained from Ramaďan
[1429] Ibid, vol. I, p. 319
[1430] al-Gharat, vol. I, p. 346.
[1431] al-Gharat, vol. I, p. 346.
[1432] Ansab al-Ashraf, vol. II, pp 413-418
[1433] al-Fa’iq,vol. IV,p. 129
[1434] See, Waq‘at Siffin, following al-Qurra’ at the list of tribes and clans
[1435] See, al-Irshad, vol. I, p. 254
[1436] Tarikh at-Tabari, vol. V, p. 50
[1437] Ibid, vol. V, p. 51
[1438] Ibid, vol. V, p. 49, Waq‘at Siffin, pp 489-490, Mukhtasar Tarikh Dimashq, vol. X, pp 56,60,239; Tatawwur al-Fikr As-Siyasi ‘Ind ahl As-Sunna, pp 43-44
[1439] Ibid, vol. V, pp 84-85
[1440] Nahj al-Balaghah, Sermon 27
[1441] Sharh Nahj al-Balaghah, vol. XIII, pp 167-168
[1442] Nahj al-Balaghah, Sermon 192
[1443] Masa’il al-Imamah, p. 16
[1444] See, Nahj al-Balaghah, sermons 93,101,121,192; letters 1,65; Qisar al-Hikam, No 1
[1445] Nahj al-Balaghah, see, Kalamat Qisar, No 1
[1446] For sedition, see, Bernard Lewis, article “Mafahim Inqilab dar Islam”, Tahqiqat Islami Magezine, No 2/7, pp 93-97
[1447] Nahj al-Balaghah, sermons 38,122, Qisar al-Hikam, No 113
[1448] Ansab al-Ashraf, vol. II, pp 361-377; Nahj al-Balaghah
[1449] For instance they regarded all those accepting arbitration, and subsequent to that, everyone not considering ‘Ali (a) infidel, as infidel, by referring to the verse وَمَنْ لَمْ يَحْكُمْ بِمَا أَنزَلَ اللَّهُ فَأُوْلَئِكَ هُمْ الْكَافِرُونَ “and whoever did not judge by what Allah revealed, those are they that are the unbelievers” and ordered their dissenters’ women and children to be murdered by referring to this verse رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنْ الْكَافِرِينَ دَيَّارًا “My Lord! Leave not upon the land any dweller from among the unbelievers” which was Noah’s prayer See, Masa’il al-Imamah, p. 19
[1450] al-Aghani, vol. XIV, p. 269; see, Murji’a, Tarikh wa Andishih, pp 32-39
[1451] Lisan al-’Arab, vol. IV, p. 461 (following religion
[1452] Nahj al-Balaghah, sermon 157
[1453] Ibid, sermon 93
[1454] Ibid, sermon 61
[1455] Ibid, sermon 60