In the backdrop of
prevalent political and social scenario, ‘Kharji’ phenomenon has become the
most misapplied phenomenon; certain sections of both Shiite and Sunni communities apply
this phenomenon to each other, and frequently declare each other as ‘kharjis’.
In the succeeding lines we would see how far label of kharjis is being
correctly applied and to which people/persons, this phenomenon may be rightly
applied.
The importance of
thrashing out true characteristics of kharji phenomenon cannot be undermined
due to the fact that the people who are declared as kharjis are considered to
be no longer Muslims; in other words kharjis are declared as ‘kafirs’.
We have already
seen in the article “Root Cause of ‘Takfeeri’ Tradition and its Remedy in Islam”
a ‘kafir’
is that who does not believe in the righteousness of sayings and deeds of our
Nabi (s.a.w.w); in other words whoever believes
in the righteousness of sayings and deeds of our Nabi (s.a.w.w) is a
Muslim.
Now let us examine what were the basic
characteristics of faith/ ‘Eman’ of those people who were declared as kharjis
in the age of companions of our Nabi (s.a.w.w).
According to various versions of ‘hadith’ stated in
the ‘sahih’ Book of Imam Muslim
(r.a), a young person named ‘Harqous’ came to see our Nabi (s.a.w.w). that time
our Nabi (s.a.w.w) was distributing some bounty among the people. That person
(Harqous) objected that our Nabi (s.a.w.w) was not distributing the bounty
fairly (nauzubillah); Harqous (maloon) asked our Nabi (s.a.w.w) to fear from
Allah. Our Nabi (s.a.w.w) stated about that person that such people would
emerge soon; they would be religious (apparently "they would recite the Qur'an glibly, but it would not go beyond their throats" ), but (actually) they would
have nothing to do with Islam [ "they would (hurriedly) pass through (the teachings of their) religion just as the arrow passes through the prey"]. . Our Nabi (s.a.w.w) also stated that (if those
people staged a rebellion in our Nabi’s (s.a.w.w) age), our Nabi (s.a.w.w) would
destroy them as nations of ‘Aad or
Samoud’ were destroyed.
This person (Harqous) along-with
his companions staged a revolt against Hazrat Ali (r.a), as per prediction of
our Nabi (s.a.w.w) and were defeated. These rebels have been called ‘kharjis’
in the Muslim history.
From 'hadith' quoted above, a
few basic characteristics of faith of these kharjis are reflected. The first
characteristic is that they believe only in obedience to Allah; from Harqous’s
statement that “our Nabi (s.a.w.w) should fear from Allah”, it is clear that
khajis believed only in obedience to Allah. The second characteristic of
kharjis’ faith which emerges out of above quoted hadith is that they do not
believe in following our Nabi (s.a.w.w); that is why Harqous objected to our
Nabi’s (s.a.w.w) deed of distributing bounty. The third characteristic of
kharjis’ faith is that they are not Muslims but they would consider themselves
as Muslims. From the fact that ‘they would be religious’, it
implies that they would call themselves Muslims. History also endorses this
fact that kharjis called themselves true Muslims. (It may be appreciated that kharjis adopted many other ideologies as well with passage of time; but such ideologies are not the basic characteristics of their faith; the basic characteristics are those which are shared by all kharjis).
From the above given analysis of
kharjis’ faith, it becomes clear that they are the people who believe only in
obedience to Allah; who do not believe in following our Nabi’s (s.a.w.w) Sunnah;
and as such they are non-Muslims though they would call themselves as Muslims. It
needs not emphasize that sections of Sunni and Shiite communities, which label each other as ‘kharjis’ do not fulfill these
mentioned conditions of kharjis’ faith. Neither do the Shiite sections which
label ISIS and Taliban as kharjis, nor ISIS and Taliban which label sections of Shiite as
kharjis, are kharjis in reality. Both these sections of Shiite and Sunni
communities believe in righteousness of Sunnah and following Sunnah, and both
these sections do not believe only in obedience to Allah, ignoring our Nabi’s
(s.a.w.w) Sunnah; and as such they cannot be declared as ‘kharjis’. Kharjis are
those who do not believe in Sunnah. According to our Nabi (s.a.w.w) these
kharjis would go on emerging till qiyamah and would be destroyed each time they
emerge. Our Nabi (s.a.w.w) also stated these kharjis would align themselves with
‘Dajjal’. In present age too, we can find many groups which question
essentiality of Sunnah and do not believe in following our Nabi (s.a.w.w), and
surprisingly all these groups call themselves Muslims and are promoted and
pampered by western powers which are Dajjali in their nature. One such kharji group called Qadyanis have been rightly
declared as non-Muslims.
In the light of the foregoing, we may conclude that
certain sections of Sunni and Shiite communities, which call each other ‘kharjis’
are not right in their approach. Though these sections of Shiite and Sunni
communities can be rightly called as ‘takfeeri’, and as such may be called sinner (for details pls see “Root Cause of ‘Takfeeri’ Tradition and its Remedy in Islam; but they cannot be called as
kharjis. Kharjis are kafir but sinners are not. When any group of Muslim Ummah is called ‘kafir’, division in the Ummah becomes permanent. When a
group of ‘Ummah’ is called sinner, there are chances that both groups (sinner
and non-sinners) are re-united sometimes in future; in this way division in
Ummah does not remain permanent. We take example from companions of our Nabi
(s.a.w.w). There were bloody wars between hazrat Ali (r.a.) and Amir Muawiya;
but no group labeled the other one as ‘kafir’; resultantly we see that both
groups were re-united in the age of Imam Hassan (r.a.).
We may conclude that, as explained above, certain sections of Sunni and Shiite communities, which label each other as kharjis are NOT kharjis in reality. Therefore such sections of Shiite and Sunni communities should avoid calling each other as kharjis; because such practice of calling each other 'kharjis' is neither factual in the light of hadith nor such practice can contribute positively to the unity of Ummah.
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