Not in my name – ISIS is the opposite of Islam – but is ISIS Khariji?
Dear readers,
Today we would like to introduce an interesting
historical analysis of the Khariji women and their military, political and
social involvement in early Islam. The reason why we are writing about this
matter has to do with the fact that many people of these days are convinced
that ISIS is the revival of Khariji Islam. They justify their position by
saying that in ISIS there is a clear revival of kharijism and its ideology of takfir.
historical analysis of the Khariji women and their military, political and
social involvement in early Islam. The reason why we are writing about this
matter has to do with the fact that many people of these days are convinced
that ISIS is the revival of Khariji Islam. They justify their position by
saying that in ISIS there is a clear revival of kharijism and its ideology of takfir.
ProMosaik e.V. is not of this opinion, because ISIS
seems to be more a US-invention looking for connections with the school books
of the regime of Ibn Saud to manipulate ignorant people to let Israel exempt
from punishment for its violations against human rights, and to help Assad to stay
in power.
seems to be more a US-invention looking for connections with the school books
of the regime of Ibn Saud to manipulate ignorant people to let Israel exempt
from punishment for its violations against human rights, and to help Assad to stay
in power.
I am convinced that ISIS is so anti-Islamic that
nobody in an authentic Muslim environment could ever have created it.
nobody in an authentic Muslim environment could ever have created it.
Thank you for your feedback
Dr. phil. Milena Rampoldi
Editorial Team of ProMosaik e.V.
The
most significant social characteristics:
The
status of Khariji woman
Khariji
Islam was shaped during political conditions that forced its representatives to
oppose prevailing opinions. This situation led them to employ all their
capabilities to support their party during rivalry with the balance of power
and to help their ongoing efforts to achieve their military and cultural
targets. The group could never be successful in employing its effective
capabilities unless it adopted some of the social values that minimize the
weakness and passivism suffered by socially marginalized groups at this time.
In this context, we care for women. Indeed, the unstable state of affairs the
group suffers from, as well as the type of critical principles it adopts in all
its choices, made woman’s uniqueness, a very effective uniqueness at both a practical
and intellectual level, one of the most significant anthropological
characteristics for Khariji Islam.
Islam was shaped during political conditions that forced its representatives to
oppose prevailing opinions. This situation led them to employ all their
capabilities to support their party during rivalry with the balance of power
and to help their ongoing efforts to achieve their military and cultural
targets. The group could never be successful in employing its effective
capabilities unless it adopted some of the social values that minimize the
weakness and passivism suffered by socially marginalized groups at this time.
In this context, we care for women. Indeed, the unstable state of affairs the
group suffers from, as well as the type of critical principles it adopts in all
its choices, made woman’s uniqueness, a very effective uniqueness at both a practical
and intellectual level, one of the most significant anthropological
characteristics for Khariji Islam.
In
this section, we will try to examine this characteristic through the historical
stages of the group in the east and west (i.e. northern Africa). Among them, we
will chose issues relating to women’s military participation in upheavals and
wars, through the stages of Khariji conflict with the Umayyad and the Abbasid
authorities in the East. We will choose issues relating to their scientific
participation and the excellence of their social status, through the periods of
stability this movement enjoyed in northern Africa, in times of publicity or
secrecy.
this section, we will try to examine this characteristic through the historical
stages of the group in the east and west (i.e. northern Africa). Among them, we
will chose issues relating to women’s military participation in upheavals and
wars, through the stages of Khariji conflict with the Umayyad and the Abbasid
authorities in the East. We will choose issues relating to their scientific
participation and the excellence of their social status, through the periods of
stability this movement enjoyed in northern Africa, in times of publicity or
secrecy.
Continual
military upheaval was the dominant characteristic of the Khariji movement in
east, during the period of the Umayyad the subsequent Abbasid regimes.
Therefore, the practical formula of the effectiveness of social
bodies shaping the group used to emerge from the extent of participation in
these military movements. Thus, we can understand the effective role of Khariji
women in this aspect. This effectiveness reached to the extent of giving her
imamate in some Khariji groups; i.e. Ash-Shabibiyah (attributed to Shabib bin
Yazid Ash-Shaybani, a branch of the As-Sufairyah group). Furthermore, this
experience reached the degree of theorization; Ash-Shabibiyah sees the
possibility of giving imamate to one of their women.
military upheaval was the dominant characteristic of the Khariji movement in
east, during the period of the Umayyad the subsequent Abbasid regimes.
Therefore, the practical formula of the effectiveness of social
bodies shaping the group used to emerge from the extent of participation in
these military movements. Thus, we can understand the effective role of Khariji
women in this aspect. This effectiveness reached to the extent of giving her
imamate in some Khariji groups; i.e. Ash-Shabibiyah (attributed to Shabib bin
Yazid Ash-Shaybani, a branch of the As-Sufairyah group). Furthermore, this
experience reached the degree of theorization; Ash-Shabibiyah sees the
possibility of giving imamate to one of their women.
As
for their military role, the history books recorded different forms of women’s
participation, starting from the rows of fighters under the leadership of
specific commanders reaching to actual participation in leadership.
Hereinafter, we will mention examples indicating the significance of this
participation.
for their military role, the history books recorded different forms of women’s
participation, starting from the rows of fighters under the leadership of
specific commanders reaching to actual participation in leadership.
Hereinafter, we will mention examples indicating the significance of this
participation.
Khariji
movements became strong in the era of Ziad bin Abih (i.e. Ziad son of his
father), because of his injustice and exemplary punishments of the individuals
of the movement, whether fighters or peaceful individuals. This is what he did
with a woman (a Mujtahid woman of Kharijits) called Al-Baljaa, according to
Al-Mubrd, because she opposed his unjust policy. He cut her hands and legs
threw her in the market place. Therefore, the reaction of the Khariji people
became stronger because of this policy. Indeed, women had a significant role in
that issue, as proven by the morally violent reaction; i.e. putting off the
clothes of the killed Khariji women. Thereupon, women did not participate in
fighting the Ziad anymore. Whenever they were called to fight him, they would
say, “Unless nude, we would get out to fight him”. Among what was spread among people
about killing Khariji women is the saying of Umar bin Abu Rabiah:
movements became strong in the era of Ziad bin Abih (i.e. Ziad son of his
father), because of his injustice and exemplary punishments of the individuals
of the movement, whether fighters or peaceful individuals. This is what he did
with a woman (a Mujtahid woman of Kharijits) called Al-Baljaa, according to
Al-Mubrd, because she opposed his unjust policy. He cut her hands and legs
threw her in the market place. Therefore, the reaction of the Khariji people
became stronger because of this policy. Indeed, women had a significant role in
that issue, as proven by the morally violent reaction; i.e. putting off the
clothes of the killed Khariji women. Thereupon, women did not participate in
fighting the Ziad anymore. Whenever they were called to fight him, they would
say, “Unless nude, we would get out to fight him”. Among what was spread among people
about killing Khariji women is the saying of Umar bin Abu Rabiah:
|
قتل حسناء
غادة عطبول |
إن من أعظم الكبائر عندي
|
|
إن لله درها
من قتيل |
قُتلَت
باطلاً على غير ذنب |
|
وعلى
المحصنات جر الذيول[1] |
كُتِبَ القتل
والقتال علينا |
The
Sunni speech devoted these conservative meanings to housewives by circulating
some rulings and Fatawa that exempt women from fighting. These include “Women
are not obliged to fight” and “She should stay where women stay.”
Sunni speech devoted these conservative meanings to housewives by circulating
some rulings and Fatawa that exempt women from fighting. These include “Women
are not obliged to fight” and “She should stay where women stay.”
The military
movements of the Azariqa were known for their strength and epic incidents. In
addition, women had a role whose significance can be understood from various references,
which mention that bin Al-Azraq inclined to violence in dealing with his
opponents based on the whims and orders of his wife. What is significant in
this is not only that it was possible; rather it is significant because it attests
to the fame of Khariji women in general concerning their effectiveness compared
to women of other groups, morally and in practical terms. Among the strangest
rulings in Azraqi (i.e. attributed to Nafi bin Al-Azraq) jurisprudence is that a
woman is impure during menstruation and that she must perform the obligatory
prayer and fasting. On the level of military moves, women used to participate
in the rows of solders, whether they were old or young. A fighter woman, i.e.
Um Hakim, became a symbol, amongst else, of courage. A narrator said, “She was
one of the most courageous, beautiful and faithful persons. Many of her people
proposed to her, but she refused. Then, I was told by someone who met her that
she used to attack people while poetizing:
movements of the Azariqa were known for their strength and epic incidents. In
addition, women had a role whose significance can be understood from various references,
which mention that bin Al-Azraq inclined to violence in dealing with his
opponents based on the whims and orders of his wife. What is significant in
this is not only that it was possible; rather it is significant because it attests
to the fame of Khariji women in general concerning their effectiveness compared
to women of other groups, morally and in practical terms. Among the strangest
rulings in Azraqi (i.e. attributed to Nafi bin Al-Azraq) jurisprudence is that a
woman is impure during menstruation and that she must perform the obligatory
prayer and fasting. On the level of military moves, women used to participate
in the rows of solders, whether they were old or young. A fighter woman, i.e.
Um Hakim, became a symbol, amongst else, of courage. A narrator said, “She was
one of the most courageous, beautiful and faithful persons. Many of her people
proposed to her, but she refused. Then, I was told by someone who met her that
she used to attack people while poetizing:
|
وقد مللت
دهنه وغسله |
أحمل رأسًا قد سئمت حمله
|
|
ألا فتى يحمل عني ثقله[2]
|
|
“They
were ready to give their fathers and mothers as ransom for her.” The narrator
added, “I had never seen anyone like her before or after her.”
were ready to give their fathers and mothers as ransom for her.” The narrator
added, “I had never seen anyone like her before or after her.”
The
participation of Azraqi women became one of the best known characteristics of
Azraqi people. For example, a commander used to urge his solders to break the
siege, which Azraqi people made around them, by reminding them that if they
continued to be lazy, the person among them will not be able to defend himself
from an Azraqi woman, not to mention men.
participation of Azraqi women became one of the best known characteristics of
Azraqi people. For example, a commander used to urge his solders to break the
siege, which Azraqi people made around them, by reminding them that if they
continued to be lazy, the person among them will not be able to defend himself
from an Azraqi woman, not to mention men.
Women
were also present in the moves of Kharijits led by Shabib. Indeed, the most
prominent presence mentioned by historians was of his wife, Ghazala. She had
great courage and chivalry. Moreover, history books recorded the incident of
challenging Al-Hajaj, when she vowed to pray in Kufa mosque while this was
under his authority, and then fulfilled her vow. She delivered a speech on the
pulpit of the Kufa mosque, after it was dominated by Shabib. Then, she took
leadership after Shabib was murdered. Furthermore, some references state that
Al-Hajaj ran away from Ghazala during a battle; therefore, a poet reproached
him by saying:
were also present in the moves of Kharijits led by Shabib. Indeed, the most
prominent presence mentioned by historians was of his wife, Ghazala. She had
great courage and chivalry. Moreover, history books recorded the incident of
challenging Al-Hajaj, when she vowed to pray in Kufa mosque while this was
under his authority, and then fulfilled her vow. She delivered a speech on the
pulpit of the Kufa mosque, after it was dominated by Shabib. Then, she took
leadership after Shabib was murdered. Furthermore, some references state that
Al-Hajaj ran away from Ghazala during a battle; therefore, a poet reproached
him by saying:
|
فتخاء تنفر
من صفير الصافر |
أسدٌ علي وفي الحروب نعامةٌ
|
|
بل كان قلبك
في جناحي طائر[3] |
هلا برزت إلى
غزالة في الوغى |
Women
participated in the movements of As-Sufairyah that were led by Ad-Dahhak. For
example, in a battle, almost the same number of men and women Khariji fighters were
killed (fourteen knights and thirteen women). Moreover, the Umayyad commander,
Mansour bin Jamhour, was defeated by a veiled knight, who was discovered to be
a woman, Um Anbar. Later, after he joined the Kharijits, he declared that he
admired her greatly. Al- Mubrd mentioned an incident showing that the presence
of Khariji women in fight caused serious embarrassment to the fighters of the Umayyad
army. He talked about swordplay between an Umayyad commander and a Khariji
knight later discovered to be a woman, “The other one attacked him and embraced
him till they both fell on the ground. Then Qais Al-Khashni shouted, ‘Kill us
both’. The horses of both sides approached and separated them. Thus, they
discovered that the knight was a woman. Qais stood up feeling embarrassed.
Yazid said, ‘As for you, you encountered her in duel thinking that she was a
man.’ However, he replied, ‘What if I was killed, would not people say that a
woman killed me?’
participated in the movements of As-Sufairyah that were led by Ad-Dahhak. For
example, in a battle, almost the same number of men and women Khariji fighters were
killed (fourteen knights and thirteen women). Moreover, the Umayyad commander,
Mansour bin Jamhour, was defeated by a veiled knight, who was discovered to be
a woman, Um Anbar. Later, after he joined the Kharijits, he declared that he
admired her greatly. Al- Mubrd mentioned an incident showing that the presence
of Khariji women in fight caused serious embarrassment to the fighters of the Umayyad
army. He talked about swordplay between an Umayyad commander and a Khariji
knight later discovered to be a woman, “The other one attacked him and embraced
him till they both fell on the ground. Then Qais Al-Khashni shouted, ‘Kill us
both’. The horses of both sides approached and separated them. Thus, they
discovered that the knight was a woman. Qais stood up feeling embarrassed.
Yazid said, ‘As for you, you encountered her in duel thinking that she was a
man.’ However, he replied, ‘What if I was killed, would not people say that a
woman killed me?’
Abadi
women participated also in the large military operations the Abadiis engaged in
during the last days of the Umayyad state, during the taking of southern Arabia
and the Hejaz area. Maryam, the wife of Abu Hamza the commander used to fight on
his side against the Umayyad armies. Then, she was martyred with him in the
same battle in the outskirt of Mecca. The poetry dedicated to her includes:
women participated also in the large military operations the Abadiis engaged in
during the last days of the Umayyad state, during the taking of southern Arabia
and the Hejaz area. Maryam, the wife of Abu Hamza the commander used to fight on
his side against the Umayyad armies. Then, she was martyred with him in the
same battle in the outskirt of Mecca. The poetry dedicated to her includes:
|
من سال عن
اسمي فاسمي مريم |
أنا الجعيداء بنت الأعلم
|
|
بعت سواري بسيف مخذّم[4]
|
|
Whether
attributing these words to her is right or not, their meanings are significant
from the aspect of showing the kind of affairs attracting the Khariji women in
the period of work to empower Dawah. They are affairs summarized under the
concept of “sword” away from the affairs of the housewife, summarized in the
word “bracelet”. Moreover, Abadi jurisprudence accepts the possibility of women’s
participation in the stage of “buy”; i.e. the stage based on the military
operations for establishing Dawah. The condition of buy is to have a number of
Kharijits of forty. They can complete the number by adding one woman.
attributing these words to her is right or not, their meanings are significant
from the aspect of showing the kind of affairs attracting the Khariji women in
the period of work to empower Dawah. They are affairs summarized under the
concept of “sword” away from the affairs of the housewife, summarized in the
word “bracelet”. Moreover, Abadi jurisprudence accepts the possibility of women’s
participation in the stage of “buy”; i.e. the stage based on the military
operations for establishing Dawah. The condition of buy is to have a number of
Kharijits of forty. They can complete the number by adding one woman.
Furthermore,
when the Kharijits rebelled against Ar-Rashid in the peninsula, their rows
included men and women. Al-Walid bin Turaif, and then his sister Layla, after
his murder, led this movement.
when the Kharijits rebelled against Ar-Rashid in the peninsula, their rows
included men and women. Al-Walid bin Turaif, and then his sister Layla, after
his murder, led this movement.
[1] (Literal translation of the poetry)
Among the gravest sins in my opinion
Is to kill a pretty nice woman
She gets killed unjustly for no sin
What a kind of murdered person
Indeed, killing and fighting is ours
While the chaste women should draw
the tails of their dresses
the tails of their dresses
[2] (Literal translation of the poetry)
I am bearing a head I am bored of
bearing it
bearing it
And I got bored of washing and
putting oil on it
putting oil on it
Is not there a young man (able to)
carry its weight instead of me?
carry its weight instead of me?
[3] (Literal translation of the poetry)
You look like a lion when you meet me
while you are like an ostrich in war
while you are like an ostrich in war
You flee when you hear the voice of declaring
war
war
Did you meet Ghazala in the battle?
No, your heart was in wings of a
bird.
bird.
[4] (Literal translation of the poetry)
I am the pretty woman and the
daughter of the greatest scholar
daughter of the greatest scholar
For who would like to ask my name, it
is Maryam
is Maryam
I sold my bracelet for a sharp sword
