Part 7
Written by: Rashid Shafiq
An Examination of the Creed (‘Aqīdah) of the Khawārij
Similar to other sects, the Khawārij engaged in theological discourse. However, most of their views have not reached us through their own writings. Instead, they have been transmitted through the works of Ahl al-Sunnah wal-Jamāʿah and other sects. Scholars from these groups have documented and analyzed the beliefs of the Khawārij. As previously discussed, these accounts are considered reliable sources for understanding their doctrine.
Below, we examine the key theological issues in which the Khawārij held distinct viewpoints:
1. Did the Khawārij Distort Religious Texts (Taḥrīf al-Nuṣūṣ)?
The distortion of religious texts emerged after the era of the Prophet Muḥammad (PBUH) and his Companions, coinciding with the rise of various sects. Such distortions carry grave consequences, as altering the meanings of religious texts leads people further away from their true intent.
Scholars differ regarding the Khawārij’s stance on textual distortion (taḥrīf al-nuṣūṣ):
1.1 Some scholars argue that the Khawārij were strict literalists, adhering rigidly to the apparent meanings of religious texts without engaging in deeper interpretation. This view is supported by Ahmad Amīn and Abū Zahrah.
1.2 Other scholars assert that the Khawārij engaged in textual distortion to align religious texts with their ideological inclinations, believing that their interpretations represented the true meaning. This position is supported by Ibn ʿAbbās (may Allah be pleased with him), Shaykh Ibn Taymiyyah (may Allah be pleased with him), and Ibn al-Qayyim (may Allah be pleased with him).
1.3 A third perspective suggests that the Khawārij did not have a unified stance on textual interpretation. Some adhered strictly to the literal meaning, while others distorted texts to align with their ideology. Imām al-Ashʿarī (may Allah have mercy on him) presented this view in his book Maqālāt al-Islāmiyyīn.
2. The Khawārij’s Position on the Attributes of Allah (Ṣifāt Allāh)
In the writings of scholars who discuss Islamic sects, I found limited information about the Khawarij’s general doctrine regarding the attributes of Allah. However, Al-Shahrastānī, in his book Al-Milal wa al-Niḥal, narrates that Abū Khālid Ziyād ibn ʿAbd al-Raḥmān al-Shaybānī, a leader of the Shaybāniyyah sect, held the following view:
“Allah did not possess knowledge until He acquired it; things only become known after they come into existence.”
This belief is false and contradicts the established Islamic doctrine. The attributes of Allah are eternal (qadīm) and uncreated, just as Allah Himself is eternal. Allah creates everything with His knowledge and will, and it is inconceivable that He would create anything without prior knowledge.
3: The Khawārij’s Position on Sinners
The Khawārij generally hold the belief that committing sins renders a person a disbeliever (kāfir). However, they differ on the specific implications of this ruling.
– Majority View: Most Khawārij, including the Al-Muḥakkima, Azâriqa, and Shaybāniyyah (a subgroup of the Yazidiyyah) Al-Najdât sects, held that sinners committed “kufr millah”—apostasy. They believe that such individuals had left the fold of Islam and would eternally reside in Hell alongside disbelievers.
– Ibāḍī View: The Ibāḍiyyah (a Khawārij sect) argues that sinners committed “kufr ni’mah” (ingratitude for Allah’s blessings) rather than “kufr millah”. They maintained that such individuals remained within the fold of Islam but were hypocrites (munāfiqūn) in this world. However, they still believed that unrepentant sinners would face punishment in Hell.
The Khawarij’s Evidence and Their Misinterpretations
The Khawārij cite various Qurʾānic verses and aḥādīth to justify their views, but their interpretations are flawed and misrepresent the intended meanings.
First Verse of Evidence:
“هُوَ ٱلَّذِى خَلَقَكُمْ فَمِنكُمْ كَافِرٌۭ وَمِنكُم مُّؤْمِنٌۭ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌۭ ”
Translation:
“It is He who created you, and among you is the disbeliever, and among you is the believer.” (Surah At-Taghabun: 2)
The Khawārij argue that Allah has divided people into two distinct categories: believers (praised) and disbelievers (condemned). Since sinners (fāsiqūn) are not explicitly mentioned among the praised believers, they must fall into the category of disbelievers.
Refutation:
This reasoning is flawed for several reasons:
The verse only mentions two broad categories but does not imply that a third category cannot exist.
In reality, a third group—sinners (fāsiqūn)—exists.
This verse describes the general division of humanity, not a definitive classification where every sinner is a disbeliever.
Second Verse of Evidence:
“وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ ٱللَّهُ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْكَـٰفِرُونَ”
Translation:
“And whoever does not judge by what Allah has revealed—then it is they who are the disbelievers.” (Surah Al-Ma’idah 5:44)
The Khawārij claim that anyone who does not judge according to Allah’s law is a disbeliever. Since sinners fail to fully implement Allah’s commands, they must be classified as disbelievers.
Refutation:
This interpretation is flawed:
The verse specifically refers to those who reject Allah’s laws and deny their validity, which constitutes actual disbelief.
However, if someone acknowledges Allah’s commandments but fails to act upon them due to weakness or negligence, they are classified as sinners (fāsiqūn), not disbelievers. Disbelief occurs only when there is an explicit rejection of faith.
Conclusion
The theological views of the Khawārij were characterized by extremism and rigidity. They misinterpreted religious texts, failing to consider the broader context of Islamic teachings. Mainstream scholars of Ahl al-Sunnah wa al-Jamāʿah have thoroughly refuted their arguments, clarifying the correct understanding of the Qur’anic verses and hadiths that the Khawārij misused.
By examining their historical beliefs and the scholarly responses to them, we gain deeper insight into the dangers of extremism and the necessity of adhering to the balanced teachings of Ahl al-Sunnah wa al-Jamāʿah.
