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Muḥakkima (Arabic:محكّمة) andal-Haruriyya (Arabic:الحرورية) refer to the Muslims who rejected arbitration betweenAli andMu'awiya I at theBattle of Siffin in 657 CE.[1] The nameMuḥakkima derives from their sloganlā ḥukma illā li-llāh (لا حكم إلا لله), meaning "no judgment (hukm) except God's".[1] The nameal-Haruriyya refers to their withdrawal from Ali's army to the village of Harura' near Kufa.[1] This episode marked the start of theKharijite movement, and the termmuḥakkima is often also applied by extension to later Kharijites.[1]
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Historically, some scholars introduced followers of theQuran alone as the Haroori.[2] In recent times, some adherents ofIbadi Islam, which is commonly identified as a moderate offshoot of the Kharijite movement, have said that the precursors of both Ibadism and extremist Kharijite sects should be properly calledMuḥakkima andal-Haruriyya rather than Kharijites.
According toal-Shahrastani, an 11th AD century Shafiite scholar, the proto-Kharijite group were calledal-Muhakkima al-Ula.[3] They were rooted in thecaliphate horsemen that existed in the times of Muhammad.[4] Theal-Muhakkima al-Ula group were led by a figure namedDhu al-Khuwaishirah at-Tamimi,[5] more famously known asHurqus ibn Zuhayr as-Sa'di, aTamim tribe chieftain, veteran of theBattle of Hunayn and first generationKharijites who protested the war spoils distribution.[4][6][7][8][9] According to several Hadiths, Hurqus was recorded being prophesied by Muhammad that he will revolt against the Caliphate later.[10]
At first, Hosts of Hurqus were among those who participated in theMuslim conquest of Persia led byArfajah, Rashidun general who commands the army andnavy in Iraq. DuringConquest of Khuzestan, Hurqus defeatedHormuzan in 638 at Ahvaz (known asHormizd-Ardashir in modern era) to subdue the city.[11] However, later during the reign of Uthman, Hurqus was one of the ringleaders from Basra that conspired to assassinateUthman.[10] They are the soldiers of Ali during thebattle of Siffin, who later rebelled towards the Caliphate ofAli and planned their rebellion in the village of Haruri.[3]
The host of Hurqus also contained another Kharijite embryos that hail fromBajila tribe,[12] which led byAbd Allah ibn Wahb al-Rasibi, who later became founder ofIbadi group.[13]
During the Battle of Siffin, Mu'awiya proposed to Ali to settle their dispute through arbitration, with each side appointing referees who would pronounce judgment according to the Quran.[1] While most of Ali's army accepted the proposal, one group, mostly from the tribe of Tamim, vehemently objected to the arbitration, seeing it as setting human judgment above God's word.[1] They expressed their protest by proclaiming that "there is no judge but God and there is no judgment but God's" (lā ḥakama illā-llāh, wa-lā ḥukma illā li-llāh.[14] orlā ḥukmu illā li-llāh[15]) This is a reference to the versefal-hukmu lillah, Quran 40:12.[16] From this expression, which they were the first to use, they became known asal-muḥakkima, oral-muḥakkima al-ula (lit. the firstMuḥakkima).[14] The term may have originally referred ironically to their rejection of arbitration, since the wordmuhakkim means "arbiter".[17]
The initial group of dissenters, includingHurqus ibn Zuhayr as-Sa'di,[18] went to the village of Harura near Kufa, where they elected an obscure soldier namedAbd Allah ibn Wahb al-Rasibi as their leader.[1] This gave rise to their alternative name,al-Haruriyya.[1] Other defectors from Kufa, where Ali's army had returned awaiting the outcome of arbitration, gradually joined the dissenters,[1] while Ali persuaded some dissenters to return to Kufa.[19] However, when the arbitration ended in a verdict unfavorable to Ali, a large number of his followers left Kufa to join ibn Wahb, who had meanwhile moved his camp to another location along theNahrawan Canal.[1][19]
At this point, the Kharijites proclaimed Ali's caliphate to be null and void and began to denounce as infidels anyone who did not accept their point of view.[1] From Nahrawan, they began to agitate against Ali and raid his territories.[19] When attempts at conciliation failed, Ali's forces attacked the Kharijites in their camp, inflicting a heavy defeat on them at theBattle of Nahrawan in 658.[1] This bloodshed sealed the split of the Kharijites from Ali's followers, and Kharijite calls for revenge ultimately led to Ali's assassination in 661.[1][20]
On a larger scope, remnants of Hurqus' group of theMuhakkima al-Ula or theHaruriyya proto-Kharijites who had survived the battle of Nahrawan would later influence the splinter sects ofAzariqa,Sufriyyah, Ibadiyyah, Yazidiyyah, Maimuniyyah, Ajaridah, al-Baihasiyyah, and theNajdat radical sects.[3][Notes 1] These violent warrior sects would plague the entire history of theRashidun,Umayyad, andAbbasid Caliphates with endemic rebellions.
The egalitarian Kharijite doctrine brought about by theSufrite branch preachers even also found homage among the flocks ofBerber soldiers due to their largely unequal treatment under the Caliphate,[21] Thus inciting theGreat Berber Revolt which weakened theUmayyad Caliphate to certain degree.[22]
The followers of ‘Alī who departed from his army in protest over the arbitration were namedMuḥakkima after their crylā ḥukma illā li-llāh. The verbḥakkama signifies, amongst others, this principle which means to judge, to decide and the verbal nountaḥkīm, a judgment or decision. The participial nounmuḥakkima is formed from this verbal noun and denotes collectively all those who proclaim this principle,lā ḥukma illā li-llāh (لا حكم إلا لله). The unity of the followers of ‘Alī was sundered in the crisis of thesecondfitna (64/683) when it split into three main schools, with the extremistAzāriqa and the moderate Ibadis at opposite poles and the Sufris somewhere in between.[23]
The early dissenters wished to secede from Ali's army in order to uphold their principles.[20] They held that the third caliph Uthman had deserved his death because of his faults, and that Ali was the legitimate caliph, while Mu'awiya was a rebel.[20] They believed that the Quran clearly stated that as a rebel Mu'awiya was not entitled to arbitration, but rather should be fought until he repented, pointing to the following verses:[20][19]
If two parties of the faithful fight each other, then conciliate them. Yet if one is rebellious to the other, then fight the insolent one until it returns to God 's command. (Quran 49:9)
Fight them until there is no fitnah (temptation), and religion is wholly unto God (Quran 8:39-40)
The dissenters held that in agreeing to arbitration Ali committed the grave sin of rejecting God's judgment (hukm) and attempted to substitute human judgment for God's clear injunction, which prompted their mottolā ḥukma illā li-llāh (لا حكم إلا لله, 'judgement belongs to God alone').[19] They also believed that Muslims own allegiance only to the Quran and the sunna of Muhammad, Abu Bakr, and Umar, and denied that the right to the imamate should be based on close kinship with Muhammad.[20] These beliefs found expression in their departure from Ali's army.[20]
Khaled Abou El Fadl writes,
Anecdotal reports about the debates between 'Ali and the Khawarij reflect unmistakable tension about the meaning of legality and the implications of the rule of law. In one such report members of the Khawarij accused 'Ali of accepting the judgment and dominion (hakimiyya) of human beings instead of abiding by the dominion of God's law. Upon hearing of this accusation, 'Ali called on the people to gather around him and brought out a large copy of the Qur'an. 'Ali touched the Qur'an while instructing it to speak to the people and inform them about God's law. Surprised, the people who had gathered around 'Ali exclaimed, "What are you doing? The Qur'an cannot speak, for it is not a human being!" Upon hearing this, 'Ali exclaimed that this was exactly his point. The Qur'an, 'Ali explained, is but ink and paper, and it does not speak for itself. Instead, it is human beings who give effect to it according to their limited personal judgments and opinions. [... In] the historical context, the Khawarij's sloganeering was initially a call for the symbolism of legality and the supremacy of law that later descended into an unequivocal radicalized demand for fixed lines of demarcation between what is lawful and unlawful.[24]
Aside from the name ofal-Muhakkima Muslim scholars and chroniclers also coined a name ofSaba'iyya towards the group as derogatory nickname, which means "the followers ofAbdullah ibn Saba'.[3] As Muhammad Sa'id Roslan, Egyptian Salafi cleric explained the medieval Islamic scholars associate the early Kharijites who killed Uthman as those who follow Abdullah ibn Saba'.[25]
Both Muslim and non-Muslim scholars tend to refer to Ibadis as "moderate Kharijites",[26] and Ibadis are commonly identified in academic sources as an offshoot of the Kharijite movement, which broke away from more extremist Kharijites currents in the late 7th century CE.[27][19][1][28] Most scholars identify Kharijites as those who seceded from Ali's army because of their rejection of arbitration.[29] Ibadis have traditionally used the adjectiveWahbi (referring to Ibn Wahb al-Rasibi) to describe their denomination and strongly identified withahl al-Nahrawan (the people of Nahrawan).[29] Until recently, some Ibadis also identified Ibadism as a sect of Kharijism.[29] During the 20th century, Ibadis moved away from sectarianism and favored a rapprochement with Sunni Islam.[30] Over time, Ibadis grew uncomfortable with the Kharijite label,[28] and contemporary Ibadis strongly object to being classified as Kharijites.[26] In their objections, some modern Ibadi authors point to the differences between Ibadi doctrine and some of the more extreme beliefs commonly associated with Kharijites.[30] The Ibadi scholar Nasir ibn Silayman al-Sabi'i has argued that the precursors of Ibadis should be called al-Muḥakkima and al-Haruriyya, and that the first clear use of the termkhawarij (Kharijites) as a proper noun appears only after the split of Ibadis from more extremist Kharijite sects.[30]
... thereafter to become a distinguished leader of the Khawarij. However, it is mentioned in a narration that his name was Hurqus and the name of his father was unknown. In another narration it is claimed that his name was Malik, ...
... during their own rebellion.38 In the late seventh century , the Sufriyya Khariji sect would trace their communal lineage through a series of earlier Khawarij back to two of the martyrs of Nahrawan , Dhu Thafinat and Hurqus b .
Diraasaatun fil Bid'ati wal Mubtadi'in by Dr. Muhammad Sa'id Ruslan
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