declaring a Muslim an apostate and it's effects upon Modern day Islamic movements

283 Pages·2009·1.39 MB·English

THE KHAWAARIJ AND THE CREED OF TAKFEER:
DECLARING A MUSLIM TO BE AN APOSTATE AND ITS
EFFECTS UPON MODERN DAY ISLAAMIC MOVEMENTS

by

CRAIG ANTHONY GREEN

Submitted in fulfillment of the requirements for the degree of

MASTER OF ARTS

In the subject

Islamic Studies

at the

UNIVERSITY OF SOUTH AFRICA

SUPERVISOR: PROF Y DADOO

February 2009
Summary

Islaam as a world religion is most often associated with terrorism and numerous
bombings and conflicts around the globe.

While, Islaam does not encourage these actions there exists movements within the
Muslim community which use violence as a means of political expression similar to
the early extremist Khawaarij sect who abused the concept of takfeer.

Many modern day ideologues seem to adopt the main tenets of the Khawaarij creed
and as a result exhort and carrying out actions of violence under the guise of Islaam.

In addition, Western media, secularists, and United States policy also appears to have
a direct role in fostering the growth of these movements. Therefore, there is a need for
further study into the ideological roots of these groups, their actions, and how
societies can look for solutions to combat their ideals before they evolve into terrorist
actions.

Key terms:
Islaamic creed, takfeer, Khawaarij, Qur’aan, hadeeth, extremism, terrorism,
Wahhaabee, Salafee, sectarianism
Acknowledgements

In the name of Allah the Most Beneficent the Most Merciful and peace and blessings
be upon the Prophet Muhammad. I would like to extend my gratitude to those who
have assisted me in my effort to complete this dissertation:

• My supervisor, Professor Yousuf Dadoo for his continual support, advice, and
patience throughout this effort.
• My family for their encouragement, support, and patience in my long absence
away from them during my dissertation.
• My close friend and former colleague, Mr. Taalib Alexander who encouraged
me to begin this dissertation and assisted me in gathering resources for this
work.
• My colleagues, Dr. Jamal Hamed, Dr. Jamal Jazeri and Dr. Hasan Hussayn
who helped with advice and proof reading.
• Dr. Muhammad Hashim, Eihab Nadir, Shaikh Sa’eed al-‘Amr, Shaikh
Muhammad al-'Aqueel and many other scholars who advised me and assisted
me with resources and answered my questions.
Declaration

Student number: 3595-594-5

I declare that “THE KHAWAARIJ AND THE CREED OF TAKFEER:
DECLARING A MUSLIM TO BE AN APOSTATE AND ITS EFFECTS UPON
MODERN DAY ISLAAMIC MOVEMENTS” is my own work and that all the
sources that I have used or quoted have been indicated and acknowledged by means
of complete references.

_______________________ _______________________
SIGNATURE DATE
Mr. Craig Anthony Green
Table of Contents

System of Transliteration……………………………………………....................9
Introduction……………………………………………………………………….10
Research Objectives………………………………………………………………11
Significance of the Problem………………………………………………………11
Research Theory…………………………………………………………………..12
Methodology……………………………………………………………………….12
Limitations and Scope…………………………………………………………….14
Contents of Study……………………………………………………………….....15
Definition of Academic Terms…………………………………………………....15

Chapter One: The Khawaarij: The First Sect in Islaam
1.1 Introduction……………………………………………………………..17
1.2 Definition of the Khawaarij……………………………………………..17
1.2.1 The Khawaarij…………………………………………………………18
1.2.2 The Muhakkima……………………………………………………….18
1.2.3 The Mukaafira…………………………………………………………18
1.2.4 The Azaariqa…………………………………………………………..19
1.2.5 The Ibaadeeya.………………………………………………………...19
1.2.6 The Saba`eeya…………………………………………………………20
1.3 Brief History of the Origins of the Khawaarij…………………………...20
1.4 The Khawaarij in Hadeeth Literature…………………………………….22
1.5 Statements of Classical Scholars…………………………………….......23
1.6 Characteristics and Creed of the Early Khawaarij………………………25
1.6.1 Believing Faith to be Constant…………………………………………25
1.6.2 Takfeer for Major Sins…………………………………………………26
1.6.3 Rebellion against Muslim Leadership…………………………………28
1.6.4 Enjoining Good and Forbidding Evil………………………………….31
1.6.5 Splitting From the Main Body of the Muslims………………………..32
1.6.6 Ill-treatment of Enemies………………………………………………..32
1.6.7 Extremism…………………………………………………………......33
1.6.8 False Interpretation of Qur’aanic Verses……………………………...35
1.6.9 Religious Innovation…………………………………………………..37
1.6.10 Denial of Punishment in the Grave…………………………………...39
1.6.11 Reviling the Companions…………………………………………….40
1.7 Conclusion………………………………………………………………41

Chapter Two: The Islaamic Creed According to Salafee Scholars
2.1 Introduction……………………………………………………………..42
2.2 Tawheed………………………………………………………………...42
2.3 Respecting the Companions and Family of the Prophet………………..46
2.4 Adhering to Ahl al-Sunna wa al-Jamaa’a.......................................…….48
2.5 Shunning Extremism ………….………………………………………..50
2.6 Renouncing Islaam…….………………………………………………..54
2.7 Ruling according to Human Law as opposed to Divine Law…………..57
2.8 Recognizing Leaders…………………….……………………………...61
2.9 Declaring People to be Apostates………………………………………63
2.9.1 Categories of Takfeer…………………………………………………64
2.9.2 Conditions of Takfeer…………………………………………………66
2.9.3 Impediments to making Takfeer………………………………………67
2.10 Muhammad Ibn ‘Abd al-Wahhaab and the Creed of Takfeer………...71
2.10.1 Detractors of Ibn ‘Abd al-Wahhaab…………………………………73
2.10.2 Discourse over the Concept of Tawassul……………………………74
2.10.3 Ibn ‘Abd al-Wahhaab’s Creed………………………………………81
2.10.4 Ibn ‘Abd al-Wahhaab’s Position Regarding Leadership……………83
2.10.5 His Jihaad……………………………………………………………84
2.10.6 His Position regarding Takfeer………………………………………86
2.11 Conclusion……………………………………………………………..88

Chapter Three: Contemporary Islaamic Movements and Thinkers
3.1 Introduction………………………………………………………………90
3.2 Factors Contributing to the Radicalization of Islaamic Movements…….90
3.2.1 Fall of the Islaamic Caliphate………………………………………….92
3.2.2 Secularization of Regimes……………………………………………..94
3.2.3 Repression as a Backlash to Islaamic Militancy………………………98
3.2.4 Regime Cooperation with Non-Muslim States………………………..99
3.2.5 Non-Muslim Presence in Muslim Lands……………………………...101
3.2.6 US Attack on Muslim Countries……………………………………...102
3.3 Overview of Islaamic Thinkers……………………………….………...102
3.3.1 Aboo al-A’ala al-Mawdoodee………………………………………...105
3.3.1.1 Mawdoodee’s Creed………………………………………………...105
3.3.1.2 Mawdoodee’s View on Leadership…………………………………109
3.3.2 Sayyid Qutb……………..…………………………………………….111
3.3.2.1 His Creed……………………………………………………………112
3.3.2.2 Qutb and Takfeer……………………………………………………115
3.3.2.3 Qutb’s Assessment of Daar al-Harb………………………………...119
3.3.2.4 Sayyid Qutb and Leadership………………………………………..121
3.3.3 Shukree Mustafa………………………………………………………122
3.3.3.1 Shukree Mustafa’s Creed…………………………………………...123
3.3.3.2 Qur’aanic Misinterpretation………………………………………...125
3.3.4 Muhammad ‘Abd al-Salaam Faraj and Jamaa’a al-Jihaad……………130
3.3.4.1 His Creed……………………………………………………………130
3.3.4.2 Faraj’s Concept of Jihaad…………………………………………...132
3.3.5 ‘Umar ‘Abd al-Rahmaan……………………………………………...136
3.3.5.1 His Concept of Jihaad………………………………………………137
3.3.5.2 ‘Umar ‘Abd al-Rahmaan on Rulership and Takfeer………………..138
3.3.6 Aboo Qataada al-Filisteenee……………………………………….....144
3.3.6.1 Aboo Qataada on Jihaad and Takfeer……………………………….145
3.3.6.2 Aboo Qataada and Leadership……………………………………...150
3.3.6.3 Belittlement of the Scholars………………………………………...153
3.3.7 Aboo Hamza al-Misree……………………………………………….155
3.3.7.1 Aboo Hamza’s Call to Islaam………………………………………156
3.3.7.2 His Concept of Jihaad………………………………………………157
3.3.7.3 Takfeer of the Rulers……………………………………………….160
3.3.7.4 His Position Regarding the Scholars..………………………………167
3.3.8 ‘Abd Allah al-Faisal………………………………………………….176
3.3.8.1 His Call to Islaam…………………………………………………..176
3.3.8.2 His Concept of Takfeer…………………………………………….177
3.3.8.3 His Jihaad…………………………………………………………..185
3.3.8.4 His Belittlement of the Scholars..…………………………………..187
3.3.9 Usaama Bin Laaden and al-Qaeda…..………………………………..192
3.3.9.1 Creed and Ideology…………………………………………………192
3.3.9.2 The Bai’a……………………………………………………………195
3.3.9.3 Jihaad and Terrorism………………………………………………..196
3.3.9.4 His Takfeer………………………………………………………….206
3.3.9.5 Bin Laaden on Contemporary Regimes…………………………….209
3.3.9.6 His Criticism of Contemporary Scholars…………………………...213
3.3.10 Aboo Mus’ab al-Zarqaawee…………………………………………216
3.3.10.1 His Creed ………………………………………………………….216
3.3.10.2 Zarqaawee on Jihaad……………………………………..………..217
3.3.10.3 Zarqaawee’s Criticism of the Scholars…………………………….230
3.3.10.4 Takfeer of the Rulers………………………………………………232
3.4 Conclusion………………………………………………………………233

Chapter Four: Contemporary Misconceptions about Islaam and Terrorism
4.1 Introduction.…………………………………………………………….236
4.2 Secularism………………………………………………………………236
4.3 Misconceptions of Islaamic Jihaad……………………………………..242
4.4 The Concept of the Right to Rebel……………………………………..245
4.5 Terrorism: its Types and Motivations………………………………….246
4.6 The Media and the Image of Islaam……………………………………250
4.7 US Policy and its effect on Muslims……………………………………254
4.8 Misconceptions about Suicide Bombings………………………………258
4.9 Western Think Tanks and Jihaadees……………………………………259
4.10 Conclusion……………………………………………………………..264

Chapter Five: Conclusions and Observations
5.1. Conclusions and Observations…………………………………………265
5.2 Areas for Further Study….……………………………………………...267

Bibliography……………………………………………………………….269
System of Transliteration

Consonants
' d
b t
t th
U
th
j gh
h f
kh q
d k
dh l
r m
z n
s h
sh w
s y

Vowels
a aa
u , oo
i ee

Dipthongs
aw
ay

Transliteration Chart from the book The Exorcist Tradition in Islaam (Philips1997:iv)
U U

Note: The reader may at times find some inconsistency in the transliteration system
and this is due to the researcher's reliance at times on previously translated material,
and when making direct quotations the language was quoted as it was in the original
text.
THE KHAWAARIJ AND THE CREED OF TAKFEER:
DECLARING A MUSLIM TO BE AN APOSTATE AND ITS
EFFECTS UPON MODERN DAY ISLAAMIC MOVEMENTS

By Craig Green

Introduction

In contemporary times Islaam in the minds of some has become synonymous with
terrorism and terrorist acts like the heinous bombing of the World Trade Center (9/11),
the USS Cole in Yemen, the Bali bombing in Indonesia, and the recent bombings in
Saudi Arabia. Many of these terrorist acts have been perpetrated in the name of
Islaam, and Muslims and non-Muslims both find themselves victimized.1 Many of the
0F
present day ideologies often attributed to these acts have a link with early Islaamic
sectarianism. This research asserts that the fundamental creed of the original
Khawaarij is present in many of the modern day Islaamic groups and sects, and forms
the ideological root of many contemporary terrorist organizations.2 In addition, this
1F
research claims that the radicalization of these groups is in part a reaction to secularist
thought, and U. S. government policy toward Muslim states.

This research analyzes the creed of the first sect in Islaam, the Khawaarij, and its
influence on contemporary Islaamic movements and thinkers, and contrasts it with the
orthodox Islaamic creed.3 In addition, it attempts to show how the media, U.S. policy
2F
makers, and many contemporary writers misconstrue core Islaamic beliefs and
misconceive public opinion about Islaam, thus further alienating Muslims and
contributing to the radicalization of many contemporary Islaamic movements.

There are many misconceptions about Islaam that stem from the creed of the
original Khawaarij, the modern day groups that follow their creed, and the media

1America has unilaterally attacked and devastated two Muslim nations: Afghanistan and Iraq and as a
result of these two wars non-Muslim countries feel increasingly vulnerable to acts of terrorism.
2 As the research will show, terrorism is alien to the orthodox Islaamic creed.
3 The term orthodox as referred to throughout this research is a reference to the creed and practices of
the Prophet as understood by his companions and it is frequently used in this research to denote
contemporary Salafee ideology which will be discussed in further detail in chapters two and three.