MURJITIES AND KHARIJITIES

Murji’ties

The word irja’ has two meanings. The first is postponement as in the words of god: ‘they said put him off, him and his brother that is give him respite or delay him’. The other meaning is to give hope. To use the term al-Murji’a in the first sense for this group is correct, because they look upon deeds as secondary to intention and resolve. The term can absolutely be used of them in the second sense also, because they hold that disobience with faith is not harmful as obedience with disbelief is not beneficial.

It is also said that Irjia means deferring the case of one who commits a grave sin to the Day of Judgment, in this world; therefore no judgment is made as to whether he belongs to the people of paradise or to the people of hell. If the world is understood in this way the Murjities and the Wajidiya are two opposing sects. Some say that al-Irja means bringing Ali down from the first to the forth people. In this sense the Murjities and shias became two opposed sects.

The Murjities consist of four groups; the khariji Mujia, the qadiri murjia, the jabariti Murjia and pure Murjia. Muhammad ibn shahib, al- sehili and al-Khalidi belonged to the Qadiritie Murjia.

Main groups

The Yunusiya Yunus ibn Awn al-Numairi

Ubaidiya Ubaid al Mukta’ib

Ghasssaniya Ghassan al- Kufi

Thaubaniya Abu Thauban

Taumaniya Abu mu’ad al- Taumani

Sahiliya Salih ibn Umar al- Sahili

Kharijities

Due to the crisis betweeb Calipha Ali and Amir Mu’awiya and serious position of some groups of Calipha Ali named kharijities. They called themselves the believers or the people of paradise while other party was the unbeliever, the idolaters or the people of hell. The reference to paradise and hell farther shows that the karijites regarded ultimate salvation or damnation as linked with membership of the group. Because of this linking the kharijities were much concerned about associating only with the people of paradise and disassociating from the people of hell.

Some went further and held that not all grave sins would lead to an eternity in hell. Najda for example, distinguished between what was fundamental in religion and what was not and insisted that for sins in non fundamentals. God’s punishment would not be in hell and would not be eternal, that is a man who admitted a single act of theft or adultery would not thereby become one or the people of hell.

They boycotted Muslins other than themselves, did not marry with them, had no social or political transactions with them and considered killing them or looting their property as legitimate

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