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A survey of the racial and cultural (religious and linguistic) resistance of the Khārijīs and the Ibāḍīs, which, according to the author, was lost already towards the end of the Middle Ages. An apparently hastely composed and rather sloppy article (i.a. Shammākhī’s Siyar and Darjīnī’s Ṭabaqāt al-Mashāyikh are confused).
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[The arising of Khārijism and its break-up into sects].
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Autographed, stencilled.* Farṣūṣ 1992, 47: written in reaction to the failures in an article in the Egyptian journal al-Muṣawwar, which had published an article entitled man hum al-Khawārij. This article was published when Sayyid Quṭb was put on trial and had said that he had been inspired by the slogan lā Ḥukma illā li’llāh of the Khārijites. Jaʿbīrī 1987, 782: MS. An article of 8 pp., 28x15 cm., 28 lines, 1386/1966. The author answers three questions: belong al-Ibāḍiyya al-Wahbiyya to the Khawārij? Are they killers and shedders of blood of the Ahl al-Tawḥīd and are they aggressive against them? Who were the leaders in those days?
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A short description of contents and abbreviated translation of the section that deals with the Khawārij from al-Qalhātī: al-Kashf wa’l-Bayān (MS in the British Museum, Or. 2606; see for a description Rieu 1894, 121-124). Wilkinson 1976a, 143: ... Thus one soon learns that Abū Saʿīd is inevitably Abū Saʿīd Muḥ. b. Saʿīd al-Kudamī and so could never be confused with Muḥ. b. Saʿīd al-Qalhātī, as the British Museum cataloguer (Sup. Cat. of Arab MSS, 1894, 121-124) has done.
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pp. 186-233 (the Ibāḍiyya); p. 268-270 (Wāṣil’s relation to Khārijīs and Murji’īs); pp. 270-273 (Wāṣil’s political ideas); pp. 396-398 (al-Aṣamm); 460-469 (the Khārijīs in al-Jazīra); pp. 572-600 (the Khārijīs in Sistān); pp. 601-604 (the Ibāḍīs in Sistān); pp. 612-624 (the Khārijīs in middle and South Iran); pp. 655-659 (the Khārijīs and the Ibāḍīs in Mekka); pp. 666-668 (the Khārijīs in Medina); pp. 709-712 (ʿUmān and Ḥaḍramaut); pp. 719-722 (contrary movements against the Shīʿa: the Ibāḍīs).
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The author tries to see influences emanating from Khārijism in North Africa on modern Islamists in West Africa.
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P. 373: the purpose of this paper is to call attention to some aspects of Khārijite history which have been somewhat neglected, and to propose a change in the point of view from which we at present consider the development of Khārijite doctrines. Briefly stated, the thesis maintained will be that our conception of the origin and nature of Khārijitism require revision, not only in the light of certain historical facts and the known geographical spread of Khārijite sects, but also because the inner relation of Khārijite thought to contemporary movements has not been clearly recognized and its true character defined.
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