Podcasts about kharijites

Eve of 19th Ramadan 1446 AHMarch 18th 2025Begin with praises to Allah and salutations upon the Prophet and his Ahlul Bayt.Imam Ali was known for his unmatched virtues, justice, and wisdom.He was the first Imam and rightful successor to the Prophet.Political tensions led to the rise of the Kharijites, who plotted against him.On the 19th of Ramadan, while in prostration during Fajr prayer in Masjid Kufa, Ibn Muljam struck him with a poisoned sword.Imam Ali declared, "By the Lord of the Ka‘bah, I am successful."He was carried home, spending his final days in worship and giving advice.Emphasized patience, justice, and caring for orphans and the oppressed.On the 21st of Ramadan, he attained martyrdom.His burial was kept secret due to political instability.Later, his grave was revealed in Najaf, now a major pilgrimage site.His legacy inspires justice, humility, and devotion to Allah.Conclude with condolences to Imam Mahdi and all believers.Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

Jason gives you a quick overview of History of Medieval Afghanistan, Part 1.Read the essay here: https://historywiththeszilagyis.org/hwts201 Find us on Twitter:The Network: @BQNPodcasts The Show: @HistorySzilagyi. Chrissie: @TheGoddessLivia. Jason: @JasonDarkElf.Send topic suggestions via Twitter or on our Facebook page History with the Szilagyis.History with the Szilagyis is supported by our patrons: Susan Capuzzi-De ClerckEd ChinevereLaura DullKris HillJoin these wonderful supporters by visiting patreon.com/historywiththeszilagyis. The BQN Podcast Collective is brought to you by our listeners. Special thanks to these patrons on Patreon whose generous contributions help to produce this podcast and the many others on our network! You can join this illustrious list by becoming a patron here: https://www.patreon.com/BQN

This week, we discuss many different topics. We start by discussing some brief takeaways from the conference we had here in Riyadh to the importance of learning the Arabic language. Next, Ustaadh Muhammad @Muhammad binAbdilwali explains his new courses he's starting this week. After, we talk about some very beneficial information connected to Ibnul Qayyins Madārij Al-Sālikīn; "The Best Worship is in Accordance to What That Occasion Requires". We finish off with explaining who the Khawarij (Kharijites) are & some of their Attributes. Remember to like, share, and subscribe. If you like this project, let us know your thoughts in the comments! Also, these projects can be financially supported by checking out: CashApp: $AtTibyan https://cash.app/$AtTibyan PayPal: https://www.paypal.me/MrEdge30 Jaazkhum Allāhu Khair #tawheed #Islam #Student ‏••══ ༻✿༺══ •• Email: AtTibyan.Edge@gmail.com Join Our Telegram Community: https://t.me/AbuMuaathEdge

Episode 1931: Our article of the day is Kharijites.

Hannah-Lena Hagemann is based in the Department of Near Eastern Studies at Hamburg University, where she leads a research group on rebellion in early Islam. She is the author of The Kharijites in Early Islamic Historical Tradition which is the first comprehensive literary analysis of the Kharijites' history as depicted in early Islamic historiography. The book provides a new perspective on early Kharijism and explores their narrative function as rebels and heretics in early Islamic tradition. You can purchase a copy of the book on Amazon here.

Imam Ali (as) said: "O people, I am the one who gouged out the eye of trouble [revolt]. There was no one except me who dared to advance towards it when its gloom was swelling and its madness was intense [when the uprising was at its peak]." Nahj al-balagha, sermon 93.

The unprecedented loss of Arab life at the battle of Siffin put an end to any illusions of the sanctity of muslim blood, an important pillar underpinning the umma's unity. Arabs began withdrawing their support for the caliph in growing numbers, revealing the resurgence of the old political order of tribal elites. Amid these transformations, Syrian and Iraqi delegates met to discuss the possibility of a peaceful resolution to the question of who would lead the umma following the bloody stalemate between the two.

During the Second Fitna, the Umayyads, Zubayrids, Alids, and Kharijites battled for supremacy over the Islamic world.  (Spoiler alert: the Umayyads won.)  

This 2nd sermon was delivered 2 weeks after Richard Reid’s - aka the Shoebomber - arrest and continued with the previous sermon’s theme of providing clarification of the Mosque’s position and my comments while rebutting criticism by an emerging trend that was - and continues to be - vocal against those that fight against extremism, while they themselves fail to condemn it or its protagonists.

Following the 9/11 attacks, the US launched military strikes against Afghanistan. Further retaliatory terrorist actions were anticipated but none like the attempted shoe bomb attack on a transatlantic flight on 22nd December. The culprit was a former, expelled attendee of Brixton Mosque - Richard Reid - bringing the world’s attention to this local Salafist community that was compelled to respond emphatically. This first of two podcasts provides recordings of that response which still resonates today.

12-10-15 - Radical Islam and the West Extremism within Islam goes back to the 7th century to the Kharijites. From their essentially political position, they developed extreme doctrines that set them apart from both mainstream Sunni and Shiʿa Muslims. The Kharijites were particularly noted for adopting a radical approach to Takfir, whereby they declared other Muslims to be unbelievers and therefore deemed them worthy of death.[27][28][29] The modern Islamic fundamentalist movements have their origins in the late 19th century.[30] The Wahhabi movement, an Arabian fundamentalist movement that began in the 18th century, gained traction and spread during the 19th and 20th centuries.[31] During the Cold War following World War II, some NATO governments, particularly those of the United States and the United Kingdom, launched covert and overt campaigns to encourage and strengthen fundamentalist groups in the Middle East and southern Asia. These groups were seen as a hedge against potential expansion by the Soviet Union, and as a means to prevent the growth of nationalistic movements that were not necessarily favorable toward the interests of the Western nations.[32] By the 1970s the Islamists had become important allies in supporting governments, such as Egypt, which were friendly to U.S. interests. By the late 1970s, however, some fundamentalist groups had become militaristic leading to threats and changes to existing regimes. The overthrow of the Shah in Iran and rise of the Ayatollah Khomeini was one of the most significant signs of this shift.[33] Subsequently fundamentalist forces in Algeria caused a civil war, caused a near-civil war in Egypt, and caused the downfall of the Soviet occupation in Afghanistan.[34] In many cases the military wings of these groups were supplied with money and arms by the U.S. and U.K.   beyondbostonradio@gmail.com beyondbostonprophecy.com #bbostonprophecy Host - Larry Barnett

Mariam al-Attar, Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought (Routledge, 2010)  explores the meaning, origin and development of “Divine Command Theory” in Islamic thought. In the process, al-Attar underscores the philosophical bases of religious fundamentalism that hinder social development and hamper dialogue between different cultures and nations. Challenging traditional stereotypes of Islam, the book refutes contemporary claims that Islam is a defining case of ethical voluntarism, and that the prominent theory in Islamic ethical thought is Divine Command Theory. The author argues that, in fact, early Arab-Islamic scholars articulated moral theories: theories of value and theories of obligation. She traces the development of Arabo-Islamic ethics from the early Islamic theological and political debates between the Kharijites and the Murji’ites, shedding new light on the moral theory of Abd al-Jabbar al-Mu’tazili and the effects of this moral theory on post-Mu’tazilite ethical thought. Highlighting important aspects in the development of Islamic thought, this book will appeal to students and scholars of Islamic moral thought and ethics, Islamic law, and religious fundamentalism. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mariam al-Attar, Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought (Routledge, 2010)  explores the meaning, origin and development of “Divine Command Theory” in Islamic thought. In the process, al-Attar underscores the philosophical bases of religious fundamentalism that hinder social development and hamper dialogue between different cultures and nations. Challenging traditional stereotypes of Islam, the book refutes contemporary claims that Islam is a defining case of ethical voluntarism, and that the prominent theory in Islamic ethical thought is Divine Command Theory. The author argues that, in fact, early Arab-Islamic scholars articulated moral theories: theories of value and theories of obligation. She traces the development of Arabo-Islamic ethics from the early Islamic theological and political debates between the Kharijites and the Murji’ites, shedding new light on the moral theory of Abd al-Jabbar al-Mu’tazili and the effects of this moral theory on post-Mu’tazilite ethical thought. Highlighting important aspects in the development of Islamic thought, this book will appeal to students and scholars of Islamic moral thought and ethics, Islamic law, and religious fundamentalism. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mariam al-Attar, Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought (Routledge, 2010)  explores the meaning, origin and development of “Divine Command Theory” in Islamic thought. In the process, al-Attar underscores the philosophical bases of religious fundamentalism that hinder social development and hamper dialogue between different cultures and nations. Challenging traditional stereotypes of Islam, the book refutes contemporary claims that Islam is a defining case of ethical voluntarism, and that the prominent theory in Islamic ethical thought is Divine Command Theory. The author argues that, in fact, early Arab-Islamic scholars articulated moral theories: theories of value and theories of obligation. She traces the development of Arabo-Islamic ethics from the early Islamic theological and political debates between the Kharijites and the Murji’ites, shedding new light on the moral theory of Abd al-Jabbar al-Mu’tazili and the effects of this moral theory on post-Mu’tazilite ethical thought. Highlighting important aspects in the development of Islamic thought, this book will appeal to students and scholars of Islamic moral thought and ethics, Islamic law, and religious fundamentalism. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mariam al-Attar, Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought (Routledge, 2010)  explores the meaning, origin and development of “Divine Command Theory” in Islamic thought. In the process, al-Attar underscores the philosophical bases of religious fundamentalism that hinder social development and hamper dialogue between different cultures and nations. Challenging traditional stereotypes of Islam, the book refutes contemporary claims that Islam is a defining case of ethical voluntarism, and that the prominent theory in Islamic ethical thought is Divine Command Theory. The author argues that, in fact, early Arab-Islamic scholars articulated moral theories: theories of value and theories of obligation. She traces the development of Arabo-Islamic ethics from the early Islamic theological and political debates between the Kharijites and the Murji’ites, shedding new light on the moral theory of Abd al-Jabbar al-Mu’tazili and the effects of this moral theory on post-Mu’tazilite ethical thought. Highlighting important aspects in the development of Islamic thought, this book will appeal to students and scholars of Islamic moral thought and ethics, Islamic law, and religious fundamentalism. Learn more about your ad choices. Visit megaphone.fm/adchoices

[audio http://www.seerat.net/Audio/Media/Aqeedah/630aqeedah006.mp3]

This episode highlights another round of internal strife within the early community (680-692). Umayyad rule is challenged from many corners. The grandson of Muhammad, Husayn and a number of his followers are massacred at Karbala, the Kharijites dominate central Arabia, and Abdullah Ibn al-Zubayr establishes himself as a serious alternative to the Umayyads. 

This episode discusses what could be described with some reservations as the first sectarian group to rise within Islam. The Kharijites are often presented as a radical and violent group that terrorized the early community. What do we make of this image? This short introduction to the Kharijites gives some initial guidance in trying to answer this question.  Sources and Additional Readings: Kitab al-milal wal-nihal          by al-Shahrastani     Les schismes dans l'Islam      by Henri Laoust