16. If the transgressors cannot be fought off except by killing them,

then it is permissible to kill them. In this case, there is no sin or liability on those who kill them, nor is any expiation required of 'Ali's attitude towards the Kharijites and Shia them; they did what was enjoined upon them, and they killed for the sake of Allah (B). hen fight ye [all] against the one that transgresses until it complies with the command of Allah# (Quran 49: 9). If a Muslim is attacked, and the only way he can ward off the attacker or protect himself is by killing him, then it is permissible for him to defend himself by killing the one who wanted to kill him. In the case of war, there is no liability for property of the transgressors that is destroyed by those who are in right.lZ4 By the same token, the transgressors are not liable for lives or property that they destroy in the case of war, according to the more correct opinion, as Al-Nawawi said.lz5 Az-Zuhri narrated that there was consensus among the Companions that the transgressor was not liable if he killed one who was in the right. He said: 'The first fitnah broke out when the Companions of the Messenger of Allah (g) were still alive, among whom were those who had been at Badr.

They were agreed that no one should be subjected to retaliatory punishment, or have his wealth confiscated, for actions he based on his own understanding of ~ur'an." lZ6 According to a report narrated by 'Abdw-Razziq, the first turmoil broke out when many of the Companions of the Messenger of Allah (g) who had been present at Badr were still alive. They were unanimously agreed that no hadd punishment was to be carried out on anyone for taking female captives on the basis of their own interpretation of the Qnr'an, no retaliatory punishment was to be imposed for blood that they regarded as permissible to shed on the basis of their own interpretation of the Quran, and they were not to be required to return property that they had regarded as permissible to take on the basis of their own interpretation of the Qnr'an, unless it was something specific whose owner was known, in which case it was to be returned to its owner.lZ7 'Ali ibn Abi Trilib 1.7. Most sigruhcant characteristics of the Kharijites The one who researches the history of the Kharijite sect will note a number of distinctive characteristics of the followers of this sect, including the following: 1.7.1. Going to extremes in religious issues Undoubtedly the Kharijites were people of devotion and worship. They were very enthusiastic about adhering to Islam by applying its rulings and keeping away from everything that it forbids.

They also tried hard to completely avoid falling into any sin that is contraq to Islam. That became a prominent feature of this group, and no one could come anywhere close to them in this regard. There is nothing more indicative of that than the words of the Messenger of Allah (g): "They will recite Quran, and your recitation will be as nothing in comparison to theirs; your fasting will be as nothing in comparison to theirs."128 Ibn 'Abhh (&) said, describing them when he entered upon them to discuss with them: "I entered upon people, and I have never seen anyone strive harder in worship than them. Their foreheads bore marks because of prostration, their hands were like the knees of camels, they wore washed shirts and strove hard, and their faces were pale and wan from spending their nights in prayer."lZ9 It was narrated that Junduh al-Azdi said: 'We went to the camp of the Kharijites when we were with 'Ali ibn Ahi Tiilib, and we heard them humming like bees, because of their reciting Quran."130 They were people who fasted, prayed and read Quran a great deal, but they overstepped the mark of moderation and went to extremes. They became overly strict, to the extent that this strictness made them go against the principles of Islam by following what their reasoning suggested to them, such as the idea that the one who 'Ali's attitude towards the Khnrijites and Shia commits a major sin is to be regarded as a disbeliever.

(We will discuss their beliefs and ideas below.) Some of them went to such extremes in that regard that they applied this opinion to one who commits any sin, even a minor sin, they regarded him as a disbeliever and polytheist who was doomed to spend eternity in bell."' As a result of this strictness, which took them beyond the boundaries of Islam and its sublime goals, they accused every Muslim who disagreed with them of being a disbeliever or a hypocrite. They even regarded it as permissible to shed the blood of those who disagreed with them.13' - Some of them, such as the Azzqah, regarded it as permissible to kill the women and children of those who differed with the~n.'~' Undoubtedly because of their ignorance, strictness and harshness, the Kharijites distorted the beauties of Islam in a very strange way. This going to extremes, using far-fetched interpretations, took them away from the spirit of Islam and its beauty and moderation. In their extreme ways, they followed a path that was never preached by Muhammad (g) or encouraged in the noble Quran. The piety that they showed outwardly was like a kind of blind piety; their outward righteousness was in fact superficial.

Their interpretation of Islam was artificially attractive. They hoped for paradise and wanted to strive for it by means of strictness, extremism and exaggeration, in a way that put them beyond the boundary of what is right.'34 The Prophet (g) warned against going to extremes or being overly strict with regard to religious matters, because it is contrary to the moderate and easy nature of Islam, and he told us that the one who goes to extremes is deserving of doom and loss. It is narrated in a sound report that he (g) said: "Those who go to extremes are doomed,"135 and he said it three times. Thus the oddness of the Kharijites becomes clear. The Prophet (g) said: "Religion is very easy.

Whoever overburdens himself in religion will be defeated, so try your best to do what is right. If you cannot attain perfection, then strive to do that which will bring you close to it."136 'Ali ibn Abi Tdlib 1.7.2. Ignorance of religion Among the greatest problems of the Kharijites are ignorance of the Quran and Sunnah, poor understanding, lack of contemplation, lack of reasoning and failure to apply the texts to the right situation. Ibn 'Umar (&) thought they were the worst of Allah's creation, and he said: "They picked out verses that were revealed concerning the disbelievers, and they applied them to the believer^."'^^ If he was asked about the Harooriyyah, he would say: "They regard Muslims as disbelievers and regard their blood and their wealth as permissible, they marry women during their 'iddahs, and if a woman comes to them, one of them will marry her although she has a husband. I do not know of anyone who is more deserving of being fought than them."13s Due to their ignorance of the laws of Allah (B), they thought that arbitration was a sin that implied disbelief, meaning that the one who became involved in that should admit that he was a disbeliever for doing so and then repent.139 This is what they demanded from 'Ali (&); they wanted him to confess that he was a disbeliever and then repent.

The Kharijites' thinking of him, and the Mnhijireen and An& with him, as being wrong, while regarding themselves as having more knowledge and understanding than them, is indeed the essence of ignorance and misguidance.140 One of the signs of their extreme ignorance may he seen in the incident where they came across Abdullah ibn Khabbib (&), who was withhis pregnant slave woman. They discussed some issues with him, then they asked him about his opinion of 'Uthmik (&) and 'Ali (&), and he spoke highly of them. They got angry with him and threatened to kill him in the worst manner; they killed him and slit open the woman's belly. L41 A pig belonging to the non-Muslims passed by them, and one of them killed it. They thought that this was not appropriate, so they looked for the owner of the pig and gave him 'Ali's attitude towards the Kharijites a d Shia compensation for his pig.

How strange it is that a pig would have greater sanctity than a Muslim, in the eyes of someone who claimed to belong to ~ s l a r n . ' ~ ~ Such is the devotion of the ignorant, which was dictated to them by whims and desires and by ata an.'^^ Ibn Hajar said: "When the Kharijites ruled that those who differed with them were disbelievers, they regarded it as permissible to shed their blood, but they kept away from the people of the Book who were under Muslim protection, saying: 'We have to adhere to the covenant with them.' They refrained from fighting the polytheists and focused on fighting the Muslims. All of that was the result of ignorant devotion on the part of people whose hearts were not illuminated by the light of knowledge and who did not have a strong, solid base of knowledge to protect them. It is sufficient for them that their leader rejected what the Messenger of Allah (g) said and accused him of being unfair. We ask Allah to keep us safe and sound."144 Ibn Taymiyah said concerning them: "They are ignorant, and they departed from the way of Ah1 asSunnah wal-Jami'ah because of ign~rance."'~~ Thus it is clear that ignorance was one of the most prominent characteristics of that group, which was one of the groups that are attributed to Islam.

Ignorance is a serious sichess, which causes doom in such a way that the individual does not realise it; in fact, he may intend to do good hut fall into the opposite.146 1.7.3. Rebelling against authority Ibn Taymiyah (may Allah have mercy on him) said: "Due to their misguidance, these people believed that the leaders of guidance and the main group of Muslims were unjust and misguided. This is the view of those who drifted away from the Sunnah, such as the Rififidis and their ilk. They regarded what they saw of oppression and injustice as disbelief; then they based the rulings of their own 'Ali ibn Abi T6lib innovation on that."147 Therefore they rebelled against authority and strove to create division among the Muslims. This is explained by their attitude towards Arnir al-Mu'mineen 'Ali (&); at the most critical time, they let him down, opposed him and rebelled against him.

I4' That has remained one of their characteristics throughout history. If anyone disagrees with them conceming any issue, they label him as an enemy and cast him aside, to the point where they divide into many groups, each group regarding the others as disbelievers. Hence there has been a great deal of fighting, division and rebellion among them.149 1.7.4. Denouncing people as disbelievers because of sin, and regarding the blood and wealth of the Muslims as permissible Ibn Taymiyab said: "The other difference of the Kharijites and followers of innovation is that they regard people as disbelievers because of sin and bad deeds; as a consequence of that, they regard the blood and wealth of the Muslims as permissible, believing that the Muslim lands are the lands of war and that their own land is the land of faith. The majority of RZdis say the same.

This is the root of innovation, which is proven by the Sunnah of the Messenger (g) and the consensus of the early generation to be innovation; what is permissible is regarded as a sin, and sin is regarded as disbelief."'50 The Kharijites were distinguished by their particular views and opinions, through which they parted ways with the main body of the Muslims and regarded their views as part of the only religion that is acceptable to Allah (s). In their view, those who disagreed with them conceming that had gone beyond the bounds of Islam, so they must be disavowed. Indeed, some of them went to extremes in that regard and thought it obligatory to fight those who differed with them; they regarded it as permissible to shed their blood.'51 'Ali's attitude towards the Khariiites and Shia For example, they killed Abdullah ibn KhabbSb for no other reason than that he did not agree with their opinion.152 Ibn Katheer said: 'They started to kill women and children, slitting open the bellies of pregnant women and doing things that no one else did."'53 Ibn Taymiyah said: "The first innovation, such as that of the Kharijites, came about because of their poor understanding of the Quran. They did not intend to go against it, but they understood from it something that was not indicated by it. Therefore they thought that those who commit sin are to be regarded as disbelievers, because the believer is the one who is righteous and pious.

They said: 'The one who is not righteous and pious is a disbeliever who will abide in hell forever.' Then they said: "Uthmin and 'Ali and those who supported them and loved them are not believers, because they judged by something other than that which Allah has revealed.' Thus their innovation was based on two ideas: that the one who goes against the Quran in his actions or mistaken opinion is a disbeliever, and that this notion applied to 'Uthrnin and 'Ali (may AUah be pleased with them) and those who supported them. Hence it is essential to avoid labelling believers as disbelievers because of their sins and mistakes. This was the first innovation that appeared in Islam, and those who followed it denounced the Muslims as disbelievers and regarded their blood and wealth as permissible. There are sound, proven hadiths from the Prophet a) that criticise them (these innovators) and enjoin fighting them."154 1.7.5. Believing it to be possible for the Prophet (g) to do something that is not appropriate for him to do, such as being unjust Ibu Taymiyah said: "The Kharijites regarded it as possible for the Messenger (g) himself to be unjust and for his Sunnah to be misguided, and they did not regard it as obligatoly to obey and follow him.

Instead, they believed in what he conveyed of the Quran but not 'Ali ibn Abi Ta^lib what he prescribed of the Sunnah that - according to their claim - - contradicted the apparent meaning of the Quran. The majority of the innovators and Khariiites followed them in that regard. If they think - that the Messenger said something that differs from their views, they will not follow him; rather they try to avoid the evidence, either by rejecting the chain of transmission or by misinterpreting the report itself; sometimes they criticise the chain of narrators and sometimes they criticise the text. Therefore they are neither following nor adhering to the hue Sunnah, which was brought by the Messenger (B); in fact, they are not even following the ~ u r ' a n . " ' ~ ~ 1.7.6.

Criticising and regarding others as misguided One of the most prominent characteristics of the Kharijites is their criticising the imams of guidance and regarding 'them as misguided, unjust and mistaken. This characteristic is embodied in the attitude of Dhul-Khuwaysirah towards the Messenger of guidance (g) when be told him: "0 Messenger of Allah, be just."lS6 Dhul-Khuwaysirah regarded himself as more pious than the Messenger of Allah (g), and he judged the Messenger of Allah (g) to be unjust and unfair in dividing the spoils. This characteristic has been constant throughout their history and has had the worst effect, because so many meanings and actions were based on it.'" 1.7.7. Thinking in negative terms This attribute of the Kbarijites was embodied in DhulKhuway~irah's ignorant verdict regarding the Messenger of guidance (g) as lacking in sincerity, when he said: "By Allah, this is a division in which there is no fairness and which was not intended for the sake of ~llah."''~ When Dhul-Khuwaysrah saw that the Messenger of Allah (s,) had given to the rich leaders and not to the poor, he did not interpret this conduct in a good way. This was strange, especially 'Ali's attitude towards the Kharijites and Shia when there were many reasons to interpret this action in a positive way.

Even if there were no other reason but that the one who did it was the Messenger of guidance (g), that would have been sufficient reason to think positively of it. Dhul-Khuwaysirah refused to do so and had negative thoughts because of his psychological problem, then he tried to conceal this problem by pretending to call for justice. Hence Satan laughed at him and tricked him, making him fall into his trap. Man should watch himself and examine his motives and aims. He should beware of his whims and desires and be alert to the tricks of Satan, who often makes bad deeds appear attractive by adorning them with a bright cover, and justifies abhorrent behavionr on the basis of adhering to principles of truth.

One of the means of protecting oneself against the tricks and traps of Satan is knowledge. If Dhnl-Khuwaysirah had had the slightest trace of knowledge or understanding, he would not have made this mistake.'59 1.7.8. Harshness towards the Muslims The Kharijites are known for their harshness and roughness. They were very harsh and violent towards the Muslims, and this reached terrible levels. They regarded the blood, honour and wealth of the Muslims as permissible, and they terrorised them and killed them.

As for the enemies of Islam, such as idol worshippers and others, they left them alone, maintaining peace with them and not bothering them. Histow has recorded dark pages for the Kharijites in this regard.l6' The story of Abdullah ibn Khabbib and his murder has not yet been forgotten. While the Kharijite attitude towards the Muslims was accompanied by harshness, cnrelty and violence, they were gentle, peaceful and kind with the disbeliever^.'^^ The Lawgiver describes Shariah as easygoing and tolerant; it recommends strictness towards the disbelievers and kindness towards the believers, but the Kharijites 'Ali ibn Abi Tdlib did the opposite.162 Allah says: (Muhammad is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves,) (Quran 48: 29) and, 40 you who believe! Whoever from among you turns hack from his religion [Islam], Allah will bring a people whom He will love and they will love Him; humble towards the believers, stem towards the disbelievers, fighting in the way of Allah, and never afraid of the blame of the blamers) (Qur'un 5: 54).

The Kharijites did the opposite of what is mentioned in these verses; they terrorised the Mn~1irns.l~~ These are some of the characteristics for which the Kharijites are well known. The most important manifestations of extremism in modem times The manifestations of extremism in modem times are many and include the following: 1.7.8.i. Being overly strict with oneself in religious commitment and making things difficult for others The phenomenon of extremism in modem times is a drifting away from the path of moderation in religious commitment, which was the way of the Prophet (g). He wamed us against that in the hadith which was narrated by ~ b n Hurayrah (&). The Messenger of Allah (s) said: "Religion is very easy.

Whoever overburdens himself in religion will he defeated, so try your best to do what is right. If yon cannot attain perfection, then strive to do that which will bring you close to it.73164 Extremism in religion often stems from a lack of understanding of the faith. These are among the most prominent characteristics of the Kharijites, namely extremism in religious commitment and lack of proper understanding. Most of those who have some inclination towards the ideas of the Kharijites today are 'Ali's attitude towards the Khariiites andShia people in whom these two characteristics may be found.165 One of the manifestations of extremism is making things difficult instead of making them easy. Extremists require people to do things that they are not able to do, or oblige them to do things that they are not required to do according to Islam, which is of an easy nature.

They do not pay attention to the variations in people's abilities and level of understanding, so they address them concerning concepts that they do not understand and demand of them things that they cannot do. One of the causes of harshness is a conupt kind of piety, ignorance of the prioritising of rnlings and a failure to understand that not all people are on the same level. Some of the manifestations of making things difficult are: obliging everyone to refer to Shariah texts and derive rnlings, talking to people about things that they cannot comprehend, ignoring concessions granted in Shariah, and making obligatory things that are not obligatory according to Shariah. I6" 1.7.8.ii. Arrogance and looking down on people, and what that leads to of young people taking positions of leadership One of the prominent features of the phenomenon of extremism in modem times is arrogance and looking down on others, as well as claiming to have knowledge when one of them does not even know the basic principles and simplest rnlings of Islam.

One may have a little knowledge, without any proper understanding of the fundamentals, but he thinks that he has acquired the knowledge of the earlier and later generations. In his arrogance, he may even think that the scholars have little knowledge, and he gives up seeking knowledge. Thus he will he doomed because of his arrogance, and he will cause others to be doomed. This is how the early Kharijites were; they claimed to he scholars and people of howledge. They insulted the scholars, when in reality, it was they who were among the most ignorant of people.167 'Ali ibn Abi Tilib This pretence of knowledge and this arrogance leads to young and foolish people trying to become prominent in calling to Islam without knowledge or proper understanding.

Although they are ignorant, some people take them as leaders. They issue fatwas without knowledge and judge matters without understanding; they confront major events without any experience or wisdom and without referring to the people who have the knowledge, understanding, experience and wisdom. Indeed, many of them look down on the scholars and shaykhs and do not appreciate their status. If one of the shaykhs issues a fatwa that does not appeal to their whims and desires, or is not in harmony with their way of thinking or attitude, they will start accusing him of a lack of knowledge, cowardice, hypocrisy, naivet6, lack of awareness and other shortcomings. Spreading these nunours causes division, conuption, resentment against the scholars and undermining of their value and status.

This causes a great deal of harm to the Muslims in both religious and worldly terms.16' 1.7.8.iii. Persisting in one's opinion and regarding others as ignorant One of the most prominent features of extremism in modem times is fanatical adherence to one's opinion without acknowledging the validity of other opinions, and rejecting any truth they have as long as it is different from one's own view. Among the causes that generate fanatical adherence to one's own opinion ax lack of knowledge, lack of awareness of any other view, admiring one's own stance and following whims and desires. The problem of admiring one's own view and being fanatical in adhering to it was the cause of doom in the past. For example, what caused the doom of the ignorant Dhul-Khuway~irah?

Ibn alJawzi says: "His problem was that he was pleased with his own opinion. 'Ali's attitude towards the Khurijites and Shia Had he thought a little, he would have realised that no view is superior to that of the Messenger of Allah (@)."'69 What caused the doom of the followers of ~hul-Khuwaysirah was their admiration of their own opinions and their thinking badly of others. The Kharijites were devoted in worship, but they believed that they were more knowledgeable than 'Ah (&), and this was a serious problem'70 that caused their doom. These wretches fell prey to some phrases which they did not understand well, and they would not listen to anyone who could explain them and help them to understand them, because they thought that they were right and everyone else was wrong. Muhammad Abu Zabrah says: 'They were obsessed with some slogans such as 'faith', 'there is no ling except the ruling of Allah', and 'disavowing the wrongdoers'.

In the name of these slogans, they regarded it as permissible to shed Muslim blood and spread killing throughout the Muslim lands, attacking e~erywhere."'~' This hateful fanaticism prevented them from responding to the truth after it became clear. Amir al-Mu'mnineen 'ALi (&) debated with them, and Ibn 'Abbis (&) debated with them, and they left no excuse for them. They rebutted their flawed arguments, established clear proof against them and refuted them with decisive arguments, but only a few of them responded; most of them rushed to shed the blood of the Muslims. Adhering fanatically to one's point of view and regarding others as ignorant is contrary to important Islamic principles such as consultation and offering sincere advice. 1.7.8.i~. Criticising the righteous scholars The current era is witness to a strange campaign and weird phenomenon, namely a kind of aggression that is aimed at undermining the position of devoted scholars by criticising them and accusing them of being misguided and confused.

Newspapers, magazines, books, articles, classrooms and study circles have seen many examples of this campaign, which has caused a great deal of 'Ali ibn Abi Tilib harm to the Muslim Ummah by creating and deepening division. Undoubtedly there are reasons for criticising and undermining the scholars, such as: leaming without a teacher, misunderstanding some statements of the scholars, following whims and desires, and envy. Some young people have resorted to bad conduct, namely seeking out the faults and mistakes of the scholars, looking for some - odd views they may have, and misinterpreting their words in a way that is different from what was intended. They did that to justify their senseless campaign, the aim of which is to undermine scholars, both classical and contemporary, whose views differ from theirs and who do not approve of their way of thinking, which is not the way of moderation. This action of theirs has caused a great deal of harm to Islam and a great deal of joy to the enemies of Islam, such as the Zionists and idol worshippers.

This shameful attitude, which is indicative of ignorance, sickness and resentment, is something that the scholars have warned against because of the danger it poses to the Muslims and because it is carrying out the plans of the enemies of Islam and achieving their goals for them, without any effort on their part.172 Ibn Taymiyah said, forbidding the narration of weak views from imams and scholars: "No one should narrate such weak opinions from any of the imams of the Muslims, whether by way of condemning him or by way of following him in this view. That is a kind of undermining of the imams and seeking to follow weak views. By following this method, the ruling official of the Tatars created turmoil among the Sunnis, so that he could lead them to leave Ah1 asSunnah wal-Jam2ah altogether and make them follow the way of the RZfidis and heretic^.""^ Those who challenge the devoted scholars of the Ummah are serving the interests of the Jews, Christians, tyrants and intelligence 'Ali's attitude towards the Khanjites and Shia agencies, whether they realise it or not. Those who are still criticising the scholars of the Ummah in this way have drifted away from the path of Ah1 as-Sunnah watJam2'ah, who say: 'The scholars of the earliest generation, and the Tibi'oon who came after them, are people of righteousness and good conduct, people of deep knowledge and understanding, who should not be referred to except in the best way. Whoever mentions them in a bad way is not following the way of Ahl as-Sunnah wal-~am2ah."'~~ Those who criticise the devoted scholars of the Ummah should realise that backbiting about the scholars is a very serious sin, and the way in which Allah exposes those who undermine them is well known.

This one who pretends to be a scholar does not realise that what matters when judging people is the numerous virtues and good deeds they have to their credit. Ibn al-Qayyim (may Allah have mercy on him) said: "The one who has knowledge of Islam and experience of life will know for certain that the prominent man who bas served Islam and done righteous deeds, who holds a prominent position in Islam and among the people of Islam, may slip and make mistakes, but he may be excused for his mistake; indeed, he may be rewarded for his efforts to make the right decision. Therefore, it is not permissible to follow him in that mistake; at the same time, it is not permissible to weaken his position and status in the hearts of the Muslims." Who would be left for the Ummah of Islam if its scholars were undermined? It would be left with young people who cannot recite Quran well, do not understand Arabic, and do not have much knowledge about many branches of Islamic knowledge. This attitude of criticising the scholars fills the hearts of the enemies of Islam with joy, because it creates a generation without leaders.

Have you ever seen a generation without leaders succeed? 'Ali ibn Abi Trilib The worst of people in previous nations were their scholars and rabbis, many of whom went astray and led others astray. Allah (g) says: 60 yon who believe! Verily, there are many of the [Jewish] rabbis and the [Christian] monks who devour the wealth of mankind in falsehood, and hinder [them] from the way of Allah [i.e. Allah's religion of Islamic Monotheismlb (Quran 9: 34).

The best of the Muslims are their devoted, active scholars. Ash-Shu'bi said: "In every nation, their scholars are the worst - except for the Muslims, whose scholars are the best of them." 176 Ibn Taymiyah explained it this way: "Every nation apart from the Muslims is astray, and the ones who led them astray are their scholars, so their scholars are the worst of them. But the Muslims are following true guidance, and guidance is explained to the people by their scholars, so their scholars are the best of them."'77 1.7.8.v. Thinking negatively This problem is very widespread and is causing a great deal of harm at the present time. This disease may be fatal and a means of destruction and ruin; it may lead to serious consequences and a great deal of evil and conuption.

There are causes for this disease such as ignorance, which means not being able to understand the reality of what one sees, hears and reads and the aim behind it, or not being able to understand the subtle rulings of Shariah with regard to some issues, especially if those issues are strange and require subtle understanding and farsightedness. This ignorance makes a person hasten to be suspicious, think negatively and undermine the position of a particular scholar. Another cause of this problem is whims and desires, which is the worst of diseases. In this case, seeing or hearing something that one does not like, agree with or want is sufficient to make a person's suspicions run wild. He avoids weighing matters according to a precise Shariah standard, trying to find excuses, or pausing to ponder 'Ali's attitude towards the Khanjites andShia and re-examine the issue, let alone look critically at his own understanding.

Whims and desires prevent all of that. Another cause is self-admiration and arrogance, which means thinking highly of oneself and feeling proud of one's own understanding (if one has any understanding). This self-admiration prompts one to praise himself and look down on others. In his estimation, he is right and everyone else is wrong; he is guided and everyone else is misguided. We have seen some people whose suspicion and negative thinking has reached a very peculiar level, leading them to exclude all other people, living and dead, and to accuse them of being deviant and misguided, guilty of following compt beliefs.

According to this view, everyone else has a problem with his beliefs; these people alone are sincere. Everyone else is doomed, hut they are saved. This negative thinking is a disease, and every disease has serious effects. Bad only leads to bad, and among its bad effects are the following: *' It prompts a person to seek out faults and look for mistakes. By doing so, he exposes himself to the wrath and punishment of Allah, because the Messenger of Allah (&) warned people in whose hearts there is this sickness: "0 you who have believed with your tongues but faith bas not entered your hearts, do not backbite the Muslims or seek out their faults, for the one who seeks out their faults, Allah will seek out his faults.

When AUah seeks out a person's faults, He will expose him even if he is in his house."178 *:* It prompts a person to backbite and slander the honour of others, and instils a vengeful attitude. *' Finally, negative thinking sows division among the Muslims, breaks the bonds of brotherhood, severs the ties of love and creates enmity, hatred and resentment. 'Ali ibn Abi Talib It is quite clear that this disease is very serious, so Islam's attitude towards it is decisive. It calls for and enjoins avoiding most suspicion, because real-life events prove that being controlled by suspicion and following what it dictates leads to adverse consequences and a great deal of ham.179 Allah (%) says: $0 you who believe! Avoid much suspicion; indeed some suspicions are sins) (Quran 49: 12). Ibn Katheer said: "Here AUah (&) is forbidding His believing slaves to engage in much suspicion, which means making accusations and believing that one's family, relatives and other people are betraying you when there is no cause to do so, because that may be pure sin.

So a lot of suspicion is to be avoided as a precautionary measure."180 One of the ways of averting suspicion or negative thinking is by seeking excuses for your brother. 'Umar ibn al-Kha@b (&) said: "Do not think anything but good about the word spoken by your believing brother when there is a way to interpret it in a good manner."181 1.7.8.vi. Being harsh and cruel with others One of the manifestations of extremism in modem times is harshness and cruelty in dealing with others, when being harsh is not appropriate. It is as if the basic principle when dealing with others is to be cruel and harsh, not gentle and merciful. This harshness is the usual feature of some young people, whose violence and cmelty may go beyond words to actions, so that innocent blood is shared and buildings are destroyed because of it.

This violence may cause a great deal of harm to its perpetrators and to the U d . There are a number of main reasons why some young people use violence, harshness and cmelty, which we may sum up as follows: - Going through hard times. Many of these young people 'Ali's anitlrde towards the Kharijites and Shia have been subjected to various trials that have had an impact on their psyches, hence there is an extreme reaction. They responded to violence with violence, which then became second nature to them. - Ignorance of the rnles connected to enjoining what is good and forbidding what is evil. Enjoining what is good and forbidding what is evil make up one of the most important duties that Allah (&) has made obligatory upon this Ummah.

However, the one who does it should be knowledgeable about it, so that he can achieve the interests and avoid making matters worse. It should be done in the gentlest and most straightforward way, and there are matters that should be understood and known by the one who wants to cany out this duty. For example, one must know that this duty may be fulfilled sometimes in the heart (by feeling discontent with the evil or hating it); it may be fulfilled sometimes on the tongue (by speaking out and giving advice); and it may be fulfilled sometimes by taking action (by physically removing evil). Fulfilling it in the heart is obligatory in every case, but some people make a mistake here; they want to enjoin good and forbid evil either verbally or physically in all cases, without any understanding, forbearance or patience, and without looking at what is and is not more appropriate to the situation and what is or is not achievable. So they enjoin what is good and forbid what is evil, believing that they are obeying Allah (B) and His Messenger (g), when in fact they are violating the prescribed limits.182 - It is essential to have knowledge of what is good and what is evil, and to know how to distinguish between them.

It is also essential to have knowledge of the people being 'Ali ibn Abi Tilib addressed. Part of righteousness and proper conduct is to enjoin what is good and forbid what is evil in accordance with the straight path, which is the shortest path that leads to the desired results in the most straightforward manner. It is essential to be gentle and kind and it is also essential to . be forbearing and patient in putting up with the inevitable inconvenience and discomfort; otherwise, the person will cause more harm than good. So the three essential things are knowledge, kindness and patience: knowledge before enjoining what is good and forbidding what is evil, kindness when doing it and patience afterwards. He must have all three with him when enjoining what is good or forbidding what is evil.

Al-QkJi Abu Ya'la said: "No one should enjoin what is good or forbid what is evil except one who has proper understanding of what he is enjoining and Being ignorant of these issues and not paying attention to them will lead to strictness and violence in calling people to Islam. - Some young people use harsh and cruel methods when trying to guide people, debate with them and call them to give up what is contrruy to Shariah. They think that being harsh will give results and deter people, but they forget that being kind and gentle is the original principle that is not to be forsaken until after all gentle and kind means have been exhausted. Gentleness is what yields good results and has an impact on people's hearts; harshness, on the other hand, puts people off in most cases and makes the transgressor persist in his ways. It is very strange that these people did not differentiate between the one who transgresses the limit knowingly and the one who does so unknowingly; between the one who promotes innovation and the duped, misguided victim; and between mistakes concerning which 'Ali's attitude towards the Khanjites and Shia there is a difference of scholarly opinion and mistakes on which there is consensus that they are wrong. One of the causes of the harshness adopted by some of these people is roughness in dealing with their parents; they do not show them any respect or help them or serve them.

These people forget thatparents have a special status ur~like other people, especially when it comes to calling and guiding them. That does not mean that one should compromise on religious commitment or adherence to any issue of Islam, or that one should commit sins in order to please their whims and desires - far from it. We are referring instead to good manners when dealing with them, such as being gentle in speech, being kind and patient with them and showing them compassion and mercy. Allah says: #And We have enjoined on man [to be dutiful and good] to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years - give thanks to Me and to your parents.

Unto Me is the final destination. But if they [both] strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Thcn to Me will be your return, and I shall tell you what you used to do.) (Quran 31: 14-15) We have seen some young people refraining from helping people who mix good deeds with bad; in their view, these people are not deserving of any service, kind words or help. These young people do not have a clear idea of the concept of love and hate for the sake of Allah (&) and the limits of each of them. For them, hating the had deeds takes precedence over loving the good deeds.

They forget that 'Ali ibn Abi TEZib providing social services is one of the most successful means of calling people to Islam, because it is a practical means that has a greater impact on people than mere words. They forget that their harsh treatment and refraining from helping deepens the gap between them and people and causes people to go and join the ranks of the deviants who are the enemies of Islam. Another example of this extreme violence is what some of the people do, going beyond harshness of speech to killing and shedding blood - the blood of scholars, innocent soldiers or innocent civilians. Finally, it comes as no surprise to learn that these people of violence often turn against each other and attack one another, sometimes verbally and sometimes physically. This will come as no surprise if you study a little of the history of these groups which have abandoned the Book of Allah, the Sunnah of His Messenger (g) and the methodology of the righteous predecessors.

These groups opposed one another and regarded one another as misguided disbelievers. This is the fate of those who abandoned the methodology brought by the Seal of the Prophets (B). Islam's stance on violence and harshness when calling to Islam and interacting with people is very clear. Allah (s) says, enjoining Moosa and his brother Haroon: (Go, both of you, to Fi'aun [Pharaoh], verily, he has transgressed [all bounds in disbelief and disobedience and behaved as an arrogant and as a tyrant]. And speak to him mildly; perhaps he may accept admonition or fear [Allah].B (Quran 20: 43-44) These were the instructions of our Lord (s) to Moosa and Haroon (,=) when calling the tyrant Pharaoh: to speak mildly or gently when explaining the truth because it is more beneficial and more likely to be accepted and to instil fear of Allah (&).

Allah (B) says: (The good deed and the evil deed cannot be equal. Repel [the evil] with one which is better [i.e. Allah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them 31 0 'Ali's attitude towards the Khanjites and Shia badly] then verily he, between whom and you there was enmity, [will become] as though he was a close friend. But none is granted it [the above quality] except those who are patient - and none is granted it except the owner of the great portion [of happiness in the hereafter, i.e., paradise and of a high moral character] in this world.) (Quran 41: 34-35) The caller to Islam will inevitably encounter things that upset and anger him in his wwk, so it is essential for him to train himself to he patient and to protect himself by suppressing his anger and pardoning people. 40 my son! Aqim-ij-Saliih [perform as-Salih], enjoin [on people] Al-Ma 'roof [Islamic Monotheism and all that is good], and forbid [people] from Al-Munkar [i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad], and bear with patience whatever befalls you.

Verily, these are some of the important commandments [ordered by Allah with no e~em~tion1.b (Quran 31: 17) The caller to Islam should avoid things that provoke and annoy people and should avoid reviling and impugning others: dAnd insult not those whom they [disbelievers] worship besides Allah, lest they insult AUah wrongfully without knowledge.)) (Quran 6: 108) There are many texts from the Prophet (&) which confirm this and focus on adhering to the principle of kindness and avoiding harshness and violence. He (g) said: "There is never any kindness in a thing but it beautifies it, and kindness is never absent from a thing but it makes it Kindness is the basic principle in calling people to Islam. That does not mean cancelling out strictness altogether - not at all. Strictness does have its place, after all means of kindness and patience have been exhausted. The guided one is the one whom Allah (&) guides to differentiate among different situations and whom He protects from whims and desire^."^ 'Ali ibn Abi Tiilib 31 1