Murji'ah
Murdschi ʾ a ( Arabic مرجئة, DMG Murǧi ʾ a, procrastinators ') is the name of a religious- political movement of Islam, which formed during the Umayyad in Kufa and strove to overcome the occurring after the first Fitna division among Muslims. After they had spread also to Khorasan and Transoxiana, she is a great especially for the interests of mawali. On dogmatic level, the movement was marked by a special understanding of the faith ( Īmān ), which excludes the acts of man. End of the 8th century, the murdschi ʾ itische theology went into a symbiosis with the Hanafi school of law. Due to the generally poor reputation of Murdschi ʾ a, the Hanafis, however, have distanced later of this movement.
The name of the movement of the active participle of the Arabic verb murdschi ʾ ʾ ardscha a ( " defer, wait and see " ) is derived. He refers to Sura 9:106 of the Qur'an, where it says: " And other is waited until God decides it (wa - āḫarūn murǧa ʾ ūn li amri llah ) Either he punished them, or he turns to them ( mercifully. ) again. "
After Muhammad ibn Sa ʿ d and other Arab sources, the Murdschi'a movement on Hasan, the son of Muhammad ibn al - Hanafi goes back. He was based in Kufa and wrote an open letter in which he developed the doctrine that according to sura 9:106 the judgment on the people who had participated in the Fitna, ie Talha, al-Zubayr ibn in the early 690 years al - ʿ Auwām, ʿ Alī ibn Abi Talib and Uthman ibn Affan, had to be postponed until God ( in the Hereafter ) decide about it. So he took immediately to the views of the Kharijites, Shi'ites and Umayyad reference that explained different depending on the position of such persons to unbelievers. Hasan taught that the Muslims in view of the fact that God alone judgments about these people, any partisanship should contain. After taken from the Quran term for the postponement of the judgment of God the open letter is as Hasan's "Book of deferment " ( Kitaab al - ʾ Irǧā ) are known, and those people who followed his teachings were " procrastinators " ( Murdschi'a ) called. Other Arab sources mention two other people from Kufa as the founder of Murdschi'a Movement: Dharr ibn ʿ Abd Qays ibn Abī and Muslim.
Even at this early time, the movement seems to have encountered opposition. Ibrāhīm ibn ʿ ī Yazīd to - Nacha (d. 715), one of the most important legal scholars of Kufa at that time, will be cited with a request that they should not talk to the Murdschi'a and also not sit with them. The Murdschi'a to have been hateful to him as Jews and Christians.
Fighting for the Rights of mawali
At the turn of the 8th century the Murdschi'a received a new political role, she began to struggle in Khorasan and Transoxiana for the rights of mawali. In the year 718/9 complained a murdschi'itischer Maula, Abū s- Saida ʾ, at the Umayyad caliph ʿ Umar ibn ʿ Abd al - ʿ Azeez fact that 20,000 mawali in Khorasan served in the army without pay and a similar number of new converts to the payment of jizya was forced. ʿ Umar saw then that this new non-Arab converts were assimilated to the Arabs. 728/9 was Abū ʾ s- Saida commissioned by the Umayyad governor of Khorasan, to spread Islam in Transoxiana, with the promise that the new converts would adopt the jizya payment. When this promise of Umayyad side broken and the Sogdian converts resisted, Abū joined ʾ s- Saida with some other Murdschi'iten their uprising. He and Thabit Qutna, another murdschi'itischer fighters were jailed then.
The secession of Harith ibn Suraidsch
In the year 734 the Arab fighters al - Harith ibn Suraidsch, a man who closely with the Murdschi ʾ ites Abū ʾ s- Saida instigated was connected, in Khorasan a rebellion against the Umayyads to. Ibn Suraidsch, who demanded a public statement that the governor of Khorasan are selected by Shura and must act according to the Book of Allah and the Sunnah of the Prophet, the chorasanische city Balch could conquer. After a defeat against Umayyad troops, he allied himself with non-Muslim Turkish tribal leaders who fought in this time of Transoxiana from the Arabs.
Although the Umayyad governor Ibn Suraidsch and his Turkish allies 737 could teach a defeat, but not, he managed to defeat Ibn Suraidsch final. He retired the following year in the northern Transoxiana and lived there in the field of Turkish tribes, who followed a Buddhist faith. Secretary of Ibn Suraidsch ibn Safwan was a Dschahm. He is rumored that he had, out with Buddhist monks, referred to in Arabic sources as Sumanīya disputes. Ibn Suraidsch only returned a 743 on Islamic territory after the Kufic jurist Imam Abu Hanifa for him by the Caliph Yazid III. Had interceded and obtained his pardon.
Strong opposition to the murdschi ʾ itischen doctrine came at that time from traditionalist circles in Kufa and Basra. They said the Murdschi ʾ ites a tendency to moral laxity after and shut them out from Islam. That had to do with the fact that the Murdschi ʾ ites generally no difference between Islam and faith ( Īmān ) and made the big sinners also einstuften as believers. Opponents of Murdschi ʾ ites, led by Sufyan ath - Thawri, however, the limits of faith attracted very closely. They said that they could not even know about yourself if one is a believer, and demanded that such a statement always with the istithnā ʾ, except formula: " God willing " would have provided. The Murdschi ʾ ites rejected reversed from the Istithnā ʾ and mocked those who exercised him as " doubters " ( šukkāk ).
The circle around Imam Abu Hanifa
Also, Imam Abu Hanifa was said himself, a Murdschi ʾ to be it. In a letter he sent to Basra to the cloth merchant ʿ Uthmān al - Batti (d. 760), he rejected this term whether for themselves from, but defended the same time the group of people that has been occupied with this term as a honorable and orthodox people. It also reiterated the fact that murdschi ʾ itische doctrine that a Muslim who commits a major sin, still as a believer (mu ʾ min) was to be considered. In his view, were all Ahl al- Qibla, ie those people who pray to Mecca, to be regarded as believers.
The later Islamic doxography, which is called " Imam Abu Hanifa and his companions " as a subset of Murdschi ʾ a, them writes to the doctrine of the faith ( Īmān ) consists solely of the knowledge (ma ʿ rifa ) and the public confession ( Iqrar ) to God, his prophets and their message, " summarily, without explaining in detail". An anecdote mu ʿ tazilitischen origin caricatured the leniency of Abu Hanifa on this point. He even said to have accepted such people as believers who knew the pork ban it but to something other than what is commonly referred to as "pig", relative who knew the pilgrimage duty, but a pilgrimage to another Kaaba than that of Mecca, the prophethood of Muhammad recognized, but that really any " Negro " ( zanǧī ) meant. Faith, the Islamic doxography further reports was, in the opinion of Abu Hanifa doctrine does not divisible and can not increase or decrease.
Students of Abu Hanifa as Abū ʿ al - Muti Balchī and Abū Muqatil as- Samarqandi widespread in the subsequent period in his name murdschi ʾ itische beliefs in Khorasan and Transoxiana. Here she also worked with plants, which they attributed to Imam Abu Hanifa, as the "Book of the teacher and the learner " ( Kitāb al - ʿ alim wa'l- muta ʿ Allim ) and the work of " the spread of knowledge " (al- fiqh al - ABSAT ). These works formed the basis of later Hanafi theology, including its māturīditischen formulation. In this way hanafitisches and murdschi ʾ itisches ideas entered into a firm connection. In Imam Abu Hanifa used to claim the mawali for recognition as a full-fledged Muslims is also an explanation of why his school of law has spread especially among the Turks in Eastern Iran and Central Asia.
The reputation of Murdschi ʾ a later period
Generally, the term Murdschi ʾ a in the course of the 9th century to refer to all those theologians who drew the boundaries of faith very far, while delicate to touch the works. This could be taziliten as Abū l -Husayn al- Salihi, who lived towards the end of the century Mu ʿ. Narrated by al - Ash ʿ arī him that he reduced faith alone in God's knowledge, which is again identical with God's love. The prayer he did not recognize as a church, because he regarded faith as the only service.
By such use of the term reputation of the Murdschi ʾ a deteriorated in the central regions of the Abbasid and on. Ahmad ibn Hanbal concluded in one of his confessional writings of the followers of this movement together with the Qadarīya, the Rāfiḍa and Dschahmīya, by which he meant the followers of Mu ʿ tazila, from the Islam out. This harsh judgment has also been adopted by later Hanbali Ibn Taymiyah as. The bad reputation of the Murdschi ʾ as a heretical group meant that in the early modern period the Hanafi therefore tried to whitewash their grouping of the stigma of belonging to a Murdschi ʾ. For example, written by the Hanafi jurist ʿ Alī al - Qari at the turn of the 17th century, three writings to show that the Hanafis have no relationship to the Murdschi ʾ a.
Even in today's religio-political discourses of Muslims Murdschi ʾ a still plays a role. Thus, the Saudi scholar Safar al - Hawali, who describes himself as Salafit, in the 1980s in Mecca under the leadership of Muhammad Qutb, brother of Sayyid Qutb, a dissertation on " The phenomenon of Murdschi ʾ itentums in Islamic thought " ( Ẓāhirat al - irǧā ʾ fī l - fikr al -Islami ) written in which he lax and permissive attitude of his fellow Muslims against the politicians who do not adhere to Islam, as Murdschi ʾ itentum castigated and a " For Infidel Declaration" ( takfir ) of these politicians in the sense of Sayyid Qutb called.