International Journal of Applied Engineering Research ISSN 0973-4562 Volume 11, Number 6 (2016) pp 4247-4251 © Research India Publications. http://www.ripublication.com 4247 Doctrine and Thought of Khawarij and the Implication in the Present Context Siti Zubaidah UIN Medan, Sumatra. Zulkifli M. IAIN Kendari, Sumatra, Abstract Khawarij is one of classical doctrines in Islam. The beginning of Khawarij was caused by the rejection of arbitration (peace) between Ali bin Abi Thalib and Muawiyah bin Abu Sofyan in a war and considering that all of the people who accepted the arbitration were infidel, so that they were obligated to kill. In the present context, Khawarij thoughts generally arouse high enthusiasm from the followers and accentuate the cover of life aspect, mainly from the lower-middle social class. Their attitude is very antagonistic to the society. Everyone who has the different argument with them should be regarded as infidel so that they become exclusive in society. The world is only seen in the “black-white” color without seeing the socio-cultural context. Khawarij wants the Islam doctrines maximally applied. Khawarij doctrines are simple, pure and consistent. Keywords: Doctrine, Khawarijas thoughts, present context. Introduction Islam is a universal religion that contains basic doctrines that are applicable at all places and for all ages. Numbers of those basic doctrines that are universal, absolute, fully correct, eternal, unchanging and must not be changed. The detail concerning the aim and implementation of basic doctrines contained in the Qur’an are also being adjusted to situation and condition of certain place and age. Basic doctrine in Islam is monotheism (Oneness of God). Islam ulema, either from the circle of mutakallimin or theologist, or from the circle of philisopher and sufi, want to purify the concept of Oneness of God as much as possible. The first issue encountered by Islam people after the Phrophet passed away is political issue. It is related to who will substitute Him to become Madinah head of state. None of the verses or Hadits contains any direction on that matter. The local culture has large impact to the interpretation and the implementation method of those universal principal doctrines. Subsequently, it rised three individual interpretation of the companions concerning head of state. The first opinion said that a Caliph or head of state must be a Quraisy, and later, this opinion is being adopted by Sunni class. Second opinion said that acaliph must be from the Prophet’s descendant through Fatimah and Ali ibn Abi Thalib, later on, this becomes adopted by the Syi’ah. Third opinion issued by Khawarij that considers any body of the Islam people, whether he is or he is not an Arabic, may become a caliph if he has ability for that purpose. Such political issue eventually has increased to become belief issue or theology in Islam. After raising streams and mazhabs in Islam doctrines, in aqeedah or theology, there appear five streams, namely Khawarij, Murji’ah, Mu’tazilah, Asy’ariyah, and Maturidiyah. In jurisprudence (fiqih) or Islam law, there are appeared four mazhabs, namely Hanafi, Maliki, Syafi’i, and Hanbali. In politics, there are three streams: Sunni, Khawarij, and Syi’ah. In terms of mysticism, there are appeared two streams: Sunni and Syi’ah; while in philosophy there was appeared Al- Ghazali, Al-Farabi, and Ibn Rusyd streams (Reference [7]). In Madinah, the Prophet Muhammad is not only as a God messenger but also as a head of state. After He has passes away, His position as a state leader must be substituted by other person, but His position as a Messenger is unable to be substituted. As being acknowledged vin history, His first successor was Abu Bakar as the head of state, he used the title of Caliph, the Successor. After Abu Bakar has passed away, he was replaced by Umar ibn al-Khattab as the second Caliph; then continued by Usman ibn Affan, as the third caliph. In the Usman governmental, any positical issues began to be raised. Any historian described Usman as a weak person and not capable to challenge ambition of his family, Bani Umayyah,to become governments officers. He assigned them to be governors in any regions subject to Islam power; the governors assigned by the Caliph Umar then dropped by Usman and replaced by his close family. This nepotism politics made rise of any unfavorable reaction for Usman position as a Caliph. There were unhappy feelings in regions; as the reaction to this situation, the rebels moved from Eigypt to Madinah, that caused the murdered of Caliph Usman. After Usman has passed away, Ali ibn Abi Thalib became the fourth caliph; but soon he obtained challenged from the leaders of Mecca who were also wanted to become a caliph, and he obtained support from Aisyah, the Phrophet’s wife. Second challenge came from Mua’wiyah, governor of Damascus, a nearest family member of the Caliph Usman. Mua’wiyah also did not admit Ali as the Caliph, even he accused Ali had made intervention in the murder of Caliph Usman. Finally, there was war between those two groups in Shiffin, Irak. In this event, Ali obtained victory, but on the artifice of Amr ibn Ass, the Mua’wiyah right hand, who requested for peace by up hold the Quran. The Ali group urged Alito accept the offer, by holding arbitration (hakam). This event has adversed the side of Ali and given advantage to