Kharijites

This source names Kharijites directly: "own dedicated article on the Kharijites."

The Kharijites broke from Ali over the arbitration after Siffin in 657, and one of them killed him in 661.

This source names Kharijites directly: "al-Khawarij" (Poetry Anthology of the Kharijites), compiled and edited by Ihsan Abbas, published by Dar al-Shorouk, Beirut, 1982, fourth edition expanded and revised, 323 pages, part of a named..."

Kharijite revolts recurred across Iraq and Arabia throughout the period on the principle that a sinful ruler forfeits authority.

More specific than the entity's own belongs-to-tradition Islam: the rebellions were conducted by Kharijite groups themselves.

Kharijite doctrine denied any hereditary or protected leadership, holding that the imamate belongs to the most pious Muslim whoever he is and lapses the moment he sins gravely.

Ibadism broke early from the movement's more violent wing and is the only Kharijite branch to survive into the present.

The Kharijites held that any qualified Muslim may be caliph regardless of descent or tribe, and that a caliph who sins gravely forfeits the office and may be fought. Both halves put them against the Sunni and the Shia positions at once.

The Kharijite position was that any qualified Muslim may hold the office whatever his lineage, and that a ruler who sins gravely forfeits it, against the descent condition of classical Sunni theory.

The series dramatizes the Kharijites' emergence from Ali's camp after the Siffin arbitration and their military suppression at Nahrawan as explicit episodes within its narrative of Ali's caliphate, without this being a work produced by or affirming the Kharijite movement itself.

The Kharijites held that leadership of the Muslim community belonged to the most pious believer regardless of tribe or lineage, an elective view later preserved in a moderate form by Ibadism.

This anthology collects verse composed by the Kharijites' own poets, foremost Imran ibn Hittan, rather than poetry written about them by outsiders, and is formally catalogued under the subject heading Kharijites in Arabic poetry.

The Kharijites held that a Muslim who commits a grave sin ceases to be a Muslim, an early and expansive use of takfir that classical Sunni scholarship came to condemn.

The Kharijites affirmed the oneness of God as understood across the early Muslim community they broke from over the question of leadership, not doctrine.

The Kharijites held the Quran as scripture in common with the early Muslim community they broke from over the question of leadership after Uthman's death.

Kharijite doctrine collapses the distinction between grave and lesser sins in the respect that matters to it: any grave sin unrepented puts a person outside the faith, so the division does not carry the different consequences the doctrine attaches to it.

Iman is affirmed in Kharijite doctrine in the movement's founding form: faith and act are inseparable, so the grave sinner has left the faith. This is the position the whole later argument about iman was conducted against.

Prophecy is affirmed in Kharijite doctrine.

Kharijite doctrine holds the sharia binding, and the movement's rigour on it is what its name for itself, the people who go out, was staked on.

Shirk is affirmed in Kharijite doctrine.