It has been suggested that the name _Khárijí_ (plural, _Khawárij_) refers to a passage in the Koran (iv, 101) where mention is made of "those who go forth (_yakhruj_) from their homes as emigrants (_muhájiran_) to God and His Messenger"; so that 'Khárijite' means 'one who leaves his home among the unbelievers for God's sake,' and corresponds to the term _Muhájir_, which was applied to the Meccan converts who accompanied the Prophet in his migration to Medína.[386] Another name by which they are often designated is likewise Koranic in origin, viz., _Shurát_ (plural of _Shárin_): literally 'Sellers'--that is to say, those who sell their lives and goods in return for Paradise.[387] The Khárijites were mostly drawn from the Bedouin soldiery who settled in Baṣra and Kúfa after the Persian wars. Civil life wrought little change in their unruly temper. Far from acknowledging the peculiar sanctity of a Qurayshite, they desired a chief of their own blood whom they might obey, in Bedouin fashion, as long as he did not abuse or exceed the powers conferred upon him.[388] The mainspring of the movement, however, was pietistic, and can be traced, as Wellhausen has shown, to the Koran-readers who made it a matter of conscience that ‘Alí should avow his contrition for the fatal error which their own temporary and deeply regretted infatuation had forced him to commit. They cast off ‘Alí for the same reason which led them to strike at ‘Uthman: in both cases they were maintaining the cause of God against an unjust Caliph.[389] It is important to remember these facts in view of the cardinal Khárijite doctrines (1) that every free Arab was eligible as Caliph,[390] and (2) that an evil-doing Caliph must be deposed and, if necessary, put to death. Mustawrid b. ‘Ullifa, the Khárijite 'Commander of the Faithful,' wrote to Simák b. ‘Ubayd, the governor of Ctesiphon, as follows: "We call you to the Book of God Almighty and Glorious, and to the _Sunna_ (custom) of the Prophet--on whom be peace!--and to the administration of Abú Bakr and ‘Umar--may God be well pleased with them!--and to renounce ‘Uthmán and ‘Alí because they corrupted the true religion and abandoned the authority of the Book."[391] From this it appears that the Khárijite programme was simply the old Islam of equality and fraternity, which had never been fully realised and was now irretrievably ruined. Theoretically, all devout Moslems shared in the desire for its restoration and condemned the existing Government no less cordially than did the Khárijites. What distinguished the latter party was the remorseless severity with which they carried their principles into action. To them it was absolutely vital that the Imám, or head of the community, should rule in the name and according to the will of God: those who followed any other sealed their doom in the next world: eternal salvation hung upon the choice of a successor to the Prophet. Moslems who refused to execrate ‘Uthmán and