Ibadiyya

Ibadiyya, is a branch of the Kharijite sect that was established in the region of Oman by Jabir ibn Zayd (Abu Sha'tha') or Abdullah ibn Ibadi al-Tamimi.

Establishment of Ibadiyya

The Ibadi school of thought is attributed to Abdullah ibn Ibadi al-Tamimi. Some Ibadi researchers do not deny the attribution of their school to Abdullah ibn Ibadi, but prefer its attribution to Jabir ibn Zayd (Abu Sha'tha') and believe that Abdullah made decisions in his views and actions according to Jabir's fatwas. Although some sources state that Jabir rejected this attribution and even disassociated himself from them. Jabir was born in the year 20 AH in Hurqah, a dependency of Oman and died in the year 93 AH in Basra. Some other researchers believe that the Ibadi school originally had two founders named Abdullah ibn Ibadi, the political leader, and Jabir ibn Zayd, the scientific and jurisprudential leader of this school.

Founder of the Ibadi School

The famous opinion among scholars of sects and religions is that Abdullah ibn Ibadi al-Tamimi is the founder of this school. It is said that he lived during the era of Muawiyah ibn Abi Sufyan. However, others consider Jabir ibn Zayd the founder of this sect. He acquired knowledge from many Companions and narrated hadith from Ali ibn Abi Talib, Ibn Abbas, and Aisha, and was proficient in jurisprudence and hadith. Jabir was from Oman, and for this reason, examining the historical developments of Oman can help us in recognizing Jabir and his school. However, it was stated earlier that Jabir did not consider himself one of them and even disassociated himself.

Geography of the Country of Oman

Oman is a Sultanate country located in the southeast of the Arabian Peninsula, its capital is the city of Muscat and according to Istakhri's narration, it has a tropical hot climate. The cities of Sohar, Sur, Qalhat, and Dibba were the most important cities of Oman, but today Muscat is the important port of Oman, the people of this country are mostly followers of the Ibadi school. Previously, the center of the Ibadi Imamate was the city of Nizwa. The first person from Oman to become Muslim was Mazan ibn Ghadubah. One year after Mazan's conversion to Islam, another group from Oman went to the Prophet and converted to Islam. At that time, the king of Iran was a person named Shiroe and the Iranian marzban of Oman was named Badhan, and Shiroe asked the marzban to investigate the newly appeared Prophet. The marzban became Muslim as a result of this meeting and also brought most of the people of Oman to Islam. The Kharijites who began to form during the Caliphate of Ali (peace be upon him), subsequently divided into various categories, including the Sufriyya, Najdat, Ibadiyya, Ajardiyya, etc., but now the Ibadiyya are not followers of the radical and takfiri thought of the Kharijites, although, due to the original precedent, they are also considered among the Kharijites.

Historical Developments of Ibadiyya

Ibadi thought became the official religion of Oman in the year 132 AH. However, the first official date of the entry of Ibadiyya into Oman is between the years 75 to 95 AH, when Jabir ibn Zayd was exiled from Basra to Oman by Al-Hajjaj ibn Yusuf al-Thaqafi. Several reasons for the acceptance of the Ibadiyya invitation by the people of Oman are: 1. Jabir himself is from the Azd tribe and the dominant tribe in Oman was also this tribe. 2. In addition, the moderate thoughts and views of the Ibadi leader, i.e., Jabir ibn Zayd, also played an important role in this matter. 3. In the late Umayyad period, the Ibadis lived unofficially and in the stage of concealment in the mountains and highlands of Oman and they called Umar ibn Abd al-Aziz the Amir al-Mu'minin. 4. In the Abbasid period as well, when Junah ibn Abadah and Muhammad ibn Junah were Abbasid governors, they played an effective role in the empowerment of the Ibadiyya. In any case, after years of secret and concealed invitation of the Ibadiyya by the callers and leaders of this sect, finally all the efforts of the predecessors for establishing the Imamate and sovereignty of the Ibadiyya in Oman came to fruition.

Ibadi Imams

The Ibadi Imams in order are; Julanda ibn Mas'ud, Muhammad ibn Abdullah ibn Abi Afan, Warith ibn Ka'b al-Kharusi, Ghassan ibn Abdullah al-Yahmadi, Abd al-Malik ibn Humaid, Muhanna ibn Jayfar, Rashid ibn Nazar. The presence of colonizers in the region and especially in Oman and the lack of authority of the Imamate organ in the religious and political society of the 9th and 10th centuries AH, leads to the establishment of Western governments in this country.

Ibadi Figures of Oman

1. Imam Jabir ibn Zayd, who established the rules and principles of the Ibadi sect.
2. Abu Ubaydah Muslim ibn Abi Karimah al-Tamimi; the final intellectual and doctrinal formulation of the Ibadi school, along with the codification of its views and statements, was completed during his time.
3. Rabi ibn Habib al-Farahidi; he was a traditionist (muhaddith) and jurist.

Jurisprudential Characteristics of the Ibadis

The sources of Ibadi legislation are the Quran, Sunnah, Ijma (consensus), Qiyas (analogy), and reasoning.

They consider the Quran as the fundamental source of religion in the domains of beliefs, worship, ethics, and transactions.

Second source: The Sunnah, which must reach the level of mutawatir (mass transmission).

Third source: Ijma (consensus), wherein verbal consensus is considered a definitive proof (hujjah qat'i) and tacit consensus is considered a presumptive proof (hujjah zanni).

Fourth source: Qiyas (analogy), which must be addressed according to its own rules and regulations in books of principles (usul).

Fifth source: Reasoning (Istidlal), which encompasses Istishab (presumption of continuity), Istihsan (juridical preference), and Masalih Mursalah (considerations of public interest).

Theological and Jurisprudential Distinctions of the Ibadis

1. Testifying to the Oneness of God, Prophethood, the authenticity of the Quran, and acts of worship such as prayer and fasting are considered part of faith.
2. Among the jurisprudential distinctions of the Ibadis is their moderation between extremism and negligence. This moderation is examined from several aspects:

Moderation in the issue of Hadith and opinion (Ra'y);

Moderation in political conduct and religious methodology.

Jurisprudential Issues of the Ibadis

1. They consider the food of the People of the Book forbidden, but if they come under protection (dhimmah), their food becomes permissible.
2. Warding off corruption takes precedence over attracting benefit.
3. A traveler must perform shortened prayers (Qasr).
4. They consider the gate of Ijtihad (independent reasoning) open, and knowledge of languages, awareness of the principles of religion and jurisprudence, and sources of evidence are considered necessary conditions for Ijtihad.
5. Prayer, fasting, Zakat, Hajj, repentance, enjoining good and forbidding evil, Jihad, and knowledge and faith are among the obligations.
6. They believe in the obligation of Friday prayer.
7. They perform prayer without Qunut.

Theological Beliefs of the Ibadis

Some believe that the Ibadis differ from other sects only regarding the issue of condemning arbitration and not requiring the Imam to be from Quraysh, but regarding other issues, they ultimately agree with one of those sects. For example, in the issue of God's attributes, vision, transcendence, interpretation, and the createdness of the Quran, they align with the Mu'tazila and Shia, and their opinion regarding intercession is also close to the Mu'tazila. In the following, we will refer to some of the differences and agreements of the Ibadis with other schools.

Points of Difference Between Ibadis and Ash'aris:

1. Perpetrators of major sins may receive intercession. 2. Perpetrators of major sins do not necessarily go to Hell. 3. God's attributes are additional to His essence. 4. Affirmation of textual attributes without interpretation, 5. Visual sight of God on the Day of Resurrection for believers.

Points of Difference Between Ibadis and Mu'tazila:

1. Divine decree and destiny do not directly intervene in human actions. 2. God's will does not relate to evil acts. 3. For perpetrators of major sins, there is a position (status) between faith and disbelief.

Points of Commonality Between Ibadi Beliefs and Mu'tazila:

1. God's attributes are identical to His essence. 2. God cannot be seen with the physical eye even on the Day of Resurrection. 3. Denial of textual designation (Nass) in the issue of Imamate. 4. Affirmation of the deservingness of reward for a believer, provided they do not commit sins or repent.

Some Jurisprudential, Theological, and Historical Works of the Ibadis

1. Ajwibat Abi Nabhan;
2. Ajwabah Fiqhiyyah, written by: Abu Ya'qub al-Warjlani;
3. Ahkam al-Dima', written by: Abi al-Abbas Ahmad ibn Muhammad;
4. Ahkam al-Zakat, written by: Ja'id ibn Khamis al-Kharusi;
5. Ahkam al-Safar fi al-Islam, written by: Yahya Mu'ammar;
6. Risalah fi Ahkam al-Zakat, written by: Muslim ibn Abi Karimah.
7. Al-Firaq al-Islamiyyah min Khilal al-Kashf wa al-Bayan, written by: Abu Sa'id Muhammad ibn Sa'id al-Azdi al-Qalhati;
8. Al-Lum'ah al-Mardiyyah min Ashi'ah al-Ibadiyyah al-Salmi, written by: Nur al-Din Abdullah ibn Hamid al-Salmi;
9. Mu'jam Masadir al-Ibadiyyah, written by: Ali-Akbar Ziaei;
10. Al-Ibadiyyah fi al-Misr wa al-Maghrib, written by: Abd al-Halim, Rajab Muhammad;
11. Al-Ibadiyyah bayn al-Firaq al-Islamiyyah, written by: Mu'ammar Ali Yahya;
12. Great Islamic Encyclopedia, written by: A group of authors;
13. Mashuhat al-Ibadiyyah, Ibrahim Bahaz;
14. Man Hum al-Ibadiyyah?, Khalifah Nami Amr.

See Also

• Kharijites
• Oman
• Mu'tazila
• Shia
• Major sins

References

• Ibn Sa'd al-Baghdadi, Al-Tabaqat al-Kubra, date of entry: n.d., date of access: 13 Dey 1404 SH.
• Khayr al-Din ibn Mahmud al-Zirikli, Al-A'lam, date of entry: n.d., date of access: 13 Dey 1404 SH.

References

• Ibadiyyah, Rahmaa website.