The Ibadi doctrine is spread in several Arab and African countries, and it does not differ – as revealed by professors who spoke to the program "Mawazine" – from the rest of the other Islamic sects except in simple doctrinal issues, so how did this doctrine arise? And what a fact that some people associate him with the Kharijites.
In the midst of his answer to these questions, the assistant professor of history at the University of Asharqia in the Sultanate of Oman, Dr. Nasser Al-Nadabi, focused on the emergence of the Ibadi doctrine, pointing out that it appeared clearly after the strife that the Islamic nation was exposed to in the time of Imam Ali bin Abi Talib, may God honor his face, and his most prominent figures were Abu Bilal Merdas bin Hudayr Al-Tamimi and the founder of the Omani doctrine Jaber bin Zaid Al-Azdi, who crystallized the thought advocated by Bilal Mirdas.
Al-Nadabi refuted – in his speech to the episode (2023/9/6) of the program "Mawazine" – the issue of linking the Ibadi doctrine and the Kharijites, as he explained that there was a group called "People of Truth and Righteousness" or "Jamaat al-Muslimin" that was calling for peace and warding off sedition, and this group continued to call for these principles and ideas until the year 64 AH when a split occurred in its body, and this division resulted in 4 categories, the first "Al-Azarqa" headed by Nafi bin Al-Azraq, the second "Al-Safriya" and attributed to Abdullah bin Al-Saffar, and "Al-Najdat" and attributed to Najda Ibn 'Amir al-Hanafi, and another group attributed to 'Abdullah ibn Ibad.
The first three groups viewed Muslims as outsiders and allowed the use of their money, blood and honor, but the Ibadis who were called "al-Qa'dah" refused to fight the Muslims as they testified that there is no god but Allah and that Muhammad is the Messenger of Allah.
The three categories (Azarqa, Safra and Najdat) called the "Qa'dah" on the Ibadis because they – in their view – fell short of jihad, highlighting that the Ibadis did not recognize the three categories and disowned their ideas, because they deviated from the serious built by the pioneers of the Ibadi doctrine.
As the assistant professor of history at the University of Asharqia in the Sultanate of Oman says, the Ibadi doctrine did not believe since its inception in "Qurayshiya" and does not require that the ruler be from the Quraysh, but allowed that the ruler be of any race or race, as he considered that the important thing is that he has the qualities qualified to be a ruler, in addition to that the imam when the Ibadi reaches the Imamate by nomination by the people of the solution and the contract, as is the case in the Sultanate of Oman.
He stressed the issue of coexistence in the Ibadi sect, highlighting that the sects lived in peace and tranquility under the countries founded by the Ibadites, whether in the East or in the Maghreb, because they believe that it is not permissible to attack Muslims in their blood and honor.
In turn, Professor of Islamic Civilization at the University of Tunisia, Dr. Farhat Jabiri, pointed out that the Ibadi group had supported Imam Ali bin Abi Talib, may God honor his face, but where what was known as the Great Fitna occurred and the Ibadis saw that Imam Ali accepted arbitration, while they see that arbitration is a deception, so they decided to separate from him and formed for themselves a current called "the court", which means arbitration of the Book of God and the Sunnah of His Messenger, may God bless him and grant him peace, and headed in that period by Imam Abdullah bin Wahb Al-Rasbi.
Then came Imam Jaber bin Zaid and Imam Abdullah bin Ibad and others, and formed this group in the city of Basra system and arrangement of their own, as formed imams, in the Sultanate of Oman and in Khorasan and in North Africa, and revealed Jabiri that the Ibadi was under the Imamate Rustumiya, and when the latter prevailed by the Fatimid Shiites abandoned the Ibadi of the so-called Imamate of the appearance, and means that the rule, order and economy in the hands of the Ibadis and other groups coexist within this system.
Doctrinal difference
Regarding the religious origins of the Ibadi doctrine, Dr. Jabiri said that Ibadism differs from "Ash'ari" and "Maturidis" in a key point related to doctrinal origins, as they believe that "the divine attributes are the eye of the self" unlike "Ash'ari" and "Maturidis", who say that "attributes are other than the self", pointing out that Muslims differ in their texts on these issues intellectually.
On the other hand, the Tunisian professor revealed that the Ibadis rely on one book in the hadith they call "the correct mosque Musnad of Imam Rabie bin Habib" and disagree with Imam Bukhari and others in doctrinal issues, but they converge and converge with others in jurisprudential issues, and stressed that the Ibadis respect the rest of the books of the Sunnah and adopt them only in some exceptions, for example, they consider that Bukhari is the imam of the modernists as well as Muslim and others.
As for consensus, which is the third source among Sunni scholars, he said that if the conditions for consensus are met, it is "for Ibadism "an essential source of legislation, especially in cases that are renewed across time and space".
Dr. Jabiri spoke about the issue of atonement and considered it one of the thorny issues, and explained that the Ibadis believe that infidelity is "infidelity of polytheism", and Muslims unanimously agree that its owner comes out of the sect, and "infidelity of grace", which is the disobedient who is not considered when the Ibadi outside the sect and the provisions of the disobedient are applied to him and pray on him and bury him in Muslim cemeteries and inherit.
Dr. Jabiri also stressed the issue of shura in response to a question about the features of the political system of the state sought by the Mozabi.