A Concise History of Al-Ibadhiyah

[Condensed from the book, Al-Ibadhiyah, written by Dr. Amr Khalifa Ennami (an Ibadhi) and distributed by the
Ministry of Awqaf & Religious Affairs, Sultanate of Oman.]

The name Ibadhiyah applies to a Muslim group, which was considered by most writers as a moderate branch of the
Kharijite movement. [Most of the early Ibadhi authorities and also some of the later 'Omani authors used the term
Khawarij for the Ibadhis, but distinguished the extreme Kharijites by the term, Khawarij al-Jawr (Unjust Kharijites).]
Al-Ibadhiyah is one of the earliest Islamic sects, the foundation of which goes back to the first half of the first century
H. The adherents of this school still form a number of independent communities holding fast to its teachings. The
largest of these today is in the Sultanate of Oman in Southeast Arabia, where Ibadhis form the majority and Al-
Ibadhiyah is the state religion. There are other minorities in Zanzibar on the east coast of Africa, in Jabal Nafusah and
Zuwarah in Libya, on Jerba Island in Tunisia, and in Wad Mzab in Algeria.

The Ibadhis considered their movement a continuation of the opposition which overthrew 'Uthman bin Affan, the third
Caliph and caused his death. They regarded that opposition as being a purely Islamic rejection of the innovations which
they claimed were introduced by 'Uthman and his court. The Ibadhis approved of the Caliphate of 'Ali ibn Abi Talib.
They also approved of 'Ali in his wars against Mu'awiyah and regarded Mu'awiyah's party as the rebellious party which
should be fought until they accepted the commands of God. But the Ibadhis disapproved of 'Ali's acceptance of
arbitration, and they renounced 'Ali for killing the people of Al-Nahr and argued that he had no right whatsoever to
fight them.

The Ibadhi school took its name from 'Abdullah ibn Ibadh Al-Murri Al-Tamimi, one of its early theologians. Very little
is known about 'Abdullah ibn Ibadh in both Ibadhi and non-Ibadhi sources. However, chroniclers included Ibn Ibadh
among the class of Al-Tabi'un who lived during the second half of the first century H. It is not known whether he
participated in the military revolts which occurred during his lifetime, but it appears that he was not satisfied by the rule
of Mu'awiyah and criticized its violation of the Qur'an and Sunnah. Ibn Ibadh was among the leaders of the
Muhakkimah party, who derived their name from their moto, "La hukma illa lillah." To them, the Muhakkimah party
was the only party struggling to resume the just Islamic Imamate as it was during the time of Abu Bakr, 'Umar, the first
six years of 'Uthman's rule and the early years of 'Ali before he accepted the arbitration. But when the Kharijites
withdrew from the Muslim community on the basis that their land was a land of war and they were all polytheists, Ibn
Ibadh appeared as a leading figure who opposed this extreme line and refuted it openly. When 'Umayyad rule became
established and made its aim to prevent any sort of opposition, the sympathizers of the Muhakkimah party, or "Al-
Muslimun", or "Jama'at al-Muslimun" as they were called in the early Ibadhi literature, were obliged to hide their faith
and to carry out their activities in secret. Perhaps, the school took the name of Ibn Ibadh because he used to openly
propagate its views and was known to non-Ibadhi groups for refuting their views and his firm attitude against the
extreme Kharijites. Another reason which made the Ibadhi school bear his name could be Ibn Ibadh's political activities
and his contacts with the 'Umayyad Caligh 'Abd Al-Malik bin Marwan with whom he exchanged correspondence.

The information given in Ibadhi sources shows that Ibn Ibadh played a secondary part in the foundation and the
leadership of the Ibadhi movement compared with its first Imam and founder, Jabir bin Zaid Al-'Azdi. Jabir bin Zaid
was originally from the Nizwa area of Oman, but he migrated to Basrah and lived there for the rest of his life. He
learned the Traditions of the Prophet from all the Companions that he met in Basrah, Madinah and Makkah. It is
reported that he traveled between Basrah and Makkah no less than 40 times on the Hajj. He became one of the
outstanding learned men of Basrah. Jabir's leadership of the Muhakkimah party was established after the Battle of the
Camel. Non-Ibadhi scholars have tried to prove that Jabir bni Zaid had no relation with the Ibadhis, and various stories
were reported to show that Jabir himself denied this sort of relationship. These stories contradict the Ibadhi version of
events.

On the whole, Jabir's activies were intellectual. His position as an outstanding Mufti in Basrah provided him with
useful cover and he used all means to ensure the security of his movement and safety of his followers. The relationship
between Ibadhis and their Muslim opponents was established on the basis of the following principles:

1. Ibadhis should fight only those who fight against them.

2. The property of Muslims should not be taken as spoils and their women and children should not be killed or
taken in captivity.
3. Fighting the unjust Imam is not an obligation (as the Khawarij believe), and Muslims can live under the rule of
tyrants resorting to religious dissimulation or secrecy, taqiyah, when necessary.
 4. Shira', sacrifice of one's life, is a voluntary duty for a group of forty or more persons, when they imposed it on
themselves.

The outlines of the Ibadhis' attitude on their relations with the rest of the Muslim community were expressed by
'Abdullah ibn Ibadh in his well-known statement, "We do not regard our Muslim opponents (mukhalifun) as idolaters,
for they believe in the unity of God, the Book, and the Messenger. But they are 'infidels-ingrate' (kuffar al-ni'am). We
hold it lawful to inherit from them, marry from them, and live among them. The faith of Islam unites them (with us)."
Kufr ni'mah, ingratitude for the blessings of God, was the term Ibadhis used for those Muslims who commit
hypocritical grave sins, and for those who acknowledge the faith of Islam but do not practice it. The terms nifaq
(hypocracy), kufr nifaq and kufr ni'mah are used in the same sense, for Ibadhis held that hypocrisy (nifaq) is only in
deeds and not in the faith.

It seems that either Ibn Ibadh was already dead when Jabir died or else he was not important enough to take over the
leadership of the movement, as Jabir was succeeded by Abu 'Ubaidah Muslim bin Abi Karimah. The development of
the Ibadhi doctrine, the growth of their organization, and the rapid expansion of their movement in Yemen, Oman,
Khurasan and North Africa is undoubtedly due to Abu 'Ubaidah, as he led the Ibadhi movement during the last period
of the 'Umayyad rule and the beginning of the 'Abbasid rule. In his secret institution, which was no more than a deep
cave somewhere in Basrah, he educated the men who played the most important part in the development of the Ibadhi
doctrine and its political success and prepared them to be sent to all the Muslim countries to propagate it. Basrah
remained the center of the Ibadhi movement until the end of the second century, though all of the activities of the
Ibadhi movement were carried out in secrecy. They carefully avoided attempting any open revolution in Iraq, and
focused their efforts on southern Arabia and North Africa instead.

Al-Rabi' ibn Habib, a student of Abu 'Ubaidah succeeded him as leader of the Ibadhi community in Basrah. The work
which contains the Ibadhi collection of hadith is Al-Jami'I Al-Sahih also referred to as Musnad Al-Rabi' bin Habib.
(The original version of the book composed by Al-Rabi' bin Habib is not in common use. The current version is that
rearranged by Abu Ya'qub Yusuf bin Ibrahim Al-Warijlani, entitled Tartib Al-Musnad, which contains a total of 1005
traditions including the narrations added by Abu Ya'qub.) Most of the Traditions reported by Al-Rabi' bin Habib are
reported by other Sunni sources with the same wording or with slight differences. However, the Ibadhi collection
contains a number of Traditions, which were not accepted in the Sunni Collection and were described by them as being
invented (mawdu'). Likewise, a number of Traditions regarded as authentic by Sunni authorities are to Ibadhi
authorities considered lies or innovations (bida'). The Ibadhi legal system was derived from the material reported by
Ibadhi authorities only.

The approved method among early Ibadhi authorities on the formulation of legal opinions was that the decision in any
legal case should be based in the first instance on the Qur'an; if there was no ruling to be derived from the Qur'an,
recourse should be to the Sunnah; if it was not dealt with in the Sunnah, it should be taken from the consensus of the
Companions (ijma' al-Sahabah), and if the companions differed among themselves in their opinions then the utmost
care must be taken to choose the best of the Companions' opinions. In any case, where there was no previous decision
on the question to be derived from the above-mentioned sources, the decision should then be derived from the opinions
of the early authorities of the Ibadhi school, and the soundest opinions must be followed. Individual judgement (al-ra'y)
is allowed to every learned man ('Alim who possesses a full knowledge of the Qur'an, Sunnah and the opinions of
previous authorities) at all times, and is forbidden to every ignorant man (Jahil) at all times. It was a recognized
principle among Ibadhis that the Sunnah judges over Qur'an, and ra'y judges over Sunnah. The application of this
principle appeared in the rules and law as laid down by Ibadhi authorities for the stage of secrecy (maslak al-Kitman) of
their community. On grounds of analogical reasoning Ibadhis regarded the stage of secrecy of their movement as
identical with the corresponding stage of the Prophet's life and the Muslim community during the Meccan period.

Ibadis always considered themselves as the true Muslims, and their laws as the true religion of Islam, regarding their
schools as the true representative of the authentic Sunnah and superior to other Islamic schools. The modern Ibadhi
Shaikh Muhammad Yusuf Atfaiyish expressed this view in the following words: "Our school is correctness bearing the
possibility of error, and the schools of our adversaries are erroneous bearing the possibility of correctness."

Sub-divisions of the Ibadhiyah include the following sects: Al-Wahbiyah, Al-Nukkar, Khalafiyah, Al-Naffathiyah, Al-
Husainiyah, Al-Sakakiyah, Umairiyah, and Al-Farthiyah.
 Table of Some Differences in Belief Between

Ibadhi Islam and Sunni Islam

Subject Ibadhi Teachings Sunnite Teachings

The Sunnites say a Muslim must believe in all that is

The Ibadhis follow a method of allegorical interpretation of
Unseen Matters
anthropomorphistic expressions in the Qu'ran.
reported in the Qur'an and the prophetic traditions
concerning the unseen matters. He should not contradict it
by his worldly experience, because the affairs of the
hereafter cannot be measured by the affairs of this life. The
difference between them is very great.

The Sunnites hold that denying what Allah confirms or

changing its meaning is speaking about Allaah without
knowledge, one of the greatest sins.
 Belief that Allah's "sitting on the throne" should not be taking
with a literal meaning because its true meaning is His rule over
the Universe. "There is no place in the high heavens and the
Belief in Allah:
lowest earths vacated by Him...He is sitting on the throne, is
Where is Allah?
witness over everything and encompasses everything without
formation, limitation, resemblance, anthropomorphism or
imagination." (Rabii ibn Habib)
Belief that Allah is well above His creatures in His Person
and His Attributes. Allah "created the Heavens and the Earth
in six days, then He settled Himself on the throne; He
manages everything." (10:3) His "settling on the throne"
means that He is sitting in person on His throne in a way
that is becoming to His majesty and greatness. Nobody
except He knows exactly how He is sitting.

Belief in all that Allah affirmed or negated concerning

Himself or what His Messenger described Him with, of
names and attributes. Belief that this is a statement He
The general source in the Ibadhi ideology is the complete made about Himself, and He knows Himself best, avoiding
elimination of anthropomorphic elements from the discussion about what He or His Messenger did not mention
conception of deity and all that may suppose comparison about Himself.
among the Quranic revelations or prophetic traditions should
be interpreted to suit the position and should lead to Belief that it is obligatory to take the texts of the Qur'an
comparison. and the prophetic traditions conceding Allah's attributes
Describing Allah at their face value, rejecting the practice of those who
twist the meanings of these texts or make them devoid
No creature resembles Him and He does not resemble any
of their meanings as conveyed by Allah and His
creature; and what has come in the Quran or Sunnah
Messenger. Also rejecting the approach of those who
prejudicing comparison is interpreted to benefit the
give them a physical interpretation that makes Allah
meaning and does not lead to comparison. And they
similar to some of His creatures. "There is nothing
strictly avoid explaining Allah in what may prejudice
whatsoever like unto Him. He is the All-hearing, the
comparison and they confirm to Him the 99 names and
All-seeing." (42:11)
high qualities as He himself has confirmed for Himself.
Belief in what Allah revealed in the Qur'an without
distorting or denying and without asking how (takyif) or
resembling or shaping (tamthil).
Descent of Allah Belief that the coming of Allah with the angels on the day of Belief that Allah descends to the near sky before the last
resurrection (89:22) is not literal but rather explained as the third of every night and says: "Who prays to Me and I will
 answer his prayers? Who asks Me and I will give him? Who
coming of His order. asks My forgiveness and I will forgive him?" (Bukhari and
Muslim)

Belief that Allah has a glorious and dignified face: "There will
remain the face of your Lord, majestic and splendid."
(55:27) Allah has two generous hands: "No, both His hands
Belief that the "face" of Allah means Allah Himself. His are wide open; He spends how He pleases." (5:64) "They do
Allah's Hands and
"hands" and "handful" are explained as His power and rule or not esteem Allah with the esteem that is due to Him. The
Face
rizq and sustenance. whole Earth will be His handful on the Day of Resurrection,
and the Heavens will be rolled up in His right hand. Glory be
to Him and exalted is He above that which they associate
with Him." (39:67)

Belief that Allah possesses two real eyes. The Prophet,

peace be upon him, said: "His veil is light. Had He removed
His "eye" means His knowledge and protection. "And build the it, the sublimity of His countenance would have burnt all
ark under Our Eyes as We reveal" (11:37) and "...And I endued that His sight reached." (Muslim and Ibn Majah) The
Allah's Eyes
you with love from Me, inorder that you may be brought up Sunnites unanimously have agreed that He has two eyes.
under My Eye." (20:39) This is supported by the Prophet's saying about the Dajjal
(the anti-Christ) that "he is one-eyed and your Lord is not
one-eyed." (Bukhari and Muslim)

Seeing Allah The Ibadhis maintain that Allah is not to be seen either in this
World or in the World to Come. As for the Quranic verses
which give the impression that Allah shall be seen, the
"gazing" was explained as waiting the permission from thier
Lord to enter Paradise. This question is fully addressed in
Musnad ar-Rabii ibn Habib.
The Sunnites maintain that the believers will see their Lord
on the Day of Resurrection: "Upon that day some faces shall
be radiant, gazing upon their Lord." (75:22-3) And the saying
of the Prophet, peace be upon him: "You will see your Lord
as you see the full moon; Nothing will impair your view of
Him; And if you are able to keep the dawn prayers and the
mid afternoon prayers, do it." (Agreed upon it by al-Bukhari

Most Ibadhis held that the Quran is God's created word
Belief in the Holy
revealed in succession to the Prophet, peace be upon him. It is created. He literally spoke it to Gabriel, who conveyed it to
Quran
not a quality of Allah either of essense or of action.
The Ibadhis recognized Abu Bakr as Siddiq and 'Umar Ibn al-
Khattab as rightly guided caliphs, as well as 'Uthman Ibn Affan
during the first six years of his rule. The Ibadhis considered
their movement a continuations of the opposition which
The Rightly Guided overthrew 'Uthman and caused his death, their opposition to
Caliphs him being a purely Islamic rejection of the innovations which
he introduced.  The Ibadhis approved of Ali Ibn Talib's
caliphate, but later they disapproved of Ali's acceptanceof
arbitration in his wars against Mu'awiyah, and regarded those
who rejected arbitration as the true Muslims.
The Prophet's With regard to the companions, Ibadhis subjected some of
Companions them to criticism (al-Jarh): All the companions are just except
those the Quran has made sinful. All their narration's are
accepted except in those connected with sedition among
those who plunged into sedition. The Ibadhis aim was to keep
to the example set by the Prophet, peace be upon him, his
two successors (Abu Bakr and 'Umar) and the upright
Companions, and to re-establish the Muslim society on the
same lines as the first Muslim community.
Al-Saalmy, an Ibadhi scholar, wrote in "Talaat Al-
Shams":
and Muslim)
Belief that the Qur'an is Allah's word, revealed and not
the Prophet, peace be upon him.
Belief that the best among the successors and the most
entitled to the caliphate was Abu Bakr as Siddiq, then 'Umar
Ibn al-Khattab, then 'Uthman Ibn Affan and then 'All Ibn Abi
Talib, may Allah be pleased with them all. Thus their
succession to the caliphate was according to their virtues.
Belief that the disputes that took place among the Prophet's
Companions were the result of sincere interpretations that
they worked hard to reach. Whoever was right among them
will be rewarded twice, and whoever was wrong among
them will be rewarded once and his mistake will be
forgiven.
Belief that the Muslims should stop talking about their
mistakes and mention what they deserve of beautiful
praise, purifying their hearts from hatred and malice
against any of them, because Allah said about them:
"They are not equal: those among you who spent and
who fought before the conquest of Makkah. Those are
higher in rank than those who spent and fought

"As for the companion... He is just till sedition.
Thereafter, like another, he will be tried."
Belief that the scale is not sensory but the just segregator of
The Scale
the activities of creation.
The Bridge (Sirat al- Belief that the path is no sensory way on top of Hell, it is the
Mustaqeem) Islamic way and God's religion which He has sanctioned for his
servants. He has described it that it is sharper than the sword
and more accurate than a hair (if correct). Meaning difficulty
of adhering to Islam and following its straight path in the heart
of waves of unruly temptations, and craving desires and
slapping charms in the ocean of life.
afterwards. But to all Allah has promised a great
reward." (57:10)
Belief in the saying of the Prophet, peace be upon him:
"Do not revile my companions. By (Allah) in Whose
Hand my soul is!, if any one of you spends gold (piled
up) like (mount) 'Uhud it will not equal a pint of any
one of them, nor its half." (al-Bukhari, Muslim, Abu-
Dawud, at-Tirmidhi Ibn Majah, Ibn Hanbal)
"That they are the best of all generations," (al-Bukhari
and Muslim) and: "That the pint of charity any one of
them might have given is better than a pile of gold the
size of Mount 'Uhud if it is given by anyone who comes
after them." (al-Bukhari and Muslim)
Belief that scale of deeds will be set up on the Day of
Judgment, and that no soul shall be wronged: "Those whose
scales are heavy, they are the successful; but those whose
scales are light, they are the ones who have lost their souls
in Hell dwelling forever." (23: 102-3)
Belief in the straight path (sirat) set up over hell. People
pass over it according to their deeds: the first of them as
fast as lighting, then as fast as wind, then as fast as birds,
and then as fast as a running man. The Prophet will be
standing on the path, saying: "Lord, Save! Save!," as some
people's deeds will fall short. Some of them will come
crawling. At both sides of the path there are hooks designed
to take whom Allah wills: some are saved but bruised;
 others are thrown into hell. (Bukhari and Muslim).

The Prophet's mediation is proven, and it is in two parts - the

big mediation on the Day of Judgement for beginning the
reckoning and entering of the believers in paradise, which is
The Prophet's
the blessed place for which Prophet Muhammad, peace be
Intercession (Al-
upon him, has been authorised, the small mediation which is
Shifa'ah)
only for the believers provided with additional grades.
Intercession is not for sinners who had not repented before
death.
Belief in the special intercession of the Prophet
Muhammad, peace be upon him. He will plead with Allah,
after His permission, concerning some believers who were
to be taken out from the fire. This mediation is granted to
the Prophet Muhammad, peace be upon him, and to others
among the prophets, the believers, and the angels.

Committing the Big Repentance is the foundation of forgiveness. God does not Belief that Allah will save from hell some of the believers
Offences forgive grave sins, unless the sinner repents before death. As who have sinned without the intercession of any one, but by
for the small mistakes, they are forgiven by avoiding the big His grace and mercy.
crimes; and by doing the good things. (The good things blot
out the bad ones). He who is happy in the hereafter never Those of the Ummah of Muhammad, may Allah bless
becomes miserable, and who is miserable never becomes him and grant him peace, who have committed grave
happy; and happiness and misery never meet in one person. sins will be in the Fire, but not forever, provided they
With regard to the perpetrator of big crimes the Ibadhis do
die and meet Allah as believers affirming His unity
even if they have not repented. They are subject to His
not charge him with polytheism, as it is said about the
will and judgement. If He wants, He will forgive them
Khawarij. They say such a person is a hypocrite, and it is not
and pardon them out of His generosity, as is mentionied
possible for him in the state of his disobedience and his in the Qur'an: "And He forgives anything less than that
insistence on crimes, to enter the Paradise if he does not (shirk) to whoever He wills." (al-Nisa' 4: 116) and if He
repent. wants, He will punish them in the Fire out of His justice
and then bring them out of the Fire through His mercy,
Some gave the definition of grave sin as committing what and for the intercession of those who were obedient to
is forbidden in the Qur'an and the definition of minor sin Him, and send them to the Garden. This is because
as committing what is forbidden by the Sunnah. Allah is the Protector of those who recognize Him and
will not treat them in the Next World in the same way
as He treats those who deny Him and who are bereft of

The They affirm the torment of the grave and the questioning by
Trial/Punishment of the two angels according to many traditions confirming the
the Grave issue.
Fighting Belief that it is not lawful to fight the righteous Imam. Fighting
the unjust Imam is not an obligation; neither is it forbidden.
The unjust ruler will first be requested to practice justice, if he
does not respond, he will be told to leave the Muslim affairs; if
he does not respond, it is permitted to fight him and remove
him by force even if that will result in his death.  It is preferred
to remain under the tyrannical rule if it is feared that fighting
will not succeed or feared that it may affect the Muslims or
weaken their power over their enemies in any place in the
Muslim countries.
His guidance and have failed to obtain His protection.
The Sunnites do not say that any of them will
categorically go to either the Garden or the Fire and do
not accuse any of them of kufr (disbelief), shirk
(associating partners with Allah), or nifaq (hypocrisy),
as long as they have not openly demonstrated any of
those things.
Belief in the Trial/Punishment of the Grave, which involves
questioning the deceased person in his grave about his Lord,
his religion, and his prophet. Belief in the comfort of the
grave for the believers and belief in the punishment of the
grave for the transgressing unbelievers.
The Sunnites do not recognize rebellion against the Imam or
those in charge of affairs even if they are unjust, nor do they
withdraw from following them. They hold that obedience to
them is part of obedience to Allah, and therefore obligatory
as long as they do not order to commit sins. They pray for
them right guidance and pardon from their wrongs.
Concerning fighting the ruler who commits open
disbelief, the basic principle of is that it is not permitted
to remove an evil by means of a greater evil. If the
Muslims can overcome the ruler who commits open
disbelief and can bring in a righteous leader without
that leading to a greater evil than the evil of this ruler,
then that is permissible. But if rebellion would result in
greater trouble, lead to chaos, oppression the
assassination of people who do not deserve to be

Musnad Ar-Rabii ibn Habib (SAHIH), written in the second
century A.H., is the most reliable reference for Ibadhis in the
Hadeeth Literature
Sunnah, (the sayings of the Prophet) and it ranks higher than
the volumes (SAHIH) of Al-Bukhari and Muslim.
assassinated, and other forms of major evil, then that is
not permitted.
Bukhari and Muslim's collections of Saheeh hadeeth
(authentic sayings of the Prophet) are recognized to be the
two most authentic collections of the Sunnah of the
Prophet, peace be upon him, though other authentic
hadeeth are in other collections. The Sunnites do not
recognize the recordings of Ar-Rabii ibn Habib as authentic.

The actions associated with the Prophet, peace be upon him, Allah, the Exalted said: "Indeed in the Messenger of Allah
in some worships for reasons of demonstration or which he you have a good example to follow..." [33:21]
did once but never repeated, or those not established that he
continued with, are not considered to be Sunnah by the The Sunnites believe it is obligatory to act upon
Ibadhis; but they consider them as happenings which may whatever is authentically attributed to the Prophet,
Determining the peace be upon him. The Prophet was not sent merely to
occur due to a reason in certain conditions only. In following
Sunnah deliver the word of Allah, but also to explain the divine
the example of the Prophet, therefore, they do not consider
the following as Sunnah: Book, to interpret it, to expound it, and to demonstrate
the ways of its application. A strong indicator of the
Qunuut in prayers; Raising hands when uttering Takbeer; obligation to follow his example is the verse: "...And
Moving the finger during Tashahud; Saying Ameen after whatsoever the Messenger (Muhammad) gives you,
reciting AI-Fatiha during prayers; Adding "Salaat take it, and whatsoever he forbids you, abstain (from
Khayrun mina alnoum" in the morning call for prayers. it)..." [59:7]
Migration (Hijra) There is no migration after the opening (of Mecca) and it is Hijrah means to move from the land of the disbelief to the
not permitted to leave the house of the opponents for the land of the Muslims or moving from one land of disbelief to
house of friends in the belief of migration. another land of disbelief where evil is less prevalent and
there is less danger to the Muslims, for the sake of one's
religion. Hijrah, with this meaning is obligatory upon the
Muslim until the sun rises from the west before the
establishment of Judgement Day. The Messenger of Allah,
 peace be upon him, said that he is free from the Muslim
who lives among pagans. If a Muslim can move from the
lands of the disbelief, then Allah forbids him to stay in those
lands. He may stay if he gives da'wah and propagates Islam,
and shows his deen openly. Allah said what translated
means, "When angels take the souls of those who die while
they haved wronged their souls, they say, 'In what state
were you?' They reply: 'We were weak and oppressed in the
earth.' The angels say: 'Was not the earth of Allah spacious
enough for you to move yourselves away from evil?'" (4:97)

Ibadhi authorities maintain that the hadeeth for wiping the

Wiping the Socks (Al- The Sunnis allow wiping over leather socks (in ablutions-
socks was repealed by the Quranic verse on ablutions (Wudu):
Mas'h ala al- Wudu) whether on a journey or otherwise, as reported by
"O believers, when you stand up to pray wash...your feet up to
khuffain) confirmed ahadith.
the ankles." [Quran 5:6]

1) The Ibadhis hold that there is no raising of the hands in the 1) The Sunnites hold that the hands should be raised with
opening Takbeer or at any other time in the prayer. the opening Takbeer and at other times in the prayer such
as before and after the bowing (ruku).
2) The Ibadhis hold that only the opening chapter of the
Quran (Al-Fatihah) is to be recited in the Dhuhr and Asr 2) The Sunnites hold that other verses from the Quran
prayers. should follow the recitation of Al-Fatihah during the
Prayers
first two raka' of the Dhuhr and Asr prayers.
3) The Ibadhi scholars reject Qunut and hold that those
prayers said with the Imam who performs Qunut are futile 3) The Sunnites acknowledge the validity of Qunut
and should be offered again. (supplication) during the ritual prayers.

4) The Ibadhi do not say "Ameen" after reciting Al-Fatiha 4) The Sunnites say "Ameen" after reciting Al-Fatihah
during prayers. during prayers.
Fasting 1) The Ibadhis hold that major ritual purity is necessary for 1) The Sunnites hold that starting a fasting day without
fasting as it is for prayer. The one fasting must be in major major ritual purity does not affect the fast, but it is
 necessary for prayers. The fasting person must be in major
ritual purity before the time for fasting begins.
ritual purity by the time of the dawn (Fajr) prayer.

2) The Ibadhis hold that all grave sins cause breaking of

2) The Sunnis hold that one may continue with his fast
the fast.
even if he has sinned.
3) The Ibadhi hold that compensatory fasting days to
discharge those not fasted in Ramadhan should be fasted 3) The Sunnis hold that compensatory fasting days to
discharge those not fasted in Ramadhan do not need to
successively.
be fasted successively.

All information concering Ibadhi beliefs was quoted from Ibadhi sources. All information concerning Sunnite beliefs was quoted from
Sunnite sources.