Valerie J. Hoffman – Ibadi Islam: An IntroductionIbadism, a distinct sect of Islam that is neither Sunni nor Shi‘i, exists mainly in Oman, East Africa, the Mzab valley of Algeria, the Nafus mountains of Libya, and the island of Jerba in Tunisia. The sect developed out of the seventh-century Islamic sect known as the Khawarij, and shares with that group the desire to found a righteous Muslim society and the belief that true Muslims are only to be found in their own sect. Ibadis refer to themselves as “the Muslims” or “the people of straightness” (
ahl al-istiqama). Nonetheless, Ibadis see themselves as quite different from Khawarij.
Whereas the Khawarij had labeled all Muslims who committed a grave sin without repentance
mushrikun--i.e., unbelievers whose guilt is tantamount to idolatry and merits the capital punishment deserved by all apostates of the faith--Ibadis see such people as
kuffar ni‘ma--monotheists who are ungrateful for the blessings God has bestown upon them. Ibadis distinguish between
kufr ni‘ma and
kufr shirk, which is the unbelief of idolatry. The Khawarij had not made such a distinction, and neither do the Sunni Muslims, who likewise equate
kufr with unbelief but, unlike the Khawarij, maintain that a sinning Muslim is still a believer. The word
kufr, which is typically translated into English as “unbelief,” literally means “ingratitude.” The characteristic position of human beings, according to the Qur’an, is not their ignorance of the existence of God, but their failure to be grateful for His kindness and blessings, which should prompt people to turn to Him in worship and give generous charity to the poor, orphans and widows. The Qur’an contrasts the believers, who are grateful (
shakirun), with the unbelievers, who are ungrateful (
kafirun).
The Ibadi attitude toward
kuffar ni‘ma, whether they be sinning Ibadis or non-Ibadi Muslims, was that one should practice “dissociation” (
bara’a) toward them. This “dissociation,” however, is usually an internal attitude of withholding “friendship” (
wilaya), rather than outright hostility. Nonetheless, non-Ibadis who call themselves Muslims and pray facing the direction of the Ka‘ba are
ahl al-qibla, not idolaters. They may be
kuffar, but not in the sense of idolatry, only in the sense of kufr ni‘ma outlined above. The practice of dissociation (
bara’a) does not imply enmity. Nur al-Din al-Salimi (1869-1914) clarified this when asked about the difference between dissociation from an unbeliever (
bara’at al-mushrik) and dissociation from a corrupt monotheist (
bara’at al-muwahhid al-fasiq). Salimi replied:
Although the mushrik is farther [from the truth] than the corrupt monotheist, both are cursed. Nonetheless, the Law allows certain things with the corrupt monotheist that it does not allow with the polytheist, such as intermarriage, eating their slaughtered animals, inheritance, giving the greeting of peace, saying “God bless you” if he sneezes, praying behind him, praying over him if he dies, accepting his testimony, and interacting with him in all worldly matters just as one would interact with Muslims with whom one has wilaya.
It is interesting to note that British observers of Omani rule in East Africa commented that Ibadis are the least fanatic and sectarian of all Muslims, and openly associate with people of all faiths and pray together with Sunni Muslims. Hostile action is reserved for one type of person: the unjust ruler who refuses to mend his ways or relinquish his power.
>>> Valerie J. Hoffman, Professor of Islamic Studies at the University of Illinois | Undated
