Ibadi Islam

School of Islam dominant in Oman

For other uses, see Ibadi (disambiguation).

Ibadism

الإباضية
al-ʾIbāḍiyya

The Ibadi Mosque of Guellala in Jerba, Tunisia

Type| School of Islam
Classification| Kharijism
Theology| Monotheism
Language| Classical Arabic
Territory| Majority reside in:
Oman
Minority reside in:
Algeria (Mzab)
Libya (Nafusa)
Tunisia (Djerba)
Tanzania (Zanzibar)
Founder| Abdallah ibn Ibad
Origin| c. 692 AD
Basra
Members| c. 2.72 million[1] – 7 million[2]
Part of a series on
Muhakkima

Beliefs and practices

* Monotheism
* Kitman
* Takfir
* Theology

History

* Early
* First Fitna
* Battle of Siffin
* Battle of Nahrawan
* Dynasties
* Rustamids
* Nabhanids
* Ya'rubids
* Zanzibar
* Oman
* Ibadi Hadith Canon
* Jami Sahih
* Tartib al-Musnad

Notable individuals

* Abd al-Rahman ibn Muljam
* Nafi ibn al-Azraq
* Najda ibn Amir al-Hanafi
* Abu Bilal Mirdas
* Abu Qurra
* Abdullah ibn Ibadh
* Jabir ibn Zayd
* Abu Yazid
* Abd Allah ibn Yazid al-Fazari

Branches and sects

* Khawarij
* Ajardi
* Azariqah
* Bayhasiyyah
* Najdat
* Sūfrīyyah
* Ibadiyyah
* Wahbiyyah
* Nukkari
* Azzabas

Islam portal

* v
* t
* e

The Ibadi movement or Ibadism (Arabic: الإباضية, romanized: al-ʾIbāḍiyya, Arabic pronunciation: [alʔibaːˈdˤijja]) is a branch inside Islam, which many believe is descended from the Kharijites.[3] The followers of Ibadism are known as the Ibadis or, as they call themselves, The People of Truth and Integrity (Arabic: أهل الحقّ والاستقامة).

Ibadism emerged around 60 years after the Islamic prophet Muhammad's death in 632 AD[4] as a moderate school of the Khawarij movement,[5][6][7][page needed] although contemporary Ibāḍīs strongly object to being classified as Kharijites.[8] Ibadis consider and view themselves, like Shia and Sunni, as being the oldest and most genuine sect of Islam.

Today, the largest of these communities and the most prosperous is in Oman in the southeast peninsula of Arabia. It is also practiced to a lesser extent in Algeria (Mzab), Tunisia (Djerba), Libya (Nafusa), and Tanzania (Zanzibar).[9][10][11][12][13]

## History

[edit]

### Background

[edit]

Main article: Kharijites

The Ibadis are a moderate branch of the Kharijites, an Islamic sect that split from the Muhakkima and al-Haruriyya. These groups initially supported Ali during the First Fitna but turned away after rejecting arbitration at the Battle of Siffin in 657 CE. From the Ibadis' perspective, the Muhakkimah were the only faction striving to restore the just Islamic Imamate, as it existed during the time of Abu Bakr, 'Umar, the first six years of 'Uthman's rule, and the early years of 'Ali before he accepted arbitration. [14][15]

The Muhakkimah's military efforts ended with their massacre by 'Ali b. Abi Talib and his forces at the Battle of al-Nahr (37 H/658 AD), followed by another massacre at al-Nakhilah by the joint forces of Mu'awiyah and al-Hasan b. 'Ali. After these events, the Umayyad rule became firmly established and focused on suppressing all forms of opposition. As a result, sympathizers of the Muhakkimah—referred to as 'al-Muslimun' or 'Jama'at al-Muslimin' in early Ibadhi literature—were forced to hide their faith and conduct their activities in secret.

Among the survivors of the Battle of al-Nahrawan were 'Urwah b. 'Udayyah and his brother Abu Bilal Mirdas. They continued their religious activities in Basrah, where they were known for their devotion and became leading members of the 'Jama'at al-Muslimin'. Abu Bilal was particularly influential in Basrah and was one of three men who openly commented on the first sermon of Ziyad b. Abih when Ziyad was appointed governor of Basrah, Khurasan, and Sijistan by Mu'awiyah.

It is also recorded that Abu Bilal maintained close ties with Jabir b. Zaid, often spending significant time with him. Together, they visited 'A'ishah and reproached her for her role in the Battle of the Camel. During this period, Jabir's leadership of the Muhakkimah became well established. A learned and pious man from the al-Azd tribe—the same tribe as 'Abdullah b. Wahb al-Rasibi, the last elected leader of the Muhakkimah—Jabir focused on intellectual activities. His scholarly approach allowed him to propagate and preserve Islamic teachings without arousing the suspicion of the Umayyad authorities. His position as a prominent mufti in Basrah provided him with cover and enabled him to form widespread connections with influential individuals across the Islamic world.

The Ibadi school eventually emerged as a moderate group in Basrah, grounded in the teachings of Jabir ibn Zayd, who, according to the Ibadis (perhaps posthumously), became their first imam. After the Battle of Siffin, the Kharijites engaged in ongoing conflicts with both Alid and Umayyad supporters, often inciting local rebellions against Umayyad rule. Following the Second Fitna in 680 CE, the Kharijites split into four main groups with varying levels of extremism. One significant division was led by Ibn al-'Azraq, who introduced doctrines that were rejected by leaders such as Jabir b. Zaid and Abdullah b. Ibadh, who upheld the original principles of the Muhakkima, according to Ibadhi tradition. [16]

### Kharijite split

[edit]

The Ibadi school of Kharijites emerged after the siege of Mecca in 683 CE, during the second Muslim civil war. Abd Allāh ibn Ibāḍ was part of a group of Basran Kharijites, led by Nafi ibn al-Azraq, who initially supported the defenders of Mecca against the Umayyads. However, they became disillusioned when the Meccan Caliph, Abd Allah ibn al-Zubayr, refused to denounce the late Caliph Uthmān. Disappointed, they returned to Basra, where they were imprisoned by the Umayyad governor Ubayd Allah ibn Ziyad.

When Basra overthrew Umayyad rule in support of Ibn al-Zubayr in late 683 or early 684 CE, the Kharijite prisoners were freed. After their release, Ibn al-Azraq led many Kharijites to Ahvaz in Khuzestan, condemning the Basrans for supporting Ibn al-Zubayr and calling them "polytheists." However, Ibn Ibāḍ stayed behind in Basra and defended those who remained. He argued that the Basrans were not polytheists but guilty only of "ingratitude" (kufr ni'ma), a lesser offense that allowed true Muslims to live among them.

Ibn Ibāḍ also opposed other Kharijite factions. He rejected the views of ʿAbd Allāh ibn al-Ṣaffār, founder of the Sufri sect, and clashed with Abū Bayhas, leader of the Bayhasiyya sect, whose views were closer to the radical doctrines of Ibn al-Azraq.

The Ibadis distanced themselves from more extreme Kharijite beliefs, particularly on two key issues:

1. Khuruj (Revolt): Nafi ibn al-Azraq argued that hijrah (emigration) or khuruj (armed revolt) was mandatory and declared that Muslim opponents lived in "lands of war" (dar al-harb). He also labeled those who did not participate in revolt (al-qa'adah) as idolaters. In contrast, the Ibadis, following the early Muhakkimah doctrine, believed their Muslim opponents were "infidels-in-gratitude" (kuffar), not polytheists, and that hijrah was not obligatory. They allowed Muslims to live among their opponents and accepted that those who did not fight could still be considered supporters of the cause, with their inaction forgiven.
2. Attitude Toward Muslim Opponents: The Azraqites took a harsh stance, viewing their Muslim opponents as idolaters, making it permissible to kill women and children, take captives, and seize property. They even forbade marrying their women or inheriting from them. In contrast, the Ibadis condemned these practices as violations of Islamic principles. Both Jabir ibn Zaid and Abd Allāh ibn Ibāḍ rejected these extremist views and opposed other radical Kharijite groups, such as the Sufriyah and Najdat, despite some differences between these groups and the Azraqites. [17]

The Ibadis viewed the doctrines of Nafi and other extreme Kharijites as dangerous heresies (bida'a) and waged wars against them. Early Ibadhi writings, like the Sirah of Salim b. Dhakwan, reflect their opposition to extremism.

In Basra, a moderate Kharijite doctrine emerged under Jabir ibn Zayd, influenced by the teachings of Ibn Abbas. Missionaries spread this doctrine across the Caliphate, including to Oman, Yemen, Hadramawt, Khurasan, and North Africa. Despite their efforts, the Ibadi leaders in Basra practiced kitman (concealment of beliefs) to avoid persecution after the Umayyads retook control of the city under Abd al-Malik ibn Marwan in 691 CE. [18]

### Omani Imamate

[edit]

Jābir ibn Zayd was eventually recognised as the first Imam of the Ibadis although this was in a state of kitman.[19] Ibn Zayd's criticisms of the narrations of Muhammad's companions formed the corpus of the Ibadi interpretation of Islamic law.[15] The position of Ibadi Imam was elected, unlike the dynastic succession of the Sunnis and Shi'as, and was not exclusive, with individual communities encouraged to elect their Imam.[20][21] These imams exercised political, spiritual and military functions.[22]

In 745, Talib al-Haqq established the first Ibadi state in the Hadhramaut and succeeded in capturing Yemen in 746 from the Umayyad Caliphate. The Ibadi insurrection then spread to the Hejaz, with Abu Hamza al-Mukhtar conquering Mecca and Medina. In response, the Caliph Marwan II led a 4,000-strong army and routed the Ibadis first in Mecca, then in Sana'a in Yemen, and finally surrounded them in Shibam in the western Hadhramaut in 748,[23] defeating and killing Abu Hamza and Ibn Yahya and destroying the first Ibadi state.[24][25] Problems back in their heartland of Islamic Syria led the Umayyads to sign a peace accord with the Ibadis, who were allowed to retain a community in Shibam.[23]

A second Ibadi state was established in Oman in 750, but fell to the newly formed Abbasid Caliphate in 752. Another Ibadi state was established in Oman in 793,[24] surviving for a century until the Abbasid recapture in 893. However, Abbasid influence after reconquest was nominal and Ibadi imams continued to wield considerable power.[26] Ibadi imamates were re-established in subsequent centuries.[27] Ibadis still form the majority of the contemporary Omani population and the royal family of Oman are Ibadi.[28]

### Further expansion

[edit]

The Ibadi Rustamid dynasty ruled the region occupied by modern-day Algeria for over a century.

Ibadi missionary activity was met with considerable success in North Africa.[28] In 757, Ibadis seized Tripoli and captured Kairouan the next year. Driven out by the Abbasid army in 761, Ibadi leaders founded a state, which became known as Rustamid dynasty, in Tahart. It was overthrown in 909 by the Fatimid Caliphate. Ibadi communities continue to exist in the Nafusa Mountains in northwestern Libya, the island of Djerba in Tunisia, and in the M'zab in Algeria.[29] In East Africa, they are found in Zanzibar.[28] Ibadi missionary activity also reached Persia, India, Egypt, Sudan, Spain and Sicily, although Ibadis communities in these regions ceased to exist.[30]

By the year 900, Ibadism had spread to Sindh, Khorosan, the Hadhramaut, Dhofar, the Imamate of Oman, Muscat, the Nafusa Mountains, and Qeshm, Hormozgan; by 1200, the sect was present in al-Andalus, Sicily, M'zab and the western part of the Sahel as well.[19] In the 14th century, historian Ibn Khaldun made reference to vestiges of Ibadi influence in Hadhramaut, though the sect no longer exists in the region today.[31]

## Views

[edit]

Part of a series on
Aqidah

Sunni

Six Articles of Iman

* God
* Prophets
* Holy books
* Angels
* The Last Judgement
* Predestination

Five Pillars of Islam

* Shahada
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* Sawm
* Zakat
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Schools of theology

* Ahl al-Hadith
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* Ash'ari2
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Basic Tenets of Faith

* Salah
* Sawm
* Zakat
* Hajj
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* Commanding what is just
* Forbidding what is evil
* Tawalla
* Tabarra

Theology of the Twelvers4, 5

* Tawhid
* Adalah
* Prophecy
* Imamah
* Qiyamah

Theology of the Ismailis6

* Walayah
* Tawhid
* Salah
* Zakat
* Sawm
* Hajj
* Jihad

Theology of the Zaydis

Muhakkima

Theology of the Ibadis

Other variants

* Jabriyya
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* Mu'tazila
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Including:

*     * 1 Hanbali school
* Zahiri school

*     * 2 Maliki school
* Shafi'i school

* 3 Hanafi school
*     * 4 Ja'fari school (Usuli, Akhbari, Shaykhi)

*     * 5 Alawi
* Alevi
* Bektashi
* Qizilbash
* Ishiki

*     * 6 Nizari (Khoja
* Satpanth)
* Mustali (Dawoodi Bohra
* Sulaymani Bohra
* Alavi Bohra
* Hebtiahs Bohra
* Atba-i-Malak Bohra
* Qutbi Bohra)

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Ibadis state that their school predates mainstream Islamic schools and some western non-muslim writers agree. In particular, Donald Hawley's view was that Ibadism should be considered an early and highly orthodox interpretation of Islam.[20]

### Ibadi imamate and political theory

[edit]

Unlike the Sunni theory of the caliphate of the Rashidun, and the Shi'i notion of divinely appointed Imamate, the leaders of Ibadi Islam—called Imams—do not need to rule the entire Muslim world; Muslim communities are considered capable of ruling themselves.[23][15] The Ibadis reject the belief that the leader of the Muslim community must be descended from the Quraysh tribe. (This differs from the Shia belief that ideally and eventually they will be ruled by the Mahdi, who will be descended from Prophet Muhammad's Household (Ahl al-Bayt)—Muhammad having been a member of the Quraysh tribe.)[14][15] Rather, the two primary qualifications of an Ibadi imam are that he is the most pious man of the community and the most learned in fiqh, or Islamic jurisprudence; and that he has the military knowledge to defend the Ibadi community against war and oppression.[32] In the Omani tradition, an imam who is learned in the Islamic legal sciences is considered "strong" (qawī), and an imam whose primary skills are military without scholarly qualifications is considered "weak" (ḍaʻīf). Unlike a strong imam, a weak imam is obliged to consult the ulamāʾ, or community of scholars, before passing any judgement.[32] A weak imam is appointed only at times of dire necessity, when the community is threatened with destruction.[33]

Contemporary Ibadis uphold four "states of the religion" (masālik ad-dīn), which are four different types of imams each appropriate to certain contexts.[34][page needed] The imām al-kitmān "Imam of secrecy" is a learned scholar who "rules" in political quietism, practicing taqiyya to avoid persecution, in times when the Ibadi community cannot reveal itself openly.[35] In some cases, a state of kitmān may be necessary even when there is no imam available. In this case, the Ibadi ulamāʾ takes over as surrogate rulers in place of the imam. This has been the case for most of the history of the North African Ibadis since the fall of the Rustumid imamate in 909,[36] unlike their Omani coreligionists, who periodically reestablished imamates until 1958.[37]

The second state, that of the imām al-shārī "Imam of exchange", are Ibadi imams who "exchange" their lives in the living world for a favorable place in the afterlife by engaging in military struggle (jihād) against an unbearable tyrannical authority with the goal of creating an Ibadi state.[32][38] An example is the early Basran Kharijite leader Abu Bilal Mirdas, who was later held by the Ibadiyya to be a prototype of the "Imam of exchange". A would-be imām al-shārī cannot begin military action until they have found at least forty followers, as Abu Bilal had, willing to die for the cause; once the war has begun, the imam must continue to fight until there are only three followers remaining. A particularly ascetic lifestyle is required of the imām al-shārī and his followers, as suggested in the following speech by Abu Bilal:[39]

> You go out to fight in the way of God desiring His pleasure, not wanting anything of the goods of the present world, nor have you any desire for it, nor will you return to it. You are the ascetic and the hater of this life, desirous of the world to come, trying with all in your power to obtain it: going out to be killed and for nothing else. So know that you are [already] killed and have no return to this life; you are going forward and will not turn away from righteousness till you come to God. If such is your concern, go back and finish up your needs and wishes for this life, pay your debts, purchase yourself, take leave of your family and tell them that you will never return to them.[39]

The third state, that of the imām al-zuhūr "Imam of glory", are imams as active rulers of an Ibadi state. The first two caliphs Abu Bakr and Umar are considered ideal models of the imām al-zuhūr. A ruling imam who sins must be removed from power; the Ibadi model for this is the assassination of the third caliph Uthman and the Kharijite revolt against Ali, both actions being viewed as legitimate resistance to a sinful ruler.[40]

Finally, the state of the imām al-difā' "imam of defense" involves appointing an imam for a predetermined period of time when the Ibadi community is under foreign attack. He is removed once the threat has been defeated.[33]

### Views on other denominations

[edit]

Ibadis believe that all who profess the belief in oneness of God and belief in the prophethood of Muhammad as the last messenger are members of the Islamic community. It is the duty of Ibadis to correct those who differ with them in their beliefs. Only the righteous Ibadis, referred to as the ahl al-istiqāmah "people of uprightness", are worthy of being called "Muslims". Non-Ibadi Muslims are termed the ahl al-khilaf "people of opposition". Nonetheless, non-Ibadi Muslims are still respected as fellow members of the ummah or wider Islamic community, who possess the various privileges accorded to Muslims in Islamic law and who Ibadis may intermarry with.[41] All non-Ibadi Muslims and even Ibadi sinners are considered guilty of kufr (usually translated as "unbelief"), although contemporary Ibadis distinguish between kufr shirk, or religious disbelief, and kufr nifaq, or infidelity in the form of sinning. The term shirk—"polytheism" in conventional Islamic theology—has a wider use in Ibadi doctrine, where it is used to describe all forms of religious error beyond polytheism alone.[41]

Classical Ibadi theologians have stated that only the ahl al-istiqāmah will go to paradise, and that all sinning Ibadis as well as all non-Ibadis will be in hell forever. Ibadis traditionally reject Sunni beliefs that all Muslims in hell will eventually enter paradise, and hold that hell is eternal and inescapable for all humans who were not righteous Ibadis in life.[42]

About the Shi'ah party, Abu Hamzah said, "As for these factions (of 'Ali), they are a faction which has repudiated the Book of God to promulgate lies about Him. They have not left the people (of the community) because of their insight into religion (as we have), or their deep knowledge of the Qur'an; they punish crime in those who commit it, and commit it themselves when they get the chance. They have determined upon tumult and know not the way out of it. Crude in (their knowledge of) the Qur'an, following soothwayers; teaching people to hope for the resurrection of the dead, and expecting the return (of their Imams) to this world; entrusting their religion to a man who can not see them! God smite them! How perverse they are!" [43]

The notions of walayah "affiliation" and bara'a "disassociation" are central to the theology of Ibadi relations with non-Ibadi people. Only righteous Ibadis are considered worthy of friendship and association, whereas sinners and non-Ibadi Muslims are subject to dissociation, sometimes to the point of ostracism.[44] Modern Ibadi scholars suggest that the duty of dissociation does not require rudeness or social avoidance, and that an Ibadi may have genuine affection for a non-Ibadi; nonetheless, "an inner awareness of separation" between upright Ibadis and non-Ibadis must be maintained.[44] In practice, however, Ibadi Muslims have generally been very tolerant of non-Ibadi religious practice.[44] During the period of imām al-kitmān, the duties of affiliation and disassociation are no longer valid.[45]

Some have characterised the works of some Ibadi scholars as being particularly anti-Shi'ite in nature,[46] and some state that Ibadi scholars, like al-Warjalani, held Nasibi views.[47]

Ibadi beliefs remain understudied by outsiders, both non-Muslim and other Muslim.[8] Ibadis have stated that whilst they read the works of both Sunnis and Shias, the learned scholars of those two sects never read Ibadi works and often repeat myths and false information when they address the topic of Ibadism without performing proper research.[48]

### Theological viewpoints

[edit]

The development of Ibadi theology happened thanks to the works of scholars and imams of the community, whose histories, lives, and personalities are part of the Islamic history.[49] Ibāḍī theology can be understood on the basis of the works of Ibn Ibāḍ, Jābir bin Zayd, Abū ‘Ubaida, Rabī‘ b. Ḥabīb and Abū Sufyān among others. Basra is the foundation of the Ibāḍī community.[50] Various Ibāḍī communities were established in southern Arabia, with bases in Oman, North Africa, and East Africa.[50]

In terms of scholastic theology, the Ibadi creed resembles that of the Muʿtazila in many aspects, except in the central question of predestination.[51] Like the Muʿtazila and unlike the modern Sunni, the Ibadis believe that:

* Human knowledge of God is innate through the use of reason, rather than being learned. Therefore, a Quranic verse that appears to contradict with human reason must be metaphorically reinterpreted in the light of reason rather than being taken as fact. It is forbidden to decide matters of religious belief by taqlid, or deference to a clerical or otherwise human authority. This view is generally held among Sunni Muslims, too.[52]
* The attributes of God are not distinct from his essence. Mercy, power, wisdom, and other divine attributes are merely different ways to describe the single unitary essence of God, rather than independent attributes and qualities that God possesses.[53]
* Some Ibadis believe that the Quran was created by God at a certain point in time. While these Ibadis uphold the fact that "essential speech" is a way to describe his essence, they do not believe that the Quran is identical to this essence. To them, the Quran is simply a created indicator of his essence. This is in contrast to the Sunnis who believe that the Quran has always existed (it is uncreated).[54] However historically earlier Ibadis believed that neither is the Qur'an created nor uncreated, and amongst contemporary Omani Ibadis some hold the Sunni position.[55][56]
* Like Sunni Muslims, they interpret anthropomorphic references to God in the Quran symbolically rather than literally. Therefore, God does not actually have hands, a face, a throne, or other physical attributes, as he cannot be perceived by human senses and is not physical.[57] They thus believe that Muslims will not see God on the Day of Resurrection, a belief shared with the Shi'a but not the Sunni.[58] Similarly, Ibadis hold that the Scale on which God judges human deeds is metaphoric, as actions cannot be weighed.[57]

But unlike the Mu'tazila, Ibadis follow the Ash'ari position of occasionalism, which holds that all events are caused directly by God and that what appear to be laws of causation, such as that a fire produces smoke, is only because God chooses to create fire, and then to create smoke. One Ibadi scholar has even stated that this single difference means that the Muʿtazila are more misguided than the Sunni.[59]

### Ibadi jurisprudence

[edit]

The fiqh or jurisprudence of Ibadis is based on the same fundamental principles as Sunni and Shi'a juristic traditions, but the Ibadis reject taqlid or deference and stress the importance of ijtihad, or independent reasoning. Contemporary Ibadis hold that believers are allowed to follow incorrect opinions derived through ijtihad as long as they believe it to be true after having made an effort to arrive at the correct opinion; certain now-extinct Ibadi sects once held that those with incorrect opinions were disbelievers.[60] Many early Ibadis rejected qiyas or deductive analogical reasoning as a basis for jurisprudence, but the importance of analogies is now widely accepted by Ibadi jurists.[61]

Ibadis believe that the stage of the imām al-kitmān corresponds to Muhammad's life in Mecca before the Hijrah, when no independent Muslim community existed that could enforce Islamic laws. Therefore, ḥudūd punishments are suspended under an imām al-kitmān, except the punishments for apostasy, blasphemy, and murder. Ibadis also do not hold Friday prayers in the absence of a legitimate ruling imam.[45]

Like the Shi'a but not the Sunni, they do not allow a couple who has committed zināʾ (unlawful sex) to marry each other.[62]

During the Ramadan fast, Ibadis require ghusl or full-body ablution to be undertaken prior to the beginning of the fast on that day if it is necessitated, otherwise the fast for that day is invalid. They hold that committing grave sins is a form of breaking the fast. When making up for missed days of fasting after Ramadan has ended, the Ibadis believe that the atonement fast must be consecutive, whereas both Sunnis and Shi'as believe that Muslims may atone for missed days by fasting for the required amount at any time, whether consecutive or nonconsecutive.[62]

Like the Shi'a and some Maliki Sunnis, the Ibadis keep their arms at their sides rather than clasping the hands during prayer. During the noon and afternoon prayers, Ibadis recite solely al-Fātiḥah, the first chapter of the Quran, whereas other Muslims may recite other Quranic verses in addition. They also do not say ʾāmīn after the recitation of al-Fātiḥah. Ibadis shorten prayers when staying in foreign territory—even if they do so on a permanent basis—unless they choose to adopt the country as their new homeland; Sunnis generally hold that believers should return to the full prayer after a given number of days outside of home.[45]

### Ibadi hadith

[edit]

The primary Ibadi collection of hadiths, or traditions and sayings attributed to Muhammad, is the twelfth-century Tartīb al-Musnad, comprising 1,005 hadiths.[63]: 231 The Tartīb is divided into four books. The first two books are muttaṣil narrations by Jabir ibn Zayd, a student of Muhammad's widow Aisha. The third book includes hadith transmitted by the eighth-century Kharijite scholar al-Rabi' bin Habib Al-Farahidi as preserved in the Jami Sahih collection, generally also from Jabir ibn Zayd. The fourth book consists of an appendix of saying and stories from later Ibadi scholars and imams.[63]: 232–233

Most of the Ibadi hadiths have a very short isnād or chain of transmission. They are claimed to be narrated from Jabir ibn Zayd to his student Abu Ubayda Muslim ibn Abi Karima and from the latter to al-Rabi', who died in 786 after preserving his transmissions in the Jami Sahih. This was then reformulated into the Tartīb al-Musnad some four centuries later. John C. Wilkinson, an expert on Ibadism, states that this chain of transmission "does not stand up to any close examination". It may be a fabrication to buttress the strength of the Ibadi school by making the Ibadis have the oldest collection of hadiths.[63]: 234 Most Ibadi hadiths are found in the standard Sunni collections, bar a small group with Kharijite biases,[63]: 233 and contemporary Ibadis often approve of the standard Sunni collections.[64]

Unlike in Sunni and Shi'a Islam alike, the study of hadiths has not traditionally been very important in Ibadi Islam, especially in Oman where Sunni influence was weaker.[63]: 239

### Mysticism and Sufism

[edit]

Unlike traditional Sunni Islam but like the modern Salafist movement, Ibadis do not have Sufi orders[65] and reject the veneration of saints. Historically, the views of Sufis were not well regarded in Ibadi literature,[55] with Ibadi scholars like Al-Mundhiri writing anti-Sufi works.[46]

However, mystical devotional practices reminiscent of Sunni Sufism were traditionally practiced by some other Ibadi scholars, to whom miracles were sometimes ascribed as with Sunni Sufis. Modern Ibadis disagree on the appropriateness of these practices within the Ibadi creed, with some considering them an undesirable non-Ibadi influence on the faith while others continue to practice and teach them.[66]

### Views on early Islamic history

[edit]

Ibadis agree with Sunnis, regarding Abu Bakr and Umar ibn al-Khattab as rightly-guided caliphs.[67][15] They regard the first half of Uthman ibn Affan's rule as righteous and the second half as corrupt and affected by both nepotism and heresy.[67] They approve of the first part of Ali's caliphate and (like Shī'a) disapprove of Aisha's rebellion and Muawiyah I's revolt. However, they regard Ali's acceptance of arbitration at the Battle of Ṣiffīn as rendering him unfit for leadership, and condemn him for killing the Khawarij of an-Nahr in the Battle of Nahrawan. Modern Ibadi theologians defend the early Kharijite opposition to Uthman, Ali and Muawiyah.[68]

In their belief, the next legitimate caliph and first Ibadi imam was Abdullah ibn Wahb al-Rasibi, the leader of the Kharijites who turned against Ali for his acceptance of arbitration with Muawiyah and was killed by Ali at Nahrawan.[68] Ibadis believe that the "genealogy of Islam" (nasab al-islām) was transmitted by other individuals at Nahrawan, such as Ḥurḳūṣ ibn Zuhayr al-Saʿdī, and developed into Ibadi Islam, the true form of the faith.[69]

## Wahbi school

[edit]

Not to be confused with Wahhabi, an adherent of Wahhabism.

The Wahbi is considered to be the most mainstream of the schools of thought within Ibadism.[70] The main reason the Wahbi strain has come to dominate within Ibadism is that most textual references that have been preserved can be attributed to Wahbi affiliated scholars.[71]

### Texts

[edit]

The dating of early writings such as kutub al-rudud and siras (letters) written by Ibadis has led some analysts such as Salim al-Harithi to claim Ibadism as the oldest sect within Islam. However others suggest Ibadism only took on characteristics of a sect and a full-fledged madhab during the demise of the Rustamid Imamate.[70]

### Terminology

[edit]

The term Wahbi is chiefly derived as an eponymous intimation to the teachings of Abd Allah ibn Wahb al-Rasibi. Although the term Wahbi was initially considered superfluous as Ibadism was largely homogenous, its usage increased upon the advent of the Nukkari secession in order to differentiate the Wahbis from the off-shoot Ibadis. The most common epithet Wahbi Ibadi clerics enjoined their adherents to apply to themselves is the term ahl al-istiqama meaning those on the straight path. They rejected the usage of ahl al -sunnah as early usage assigned the term sunnah as the practise of Muawiyah cursing Ali ibn Abi Talib from the pulpits, although during the Umayyad era, this meaning changed.[70]

## Demographics

[edit]

Ibadi people living in the M'zab valley in Algeria, in 1970

Oman is the country with the most Ibadis;[72] Ibadis and Sunnis make up equal numbers of Muslims (45% each), while Shia about 5%, in the population in Oman.[72] There are roughly 2.72 million Ibadis worldwide, of which 250,000 live outside Oman.[1]

Historically, the early medieval Rustamid dynasty in Algeria was Ibadi,[73] and refugees from its capital, Tiaret, founded the North African Ibadi communities, which still exist in M'zab.[74] The Mozabites, a Berber ethnic group in the M'zab valley, are Ibadis.[75][76][77] Ibadism also exists elsewhere in Africa, particularly in Zanzibar in Tanzania, the Nafusa Mountains in Libya.[78] They are also a minority in predominantly Sunni regions as the city of Ouargla and the island of Djerba.[79]

The mainstream branch of Ibadism is Wahbi, although others include notable modern ones such as Nukkar and Azzabas.[80][81]

## Notable Ibadis

[edit]

### Individuals

[edit]

* Sulaiman al-Barouni, wali of Tripolitania.
* Ahmed bin Hamad al-Khalili, current Grand Mufti of Oman.
* Qaboos bin Said al Said, former Sultan of Oman and its dependencies.
* Haitham bin Tariq al Said, reigning Sultan of Oman.
* Nūr al-Dīn al-Sālimī, scholar
* Jamshid bin Abdullah of Zanzibar, last reigning Sultan of Zanzibar
* Nouri Abusahmain, president of the former General National Congress and former Libyan head of state.
* Moufdi Zakaria, writer and nationalist, author of Kassaman the Algerian national anthem
* Ghalib Alhinai, last elected Imam (ruler) of the Imamate of Oman.
* 'Abd Allah ibn Wahb al-Rasibi, early Khārijite leader.
* Abd-Allah ibn Ibadh, a Tabi'i, (jurist).
* Jābir ibn Zayd, theologian from the second generation of Islam, who led the Ibadis after Abd-Allah ibn Ibadh died.
* Abu Yazid led a 10th century north African rebellion against the Fatimid Caliphate.
* Hunaina al-Mughairy ambassador of Oman to the United States.

### Dynasties

[edit]

* Rustamid dynasty: 776–909
* Nabhani dynasty: 1154–1624
* Yaruba dynasty: 1624–1742
* List of Sultans of Zanzibar: 1856-1964
* Al Said: 1744–present

## See also

[edit]

* Islam portal

* Outline of Islam
* Glossary of Islam
* Index of Islam-related articles
* Ghardaïa
* Islam in Oman
* Sultanate of Zanzibar

## References

[edit]

### Citations

[edit]

1. ^ a b Robert Brenton Betts (2013-07-31). The Sunni-Shi'a Divide: Islam's Internal Divisions and Their Global Consequences. Potomac Books. pp. 14–15. ISBN 9781612345222. Retrieved 7 August 2015.
2. ^ "7 ملايين أباضي .. ما هو أسلوبهم في الدين والحياة والزواج؟". العربية (in Arabic). 2005-06-02. Retrieved 2022-10-16.
3. ^ Vallely, Paul (19 February 2014). "Schism between Sunni and Shia has been poisoning Islam by manies for 1,400 years – and it's getting worse". The Independent.
4. ^ Library, International and Area Studies. "LibGuides: Ibadi Islam: History". guides.library.illinois.edu. Retrieved 2021-08-03.
5. ^ John L. Esposito, ed. (2014). "Ibadis". The Oxford Dictionary of Islam. Oxford: Oxford University Press. Archived from the original on August 20, 2017. "Ibadis [:] subsect of Khariji Islam founded in the eighth century. Has its strongest presence in Oman, but is also found in North Africa and various communities on the Swahili Coast."
6. ^ Lewicki, T. (1971). "al-Ibāḍiyya". In Lewis, B.; Ménage, V. L.; Pellat, Ch. & Schacht, J. (eds.). The Encyclopaedia of Islam, Second Edition. Volume III: H–Iram. Leiden: E. J. Brill. pp. 648–660. OCLC 495469525.
7. ^ Hoffman 2012.
8. ^ a b Hoffman 2012, p. 3.
9. ^ "What is Ibadism | mara.om". mara.om | religious tolerance. 2014-05-29. Retrieved 2024-05-21.
10. ^ Ghazal, Amal N. (8 April 2010). Islamic Reform and Arab Nationalism: Expanding the Crescent from the ... - Amal N. Ghazal - Google Books. Routledge. ISBN 9781136996559. Retrieved 2022-10-01.
11. ^ Thompson, Andrew David (2019-10-31). Christianity in Oman: Ibadism, Religious Freedom, and the Church - Andrew David Thompson - Google Books. Springer. ISBN 9783030303983. Retrieved 2022-10-01.
12. ^ Islam In Plain and Simple English: BookCaps Study Guide - BookCaps Study Guides Staff - Google Books. BookCaps Study Guides. 2012. ISBN 9781621071792. Retrieved 2022-10-01.
13. ^ Walker, Bethany; Fenwick, Corisande; Insoll, Timothy (3 September 2020). The Oxford Handbook of Islamic Archaeology - Google Books. Oxford University Press. ISBN 978-0-19-998787-0. Retrieved 2022-10-01.
14. ^ a b Diana Darke, Oman: The Bradt Travel Guide, pg. 27. Guilford: Brandt Travel Guides, 2010. ISBN 9781841623320
15. ^ a b c d e Donald Hawley, Oman, p. 200.
16. ^ Uzi Rabi, The Emergence of States in a Tribal Society: Oman Under Saʻid Bin Taymur, 1932-1970, pg. 5. Eastbourne: Sussex Academic Press, 2006. ISBN 9781845190804
17. ^ Wilferd Madelung, "ʿAbd Allāh ibn Ibāḍ and the Origins of the Ibāḍiyya", in Barbara Michalek-Pikulska and Andrzej Pikulski (eds.), Authority, Privacy and Public Order in Islam: Proceedings of the 22nd Congress of L'Union Européenne des Arabisants et Islamisants (Leuven: Peeters, 2006), pp. 51–58.
18. ^ Hoffman 2012, pp. 12–13.
19. ^ a b Donald Hawley, Oman, pg. 199.
20. ^ a b Donald Hawley, Oman, pg. 201. Jubilee edition. Kensington: Stacey International, 1995. ISBN 0905743636
21. ^ J. R. C. Carter, Tribes in Oman, p. 103. London: Peninsular Publishers, 1982. ISBN 0907151027
22. ^ A Country Study: Oman, chapter 6 Oman – Government and Politics, section: Historical Patterns of Governance. US Library of Congress, 1993. Retrieved 2006-10-28
23. ^ a b c Daniel McLaughlin, Yemen and: The Bradt Travel Guide, p. 203. Guilford, Connecticut: Brandt Travel Guides, 2007. ISBN 9781841622125
24. ^ a b Hoffman 2012, p. 13.
25. ^ Wellhausen 1901, pp. 52–53.
26. ^ Lewicki 1971, p. 652.
27. ^ Hoffman 2012, pp. 14–16.
28. ^ a b c Lewicki 1971, p. 653.
29. ^ Hoffman 2012, pp. 13–14.
30. ^ Lewicki 1971, pp. 653, 656–657.
31. ^ McLaughlin, Daniel (2008). Yemen. Bradt Travel Guides. p. 204\. ISBN 9781841622125.
32. ^ a b c Hussein Ghubash (2014). Oman - The Islamic Democratic Tradition. Routledge. p. 35\. ISBN 9781135035662.
33. ^ a b Gaiser 2010, p. 137.
34. ^ Gaiser 2010.
35. ^ Gaiser 2010, p. 13.
36. ^ Gaiser 2010, p. 76.
37. ^ Gaiser 2010, p. 10.
38. ^ Gaiser 2010, pp. 13–14.
39. ^ a b Gaiser 2010, p. 107.
40. ^ Gaiser 2010, p. 46.
41. ^ a b Hoffman 2012, p. 28.
42. ^ Hoffman 2012, p. 30.
43. ^ Cite error: The named reference `:1` was invoked but never defined (see the help page).
44. ^ a b c Hoffman 2012, p. 29.
45. ^ a b c Hoffman 2012, p. 43.
46. ^ a b O'Fahey, R.S. and Vikør, K.S., 1996. A Zanzibari waqf of books: the library of the Mundhirī family. Sudanic Africa, 7, pp.5-23.
47. ^ Husayn, N., 2021. Opposing the Imam: The Legacy of the Nawasib in Islamic Literature. Cambridge University Press. pp. 89-111
48. ^ Hoffman 2012, p. 4.
49. ^ Madelung, Wilferd (2014). "Early Ibāḍī Theology". In Schmidtke, Sabine (ed.). The Oxford Handbook of Islamic Theology. Vol. 1\. United Kingdom: Oxford University Press. pp. 242–252. doi:10.1093/oxfordhb/9780199696703.013.004.
50. ^ a b Ziaka, Angeliki (2014). "Introduction". In Ziaka, Angeliki (ed.). On Ibadism. Germany: Georg Olms Verlag AG. p. 11\. ISBN 978-3-487-14882-3.
51. ^ Hoffman 2012, p. 34.
52. ^ Hoffman 2012, p. 36–37.
53. ^ Hoffman 2012, pp. 37–38.
54. ^ Hoffman 2012, pp. 40–41.
55. ^ a b al-Shueili, Sulayman. "The Ibad. ı Approach to the Methodology of Qur’anic Exegesis." The Muslim World 105 (2015).
56. ^ أحمد بن حمد بن سليمان الخليلي، الحق الدامغ 84 ـ 85 (بتصرف)، مطابع النهضة 1409هـجرية،
57. ^ a b Hoffman 2012, p. 36.
58. ^ Muhammad ibn Adam Al-Kawthari (August 23, 2005). "Seeing God in dreams, waking, and the afterlife". Archived from the original on February 18, 2012. Retrieved December 18, 2011.
59. ^ Hoffman 2012, pp. 34–35.
60. ^ Hoffman 2012, pp. 41–42.
61. ^ Hoffman 2012, p. 42.
62. ^ a b Hoffman 2012, p. 44.
63. ^ a b c d e Wilkinson, J. C. (1985). "Ibāḍi Ḥadīth: an Essay on Normalization". Der Islam. 62 (2): 231–259. doi:10.1515/islm.1985.62.2.231. S2CID 161344596.
64. ^ Hoffman 2012, pp. 3–4.
65. ^ Hoffman, Valerie (2013). "The Ibadis". In Rippin, Andrew (ed.). The Islamic World. Routledge. pp. 235–245. ISBN 9781136803437.
66. ^ Hoffman, Valerie (2015). "Mysticism, Rationalism and Puritanism in Modern Omani Ibadism (18th–Early 20th Century)". The Muslim World. 105 (2): 251–265. doi:10.1111/muwo.12091.
67. ^ a b Hoffman 2012, p. 7.
68. ^ a b Hoffman 2012, p. 10.
69. ^ Gaiser 2010, p. 43.
70. ^ a b c Hoffman 2012, p. 19.
71. ^ Abou El Fadl, Khaled (2006). Rebellion and Violence in Islamic Law. p. 308.
72. ^ a b "CIA - The World Factbook". Central Intelligence Agency. 5 June 2013. Retrieved 10 June 2013.
73. ^ The Rustamid state of Tāhart. Encyclopædia Britannica Online. Accessed 10 April 2014.
74. ^ "Ghardaïa, Algeria". Organization of World Heritage Sites. Retrieved 2010-11-12.
75. ^ "Tumzabt". Ethnologue.
76. ^ Ham, Anthony; Luckham, Nana; Sattin, Anthony (2007). Algeria. Lonely Planet. p. 153. ISBN 978-1-74179-099-3.
77. ^ Cyril Glassé, The New Encyclopedia of Islam, pg. 39. Walnut Creek: AltaMira Press, 2008.
78. ^ Hoffman, Valerie J. "The articulation of Ibadi identity in modern Oman and Zanzibar
79. ^ "The Jerba Libraries Project: Preserving Endangered Manuscripts and Early Arabic Print Materials in Private Libraries in Jerba, Tunisia". Endangered Archives Programme. 2019-08-09. Retrieved 2022-06-04.
80. ^ Boussetta, Mourad. "Reducing barriers how the Jews of Djerba are using tourism to assert their place in the modern nation state of Tunisia." The Journal of North African Studies 23.1-2 (2018): 311-331.
81. ^ Anderson, Glaire D.; Fenwick, Corisande; Mariam, Rosser-Owen (2017-11-13). The Aghlabids and their Neighbors: Art and Material Culture in Ninth-Century ... - Google Books. BRILL. ISBN 9789004356047. Retrieved 2020-05-29.

### General and cited references

[edit]

* Gaiser, Adam B. (2010). Muslims, Scholars, and Soldiers: The Origin and Elaboration of the Ibadi Imamate Traditions. Oxford University Press. ISBN 978-0-19-973893-9.
* Gaiser, Adam (2021). "Ibāḍiyya". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett (eds.). Encyclopaedia of Islam (3rd ed.). Brill Online. doi:10.1163/1573-3912_ei3_COM_30614. ISSN 1873-9830.
* Hoffman, Valerie Jon (2012). The Essentials of Ibadi Islam. Syracuse: Syracuse University Press. ISBN 9780815650843.
* Wellhausen, Julius (1901). Die religiös-politischen Oppositionsparteien im alten Islam (in German). Berlin: Weidmannsche buchhandlung. OCLC 453206240.

## Further reading

[edit]

* Pessah Shinar, Modern Islam in the Maghrib, Jerusalem: The Max Schloessinger Memorial Foundation, 2004. A collection of papers (some previously unpublished) dealing with Islam in the Maghreb, practices, and beliefs.

## External links

[edit]

* Ibadi Islam: an introduction Archived 2016-03-05 at the Wayback Machine
* A Concise History of al-Ibadiyyah
* Ibn-Ibad and the Ibadi School of Islamic Law

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Maturidism
(Al-Maturidi)|

* Al-Hakim al-Samarqandi
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Mu'attila|

* Al-Ja'd ibn Dirham
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* Jahmīyya
* Abū Abdirrahmān Bishr ibn Ghiyāth ibn Abī Karīma al-Marīsī al-Baghdādī

Mu'jassimā|

* Abu’l-Hassan Muqātil ibn Sulaymān ibn Bashīr al-Azdī al-Balkhī (Muqātilīyya)
* Abū Muḥāmmad (Abū’l-Hākem) Heshām ibn Sālem al-Jawālikī al-Juzjanī al-Kūfī
* Jawālikīyya
* Rum Abdals
* Ibn Karram (Karramiyya)

Murji'ah|

* Abū Marwān Gaylān ibn Mūslīm ad-Dimashqī an-Nabati al-Qībtī (Murjī-Qadariyah)

Mu'tazila
(Wasil ibn 'Ata')|

* Abū Ishāq Ibrāhīm ibn Sayyār ibn Hāni’ an-Nazzām (Nazzāmīyya)
* Abū Bakr Abdurrahmān ibn Kaysān al-Asāmm
* Abū Mūsā Isā ibn Subeyh (Sabīh) al-Murdār al-Bāsrī (Murdārīyya)
* Hīshām ibn Amr al-Fuwātī ash-Shaybānī (Hīshāmīyya)
* Abū Sahl Abbād ibn Sulaimān (Salmān) as-Sāymarī
* Abū Alī Muḥāmmad ibn Abdi’l-Wahhāb ibn Sallām al-Jubbā'ī (Jubbāīyya)
* Abū’l-Hūsayn Abdūrrāhīm ibn Muḥāmmad ibn Uthmān al-Hayyāt (Hayyātīyya)
* Ja'far ibn Harb
* Ja'far ibn Mūbassīr
* Abū Uthmān Amr ibn Bhār ibn Māhbūb al-Jāhiz al-Kinānī (Jāhizīyya)
* Al-Qadi 'Abd al-Jabbar
* Abu al-Husayn al-Basri
* Al-Zamakhshari
* Amr ibn Ubayd
* Ibn Abi'l-Hadid
* Sahib ibn Abbad
* Abū Amr Ḍirār ibn Amr al-Gatafānī al-Kūfī (Ḍirārīyya)

Najjārīyya|

* Abū ʿAbdillāh al-Husayn ibn Muḥāmmad ibn ʿAbdillāh an-Najjār ar-Rāzī
* Abū Amr (Abū Yahyā) Hāfs al-Fard
* Muḥāmmad ibn ʿĪsā (Burgūsīyya)
* Abū ʿAbdallāh Ibnū’z-Zā‘farānī (Zā‘farānīyya)
* Mustadrakīyya

Salafi Theologians|

* Ibn Taymiyyah
* Ibnul Qayyim
* Muhammad ibn Abd al-Wahhab
* Wahhabism
* Al-Shawkani
* Rashid Rida
* Ibn Baz
* Al-Uthaymin
* Muqbil bin Hadi al-Wadi'i
* Al-Albani
* Saleh Al-Fawzan
* Rabee al-Madkhali
* Madkhalism
* Syed Nazeer Husain
* Ahl-i Hadith
* Siddiq Hasan Khan
* Zubair Ali Zai
* Safar Al-Hawali
* Sahwa movement
* Salman al-Ouda
* Osama bin Laden
* Salafi Jihadism
* Ahmad ibn Umar al-Hazimi
* Hazimism
* Yasir Qadhi
* Post-Salafism

Twelver Shi'ism|

* Twelve Imams
* Ali
* Hasan ibn Ali
* Husayn ibn Ali
* Ali al-Sajjad
* Muhammad al-Baqir
* Ja'far al-Sadiq
* Musa al-Kazim
* Ali al-Rida
* Muhammad al-Jawad
* Ali al-Hadi
* Hasan al-Askari
* Muhammad al-Mahdi
* Al-Shaykh Al-Mufid
* Sharif al-Murtaza
* Shaykh Tusi
* Nasir al-Din al-Tusi
* Allamah Al-Hilli
* Mohammad-Baqer Majlesi
* Zurarah ibn A'yan
* Hisham ibn Hakam
* Agha Zia ol Din Araghi
* Ja'far Sobhani
* Ruhollah Khomeini
* Wilayat al-faqih

Isma'ili Shi'ism|

* Al-Qadi al-Nu'man
* Abu Yaqub al-Sijistani
* Hamid al-Din al-Kirmani
* Al-Mu'ayyad fi'l-Din al-Shirazi
* Ahmad ibn Ibrahim al-Naysaburi
* Abu'l-Fawaris Ahmad ibn Ya'qub
* Tayyibi Ismā'īlī doctrine
* Dhu'ayb ibn Musa
* Hassan Ala Dhikrihi's Salam
* Idris Imad al-Din
* Ali ibn Muhammad ibn al-Walid

Zaydi Shi'ism|

* Abu'l-Jarud al-Hamdani
* Ahmad ibn Isa ibn Zayd
* Al-Qasim al-Rassi
* Al-Hadi ila'l-Haqq Yahya
* Al-Mansur al-Qasim

Key books|

| Sunni books|

* Asas al-Taqdis
* Al-Baz al-Ashhab
* Al-Farq bayn al-Firaq
* Al-Milal wa al-Nihal
* Al-Irshad
* Al-Aqidah al-Tahawiyyah
* Al-Sawad al-A'zam
* Kitab al-Tawhid
* Tabsirat al-Adilla
* Masnavi
* Fihi Ma Fihi
* Divan-i Shams-i Tabrizi
* The Moderation in Belief

|

Shia books|

* Eʿteqādātal-Emāmīya
* Al-Amali
* Al-Khisal
* Awail Al Maqalat
* Tashih al-I'tiqad
* Tajrid al-I'tiqad

Independent|

* Encyclopedia of the Brethren of Purity
* Kitab al-Majmu of Alawis
* Malfūzāt of Ahmadiyya
* Umm al-kitab of Musta'li Isma'ilism

* Early Muslim scholars
* List of contemporary Muslim scholars of Islam

Islamic schools and branches

| Sunni Islam|

| Ahl al-Hadith
(Atharism)|

* Kullabiyya
* Ibn Kullab
* Hanbalis
* Ahmad ibn Hanbal
* Al-Qadi Abu Ya'la
* Khwaja Abdullah Ansari
* Zahiris
* Dawud al-Zahiri
* Salafism
* Ahl-i Hadith
* Syed Nazeer Husain / Siddiq Hasan Khan
* Wahhabism
* Muhammad ibn Abd al-Wahhab
* Ibn Baz
* Al-Uthaymin
* Al-Albani
* Other Salafi trends
* Jihadism
* Madkhalism
* Sahwa
* Salafi Modernism
* Muhammad bin Dawud
* Maqrizi

|

Ahl ar-Ra'y
(Ilm al-Kalam)|

* Ash'arism
* Malikis
* Shafi'is
* Abdullah al-Harari – Al-Ahbash
* Maturidism
* Hanafis
* Fazl-e-Haq Khairabadi / Ahmed Raza Khan – Barelvi
* Muhammad Qasim Nanautavi / Rashid Ahmad Gangohi – Deobandi
* Necmettin Erbakan – Millî Görüş

Shia Islam|

| Zaydism|

* Zayd ibn Ali
* Jarudiyya
* Batriyya
* Imamate
* Alid dynasties of northern Iran
* Hasan al-Utrush
* Yahya ibn Umar
* Imams of Yemen
* Extinct Zaydi Shi'a sects
* Dukayniyya
* Khalafiyya

|

Imami
Mahdiist
Shi'ite
Sects in
Islam|

| Imami
Twelver|

* Theology of Twelvers
* Ja'fari
* Akhbari
* Usuli
* Shaykhism
* Qizilbash
* Sheikh Haydar / Shah Ismail / Pir Sultan / Kul Nesîmî – Safavid Islam
* Ghulat
* al-Khaṣībī / ibn Nusayr – Alawites
* Astarabadi (Naimi) / Imadaddin Nasimi – Hurufism / Bektashism
* Baktāshism
* Demir Bābā – Alians
* Bābā Rexheb – Hārābātīs

|

Imami
Isma'ilism|

* Fathite
* Abdallah al-Aftah
* Batiniyyah
* Hamdan Qarmat – Sevener Qarmatians
* Hamza / Baha al-Din al-Muqtana / ad-Darazi – Druzes
* Fatimids
* Musta'li
* Tayyibi
* Alavi
* Dawoodi
* Sulaymani
* Hafizi
* Nasir Khusraw al-Qubadiani – Badakhshan Alevism
* Nizari
* Hassan-i Sabbah – Assassins
* Aga Khans – Nizaris / Khojas
* Pir Sadardin – Satpanth

Kaysanites
Shia|

* Mukhtār
* Abū ʿAmra Kaysān
* Abd Allah ibn Muhammad ibn al-Hanafiyyah – Hashimiyya
* Hārbīyya
* ʿAbd Allāh ibn al-Hārb ibn al-Kindi
* Janāhiyya
* Abdallah ibn Mu'awiya
* Hārithīyya
* Riyāhīyya
* Sam‘ānīyya
* Bayān ibn Sam‘ān
* Rawendis
* Rezāmīyya
* Abu Muslim
* Sunpadh
* Muḥammirah
* Khurramites
* Babak
* Mazyar
* al-Muqanna
* Ishaq al-Turk
* Khashabiyya Shia

Other Mahdiists|

* An-Nafs Az-Zakiyyah
* Hurufiyya
* Maḥmūd Pasīkhānī – Nuktawiyya
* Shayki
* Nuqta-yi Ula – Bábīyya
* Tawussite Shia
* ʿAjlan ibn Nawus
* Waqifite Shia

Muhakkima
(Arbitration)|

| Kharijites|

* Ajardi
* Abd al-Karīm ibn Adjrād
* Maymunīyyah
* Sa'labīyyah
* Azariqa
* Nafi ibn al-Azraq al-Hānafī al-Handhalī
* Bayhasīyyah
* Abu Bayhas al-Hāytham ibn Jābir
* Najdat
* Najdah ibn 'Amir al-Hānafī
* Sufri
* Abu Qurra
* Abū Yazīd Mukhallad ibn Kayrād al-Nukkari

|

Ibadism|

* 'Abdullāh ibn Ibāḍ al-Tamimi
* Jābir ibn Zayd
* Abu Qudama Yazid ibn Fandin al-Ifrani
* Abd Allah ibn Wahb al-Rasibi
* Wahbiyyah
* Azzabas

Murji'ah
(Hasan ibn
Muḥāmmad
ibn al-
Hanafiyyah)|

| Karrāmīyya|

* Abū ʿAbdillāh Muḥāmmad ibn Karrām ibn Arrāk ibn Huzāba ibn al-Barā’ as-Sijjī
* ʿĀbidīyya (ʿUthmān al-ʿĀbid)
* Dhīmmīyya
* Hakāiqīyya
* Haisamīyya (Abū ʿAbdallāh Muhammad ibn al-Haisam)
* Hīdīyya (Hīd ibn Saif)
* Ishāqīyya (Abū Yaʿqūb Ishāq ibn Mahmashādh)
* Maʿīyya
* Muhājirīyya (Ibrāhīm ibn Muhājir)
* Nūnīyya
* Razīnīyya
* Sauwāqīyya
* Sūramīyya
* Tarā'ifīyya (Ahmad ibn ʿAbdūs at-Tarā'ifī)
* Tūnīyya (Abū Bakr ibn ʿAbdallāh)
* Wāhidīyya
* Zarībīyya

|

Other sects|

* Gaylānīyya
* Gaylān ibn Marwān
* Yūnusīyya
* Yūnus ibn Awn an-Namīrī
* Gassānīyya
* Gassān al-Kūfī
* Tūmanīyya
* Abū Muāz at-Tūmanī
* Sawbānīyya
* Abū Sawbān al-Murjī
* Sālehīyya
* Sāleh ibn Umar
* Shamrīyya
* Abū Shamr
* Ubaydīyya
* Ubayd al-Mūktaib
* Ziyādīyya
* Muhammad ibn Ziyād al-Kūfī

Other Murjīs|

* Al-Harith ibn Surayj
* Sa'id ibn Jubayr
* Hammād ibn Abū Sūlaimān
* Muhārīb ibn Dithār
* Sābit Kutna
* Awn ibn Abdullāh
* Mūsā ibn Abū Kasīr
* Umar ibn Zar
* Salm ibn Sālem
* Hālaf ibn Ayyūb
* Ibrāhim ibn Yousūf
* Nusayr ibn Yahyā
* Ahmad ibn Hārb
* Amr ibn Murrah

Mu'shabbiha|

| Tamsīl|

* Jawārībīyya
* Dāwūd al-Jawāribî
* Hāshwīyya
* Hulmānīyya
* Abū Hulmān al-Fārisī ad-Dimashqī
* Kalandars
* Bārāq Bābā

|

Tajsīm|

* Khaṭṭābiyya
* Abu al-Khattab
* Bāzīghiyya
* Bāzīgh ibn Mūsā
* Muʿāmmarīyya
* Muʿāmmar ibn Ahmar
* ʿIjlīyya/Umayrīyya
* Umayr ibn Bayān al-ʿIjlī
* Mufaḍḍaliyya
* al-Mufaddal ibn Umar al-Ju'fi
* Ghurābīyya
* Mānsūrīyya
* Abū Mānsūr al-ʿIjlī
* Mughīrīyya
* Abū Abdillāh Mugīre ibn Sāīd al-ʿIjlī el-Bajalī
* Mukhāmmīsa
* Namiriya
* ‘Ulyanīyya/'Alyaīyya
* Saba'īyya
* Abdullah ibn Saba'

Qadariyah
(Ma'bad
al-Juhani)|

| Alevism|

* Qutb ad-Dīn Haydar – Malamatiyya / Qalandariyya
* Baba Ishak – Babai revolt
* Balım Sultan – Bektashi Order
* Galip Hassan Kuscuoglu – Galibi Order

|

Muʿtazila
(Rationalism)|

* Mā’marīyya
* Abū Amr (Abū Mu‘tamīr) Muāmmar ibn Abbād as-Sūlamī
* Bishriyya
* Abū Sahl Bīshr ibn al-Mu‘tamīr al-Hilālī al-Baghdādī
* Abū Abdi’l-Lāh Ahmad ibn Abī Du'ad Faraj ibn Carīr ibn Mâlik al-Iyādī
* Bahshamiyya
* Abū Hāshīm Abdu’s-Salām ibn Muḥāmmad ibn Abdi’l-Wahhāb al-Jubbā'ī
* Huzaylīyya
* Abū’l-Huzayl Muḥāmmad ibn al-Huzayl ibn Abdillāh al-Allāf al-Abdī al-Bāsrī
* Abū Ma‘n Sūmāma ibn Ashras an-Nūmayrī al-Bāsrī al-Baghdādī
* Ikhshīdiyya
* Nazzāmīyya
* Ali al-Aswarī
* Abū Bakr Muḥāmmad ibn Abdillāh ibn Shabīb al-Basrī
* Hābītīyya
* Ahmad ibn Hābīt
* Sumamīyya
* Sumāma ibn Ashras
* Kā‘bīyya
* Abū’l-Kāsīm Abdullāh ibn Ahmad ibn Māhmūd al-Balhī al-Kā‘bī

Quranism|

* Ahle Qur'an
* Kala Kato
* Tolu-e-Islam
* Muhammad Iqbal
* Ghulam Ahmed Pervez
* United Submitters International
* Rashad Khalifa
* Edip Yüksel

Independent
Muslim
beliefs|

| Messianism|

* Ahmadiyya
* Mirza Ghulam
* Qadiani
* Lahori
* Kabbalist Dönmes
* Sabbatai Zevi – Sabbatean
* Mahdavīyya
* Muhammad Jaunpuri / Bandagi Mian Syed Khundmir – Zikris
* Nation of Islam
* Wallace Fard Muhammad's doctrine
* Nur movement
* Said Nursî / Fethullah Gülen – Hizmet

|

Modernism|

* Modernist Salafism
* Muhammad Abduh
* Muhammad Asad
* Jamal ad-Din al-Afghani
* Rashid Rida
* Other Islamic modernists

Taṣawwuf|

* Tariqah
* Ahmed Raza Khan – Barelvi
* Hilmi Tunahan – Süleymancı
* Ahmad al-Rifa'i – Rifa`i
* Other orders
* Tawassul

Other beliefs|

* Sadaqah
* Sunnah
* Taqwa
* Tawakkul
* Tewafuq
* Thawab

* Other scholars of Sunni schools of jurisprudence:
* Hanafi
* Hanbali
* Maliki
* Shafi'i
* Zahiri

* v
* t
* e

Theology

Conceptions of God

| Theism|

| Forms|

*   * Deism
* Dystheism
* Henotheism
* Hermeticism
* Kathenotheism
* Nontheism
* Monolatry
* Monotheism
* Urmonotheismus
* Mysticism
* Panentheism
* Pandeism
* Pantheism
* Polydeism
* Polytheism
* Spiritualism
* Theistic finitism
* Theopanism

|

Concepts|

*   * Deity
* Divinity
* Gender of God and gods
* Goddess
* Numen

Singular god
theologies|

| By faith|

* Abrahamic religions
* Baháʼí Faith
* Judaism
* Christianity
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* Buddhism
* Hinduism
* Jainism
* Sikhism
* Zoroastrianism

|

Concepts|

* Absolute
* Brahman
* Emanationism
* Logos
* Supreme Being

God as|

* Sustainer
* Time
* Good (Ahura Mazda, Father of Greatness)

Trinitarianism|

* Athanasian Creed
* Comma Johanneum
* Consubstantiality
* Homoousian
* Homoiousian
* Hypostasis
* Perichoresis
* Shield of the Trinity
* Trinitarian formula
* Trinity
* Trinity of the Church Fathers
* Trinitarian universalism

Eschatology|

* Afterlife
* Apocalypticism
* Fate of the unlearned
* Fitra
* Heaven / Hell

| By religion|

* Buddhist
* Christian
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* Jewish
* Taoist
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|

Feminist|

* Buddhism
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* Goddesses

Other concepts|

* Attributes of God in Christianity / in Islam
* Binitarianism
* Demiurge
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* Egotheism
* Exotheology
* Holocaust
* Godhead in Christianity
* Latter Day Saints
* Great Architect of the Universe
* Great Spirit
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* Olelbis
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Names of God in|

* Christianity
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By faith

| Christian|

* History
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|

Hindu|

* Ayyavazhi theology
* Krishnology

Islamic|

* Oneness of God
* Prophets
* Holy Scriptures
* Angels
* Predestination
* Last Judgment

Jewish|

* Abrahamic prophecy
* Aggadah
* Denominations
* Kabbalah
* Philosophy

Pagan|

* Slavic Native Faith
* Wiccan

Religion portal

* v
* t
* e

Islam topics

Outline of Islam

| Beliefs|

* God in Islam
* Allah
* Tawhid
* Muhammad
* In Islam
* Prophets of Islam
* Angels
* Revelation
* Qadar
* Judgement Day
* Holiest sites

|

Five Pillars|

* Shahada
* Salah
* Sawm
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* History
* Leaders

* Timeline of the history of Islam
* Succession to Muhammad
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* Caliphates
* Rashidun
* Umayyad
* Abbasid
* Córdoba
* Fatimid
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* Sokoto
* Ottoman

Religious texts|

* Quran
* Hadith
* Tafsir
* Seerah
* Story of Prophets

Denominations|

* Sunni
* Ash'arism
* Atharism
* Maturidism
* Mu'tazili
* Salafi
* Wahhabism
* Sufi
* Shia
* Twelver Shi'ism
* Isma'ilism
* Alawites
* Alevism
* Bektashi Alevism
* Zaydism
* Muhakkima/Khawarij
* Azariqa
* Moderate Kharijites
* Ibadi
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* Non-denominational

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| Economics|

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|

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Other aspects|

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Islamic studies

| Arts|

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|

Medieval science|

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Philosophy|

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Other areas|

* Astrology
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Other

| Other religions|

* Christianity
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|

Apostasy|

* Apostasy in Islam by country
* Ex-Muslims
* List of former Muslims
* List of ex-Muslim organisations

Related topics|

* Criticism of Islam
* Muhammad
* Quran
* Cultural Muslim
* Islamism
* Criticism
* Post-Islamism
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* Domestic violence
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* Symbolism

* Islam portal
* Category

* v
* t
* e

Religion

Religious groups and denominations

| Western|

| Abrahamic|

| Judaism|

* Orthodox
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* Reconstructionist
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* Humanistic
* list

|

Christianity|

* Catholicism
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* Nestorianism
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* Spiritual
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* Unitarianism
* list

Islam|

* Sunnism
* Ash'arism
* Maturidism
* Atharism
* Salafism
* Wahhabism
* Modernist Salafism
* Shi'ism
* Alawism
* Ali-Illahism
* Isma'ilism
* Twelver Shi'ism
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* Ibadism
* Alevism
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* Kurdish Alevism
* Ahmadi
* Mahdavism
* Quranism
* Milah Abraham
* Non-denominational
* list

Other|

* Bábism
* Azalism
* Baháʼí
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Iranian|

| Zoroastrian|

* Blagovery
* Ilm-e-Khshnoom
* Mazdaznan
* Zurvanism

|

Kurdish|

* Shabakism
* Yarsanism

Other|

* Assianism/Uatsdin
* Roshani
* Manichaeism
* Chinese Manichaeism
* Yazdânism
* Yazidism

Eastern|

| East Asian|

| Chinese|

* Chinese folk religion
* Confucianism
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* Taoism
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|

Japonic|

* Shinto
* list
* Shugendō
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Korean|

* Korean shamanism
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Vietnamese|

* Vietnamese folk religion
* Đạo Mẫu
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* Đạo Bửu Sơn Kỳ Hương

Indian|

| Hinduism|

* Vaishnavism
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* Ramanandi
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* Neo-Hinduism
* list

|

Buddhism|

* Theravada
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* Amidism
* Nichiren
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* Tibetan
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* list

Other|

* Ayyavazhi
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* Vedda religions
* Ravidassia
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* Sects

Ethnic|

| Altaic|

* Turko-Mongolic
* Burkhanism
* Tengrism
* Vattisen Yaly
* Tungusic
* Evenki
* Manchu

|

Austroasiatic|

* Sarnaism

Austronesian|

* Batak Parmalim
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Native
American|

* Abenaki
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Tai and Miao|

* Ahom
* Hmongism
* Mo
* Satsana Phi

Tibeto-Burmese|

* Bon
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* Benzhuism
* Bimoism
* Bathouism
* Bongthingism
* Dongba
* Donyi-Polo
* Heraka
* Kiratism
* Qiang
* Sanamahism

Traditional
African|

| North African|

* Berber
* Guanche church

|

Sub-Saharan
African|

* Akamba
* Akan
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* Bantu
* Kongo
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* Urhobo
* Waaqeffanna
* Yoruba
* Ifá

* Diasporic:
* Candomblé
* Bantu
* Jejé
* Ketu
* Comfa
* Convince
* Espiritismo
* Kumina
* Obeah
* Palo
* Quimbanda
* Santería
* Tambor de Mina
* Trinidad Orisha
* Umbanda
* Vodou
* Voodoo
* Winti

Other ethnic|

* Aboriginal Australian
* Inuit
* Papuan
* Siberian

New
religious
movements|

| Syncretic|

* Blagovery
* Brahmoism
* Coconut Religion
* Falun Gong
* Japanese
* Meivazhi
* Modekngei
* New Acropolis
* New Age
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* Rajneesh
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* Radha Soami
* Spiritualism
* Subud
* Tensegrity
* Thelema
* Theosophy
* Neo-Theosophy
* Agni Yoga
* Transcendental Meditation
* Unitarian Universalism
* White Brotherhood

|

Modern
paganism|

* African
* Godianism
* Armenian
* Baltic
* Dievturība
* Romuva
* Caucasian
* Abkhaz
* Circassian
* Celtic
* Druidry
* Germanic
* Hellenism (modern religion)
* Neoshamanism
* Ossetian
* Polytheistic reconstructionism
* Italo-Roman
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* Romanian
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* Authentism
* Uralic
* Estonian
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* Mari
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* Sámi
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* list

De novo|

* Anthroposophy
* The Christian Community
* Discordianism
* Eckankar
* Fourth Way
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* Jediism
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* Scientology
* UFO religion
* Raëlism

Historical religions

* Prehistoric
* Paleolithic
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* Semitic
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Topics

| Aspects|

* Apostasy / Disaffiliation
* Behaviour
* Beliefs
* Call to prayer
* Laicism / Laity
* Covenant
* Conversion
* Deities
* Denomination
* Entheogens
* Ethnic
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* Indigenous
* Meditation
* Monasticism
* Monk
* Novice
* Nun
* Mysticism
* Mythology
* Ordination
* Orthodoxy
* Orthopraxy
* Paganism
* Prayer
* Prophecy
* Religious experience
* Ritual
* Liturgy
* Purification
* Sacrifice
* Sacred space
* Bodies of water
* Groves
* Mountains
* Trees
* Soul
* Spirituality
* Supernatural
* Symbols
* Text
* Truth
* Water
* Worship
* Astral
* Nature
* Place

|

Theism|

* Animism
* Deism
* Dualism
* Henotheism
* Monotheism
* Nontheism
* Panentheism
* Pantheism
* Polytheism
* Transtheism

Religious
studies|

* Anthropology
* Cognitive science
* Comparative
* Evolutionary origin of religion
* Evolutionary psychology
* History
* Neurotheology
* Philosophy
* Psychology
* Sociology
* Soteriology
* Salvation
* Theology
* Theories about religion
* Women

Religion
and society

* Agriculture
* Business
* Clericalism / Clergy
* Monasticism
* Ordination
* Priest
* Conversion
* Assimilation
* Missionary
* Proselytism
* Disability
* Education
* Fanaticism
* Freedom
* Pluralism
* Syncretism
* Toleration
* Universalism
* Fundamentalism
* Growth
* Happiness
* Homosexuality
* Minorities
* National church
* National religiosity levels
* Politics
* Populations
* Religiocentrism
* Schism
* Science
* State
* Theocracy
* Vegetarianism
* Video games
* Violence
* Persecution
* Terrorism
* War
* Sectarian
* Wealth

Secularism
and irreligion

* Agnosticism
* Antireligion
* Atheism
* Criticism
* Deconstruction
* Objectivism
* Secular humanism
* Secular theology
* Secularization
* Separation of church and state
* Unaffiliated

Overviews
and lists

* Abrahamic prophets
* Deification
* Deities
* Founders
* Index
* Mass gatherings
* Names of God
* New religious movements
* Organizations
* Outline
* Religions and spiritual traditions
* Scholars
* Timeline

Religion by country

| Africa|

* Algeria
* Angola
* Benin
* Botswana
* Burkina Faso
* Burundi
* Cameroon
* Cape Verde
* Central African Republic
* Chad
* Comoros
* Democratic Republic of the Congo
* Republic of the Congo
* Djibouti
* Egypt
* Equatorial Guinea
* Eritrea
* Eswatini
* Ethiopia
* Gabon
* Gambia
* Ghana
* Guinea
* Guinea-Bissau
* Ivory Coast
* Kenya
* Lesotho
* Liberia
* Libya
* Madagascar
* Malawi
* Mali
* Mauritania
* Mauritius
* Morocco
* Mozambique
* Namibia
* Niger
* Nigeria
* Rwanda
* São Tomé and Príncipe
* Senegal
* Seychelles
* Sierra Leone
* Somalia
* South Africa
* South Sudan
* Sudan
* Tanzania
* Togo
* Tunisia
* Uganda
* Zambia
* Zimbabwe

|

Asia|

* Afghanistan
* Armenia
* Azerbaijan
* Bahrain
* Bangladesh
* Bhutan
* Brunei
* Cambodia
* China
* Cyprus
* East Timor
* Georgia
* Hong Kong
* India
* Indonesia
* Iran
* Iraq
* Israel
* Japan
* Jordan
* Kazakhstan
* Korea
* North Korea
* South Korea
* Kuwait
* Kyrgyzstan
* Laos
* Lebanon
* Macau
* Malaysia
* Maldives
* Mongolia
* Myanmar
* Nepal
* Oman
* Pakistan
* Palestine
* Philippines
* Qatar
* Saudi Arabia
* Singapore
* Sri Lanka
* Syria
* Taiwan
* Tajikistan
* Thailand
* Turkey
* Turkmenistan
* United Arab Emirates
* Uzbekistan
* Vietnam
* Yemen

Europe|

* Albania
* Andorra
* Austria
* Belarus
* Belgium
* Bosnia and Herzegovina
* Bulgaria
* Croatia
* Czechia
* Denmark
* Estonia
* Finland
* France
* Germany
* Greece
* Hungary
* Iceland
* Ireland
* Italy
* Kosovo
* Latvia
* Liechtenstein
* Lithuania
* Luxembourg
* Malta
* Moldova
* Monaco
* Montenegro
* Netherlands
* North Macedonia
* Norway
* Poland
* Portugal
* Romania
* Russia
* San Marino
* Serbia
* Slovakia
* Slovenia
* Spain
* Sweden
* Switzerland
* Ukraine
* United Kingdom
* England
* Northern Ireland
* Scotland
* Wales

North America|

* Antigua and Barbuda
* Bahamas
* Barbados
* Belize
* Canada
* Costa Rica
* Cuba
* Dominica
* Dominican Republic
* El Salvador
* Grenada
* Guatemala
* Haiti
* Honduras
* Jamaica
* Mexico
* Nicaragua
* Panama
* Saint Kitts and Nevis
* Saint Lucia
* Saint Vincent and the Grenadines
* Trinidad and Tobago
* United States

Oceania|

* Australia
* Fiji
* Kiribati
* Marshall Islands
* Micronesia
* Nauru
* New Zealand
* Palau
* Papua New Guinea
* Samoa
* Solomon Islands
* Tonga
* Tuvalu
* Vanuatu

South America|

* Argentina
* Bolivia
* Brazil
* Chile
* Colombia
* Ecuador
* Guyana
* Paraguay
* Peru
* Suriname
* Uruguay
* Venezuela

* Category
* Portal

Authority control databases: National |

* Germany
* United States
* Czech Republic
* 2
* Israel

|

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