“My Lord! Increase me in knowledge.” (Qur’an 20:114)
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There are two new PDF book files that I will upload here:
Those two PDF files are titled: Ibadhism a moderate sect of Islam & Ibadism in the studies of Ali Yahya Mu’ammar
I am sharing these files as I believe researchers of the Ibadi school may come across them online and while they are useful there are some points of information contained with in the books that need addressed as well as the presentation of the books themselves.
Ibadhism a moderate sect of Islam
Let me address this PDF book first.
This paper is written by Harun Yildiz it seems like a translation from Turkish into Arabic and what makes it more challenging is that it seems the writer is translating thoughts from Arabic to Turkish and than into English. Thus, it is not a smooth read. If you would like to clarify any points the Professor is still alive as of 10/5/2024 and maybe reached here:
Office Phone: +90 312 191 9Extension:6134
Email: hyildiz@omu.edu.tr
Web: https://avesis.omu.edu.tr/hyildiz
The Professor touches upon:
A discussion about different aspects of Ibadi Jurisprudence. That the Ibadi’s are known for using: The Qur’an. The authentic Sunnah. Mutawattir Mashur, Ahad (all of which can be acted upon provided they meet the requisite conditions). ‘Ijma (consensus), Qiyas. (analogy), Istidlal & Masalih i Mursala (Istislah).
Not cursing the companions of the Blessed Prophet (saw) is not something we are known for. It is not a known way with our school.
He has a section discussing Ibadis accepting the Ottoman Rule while living in their own communities deciding things by the azzaba (the religious/political council)
He talks about Ibadi sub-sects which in reality are more concerned with political divisions than real theological divisions.
Nukkariyya
Naffasiyya
Khalafiyya
Husayniyya
Umariyya
Sakkakiyya (real innovative ideas) -the one that has real theological and bizarre claims
Farsiyya
He mentions: “It is permitted to increase the number of Imamates in the Muslim community if the area is expanded and the distance therein becomes far, or if the enemy separates its sections and it becomes difficult to rule it with one system, or if that becomes a cause of its downfall and separation of its forces and destruction of the people’s interests.” pg. 21
So what is meant is imagine there is an an Imamate in North Africa and one in Bangladesh they would be cut off by a great distance. So this idea is practical and pragmatic and the hadith is interpreted to reflect this reality.
As correctly pointed out Ibadis are not known for fighting with other Muslims.
on pg. 86 in the footnote:
“The first actual movement that was put forward by Ibadis is the movement
launched by Talibu’l Hakk(Haqq) Abdullah b. Yahya al-Kindi in Yemen with
defensive reasons.”
The mistakes (errors) or clarifications that the book needs.
#1 The author states:
“If a deviation is seen in the president, he would be was overthrown in a hard way, not with a soft method.” pg. 82
But than this is contradicted by:
“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, if that will not lead to bigger riot.”
pg.20
As well as:
“It is not right to revolt against a just president, according to Ibadites. It is not wajib(obligatory) to revolt against a cruel president, as Kharijites posited. In addition, this case isn’t forbidden, as Ash’aris and Salafis say. So, justice is primarily demanded from cruel rulers. If he does not answer, his dismissal is requested. If he still does not answer, revolt is no longer unlawful against him and he should be dismissed by force.” pg. 86
His statement here:
“‘However, Quraishness or Arabness is preferable in case of overlapping conditions here.” pg. 86.
This is incomplete information. These are factors that are not default but given consideration in circumstantial situations as was explained at the end of our article here
You do not need to read the whole article. The section that I deal with the point is at the end of the article.
However, I will also address the point here:
Maslaha (Arabic: مصلحة) is an Arabic word that means “benefit,” “welfare,” “interest,” or “public good.
So case in point where Quraishness is preferable. It is painfully obvious that Muslims would be in a better place if we were united under one Amir, Imam, Caliph.
You could unite the Ibadis, Malikis, Hanafis, Shafi’i and Hanbali under one Amir, Imam, Caliph if there was a person who met all the conditions according to the Ibadi School. The Sunni position is that the Amir, Imam, or Caliph needs to be from the Quraysh.
In this scenario, there is a coalition of Sunnis and Ibadi and the Zaydi are excluded.
Or
You could bring the Zaydi in under this Amir, Imam or Caliph if that person was a descendant of Hassan or Hussein.
So, in theory, if you had an Amir, Imam, Caliph who met the conditions of the Ibadi school, was a descendant of the Quraysh, and was a descendant of either Hassan or Hussein, you could theoretically have a coalition (Sunni, Ibadi, Zaydi) willing to give Bayah a single Imam, Amir, Caliph.
Note: The conditions of the Ibadi school are not objected to by any of the other schools. Thus, for us Ibadis there are practical and pragmatic considerations. As well as for the maslaha of the Ummah, we could unify under the above proposed scenario.
The Imami Shi’i are excluded for obvious reasons. They would still freely practice their school while under the power of such a scenario.
He states:
“He who commits adultery with a woman, she will be unlawful to him for ever.” pg. 34
What he means is fornication , if you are caught there are no conditions in which you can marry her/him. If it was adultery it would be stoning as per the Sunnah.
Ibadism in the studies of Ali Yahya Mu’ammar
Now this paper is said to be written by the noble and blessed Shaykh Ali Yahya Mu’ammar (r)
The translator is: Ahmed Hamoud Al-Maamiry. I do not know if it is the quality of the printing but the paper has many grammatical mistakes, some incomplete thoughts/sentences as well as words combined together. I believe this particular translation into English does not speak to the profundity of the Shaykhs eloquence or wisdom. Certainly the original Arabic would be in the best interest of the researcher. Perhaps even a French translation may have done a better job at conveying the thoughts and reflections of the esteemed Shaykh. May Allah have mercy on him.
The mistakes (errors) or clarifications that the book needs.
This is not an error per se in this book, however, it contradicts the point made on pg. 82 in the above PDF book.
“Even when they were able to change systems of rule, they did so through convocation and
conviction, and they achieved what they needed without using the sword or killing souls. The system of government was changed three times in without any violence. The Imam whom they assign would call the former Imam and would give him the option between remaining in the country with all his rights and obligations like any other Muslim and choosing to leave to any place he likes peacefully with his property and with whom he likes among his family.” pg. 17
Which of course is totally contrary to everything you ever heard of us. You see the Amir or Imam of the Muslims is much like a CEO of a vast company. If he starts to run the company into the ground the shura council will advise him much like members of the board. If he is involved in scandal (big sins) will be asked to step down. So, just like the CEO that doesn’t do anything against the law but is simply horrible at management, he is asked to step down without punitive measures taken. However, if the CEO does not step down he can be (emphasis on can) be taken our forcibly.
See our article here: https://primaquran.com/2024/04/01/the-ibadhi-do-not-encourage-revolts-against-their-imams-in-order-to-avoid-bloodshed/
The respected Shaykh says:
“They affirm the torment of the grave and the questioning b the two angels according to many traditions confirming the issue.” pg.15
However, this is an error (if the respected Shaykh said this) as there is difference of opinion in our school in grading the hadith reports if they weigh in the balance of mutawatir or not.
See:https://www.youtube.com/watch?v=eHmu6BxC3ss
This is where Sheikh Dr Scholar Abdullah bin Saeed Al Ma’mari clarifies on this matter.
“or the Arabs, but on merit. When merits are equal then the Quraish or the Arabs have the priority.” pg. 20
This is incomplete information. These are factors that are not default but given consideration in circumstantial situations as was explained at the end of our article here:
Here are the two PDF files for your perusal.
May Allah (swt) guide the Ummah to what is beloved to Allah (swt).
May Allah (swt) forgive the Ummah.
Prima Quran 