Who Are The Ibadhis?

Here is a translation of one of the powerful speeches delivered by Sheikh Ahmed Al-Khalili (the Grand Mufti of the Sultanate), in defense about the truth regarding the Ibadhiyyah. The speech was translated by Ahmed Al-Mamari.

WHO ARE THE IBADHIS?

          Sheikh Ahmed bin Hamed Al-Khalily — The Grand Mufti of Oman expounds.

          His Eminence received a letter which he described as worthy of respect, from an Omani student in U.S.A. asking him to explain Ibadhism.

          His Eminence's reply was originally recorded in a cassette in Arabic, and in translating it into English, I have omitted some repetitions without changing the meaning.

          I believe His Eminence’s explanation will help those who really want to know Ibadhism, whether they are Muslims or not, since much has been written for and against this sect and caused much confusion.

          Divisions into sects among the Muslims is a fact of life, and the Prophet himself had said that his people will be divided into seventy-three sects. The Christians into seventy-two and The Jews into seventy-one.

          Divisions into sects come as a result of differences of opinions above certain matters and such differences have been described by the Prophet as a blessing. There should be no need, therefore, for such differences to change from being a blessing to sectarian fanaticism to an extent that, instead of sorting out those differences, people waste their time in throwing mud on each other’s faces while all of them say:“There is no god but Allah and Muhammad is His Servant and His messenger.” They also say the same number of prayers, observe fasting together during the month of Ramadhan, perform pilgrimage during the same period and in the same Holy places.

          There is no Muslim who says prayers four or six times a day, or performs pilgrimage during the period other than the sacred months or observes fasting during the month other than the month of Ramadhan. Yet we find sectarian fanaticism leads people to intensify the divisions which only promote the decline of Islam.

        It is the imperative duty of each Muslim to consider a fellow Muslim a Muslim, and not an Ibadhi, a Shafy or Hanafy etc.

          May our Lord guide us to perform good and rightful deeds to The Day of Judgement.

Ahmed Hamoud Al-Maamiry

TEXT OF THE LETTER

         

 I have received a letter, worthy of respect, from an honourable brother, Abdulla bin Abdul-Rahman Al-Shaybani, who is studying in U.S.A. He says in his letter: "We live in America as students, and we arrived from different countries. God has granted us Islamic Centers in which we observe our Religion and its affairs – Thank God."

          “Among us are active brothers who belong to the Ibadhi sect. We have seen in them piety and adherence to the Religion practically and non-clinging to sectarianism and differences. God has gifted some of these brothers with some knowledge of His Book in reciting, memorising and understanding; as also with the teachings of messenger. This has made us to prefer them to lead us in the prayers and to lead congregations on Fridays and during festivals. And here comes the question; which made us confused, and for which we seek an answer, particularly after hearing some of our Sunni brothers who have just joined us for studies warning against following those who lead the prayers or their participation in the administration of our mosques and Islamic Centers in this place on the claim that they are a section of the Khawarij etc.

          From them we have observed much kindness, and for this reason,I find myself holding up pen and writing to you to request you to write to us about this sect and its followers, how to deal with them and the reason for not circulating their books and references in the libraries and in the Muslim Universities.

May Allah bless you and all the Muslims.

Your brother in Islam

(sgd) Abdul Rahman Al-Shaybani”

          The Grand Mufti continues:

          Before answering this question, I greet this brother with Islamic greetings and I tell him: “And to you be peace and blessings of God.”I thank him for this good effort and for his confidence in me inspite of my little knowledge. I also thank him for what he has undertaken to seek the truth in order that he does not move behind doubts like others.

          The Muslims should always seek the truth and should not be satisfied with blind following. Inspite of this, I very much regret what is happening between the Muslims because of sectarianism and differences among them. This state of affairs disagrees with the Religion of unity and unanimity.

          God says: “Verily, this Brotherhood of yours is a single Brotherhood, and I am your Lord and Cherisher: Therefore serve me (and no other).”(XXI - 92).

And He says: “Verily, this Brotherhood of yours is a single Brotherhood, and I am your Lord and Cherisher: Therefore fear me (and no other).” (XXIlI:52).

          And He says: “And hold fast, all together, by the Rope which God (stretches out for you), and be not divided among yourselves.”(III:103). And He says: “Be not like those who are divided amongst themselves and fall into disputations after receiving clear signs; for them is a dreadful penalty.” (III:105). And He says: “And fall into no disputes, lest ye lose heart and your power depart; (VIII:46)”.

          In this age we are in great need to join our ranks and to settle our differences because of the enmity confronting us from the enemies of Islam. We have to look into the different plots and challenges, and our duty is not to intensify the divisions but to strive for unity and harmony. This is what Islam insists on each individual Muslim who believes in God and in the Day of Judgement. Notwithstanding this, however, it is very much regretted that we hear voices calling for divisions from here and there, and what adds to the regret is that these voices come from people who claim that they work to invite people to God, and that they are sincere in their work for the sake of God. They claim to be justified with knowledge and excellence. Honestly this calls for regret.

          What Muslim should always work to clean justice from injustice so that he may understand the truth correctly. Understanding of a question is essential in giving judgement, and it is impossible for a person to understand the truth unless he looks into it from every corner,and only then he may give his judgement.

          It is known to every Muslim that God, most High and Praised, has sent Muhammad (P.B.U.H.) after an interval of prophets when people were astray, immoral and escaped the values. That was the time when rage separated people and conflicts and differences replaced harmony and unity; particularly with the Arabs who lived the life of a tiger in the forest. God sent to them Muhammad to give glad tidings and warning, and to call people to Godin His name. He was a shining light. He presented the message of his Lord, gave counsel to the people, removed the grief and spared no effort in explaining the truth as it is.He explained to the people that they are all the children of Adam and Eve and that their origin is one and that there is no superiority of one over another except in God-fearing. God Has revealed that fact in the Quran saying: “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other). Verily the most honoured of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge as is well acquainted (with all things)” (XLIX: 13).

          The Prophet himself used to tell people that he is one of the people and that God instructs him for that. God has revealed to him saying: “Say: I am but a man like yourselves." (XVIII:110).

          When inflicted with fear the Bedouins took refuge to the Prophet but he used to tell them: “Take it easy! I am not a King; I am a son of a lady who used to eat jerked meat in Mecca." Such was the modesty of the Prophet and such were his dealings with his people! He established a system of rule on the principles of consultation, justice and equity; to hold the hand of the oppressor and to give the oppressed his due.

          This system was followed by his companions who preserved it.The rational Caliphate was built on this system based on the principle of no difference between the Caliph and others. All the people were equal before the law. A person may come before the judge and present a case against a caliph and the judge would call a caliph as one of the rest of the people to give his statement. Such was the justice of Islam in the time of the Prophet and the time of his Orthodox Caliphs.

          Thereafter, things changed. People with grudges against Islam got influence as a result of various military expeditions between the Muslims and the pagans. They assumed power and changed the rule of justice into tyrannical and oppressive Caesarism, handing over from father to son.

          Many people love the world and are courteous to its people.They cling to the heels of those who control the affairs therein and make propaganda in their favour. They reputed them with generosity, justice, honesty and rightfulness. Anyone who dared to stand against them there would be much propaganda against him.

          Many stories were fabricated and attributed to the Prophet that a ruler must be obeyed under all circumstances, whether righteous or insolent, just or oppressive, as long as he says: “There is no God but Allah” as if the sentence “There is no God but Allah” is a passport to injustice, vice, tyranny and oppression; and not a means to righteousness, justice, honesty and fairness between the people. The understanding of “There is no God but Allah" is loneness of God in Sovereignty, Might, Authority and Order. The Divine Power is for God alone and people are equal before God and they do not precede one another except in piety. How then could this sentence on which has been established justice, and religion be a means to oppression of the oppressors, tyranny of the tyrannical and arrogance of the arrogant?

          In such a situation, there were voices calling for justice and propagating to people to stick to the aims of excellent qualities and adherence to the principles of the Holy Quran and the Sunnah which were brought by the Prophet and implemented by the Orthodox Caliphs after him. These voices called for the system of the Prophet and the Caliphs, but many tongues shouted against them and accused those people with various accusations. They were given bad names and were branded with low opinions. Such accusations were made popular to the people and much was said against them as it is well-known.

          The Ibadhis were in the fore-front of those who called for the adoption of the system of the Prophet and the Caliphs after him. They received the biggest share of the accusations and were fiercely attacked without clemency both materially and morally. They were pierced simply because they believed in God - The Almighty, The Praise-worthy.

          Those warring people were concerned with running their affairs on the footsteps of the oppressors and were always on the oppressors’heels in order to benefit from such way of life. That was so because people loved the world. Knowledge was exploited — with much regret —for the interest of the system.

          All this took place after the state of the Ommaiads reigned over the Muslim countries. Such a tyrannical rule which digressed from the correct Islamic system. This was followed by the Abbaside rule which pursued the same system. These two states fought many battles against the Ibadhis. The Ibadhis were accused badly inspite of the fact that they stood firm with the limits set by God and worked according to the teachings of the Prophet of God. They never exceeded a length of hair in what God — The Almighty — has ordered and what has forbidden.They were strictly committed to the Quran and the Sunnah.

          “One may say that I have a prejudice against the rule of the Ommaiads, and that I have attributed things for which they are innocent. I want to make it clear to those who have such feelings that neither I nor anybody else who say as I say, has any prejudice against the Ommaiads as Ommaiads, but I hate the falsehood as falsehood and the tyranny as tyranny and the oppression as oppression and the digression as digression. Otherwise we worship God under the rule of anyone who came after the Ommaiads—The oppressors and the violators. Those who came and established justice and land inspite of their being Ommaiads— such people as Imam Omar bin Abdul Aziz who was the righteous Caliph and just Imam. May Allah be pleased with him.”

          We worship God under his leadership and we consider his leadership as nearness to God. That Caliph who eradicated the darkness of tyranny and injustice which prevailed during the days of the Ommaiads—he eradicated it with the light of justice and brought people to justice which prevailed during the time of the Prophet and of the righteous Caliphs. We make inference of this righteous Caliph by deeds and words that the Ommaiads were astray, and whoever wished to investigate on that should refer to what has been written about him and what has been preserved in his letters in which he showed intolerance to the precedents of the Ommaiads for digressing from the straight path as followed by the Prophet.

          It is sufficient to mention that he took from them all the property and put it into the Muslim Treasure House, because they got it unjustly, by corruption, prejudice and tyranny. Were those Ommaiads righteous, just and reasonable, this Caliph would have been considered tyrannical in this action. But he was far from tyranny and oppression.

          The Ibadhis agreed with this rightful Caliph. They sent their delegation to him when they heard about his justice, righteousness, counsel and generosity. The delegation was led by six among their very learned people. They were: HattatIbni Katib, Salim bin Zakwani Hilaly, Jaafar bin Sammak A1-Abdy, Abu Al-Hur Ali Ibni Al-Hussain, Hayyan Al-Aaraj and Al-Muutabar bin Imara. They agreed with him on many issues but differed on minor matters. Notwithstanding that, the Ibadhi leader at that time, Abu Obaidah bin Muslim bin Abi Karimah Al-Tamimy said: “If only all the people obeyed him.” This means that they agreed with him even in these minor issues in which they differed.None of them pointed a sword at him but all submitted to him in obedience and considered him the righteous Caliph. The Ibadhi books are full of praise for him and records of his good findings. This may be found both in their prose and poetry, and it is an evidence that the Ibadhis did not hide their hatred against the Ommaiads because they are Ommaiads or against the Abbasides or Bani Marwan in particular because they are Bani Marwan but because they hate falsehood whether it is brought by the next of kin or by the distant person, and whether it is embraced by the hateful or by the friend.

          This is what has been clearly known in their books; and one author has recorded that in volume three of his book: “Dhuha Al-Islam” (forenoon of Islam). He is Ahmed Amin, and he said: “And they, when they look at persons, they look in the light of ideology; unlike others who look at the ideology in the light of persons.” He has been correct in that although he included them in the group of Khawarij.However, referring them for what they agree with him in justice and righteousness is in itself fairness for them and it indicates an investigation for the truth about them.

          It is known that many people in the past and the present have criticised the rule of the Ommaiads and have described it for what it was reputed with. I have mentioned in some of my replies which have been recorded in tapes what the Muslim Martyr Sayyid Qutub has written in his book: The Social Justice in Islam: which is a witness of the tyranny of the Ommaiads and their digression from the straight path which was adopted by the Prophet and followed by the Orthodox Caliphs. I wish to add here to what I have mentioned therein two evidences from the two contemporary significant learned men. They are Imam Abu Al-Aalaa Al-Mawdudi in his book: The New In This Religion:, and Sheikh Abu Al-Hassan al-Hadawi in his book: What has the World Lost by The Decline of Muslims: In his book: A Brief History of Renewal And Revival of the Religion: which was published by the Saudi Publishing and Distributing House, Abu Al-Aalaa Al-Mawadudi has written from page 40 to page 43 (after describing what the Prophet has done) the following, and I quote: “All this work was accomplished by the last of the Prophets; our Master Muhammad in the period of 23 years. Then God decreed to the people the two able leaders— Abu Bakar Al-Siddiq and Omar Al-Faaruqi; may Allah be pleased with them —They continued his work totally in all its aspects and sections.

          “Thereafter the authority went to the Caliph Othman (May Allah be pleased with him) and the affairs remained unchanged for a number of years, but then they changed as the Caliphate expanded and advanced with the passage of time according to the rapid expansion of the Islamic state. The third Caliph who was entrusted with the responsibility of the reign of that significant work was not characterised with such a competence as was gifted to the great two who preceded him. Consequently, paganism found its way into the collective Islamic system and its current could not be prevented although Othman put his life blood efforts in an attempt to stop it. He was succeeded by Ali — May Allah honour him — who made all efforts to stop this discord and to safeguard the political authority in Islam from the control of paganism but could not repel this reactionary revolution. Thus, the reign of the Caliphs based on the Prophet’s system came to an end and was replaced by the secular rule. The rule and authority began to work on the principles of paganism instead of Islamism, and made its way into the social life creeping therein like cancer in the body.”

          “And no wonder! The reins of authority were in the hands of Islam, and when Islam lost the authority it could not prevent the effects of paganism from gaining influence and its authority from spreading. Paganism did not spread in its naked exposed picture but faced people wearing coloured Islamic conviction. Had it been that, face to face with Islam, were people who were open pagans, the battle would have been easy, but they were the people whose publicity was confession and belief the Unity of God and faith in the message, preservation of the Ordinances of God, citation of the Book and the Sunnah, but in secret their truth was paganism which was working behind the screen. ”

          When paganism and Islam meet in this fashion in one place, there must be problems, solution of which will be a thousand times more difficult than resisting unmixed paganism. When you fight an open paganism hundreds of thousands of Muslim fighters will come around to support, but if you fight this mixed type of paganism, it is not possible to single out the hypocrites from the Muslims and thus many Muslims would be involved. Then all will blame Islam and accuse it. And it is a fact, by God! That a Muslim should be made to follow the evil rule of pagans, follow the pagan political leadership, work as a teacher in the Institute of pagan education and attend the pagan elders was cheating, but only a few could be cheated to fall into that snare. The most serious and most dangerous thing in this centered revolution was that came in its three faces wearing Islamic attire. It came into the Arab Muslim community and dwelt therein and its effects increasingly spread with the passage of time.

          The open paganism aimed at the state and the government and controlled it and the Caliphate changed into Caesarism. Islam came and eradicated its roots and nothing remained of it except its name. Since the belief in the Divine Power of the things could not be questioned by anyone, they used a trick to hold them by the visible force — The authority against God. The kings and the princes retained power through this trick as the sole people to be unquestionably obeyed — a matter which is specifically for God.

          The princes, rulers, militarymen and the affluent resorted to complete paganism under this monarchy and their lives were more or less influenced by its policies. Their character and ways of life were corrupted and it was natural that all that was happening was connected with the spread of the false qualities of paganism — its arts, culture and general knowledge were in that style. All such matters require the attention and supervision of the State and since paganism was in control, it was natural that it would control these matters as well.

          This is what Abi Al-Aalaa Al-Mawdudi has said. It is quite clear and does not need any elaboration. It is clear that that state which came after the Orthodox Caliphs was the Pagan state which did not have any connection with Islam except saying, “Allah is one.” It had no claim to Islam except the claim which had no any indication and proof, but on the contrary, the signs showed quite the opposite direction. Islam is not merely a call, it is implementation and activities as prescribed by the Quran and the Sunnah.

          The Quran says: “Say: Verily, my Lord hath guided me to a way that is straight, — a religion of right, — The path (trod) by Abraham, the true faith, and he (certainly) joined not gods with God. Say: “Truly, my prayer and my service of sacrifice, my life and my death, are (all) for God, The Cherisher of the Worlds: No partner hath he. This am I commanded, and I am the first of those who bow to His Will.” (VI: 161-63)

          Thus, it is the duty of the Muslim to make his Islam clean without any spot of paganism. It is his duty to make his life for God, and his death for God, and with this, to make his Islam a reality. If he uses Islam to come to power, tyranny and oppression, his Islam has nothing to do with reality; it is only superficial and it averts a sword from his neck, spoils from his property and captivity from his offspring. And nothing else.

          As for Sayyid Abu Al-Hassan Ali Al-Hassan Al-Hadawy, he has said in his valuable book, “What The World Has Lost With The Decline of Muslim”, from page 288 to page 291, which was published by the Arab Publishing House in Beirut — Lebanon. He said, reproaching those who follow the footsteps of the Ommaiads and the Abbasides and clarify what the Islamic renaissance should be in the Muslim countries: “A time came in the history of the Arab World when life used to be according to the order of one person. He could be a Caliph or a king, or could be a handful of persons who were either ministers or sons of a king. The country used to be considered the personal property of that lucky person and all the people were merely a group of servants and slaves. He would control their properties, possessions and objectives besides themselves. The people were nothing but a shadow of one person, and their life was no more than an extension of his own life. Life used to be around this person in its history, science, arts, poetry and production. If one examines the history or the culture of that period, he would find that person controls the people of the society just as a big tree controls the grass and the small plants growing under its shade as it prevents them from sunshine and air. Similarly, the people dwindled under this person and vanished without any say or wish or freedom or respect. The wheel of life used to move for the sake of this person. For him the farmer used to toil, the merchant used to trade, the manufacturer to manufacture, the author, the poet, the mother begot children, the people to die and the soldier to fight. Also for him the earth exhausted its wealth and the sea its precious values. The people who were producers used to live as beggars or a band of slaves. One could be lucky to get the relics of the table of the king and be thankful or he may be deprived of that luck and be patient. Humanity could perish and no word would be uttered, yet people would compete to get near the king and utilize the advantage.

         That was the period which prevailed and flourished in the East for quite a long time and left deposits in the life of the people and in themselves, their arts, poetry, culture and social aspects. It left remnants which have remained in the Arab libraries among which is the book of One Thousand and One Nights. (Alf Laila Wa Laila) which gives a clear picture of that reign when the ruler in Baghdad or the king in Damascus or Cairo was everything, a hero of the method of life and a center of administration. This period which the book “One thousand and one nights” reflects with its stories, and also the book of songs reflecting its history and arts, was not an Islamic period; neither was it natural and reasonable.

          Islam does not recognise it, but even reason does not agree with it. Islam came to crush it and to eliminate it. That was a period when Muhammad was sent and he called it paganism and blamed it. He strongly denounced its kings such as Kasra and Caesar and their selfishness and opulence.

          Such a reign should not stay and continue in any place at any time. It survives only where people are over-powered or are mentally afflicted or have lost their senses and feelings or are soulless. The mind does not accept this consciousness; and who can accept that one person or a handful of persons satiate with a variety of food and drinks while thousands die of hunger and by escaping? Who can allow that a king or sons of a king amuse themselves like madmen while people cannot find food to sustain life and dress to cover their bodies? Who can accept that the fate of productive people — and they are the majority — be nothing except to toil and work ceaselessly, while the fate of a class — which does not exceed a number of fingers — resort to amusement at the expense of those toiling people without thanks or consideration and without reasoning or consciousness? Who can accept that industrialists, intellectuals, talented and pious should toil while those others have no aim except spending lavishly and know nothing except immorality and drinking wine? Who can accept that people of sufficiency, of prominence, and of reliability should be treated roughly and be refrained like the untouchables and should gather around a king or a prince or a handful of low-minded, foolish and stupid who care nothing except wasting the wealth and satisfying their lusts? They know nothing except flattering, controversy and plotting against the innocent people. They are not reputed with anything except loss of consciousness and shamelessness. That was a peculiar situation and should not have remained for one day, let alone remaining for a number of years. If there was a precedence of such a type of reign in the history of reign which remained for a long time, that was because of the neglect of the people or it was against their will; also because of the weakness of Islam and strength of paganism. However, such a situation is apt to collapse and become rotten whenever the sunrise of Islam emerges and consciousness of people awakens and people take things into consideration.

          Those who still live in the world of “One Thousand and One Nights” live in a house weaker than that of the spider. They live in a house threatened by dangers and they do not know when it will be abandoned or collapse; and if they accept all that, they do not know when the floor will fall on them. It is a house standing on no firm foundation and no strong supports — surely the reign of “One Thousand and One Nights” has gone and they should not deceive themselves and not tie themselves to a wheel which may break and collapse. This is what this great scholar has said. He has exposed the truth of the states of the Ommaiads and the Abbasides. These two states were the ones against which the Ibadhis fought because of their exceeding the bounds in their transgression and digression and deviation from the straight path which was brought by the Prophet and followed by the Orthodox Caliphs after him.

          There were a number of revolutions waged by the lbadhis against those two reigns; and the Ibadhis have set wonderful examples of impartiality and of avoiding the wrong. Among these revolutions was the revolution of Talib Al-Haq (Caller of Justice) Abdulla bin Yahya Al-Kindi; who left Hadhramout for Yemen after a contrast of allegiance was held for him. He resisted the authority of the Ommaiads until he managed to eradicate the roots of oppression in Sanaa, and kept the people on the straight path of justice. He found in the possession of the agent of the Ommaiads in Sanaa a lot of wealth which he had collected from the people without justification.

          Imam Talib Al-Haq did not justify to take anything for himself from that wealth nor permit any of his companions to take anything inspite of fact that it was they who uprooted oppression and tyranny and freed the necks of the people of Sanaa. He then delegated his Commander Imam Al-Shary Aba Hamza Al-Mukhtar Ibni Awf to the two Holy cities to call (people) to God and to fight oppression. Abu Hamza avoided blood-shedding in the two Holy cities and avoided confrontation with any Muslim. The people of Madina however, were still moved to prefer the Ommaiads inspite of the suffering, oppression, subjugation and stubborness imposed by the Ommaiads, refused and insisted upon fighting Abu Hamza in Quday. Abu Hamza tried to avoid fighting them as much as he could and he even told his companions not to begin fighting. He persistently appealed to them but the people of Madina began to aim their spears at his companions and struck one of them. At that stage Abu Hamza told his companions: “Now fighting them has become justified.”

          Here, Abu Hamza and his companions — who were few — fought. God, the Almighty, made them appear many (in the eyes of the enemy), and when they entered Medina, he made all efforts to change the way of the Ommaiads — the way of the people of Madina which was imposed onto them by the Ommaiads. The Ommaiads tried to destroy the status of the Muslims in the two Holy cities for what these two cities had in holiness for the Muslims. They spread songs and all sorts of immorality in the two Holy cities.

          Abu Hamza introduced a system and drew a plan and adopted a principle in his eloquent speeches which he delivered in Madina. Among these speeches when addressing the people of Madina, he said: “You know, O you people of Madina, that we have not moved from our homes and our possessions for the sake of influence or pride or violation or amusement. Nor for the sake of the king seeking power or revolution from amongst us; but when we saw that the lights of justice have been burnt and the caller for justice has been spurned and the builder of justice has been murdered, the earth became narrow for us inspite of its being spacious. We heard the caller calling for Obedience to God and for the Rule of the Quran; and we answered the call of God — and whoever does not answer the call of God does not frustrate on the land? ”

          “We met many tribes who pushed back from us as one division fluctuated with one enclosure — a few made miserable things on the land — God gave us shelter and supported us with victory and we became — by the Grace of God —brothers. Then we met your people at Quday and we invited them to the Obedience of God and to the Rule of the Quran, but they invited us to the Obedience of the Satan and to the rule of Marwan and the people of Marwan—what a difference between offence and guidance! They then hurried up —The Satan had hit them with his outrage and boiled up their blood and confirmed to them his opinion.

          “The defenders of God faced the bands and the regiments of each sword-holder they saw and the fire warmed up and continued making the offenders doubtful. And you, O people of Madina, if you support Marwan and the people of Marwan, God will resent you by inflicting to torment from Himself or from us and will heal the hearts of the believers. O, people of Madina, your beginning was a good one and your end was a bad one. O, people of Madina, people are from us and we are from them except the polytheist who warships idols or the infidel among the people of the book or the unjust Imam. O, people of Madina, whoever claims that God has charged a person beyond his ability or has demanded what he has not given him, he is an enemy to God and we have to fight him. O, people of Medina, tell me about the eight shares which God has ordained in his book on the strong to the weak, and the ninth came and he has no right even for one share but he took all of them for himself in haughtiness and in combating against his God. What would you say about him and about those who assisted him in this affair? ” He concluded in defence for his companions and his principle, and proclaiming the call for justice which was destroyed and whose voice was lowered down because of the injustice of the Ommaiads which prevailed for quite a long period after the power returned to them, and they followed a system which was not of justice and straightness and guidance.

          If this is the principle of lbadhism and the thinking of lbadhis, and if this is the movement of the Ibadhis, then why should people dishonour them? Why should they defend me Ommaiads who wiped out the Light of Islam with their immorality and wickedness? No doubt that those who spoiled the reputation of the Ibadhis were — as I have said before trying to come near the authority. One followed another in this denial and they never examined closely in order to understand the truth, and they never made a research for the facts and never attempted to compare the matters with the firm signs the Book of God and the Sunnah of the Prophet.

          Lies against lbadhism increased even from people who are considered among the great scholars in Religion, and from the Muslim lmams. They brought what the mind cannot grasp and what the reality does not support in their writings about Ibadhisrn. People accepted such writings and received them without research or close examination. Among those writers are Ibni Hazm Al-Dhahiry whose writings have been accepted by people whereas the Ibadhis are far from what he has described them.

          Inspite of that, we see that writers until our days do not investigate the truth but simply rely on Ibni Hazm and his colleagues among those who do not mind to tell lies in what they refer to Ibadhis. Let us take an example: The hireling called Dr. Sabir Taimah in his book: Studies in Divisions - Shia, Khayriyah, Batiniyah, Sufiyah, Khawarij — we find him saying when mentioning lbadhism, that they are the followers of Ibadh bin Omar who left Kufa in groups in the form of fighting people. They killed women and children and insulted them on their way. They charged all the people with infidelity and many things of corruption and bloody violence. Quoting lbni Hazm he says: Ibni Hazm Andalosy says in describing them “We saw the Ibadhis in Andalos forbidding food for the people of the book, and forbidding eating goat, ox and sheep; and make it obligatory for one who sleeps during the day time in the month of Ramadhan and has a dream to repay the fasting, and they make ablution in the wells from which they drink except a few of them. They see that pilgrimage is permitted during all the months of the year; and they forbid eating fish until it is slaughtered. They do not allow imposition of personal taxes on the Magians and they consider it infidel to deliver speeches on the occasions of the two Eids of Al-Fitr and Al-Adh-haa. They say that the companions of Hell are in Hell happy and prosperous and also the companions of Paradise are in Paradise happy and prosperous. And it is proper to mention that the Ibadhis with their different beliefs which the divisions we have mentioned have explained are still to be found in the outskirts of Kufa and so on....”

          The reasonable person should look into this statement and should refer to the history of the Ibadhis to see what they have written on the ideology and jurisprudence. He, will find that, first of all, Ibni Hazm has told an open lie which has no screen to cover it, and nobody can excuse him.

          We challenge anyone who supports Ibni Hazm to give a single passage from the version of the Ibadhis in any book among their books whether written before Ibni Hazm or those written afterwards. There are many books still available until now which were written by the Ibadhis during the early days of the second century of the Hegira year, and books written in the Third Century, in the Fourth Century and in the Fifth Century. Many other books have been written afterwards. We challenge anyone to quote from these books a single passage which supports what Ibni Hazm has written. The most strange thing is that a person should say that the Ibadhis see that pilgrimage can be performed during all the months of the year, and that they forbid eating fish until it is slaughtered — and that they do not see fit to take personal taxes from the Magians and that they forbid making speeches on the two Eids of Al-Fitri and Al-Adh-haa, and that they say that the companions of the Hell are in Hell happy and prosperous and also the companions of the Paradise.

          It is most strange that Ibni Hazm should come with this lie without thinking that time may expose his wickedness and his lie. He did not mind to throw this lie on the very Muslims who are the most people behaving according to the Book of God and the Sunnah of the Prophet.

          How could the Ibadhis denounce the speeches of Eid Al-Fitri and Eid Al-Adh-haa while they see that there must be a speech in the Eid prayers? How could they see that pilgrimage can be performed during all the months of the year when it is they who strictly perform pilgrimage during its proper time without advancing or delaying, and they never cheat in that? How could they say that the companions of the Hell are in Hell happy and prosperous as are the companions of the Paradise while they recite the Book of God day and night?

          As for forbidding food to the people of the Book, they mean people of the Book who resist God and his Prophet. There is a statement of the Ibadhis forbidding food because the verse points to the Dhimmis alone. (Dhimmis are non-muslims living under the protection of Muslims). Giving strange statements is opposed to what has been confirmed in the books of the Ibadhis.

          It is not surprising for Sabir Taimah to make such lies because it is known that he is a variable person, changing according to his whims. He has adopted different theories in his writings. One of his colleagues from Egypt told us that at one time he embraced Communism, and was actually engaged in spreading it. We challenge Sabir Taimah to give an evidence that the Ibadhis killed people on the road and insulted women and killed children.

          The history of the Ibadhis clearly narrates — whether written by Ibadhis or non-Ibadhis — that they were the most concerned people in avoiding bloodshed. Whoever wishes to find this truth should read the book: “Kitab Al-Kamil” by Al-Mubariy, and the book of songs: “Kitab Al-Aghany” by Abi Al-Faraj Al-Asfahani, and the book of lineage: “Kitab Al-Ansab” by Al-Baladiry. He shall find out how straight the Ibadhis were and what was their attitude in the war.

          In addition to this, there are other writings by the later authors who relied on different sources and who were realistic in their writings and who acknowledged the truth. I shall quote later on some of the statements, and it must be known that those whom I refer to are not Ibadhis.

          It is a shameful mistake in the statement of Sabir Taimah that the Ibadhis are related to Ibadhi bin Omar whereas they are attributed to Abdulla bin Abadh. This attribution has nothing to do with the legislation — it is merely for distinction, and they were thus branded by other Muslims and they accepted the name. Apart from that, they did not take anything from Abdulla bin Abadh.

          Imam Noor-al-Din Al-Salmy has clearly described the issue when he said:

“The contradictory have thus named us,

And we have thus accepted,

Originally a young Ibadhi was defending us,

And he continued to resist our enemies,

With bravery, and proclaiming our Religion

With competent authority

In resistance he was an associate

And his strength unbearable to attack”

          Ealier he said:

“We are the first, none preceded us,

We find Ibadhi a sect carrying us

We then do not look in the sect

The question when we write in the books,

We in origin and in divisions

Are on the high road of ancestors. ”

          The Ibadhis have thus taken the affairs of their religion from many learned people, among whom Imam Abu Al-Shaathaa Jabir bin Zaid, who took knowledge from the companions of the Prophet. But they did not take from Abdulla bin Abadh, anything. He was, however, their political leader defending them by proclaiming the truth in the midst of the ranks of their enemies among the Ommaiads without caring their subjugation and authority.

          Inspite of all this, we find in another book called: Ibadhism, ideology and sect, which was stolen by the hireling Sabir Taimah who attributed it to himself merely for the sake of provocation. The book was written by the Qatar student and we read it before Sabir Taimah attributed it to himself. We also met the author. We find in this book lack of fairness as the author says therein: “We cannot neglect or ignore what the writers of articles and of religion, creed and sects have written about Ibadhism, because if we neglect what they have written about this sect on the pretext that they did not investigate the truth then the excuse will not be applicable for all that they have written about the other sects.”

          We comment on this statement and say: What is the obstacle preventing him from relying on what they have written about any other sect, after confirming their lie and confirming that they did not investigate the truth? Should these be clear signs showing that those people wrote from their own point of view and not from the truth when their aim was to distort the truth and not present it? We say that reference must be made for whatever has been written about any sect or creed or anyone to the impressive writings about that sect or creed or that person, and that no statement should be accepted from an opponent. ”

          Are those writers of articles protected? Are they messengers of God who should be believed in anyway? In what has been transmitted from the Prophet of God and recorded in the books of Sunnah there is much which has been attributed to him but which not actually originated from him. And if telling lies has been attributed to the Prophet of God, how could not such lies be attributed to others? And how could not these lies be attributed to those who have adhered to his way of life?

          Those who wrote articles are not in the custody of prophets and their works are not correct, why then should those writings be relied upon and not the others? People in our time attribute to Ibadhis things which they are very far from them, how can it be surprising for such a thing to happen during those times, knowing that the aim for such lies was to maintain positions on the thrones of ruthless rulers who controlled everything without justice!

          Let us look at the lie among the contemporary ones whose author did not mind or fear disgrace or shame. The Jordanian magazine — AL-DASTOUR — published a statement in its issue No. 4412 dated 22/12/79 under the heading: “The Narrow Minded Among The Ibadhis.” The statement said: “The Saudi source in Paris announced that the members of the group which occupied the Holy Mosque in the morning of the first day of the month of Muharram in The Hegira Year 1400, are from the band of Khawarij, and this band is extremist and narrow minded, totalling 60,000. They are the Ibadhis living in Algeria, Muscat, Africa, Tunis, Libya and Oman.”

          Let us look at this great slander! Is there a single person among the Ibadhis who violated the Holiness of the Kaaba? Is there any person in this band which occupied the Holy Mosque at that time who belongs to the Ibadhi sect or any person from any of the countries which the Ibadhis are referred to? There was no one among those — not a single Omani, nor Algerian, nor African, nor Tunisian nor Libyan. The majority of them were from the Kingdom of Saudi Arabia itselfi and those who followed them were among the extremist Wahabis.

          How then, inspite of this, they fabricated this accusation on the Ibadhis whereas it is well-known that the Ibadhis, in their long history, are the ones who defended the Holy Mosque?

          When Hajaj bin Yusuf violated the sacredness of the Holy Mosque, the Ibadhis made their utmost effort to wage the holy war under the command of Ibni Al-Zubair in defence of the Holy Kaaba and of the Islamic sanctities. Also when Qaid Yazid went to Mecca to destroy the sacrilege of the Holy Mosque after destroying the sacrilege of the Holiness of Medina and killed ten thousand among the migrants and the helpers in the battle of Al-Harra which is well-known. The Ibadhis heard about his intentions and hurried to the Holy Mecca to defend God's sanctity. How then, can it be said that those who stormed the Holy Mosque are the Ibadhis?

          What is really distressing is that the source of this slander is a person who may have a high regard in the Kingdom of Saudi Arabia. He was duty-bound, at least, to respect the state in whose name he speaks; and this state has honourably served the two Holy Places; but passion makes a person blind and deaf. This is an example of the many slanders of our time on the Ibadhis.

          Among the things which are shocking but we mention only as an example, is that those who tell lies are among the ones who are reputed with knowledge. Some of them who hate the Ibadhis spread lies that the Ibadhis allow marriage between man and man. O Lord, you are far above this slander! It has escaped those who spread this lie that the third sex was not available in the places where the Ibadhis loved and that those who flirt with boys were not the Ibadhis! Art books are full of flirtations with the youth and men, and I challenge anyone from the East and the West to give one verse by an Ibadhi flirting with youth or man. How then, could this slander be attributed to the Ibadhis whereas the Ibadhis consider the penalty for homosexuality to be stoning similar to the penalty for adultery! There are even those who see that a homosexual should be hanged and stoned to death. The Ibadhis have pre-determined this and have maintained it throughout their history and have been penalising those committing this horrible crime accordingly.

          This is another example of a slander on the Ibadhis. How then could it be strange if one told lies in those by-gone times? The times when the Ommaiads were collecting together without exception all the people who were making empty propaganda which helped to strengthen their rule! Equally was the case with the Abbasides; and whoever wished to revolt against that tyranny and that oppression would be thrashed with abundant accusations and a number of things for which he is innocent, as Imam Abu Al-Aalaa has mentioned.

          In comparing the past with the present we may remind the reader so that he understands the truth. We undoubtedly understand in our present time that many of the Muslim people who worked for the the call to God and to make Islam manifest and to fight inventions and to defend the honour of this Religion have been stormed with numerous accusations and branded with bad names. The truth was distorted as it is clear to everyone who knows the facts.

          Here I want to mention an event by which a person will know how justly the Ibadhis treat others while they are not justly treated. I was on a visit this year to the Kingdom of Saudi Arabia with a group of our brothers on an invitation sent to us by the Saudi Minister of Justice. On the second day of Jamadul-Uwla of this year 1406 Hijria we entered the office of Sheikh Abdil Aziz bin Abdulla bin Baaz. We were anxious to benefit from him and to listen to his advice and to learn from his words, but we were taken by surprise which we did not expect. Immediately upon entering his office he took us to a narrow place and began — according to his opinion — to shout for what he has heard from me some of my formal legal opinions (FATWAS) on contradictory matters about which the Ibadhis have their opinions. They derive their opinions from the Book of God and the Sunnah. His advice prevailed with words which were devoid of satisfaction. He referred to Ibadhism as astray and far from the truth which was brought by the prophet from God. I replied first by thanking him for his advice and then said: “Truth is claimed by everybody and everyone who opposes his opponent claims that he is right and his opponent is wrong. But truth is not arrived at through presumptions but through correct proof. It is therefore our duty to reveal the truth through quite objective discussion to be transmitted to the people through the voice of the Quran in Mecca, and through the Saudi Television. Also other radio stations and televisions to be allowed to transmit the discussion through satellites and correspondents of the News Agencies to be allowed to transmit the discus sions to their newspapers, so that the truth becomes manifest to everybody.” The Sheikh strongly refused this suggestion. I asked him what he wanted and he said he wanted us to abandon our ideology and to adopt their ideology. I told him that the issue is not as simple as that, and that one who claims the truth is not a coward or shy: “If you believe that you are on the right and we are on the wrong, then what will harm you if we meet and discuss the issue before the hearing and the viewing of the people?” He said no, the wrong must be silenced and should not be publicised. I told him that in this (way) the truth will prevail and the wrong will quell and that there is no spreading of the wrong in this. He said no; but the wrong must be hidden from the people in order that they do not know it. I told him that if a Christian or a Jew or a Magian came to you and criticised Islam, would you refuse to discuss with him before listeners and viewers? He replied that in that there is a call to Islam. I told him that also in this there is manifestation of correct Islamism as brought by the Prophet, and that the argument is to reach the unmistakable judgement. “So if you consider us to be wrong why then do you not agree that we be exposed in public?" “The fact is that you are convinced that you have no argument, and therefore you have insisted upon refusing. If you had an argument, and knew that you are on the clear truth, then you would not have been timid to make this truth manifest as applicable in the Book of God and the Sunnah of the Prophet.” The Sheikh strongly insisted on refusing.

          What then can be the greatest provocation than this one which the Sheikh has made when he wants to compel us to abandon what we believe to be the truth wherever we see the signs of the Book and the Sunnah proving it! We invite him to a lawful decision of signs and proofs — This is an honest fairness.

          We call upon all the people to either study the Ibadhi sect perfectly, carefully and impartially so that the fanaticism does not mislead them from understanding the truth, or to keep silent with us. But if they assault without proof or reason, without studying or examining the fundamentals of the sect, its beliefs and the history of its followers and confine only to that which has been written by resentful authors of the past and the present, then that is not fairness.

          Thank God, we study the book of all the Muslims without discrimination between a Muslim and another Muslim, and we take the truth where we find it — as one of our Imams, Noor Al-Din Al-Salmy — My God Bless him — has said:

“We take the truth wherever we find it,

Even if our opponent brought it.

The wrong we repel even if brought

By the hateful who hides it. ”

          I have previously mentioned the principle of Imam Abi Hamza who considered people as being from us and we from them except three: The Polytheist, The Idolater and the Infidel among the people of the book, or those imposing authority on the people without justification as revealed by God. This is the fairness to this community and fairness to everyone who has the intellect, and this is the principle adopted by our people.

          The Imam Noor A1-Din Al-Salmy has said:

“We do not seek worship

Above the belief in the two testimonies,

He who makes the two statements we say

Our brothers and in the rights we stand

But when they show straying

And believe in their religion the impossible

We show then the right

And consider it their right.

Whoever corrupts in writing

In books of publicity and reports

Solving problems and answering doubts

Asking who will be mindful?

We return it to the rightful

In our effort that the creature will not stray

If they keep quiet on us

We keep quiet on them

We consider it sufficient

That they are Muslims. ”

          Here I have to mention with some consideration and respect and thanks, people of live consciousness and free minds who have been fair with the Ibadhis and who have not spared an effort in manifesting the truth — a matter which remained hidden to many people — Those who freed their pens from the effects of fanaticism and of passion and greed for wealth etc., but were guided by the desire for objectivism and the need to reach the plain and clean truth. Among those I thank Prof. Ahmed Amin for his writings on Ibadhism although he made a mistake by referring the Ibadhis as Khawarij. Also Dr. Awadh for his books and papers in which he sought the truth about Ibadhism; and Prof. Mahdi Talib Hashim and Dr. Abdul Aziz Al-Majloub — author of the book “Sectarian Struggle in Africa”, and Sheikh Abdul Hameed Al-Saiq who mentioned the Ibadhis as the people who apply the principles of Islam and follow its teachings and that they are the most popular for their honesty.

          I wish to quote some extracts written by the two authors — Dr. Abdul Aziz Al-Majloub, the Instructor at the College of Law and Religious Foundations at Zaytoun in Tunis and Prof. Mahdi Talib Hashim. In his book “Sectarian Struggle in Africa" Dr. Abdul Aziz has discussed the Ibadhis from pages 104 to 111 under the heading — The Ibadhis in the Field — He said: “And the most distinctive thing the Ibadhis are reputed with is their strict adherence to Religion in fulfilling its duties and avoiding its prohibitions on attaining adolescence, and their duty-bound hatred of the tyranneous and the corrupted. By virtue of these two qualities they have managed to achieve religious honour and political glory but which history has restricted from mentioning. Although we do not agree with him in his expression regarding adherence to the duties and avoidance of the prohibitions on attaining adolescence, we respect him for explaining the Ibadhis in what they agree with him. He then mentioned the sect saying that its followers have maintained the Mohammedan message in the fundamentals of the sectarians and have not digressed from the Straight Path which the Prophet followed and his Caliphs after him in their manners and ways of life, and their leaders never committed crimes and never used oppression in their leadership or any other type of violation which none of other leaders — except a few — did not avoid.”

          “Nay, oppression was impossible for them, not because they were protected but because a religious person and a politician was the same person to them, and the Imam himself was the one who gave instructions, and that is the genuine Islamic fundamental which the Orthodox Caliphs followed, protected and defended. It is natural, therefore, that the sect of this type should spread and people be willing to follow it in the towns of Maghrib, as in following it there was security and dignity, particularly as they were fed-up with the life of disturbance and oppression from many of the agents of the Ommaiads and the Abbasides”.

          Then he discussed the first Ibadhi leader in North Africa – Salman Ibn Saad who left Basra and said in his farewell bid to his leader Abu Obaida Muslim bin Abi Karima Al-Tamimy, when he instructed him to go to North Africa to explain to the people the truth of the Religion and to strongly fight tyranny and the tyranneous. Prof. Abdul Aziz Majloub described him as a person who knows how to move in the towns and which mountain path to follow so that he may be safe from the tyranneous and ensure fulfilment of his mission. He chose the mountainous tracks away from the arid desert and the coastal areas which were under the subjection of the former authorities. He went to Jabal Naafusa Damar and Zadzawa with the heights and mountains, and all were populated areas with much prosperity. He managed to settle and in the midst of the Barbaris he called to Islam and explained the correct picture of Islam in beliefs, worship and dealings which were contrary to the picture which the people sent by rulers and their followers gave at that time. People renovated with his mission came together around him. He moved from place to place and whenever he left one place he left his followers behind with the passage of days and years people increased and they became such a power that one had to think a thousand times when plotting against it.

          He then discussed about the group which left Africa for Basra to study from Abi Obaidah — May God Bless him — and about the tyranny of the Ommaiads in Africa and the revolutions which took place because of that tyranny. He concluded by discussing Imam Abi Al-Khattab Abdil Aalaa Rostum who left Basra. He was a Yemeni who studied from Abi Obaidah who then sent him to Maghrib to join the Ibadhi Mission which came from Maghrib. He instructed them to acknowledge him (Rostum) as their leader because of his cleverness and competency in policies. He discussed his stand for justice and his defence for the dignity of Islam. He then mentioned his taking over the authority in Qairawan from the tyranny of Asim Al-Marfajuni who was a Sufi and who violated the respect of the people and made their blood, property and objectives lawful.

          He then said that, after making people feel secure, he protected their provisions and their interests. He then assigned Abdul Rahman bin Rostum to rule Qairawan and he returned to Tripoli. His rule continued for two years during which the Muslims in Qairawan and throughout Africa tasted the taste of security and knew the meaning of justice, and for the first time knew the beauty of honourable life under the clean Islamic rule.

          We then see Dr. Al-Majlub talking about the struggle between the Ibadhis and others in North Africa and he says: “The fact is that the Ibadhis managed to install their historical presence and realised notable religious achievements the effects of which remain among their followers who live with us until today. They are engaged in serving the Religion and in fighting the inventions and vice, and are determined to command what is good and to repel what is forbidden. They also achieved political distinction which had its place in the history of Islam in the Maghrib”.

          He then said: “And we draw the attention to the issue of great and urgent importance for one who wished to know the role of the Ibadhis in Africa and the people’s stand about it. This is so because history books, in hiding these events which took place between the rulers in Africa and the followers of the Ibadhi doctrine consider those revolutionaries as outlaws and abandoning the Religion. They are reputed with qualities of rebels. The authors of those books — who are Sunni Maliks — usually consider Ibadhism as a sect like other sects of Khawarij in their doctrines and do not mind to set a difference between it and others, basing their judgement on what has been seen therefrom and from its followers in the activities which separated it from the created sects.”

          Thus we find him rebuffing the allegations of those who referred to Ibadbism for what is not correct out of sectarian fanaticism. This is fairness, and may God bless him for his fairness.

          Professor Mahdi Talib Hashim has discussed Ibadhism in his book: “The Ibadhi Movement in Eastern Arabia:” He referred to their role from the time they established the Imamates until the end of the Third Century Hijriah. It is sufficient to quote his own words which came under the heading: “The Policy of Abdulla bin Yahya Entering Sanaa.”

          He says: “The Policy of Abdulla bin Yahya was derived from an obligation to adhere to the Islamic Law in dealing with those who differed with him in doctrine among the Muslims; and he managed to accommodate between theory and practice without favouritism in the rule during the critical periods such as in war times when furious storms and greed for revenge prevail. When his Commander Abrahat bin Al-Saddam Al-Khanjary requested to surround the defectors and to kill them he was prevented, inspite of the fact that Talib Al-Haq had seized them (as it appears in the stories of Al-Manadiry that the Ibadhis had exceeded the effort and surmounted the ring-leader in the battle). This indicates the moderate nature in the manners of this sect even in the time of war. If we compared them with the Ommaiads we would see a wide difference in this respect. In the Ommaiad wars with the Ibadhis, savageness, Bedouin nature and digression from the Islamic principles had emerged.”

          He also discussed Imam Talib Al-Haq and the measurers which he took in Sanaa when he occupied it. He says: “And the first of the measures which Abdulla bin Yahya — Talib Al-Haq took in Sanaa after occupying the treasures and properties was to order their distribution to the people equally in order to assure the people of Yemen the new reign which stands on the principles of justice and equality without inclining to sectarianism. Al-Shammakhy relates that Abdulla and Ibni Khairam — both Ibadhis — brought to the Mosque the properties which Talib Al-Haq had seized, and he distributed it to the poor without allowing any Ibadhi to take anything from it.”

          “It may be that Talib Al-Haq wanted — in his financial reform — to ensure strong friendship in Yemen and to draw conciliation with the Ibadhi movement. Because of these reformations and flexible policy with his enemies, all the historians recognise his good manners and policy, and we do not find any among them who attacks his justice. Also the religious people among the people of Yemen liked him because of his adherence to the Islamic Law. He expressed his ideological point of view when he made a speech in Sanaa and made it clear that he would to according to Islam and will not allow digression therefrom. He said: “Islam is our religion and Muhammad is our Prophet and the Kaaba is our Qibla and the Quran is our Imam.” Thus, has this professor witnessed in his valuable book about Ibadhism, and he is not an Ibadhi himself. Such is the case with people of live consciousness and clean pens and clear minds. They do not fear to tell the truth however much it may cost them.

          I have looked at the question of the brother regarding lack of circulation of the Ibadhi books and their references in the libraries and the Muslim Universities, and no doubt that the respected brother will know the answer to that (question) when he considers what we have just said. Many people, because of futile publicity against Ibadhism warn against the circulation of their (Ibadhi) books; and this has resulted — with much regret — in ordering to burn (those books) in one of the Muslim countries.

          Thank God, anyway, that many people have now been inspired towards this sect and are giving it reasonable consideration and are reading their books. We see many people making research work in Universities and — Thank God — their works have clean and far from sectarian tendencies and fanaticism. This is what we look for from the Muslims.

          I call on the Muslim youth to avoid fanaticism and sectarian tendencies which have ripped apart this community to such an extent that its enemies became encouraged to destroy it; and it has now become a follower instead of being a leader of the nations.

          I pray to the Almighty God to grant us success and He is the Benefactor of success, and that He guides us all to that which He likes and which pleases Him, and to grant all of us success for the cause of good work and right words. God Bless Muhammad (s.a.w.) and grant him salvation together with his people and companions. (Ameen).

Reference:

Who are the Ibadhis?, by: Ahmed bin Hamed Al-Khalily, translated from Arabic by: Ahmed Hamoud Al-Maamiry. Printed by: Al-Khayria Press Limited, Zanzibar.

Special thanks for Brother K. Al-Mamari for sharing his "manuscript" with us!

You May download it from the following link: