The Reading of the Quran, Sunna and Akhbar in Early Ibadi Sources

Introduction

Thank God Almighty, the Wise, in thine hand is the kingdom, Thou exaltest whom Thou pleases and abasest whom Thou pleases. Prayer and peace be upon our master Mohammed, the best of people in reputation and intention and on his family and closest, and on their followers in good till the Day of Judgment.

Ibadis have their own special understanding of the Holy Quran, the Prophetic Sunna and Akhbar, which intersects at times with the understanding of their brothers from the other Islamic schools and differs at other times. However, what distinguishes the Ibadist understanding, in my opinion, are two points: the first is the strength of the origins of their rules they set for dealing with religious texts, and the second is their strictness in application of these rules. This made their school of thought harmonious and non-conflicting. Seldom will you find between them any conflict that you will find with others in regard to the issues of the creed, which they call “The issues of the religion”. If any difference is found in their beliefs, it would be in the beginning, and then they end up agreeing on a unified opinion, as happened in the issue of the creation of the Quran. However, in other non-creed issues, the door is wide open for different opinions and none falsifies others except within accepted boundaries. No one is allowed to judge others as aberrant for having different opinions in the non-creed area. Those who do are aberrant themselves.

Ibadis are proud for not following Abdullah bin Ibadh in Islamic jurisprudence; as Abdullah bin Ibadh does not have any religious views in the books of the Ibadis; as is the case in the other Islamic schools of thought, which are affiliated with a specific person, whose sayings are the core of that school of thought. Ibadis do not follow any leader, but follow the evidence and nothing but evidence.

Preface: The most important early Ibadi sources:

It is not possible to talk about the early Ibadi sources without indicating that many of the early Ibadi books were lost due to wars and other incidents. Perhaps the most famous of these books is the Diwan by the intellectual establisher of the Ibadi school of thought- imam Jaber bin Zaid Al Azdi. This book, of which some have mentioned its huge size, if survived, would have been a very important reference for Ibadis in particular and for Muslims in general.¹

Whatever we have left of the early Ibadi sources, despite being little, reveals important aspects of the stand of the first Ibadis from the Quran, the Prophetic Sunna and opinions of the Companions of the Prophet and other theologians. Among those currently available sources are:

1-   Al-Jami’ Al-Sahih, by imam Al Rabi’ bin Habib Al Azdi (~75-175 H): written in the second hijri century. It is one of the oldest books of Hadith in general. Although it is dedicated for the sayings of the Prophet (PBUH), it includes important comments of the author and his mentor Abi ‘Ubaydah Muslim bin Abi Karimah and by imam Jaber bin Zaid. These comments reveal the stand of these scholars of the Quran, the Prophetic Sunna, and the narrations of the other doctrines. Al-Jami’ Al-Sahih for imam Al Rabi’ has its large status to the Ibadi scholars. It is considered to them the most accurate books of Hadith for being closely attributed to the Prophet (PBUH) and to the trustworthiness, accuracy, and knowledge of its narrators. Regarding that, imam Al Salmi says: “Al-Jamea’ Al-Sahih, the book of the perfect imam, and the famous scholar (Al-Rabi‘ bin Habib) God bless him, is the most accurate book in terms of attribution and content. Its contents are very righteous and strong. The attributors are famous in jurisprudence, knowledge, piety, justice, honesty and accuracy².” ‘Itfayyish said: “the most accurate books of Hadith is what was narrated by Al-Rabi‘ bin Habib from Abi ‘Ubaydah from Jabir bin Zaid from the Companions of the Prophet from the Prophet (PBUH) due to the sanctity and accuracy of this sanad. The most accurate book of the others in Hadith is the book of Al Bukhari, followed by the book of Muslim. It is said that these two are more accurate than Mawatta’ of Malik³.”

2-   Mudawwinah of imam Abu Ghanim Bishr bin Ghanim Al Khurasani (~205 H/820 AD): the beauty of this Mudawwinah is that its author made sure to document the opinions of his predecessor Ibadi scholars about a lot of jurisprudence issues with utmost honesty and accuracy. The author compared these opinions to each other and, sometimes, to the scholars of the other doctrines. The importance of the Mudawwinah is in its clear picture of the methodologies of origination and inference by the establishing Ibadi scholars. It shows the essential differences in each one’s methodology in dealing with the religious texts of the Quran and the Prophetic Sunna. It uses syllogism whenever there is no religious text available or whenever the text is insufficient to make a ruling about an issue at hand. Dr. Mustafa Baju said “the record of Abi Ghanim Al Khurasani is considered the most important and oldest reference after the book of Al-Rabi‘ bin Habib. He preserved to us the opinions of imam Jaber bin Zaid and his students. Abu Ghanim narrated from seven of the students of Abu ‘Ubaydah Muslim from Jaber. The Mudawwinah is a book of jurisprudence and Hadith and included all chapters of Islamic jurisprudence that were discussed by Ibadi scholars thence. It provides a clear picture of the product of these scholars and includes the outlines of their jurisprudence and the rules of inference⁴.”

3-   Books of Imam Mohammed bin Barakah Al-Bahlawi (4^th H century/10^th G century): He was the first Ibadi who wrote in Ibadi Jurisprudence logic (‘usul al-fiqh) in an elaborate way in his book (Jami’ Ibn Barakah). His book includes many of the jurisprudence logic rules that were followed by Ibadis before Ibn Baraka and were adhered to after him. If the Khurasani hinted to these rules that were followed by the Ibadis in dealing with the religious texts, then Ibn Baraka formulated these rules in clear templates and added his viewpoints to it⁵.

4-   Books of imam Abu Said Mohammed bin Said Al Kudami (4^th H century/10^th G century): He was contemporary to Ibn Barakah and they had discussions among them. Imam Abu Said is considered a linking chain between the former and the later scholars due to the renewal brought forth by his books in the Ibadi thought and jurisprudence. Though imam Al Kudami was contemporary to Ibn Baraka, each one had his own methodology in origination and inference⁶.

The Quran status with Ibadis:

Ibadis continued to emphasize in their books that the Quran is the first source for the Islamic legislation in view of its certainty of origination by Allah. All Muslims -as far as we know- agree on the authenticity and certainty of origin of the Quran. Therefore, whoever denies it or any part of it is considered a non-Muslim. Abu Al-Hassan Al-Bisyawi said: “I never saw a better guide than the Book of Allah and the Sunna of the Prophet (PBUH). It is the clear path for those who pursuit it and the aberrance for those who abandon it⁷.”

The evidence of the high status of the Quran to the Ibadis is that it the second to the sixteenth narrations in the book of imam Al-Rabi‘ bin Habib were about the Quran, which indicates the importance of studying the Quran as the first and most righteous source of knowledge. Some of these narrations include: “Teach your children the Quran, for it is the first of what one should learn from the knowledge of God.⁸” After the narrations about the Quran, were the narrations about knowledge, which indicates that the Quran is the first source of knowledge.

Ibadis believe that the Quran has the upper hand in evidence upon anything else⁹ therefore using it in the process of proving anything comes prior to any other source of evidence like the Prophetic Sunna and qiyas.

Quran in the early Ibadi readings:

Ibadis did not look upon the Quran as a rigid text, and they did not read it literally as done by some other Islamic schools. The early Ibadis used the clear text of the Quran (al-muhkam) to interpret the ambiguous text in it (al-mutashabih) so that there is no conflict in the meanings of the Quran or its rulings. Consequently, they haven’t hesitated to construct meaning (ta’wil) of any verse likening Allah with his creations, metaphorically. Ibadis followed in this methodology the Companions of the Prophet (PBUH) like Ibn Abbas, Aisha and others as is apparent in the following examples:

1-   Narrated by Al-Rabi‘ bin Habib from Ibn Abbas that one day he came across a man praying for God directing his gaze to the sky and elevating his hands above his head. Ibn Abbas advised him: “Pray for God with your right finger and request with your left palm. Turn your sight off and restrain your hand. You shall not see him and you shall not reach him (physically). The man asked: not even in the judgment day? To which Ibn Abbas replied: not even in the judgment day. The man asked about the interpretation of the verse “That day will faces be resplendent, looking toward their Lord” A1-Qiyama: 22-23? Ibn Abbas replied: “have you not read the verse: “Vision comprehends Him not, and He comprehends (all) vision: and He is the subtle, the Aware” Al-Anaam: I03? Then Ibn Abbas added: God’s supporters have bright faces on the Day of Judgment, and then they look toward their Lord whenever he allows them to enter Paradise after the judgment. Then he recited the verse: “And that day will other faces be despondent” A1-Qiyama: 24, means gloomy, “Thou wilt know that some great disaster is about to fall on them” A1-Qiyama: 25, said: they expect torment after torment. as well as saying: “looking toward their Lord” 75:23, the people of Paradise are waiting for reward after reward, and tribute after tribute.¹⁰”

2-   Jabir bin Zaid said: Ibn Abbas was asked about the verse: “and The Jews say: Allah’s hand is fettered” Al-maeda: 64, he answered: Jews said: Allah’s blessing is tied up. Allah replied: “but both His hands are spread out wide in bounty” Al-maeda: 64 meaning His blessings are available for all of His creatures. “He bestoweth as He will” meaning: gives to whomever He likes. Allah says (in other sura): “He enlargeth providence for whom He will and straiteneth (it for whom He Will)” Al-Raa’d: 26 and like Him telling His prophet: “And let not thy hand be chained to thy neck nor open it with a complete opening” Al-Isra: 29, so He forbade prodigality and stinginess. Al-Dhahhak said (about the verse) “but both His hands are spread out wide in bounty” 5:64: His both blessings are spread out wide in bounty “He bestoweth as He will” 5:64¹¹”

3-   Jabir bin Zaid said: Ibn Abbas was asked about the verse: “The Beneficent One, Who is established on the Throne” Taha: 5, to which he answered: (it means) His praise rose on His creatures, not as some said He has likes and equals, God is far above that.¹²”

4-   Al-Rabi‘ Ibn Habib narrates: “Ibn Mas‘ud once passed by a storyteller who was talking about the Torah. When the storyteller saw Ibn Mas‘ud, he fell silent. Then Ibn Mas‘ud asked: “What is your storyteller talking about?” They replied: “He mentioned that when Allah created Heaven and Earth, he rose to Heaven from Jerusalem and put his foot on the Rock of the House of Jerusalem!” Then Ibn Mas‘ud said: “We are from Allah and to Him we shall return: inna li Allah wa inna ilayhi raji‘un¹³. Unbelief cannot follow belief,” repeating it several times. Then he said: “They wished you to disbelieve as they had done, so that you and they would be alike. I do not believe anything except that that man is Satan in the form of a storyteller.” Then he added: “Why did you not censure what he said, telling him what the virtuous slave [of Allah] (may blessings and peace of Allah be upon him) said (‘I dislike repudiators’). Do not believe what the Jews say about your religion¹⁴.”

The Prophetic Sunna with the Ibadis:

No doubt that the Prophetic Sunna occupies a notable status with the Ibadis. It is the second source for the Islamic legislation according to a hadith narrated by Al-Rabi‘ from Abu ‘Ubaydah, Said: the Prophet said: “I left in you what if you adhere to, you will never go astray: the Book of Allah (the Quran). Whatever you do not find in the Book of Allah, you shall find in my sunna. Whatever you do not find in my sunna, refer to your scholars¹⁵”

Ibadis agree that in any issue, if we find a certain ruling of the Prophet (PBUH), then there is no room for inference in that issue. Al-Salmi says: “The origin of jurisprudence is to the book of Allah, then the sunna, then the consensus of scholars (ijma‘). Inference (ijtihad), with existence of them, is forbidden.” The rule with Ibadism is that there is no room for inference when we have a text from the Quran, the Prophetic sunna, or consensus of scholars.

Classification of the Prophetic Traditions with the Ibadis:

The Prophetic Sunna is well studied. Its rules took a long time before they have their final shape. For instance, traditions of the Prophet are classified by Al-Khattabi to sound (sahih), good (hasan), and weak (dha’if) only at the end of the 4^th hijri century. The situation was the same with Ibadis. The early lbadi sources give us an idea about the classification of the narrations, but a clear-cut classification was not done till the time of imam Ibn Baraka. Ibadis agree with the rest of the schools in their classification to the narrations to:

1-   According to the who said the quote: Divine (qudusi), marfu‘, mawquf and maqtu‘.

2-   According to the number of its narrators: frequent (mutawatir), and single (‘ahad). The single is sub-classified to: gharib, aziz, and famous (mashhur).

3-   According to its acceptance or rejection: sound (sahih), good (hasan), and weak (dha’if).

4-   According to the continuity of the chain of transmitters: continuous (muttasil) and non-continuous (ghayr muttasil). The latter divided to: mursal, munqati’, mu‘dhal, and mu‘allaq.

Needless to say that Ibadis adopted these rules from the other schools since they found no reason not to. The introduction of the terminology of Hadith (mustalah al-hadith) Written by imam ’lfayyash for his book (Wafa‘ al-dhamanah bi ‘Ada‘ al-Amanah) indicate the similarity of this classification to the one with the rest of the schools.

Criteria of Ibadis in dealing with the narrations:

Ibadis laid general criteria for dealing with the narrations to ensure the reliability of the jurisprudence and belief doctrines. This makes their dealing with the sunna more methodical and so their jurisprudent and credent opinions are free from excess thoughts which might be found with some others. Although these general rules may be exist with others, but Ibadis, in my opinion, were more commitment and adhere to. Some of these rules are:

The first rule: (The single narration (hadith al-‘ahad) necessitates a practical implication but does not infer real knowledge) this means that the single narrations lead to practical applications in the deed and but does not establish a belief doctrine by itself. If that single narration is supported by another certain evidence like the Quran or another certain narration (mutawatir), then it does add a value to knowledge^l6.

In fact, there is a big difference among the scholars of Islam in their acceptance of an ‘ahad hadith as evidence. The majority of the Qadarites and some of the Zahirites state that an ‘ahad narration is not acceptable as evidence in either cases of ‘aqidah or those of fiqh.¹⁷ Some scholars agree that it is acceptable as legal evidence in cases of fiqh, but they differ over its acceptability in cases of ‘aqidah. In other words, they assert that although an ’ahad hadith can impose certain actions, it does not give real knowledge because it is based on a hypothesis. It is probable that the content of the hadith was said or done by the Prophet, yet one could not be dogmatic about it owing to the possibility of inaccuracy, forgetfulness and other influences. Therefore, in cases of ‘aqidah, where indisputable certainty must be established, a strong probability is not considered sufficient for an ’ahad hadith to be accepted as evidence.

This view is held by the majority of the Muslim community. It is the view of the Ibadites, the Zaydites, the Mu‘taZilites, the majority of the Hanafites, the Malikites and the Shaf1‘ites, some of the Hanbalites and some of the Zahirites.¹⁸ According to Ibn ‘Abd al-Barr: “our friends [the Malikites] and others have differed over the trustworthy ‘ahad hadith: does it impose both real knowledge and action? Or does it impose action but not knowledge? The view of the majority of scholars is that it imposes action but not knowledge. This is the view of al-Shafi‘i and the majority of

the scholars of fiqh . . . we said that it can impose certain actions, it does not give real knowledge, like that the testimony of two and four are equal, and this is the opinion of most scholars. It also does not impose real knowledge unless what Allah mentioned without any doubt.”¹⁹

In addition, Ibn Qudamah, a hanbalite, says:

It [‘ahad hadith] has been subjected to different judgments. What is asserted by the majority of Muslims — the Companions, the Successors, those who came after them, and the scholars of fiqh, Hadith and ‘usual — is that a trustworthy ’ahad hadith is legal evidence. The action must be implemented accordingly. It imposes action but does not give real knowledge.²⁰

Also, Al-Nawawi said: “There is a different in the ruling of ’ahad hadith the majority of Muslims — the Companions, the Successor, and the scholar who came after them assert that the narration from one is accounted and represent an evidence of sharia since it imposes action and give doubt but not kr1owledge.²¹”

Ala‘ al-Din Al-Bukhari said: “this is the opinion of most of the scholars²².”

Dr. Mustafa Al-Sibaei, also. supported this view “we do not say that the single narrations, which are the most of the narrations in the sunna infer knowledge, though some scholars did, we say: it infers probability²³”

Some others thought that there is no clear distinction between the practical orders and knowledge and subsequently allowed knowledge to be inferred from single narrations. Ibn Hazm ascribed this view to Al-Husayn Al Karabisi and Al-Harith Al Muhasibi. Ibn Qudama said “it is the view of a group of scholars²⁴” Al-Bazdawi also ascribed it to some scholars of Hadith²⁵.

Some scholars doubted this rule (The single narration (hadith al-‘ahad) necessitates a practical implication but does not infer real knowledge) and thought it casts doubt on the belief doctrines in the single narrations, especially the ones narrated in the trusted books. They thought this is a contradiction. The narration is either accepted or not. If it is accepted, then why distinguish between the doctrines (al-‘aqidah) and the jurisprudence issues (al-fiqh)? They were oblivious that the belief doctrines must be established on certain evidences, and the case is different in fiqh, where the certainty is very difficult. Although most scholars believe in this rule, they ignore it in practice due to the awkwardness they feel to accept the narration but not inferring doctrinal knowledge to it. Ibadis considered this rule an essential one in helping avoidance of doctrines that the narrations forger tried to insert through fake narrations in Islam. Examples of that are found in some issues like the creation of the Quran. The fake narration says “the Quran is the word of Allah and is not created, whoever says otherwise is an infidel²⁶” and another one “the Quran is the word of Allah, neither created no creator, whoever says otherwise is an infidel²⁷” Al-Daraqutni wrote a book in the issue of seeing Allah, in which he gathered 287 narrations that support the possibility of seeing Allah. According to the editor, 157 of these are either weak, very weak, or even forged narrations²⁸. For this Al-Salimi believes that taking single narrations in doctrinal knowledge leads to confusing and mixing up the doctrines. He said “Doctrinal issues are the fruit of certainty, accepting the single narration mixes origins with branches²⁹”

The Second Rule: (Comparing the narrations with the Quran). This rule is taken from the Quran itself that indicates that any conflict is referred to Allah then by His prophet. The verse says “if you have a dispute concerning any matter, refer it to Allah and the messenger if you are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end” Al-Nisa: 59 This rule is also inferred from the narration which was proved to Ibadis with a chain of transmission that is authentic and connected, narrated by Al-Rabi‘ from Abu ‘Ubaydah from Jabir bin Zaid from Ibn Abbas from the Prophet (PBUH) “You will quarrel after me in the issues. Whatever you find of my sunna, examine it in view of the Book of Allah, and whatever agrees with it is really from me, whatever does not is not³⁰”. This narration was considered weak by the non-Ibadis. They said “we examined this (same) false narration in view of the Quran and found it contradicts it³¹”. However, its significance is agreed upon by scholars. Alsiyuti said “Some scholars said that if any narration contradicts the rational judgment or certain evidence then it is false” Dr. Mustafa Alsiba‘i, after transcribing some quotations about this narration, says: “this is what the knowledgeable scholars said in this narration. I have to say that if this narration is rejected in view of its chain of transmission, then although we will not argue that, we know that not everyone said it is false. Alshafei and Al-Bayhaqi say it is merely weak. However, if they reject it in view of its content, then it has been conveyed in multiple wordings. In most narrations it says “Whatever agrees (with the Quran) do accept it, and whatever does not, then reject it” this text is not possible to weaken, let alone what Abdul Rahman bin Mahdi said that it (is forged by the non-believers and crooked ones). The issue is agreed upon. Therefore, if we get any narration that disagrees with the Quran, then we will reject it. If, however, the rule was (whatever you found in the Quran then accept it, and whatever is not in it, then reject it) that would have implied rejecting the narrations³²”

This principle is also taken from the Companions of the Prophet themselves. ‘Amrah bint ‘Abd al-Rahman narrated that she had heard ‘A’ishah say, when she was told that ‘Abd Allah ibn ‘Umar had said: The deceased is punished because his/her family is weeping for him/her: “May Allah forgive ‘Abd Allah ibn ‘Umar. I am sure that he did not intend to lie, but he forgot or made a mistake. In fact, the Messenger of Allah (may blessings and peace of Allah be upon him) was passing [the funeral of] a Jewish woman who was being lamented [by her relatives]. Then he [the Prophet] said: “They are weeping while she is being punished in her grave.”³³ Jabir added, Aisha said “Nobody is tortured by the weeping of his family on him, but by virtue of his bad deeds³⁴” in the narration of imam Muslim, Aisha said: “The Qur’an is sufficient for giving you knowledge. It says: “No laden soul will bear another’s load.” (6:164; 17:15; 35:18; 39:7)³⁵

When Fatima bint Qais narrated that the Prophet did not grant her any alimony when her husband divorced her, ‘Umar bin Al-Khattab said “We do not leave the Book of Allah and the sunna of the Prophet for the claim of a woman, whom we do not know if she forgot or remembered about the alimony. She is entitled to accommodation and alimony. Allah said “do not drive them out of their houses, nor should they themselves go forth, unless they commit an open immorality” Al-talaq: 1³⁶

Ibadi’s strong adherence to this principle was very useful to them -as I see- in avoiding the great conflict between the Prophetic traditions that contradicted each other or with the Quran. Alsalmi said “This is a rule used to know the accepted or rejected narrations. That who adheres to the Book of Allah at times of confusion in an issue indeed adheres to the most trustworthy handhold³⁷”

Early Ibadis rejected some narrations because they found them contradicting with the Quran. Jabir bin Zaid said “I asked a group of the Companions: did the Prophet rub on the dorsum of his feet? They said no, how would he if the Quran says otherwise. Allah only knows about what the others narrated³⁸”

If there is no textual evidence from the Quran, then Ibadis follow the narrations as long as it is not forged. They do that following the rule (no inference is allowed when there is a clear text). A man asked imam Jabir bin Zaid about (a kind of) beer. He told him do not consume it, so the man insisted, to which Jabir responded “The Prophet (PBUH) prohibited it and therefore it is so. Allah said “And whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back, and be careful of (your duty to) Allah; surely Allah is severe in retribution (of evil)” Al-Hashr: 7³⁹.

It appears that imam Jabir follows his teacher Abdullah bin ‘Umar who said “O Jabir, you are the scholar of Basra and you will be asked, so do not answer except with the Quran or the Prophetic Sunna, otherwise you will destroy and perish⁴⁰” a clear text is enough to judge unless there is a doubt about its authenticity. In this case, Ibadis do not hastily reject narrations as forged, but say it is not proven yet to them.

Moreover, Ibadis do not take narrations literally, but they interpret it if it need be as in these Examples:

1.    Al-Rabi‘ narrated from Abu ‘Ubaydah from Jabir bin Zaid from Ibn Abbas from the Prophet (PBUH) “No ablution (is accepted) for that who does not say the name of Allah” A1-Rabi’ said: Abu ‘Ubaydah said: that is to motivate people to recite the name of Allahs⁴¹”

2.    Al-Rabi‘ narrated from Abu ‘Ubaydah from Jabir bin Zaid “I heard that the Prophet was wiping with a napkin after ablution. Some of his wives (used to) gave it to him to dry-wipe. Al-Rabi‘ said: Abu ‘Ubaydah said: We do not wipe after ablution, but it is just a desirable practice to dry-Wipe⁴²”

3.    Al-Rabi‘ narrated from Abu ‘Ubaydah from Jabir bin Zaid from Ibn Abbas from the Prophet (PBUH) “no prayer is right for the one living next door to the mosque except in it” Al-Rabi‘ said: this is just a desirable practice to motivate people to pray in the mosque, but prayer at home is correct⁴³”

In all the three examples, we find that imam Abu ‘Ubaydah and Al-Rabi‘ interpreted the narrations to mean motivation not necessity. Ablution is correct even without saying the name of Allah; dry-wiping of ablution is desirable; and prayer at home is correct unlike to the apparent meaning of the narrations.

Ibadi’s attitude from the narrations of the other doctrines:

Ibadis find no problem in the narrations of other doctrines as long as their chains of transmission are trustworthy and there is no other reason to not accept them. Ibn Barakah said “we do not deny narrations of others as long as they are not corrupt. It could be true⁴⁴” the books of Ibadis are full of narrations by other schools. In Al-Jami’ Al-Sahih by imam Al-Rabi‘, there are numerous such narrations. In many occasions, though, these narrations are not proven to be right for the Ibadis, or they would have accepted them. Abu Ghanim Alkhurasani said: I asked Abu Al-Mu’arrij: could a man use grapes beer for ablution if he does not find water? He said no, he should use dust (yatayammamu). I said: did not people narrate that the Prophet abluted using grapes beer when water was unavailable? He said: Allah knows what the Prophet did, if we knew he did it, we would had also⁴⁵”

Abu Ghanim Alkhurasani said: I asked Abu Al-Mu’arrij, Ibn Abdil Aziz and Abu Ghassan Makhlad bin Al-Mu’arrid, and someone told about Al Rabi‘ bin Habib, about the mixture of beer of unripe and ripe dates. They all answered that whatever item you could consume the beer of alone you could mix its beer with another allowed beer. I said to ibn Abdil Aziz: they say that the Prophet (PBUH) prohibited mixing the beer of unripe dates with the ripe one or the ripe grapes with unripe dates or ripe dates with ripe grapes. He answered that how come that the beer of each one alone is allowed but in combination is not?⁴⁶

“Al-Akhbar” in the Ibadi school:

Ibadis call the traditions of the Prophet as (Hadith), while they call the opinions of the Prophet’s Companions as (Athar; pl. Aathar). Ibadis do not consider anything other than the Quran and proven traditions of the Prophet a source for legislation. The opinions of the Companions are not considered a source of legislation because only the Prophet is infallible to the Ibadis. The Companions themselves did not agree in several issues, and hence, following them literally would lead to contradictions. Ibadis -however- respect the opinions of the Companions in view of their proximity to the Prophet and their deeper understanding of the Arabic language. Imam Abu Yaqoub Al-Warjalani (dead: 570 H) summarized “No imitation allowed except to the one in this grave (pointing at the Prophet grave). The Companions are good to follow for their proximity to the Prophet. The next generations are as good as us.” Imam Abu Hanifa said the same “whatever is proven to be said by the Prophet (PBUH) is highly respected. If the Companions differ in their views, we choose among them. What is narrated from (the opinions of) the subsequent generations is as good as our own⁴⁷”

Al-Salimi believes that we should consider the opinions of the Companions before we resort to inference. In that, he follows imam Jabir bin Zaid, who greatly respected the opinions of the Companions and felt happy whenever he found an opinion of them. He used to take the opinion of Ibn Abbas in an issue. People told him that Ibn Abbas retreated from that opinion. He said until I see him do that, I will stick to his known opinion⁴⁸

Al-Rabi‘ narrated from Dhumam from Abu Al-Sha‘tha‘ (Jabir ibn Zayd) that a man married a woman and did not give her dowry and then died. He said “she has no right to got a dowry, she has to do the prescribed time (al-‘iddah), and she has the right to got her share in the inheritance.” Dhumam said: I told Abu Al-Sha’tha’ that people claim Ibn Mas‘ud had said: she has the right to got both the inheritance and dowry. He (Jabir) said: “if I could prove that, I would believe the same⁴⁹.”

Ibadis -however- are distinct by their freedom of opinion. They do not imitate anyone and they have an important rule (We do not take our religion from men), in other words, we follow the evidence not the scholar. For this reason, we find in many instances that the disciple disagrees with his teacher if he thought that the evidence leads him elsewhere. Disciples of imam Jabir and also Abu ‘Ubaydah disagreed with them in several issues. The Ibadi scholar may even disagree with his Ibadi teacher and agree with a non-Ibadi scholar. Abu Ghanim Al-khurasani said “I asked Abu Al-Mu‘arrij and Ibn Abdil Aziz, and I was also told that Al-Rabi‘ bin Habib was asked, about a man (during his dying) requested (as a will) to repay a debt to one of his inheritors. All of them said it can be done. Abu Al-Mu‘arrij attributed that to Abi ‘Ubaydah and Jabir bin Zaid. I was also told that this is the opinion of Al-Hasan (al-Bisri). They said: “people are more truthful just before death”

Abu Ghanim said “Abdullah bin Abdul Aziz said: many scholars disagreed in that. Some of them allow it while some others do not. Ibrahim Al-Nakh‘i did not. I find Ibrahim’s view more accurate and I shall follow that.”

I said to Abdullah bin Abdul Aziz: How can you follow Ibrahim but not Jabir and Abi ‘Ubaydah? He said: You are an imitator of scholars. Why should I not have the opinion of someone whom I find accurate in this issue?⁵⁰”

This shows how the Ibadi scholars educate their students on not blindly imitating other scholars. Instead they teach them to follow the lead of the evidence.

Conclusion:

The following are the most important conclusions of this paper:

1-   Ibadis consider the Quran the first source of legislation as it is certain.

2- Ibadis find no problem in interpreting the Quran whenever the literal meaning contradicts with other verses in the Quran or with rational evidence.

3-   The Prophetic sunna is the second source of legislation in Ibadi doctrine.

4-   Ibadis believe that the Prophetic narrations must be compared with the verses of the Quran to ensure none of it contradicts it.

5-   Single prophetic narration (hadith al-‘ahad) is probabilistic in value and therefore, not used to infer doctrinal knowledge. They -however- are useful to infer practical orders of dos and don’ts.

6-   Ibadis accept the narrations of other schools.

7-   Ibadis reject blind imitation and call for freedom of opinion and following evidence.

____________________________

¹ See: Al~Tiwajni, Muhnni bin ‘Umar, Ashi’a min Alfiqh Al-Islami 3/68, Bularwah, Ibrahim, Mawsu’at Aathar Jabir bin Zaid Alfiqhiya l/198

² Al Salmi, Abdullah bin Hamayd, Sharh Al-Jamea’ Al-Sahih 1/11

³ ‘Itfayyish, Muhammed bin Yousuf, Wafa Aldamana 1/7

⁴ Al-Khurasani, Bishr bin Ghanim, Al-Mudawwinah Al-Kubra, 1/61

⁵ To know more about Ibn Baraka and his Jami’, see: Al-Tiwajni, Muhnni bin ‘Umar, Ashi’a min Alfiqh Al-Islami 3/130-131

⁶ To know more about Abi Said and his books, see: Al-Tiwajni, Muhnni bin ‘Umar, Ashi’a min Alfiqh Al-Islami 3/134-136

⁷ Al-Basyawi, Ali bin Muhammed, Jamea’ Abi Alhassan Albasyawi l/313, inquiry by alhaj Sulaiman bin Ibrahim Alwarijlani and his colleague.

⁸ Al-Bahlawi, Ibn Baraka, Al-Jami’ 1/52

⁹ Al-Farahidi, Al Rabi’ bin Habib, Al-Jami’ Al-Sahih, p24 hadith No 3

¹⁰ Al-Farahidi, Al Rabi’ bin Habib, Al-Jami’ Al-Sahih, pp321-322, hadith N0 853

¹¹ Al-Farahidi, Al Rabi‘ bin Habib, Al-Jami’ Al-Sahih, pp330-331, hadith No 867

¹² Al-Farahidi, Al Rabi‘ bin Habib, Al-Jami’ Al-Sahih, p333, hadith No 871

¹³ This expression is recited in times of great difficulty.

¹⁴ Al-Farahidi, Al Rabi‘ bin Habib, Al-Jami’ Al-Sahih, p337, hadith No 879

¹⁵ Al-Farahidi, Al Rabi‘ bin Habib, Al-Jami’ Al-Sahih, p33, hadith No 30

¹⁶ Al-Shammakhi, Badr al-Din, Sharh Mukhtasar al-Adl p188, Al-Salimi, Abdullah, Tal‘at al Shams 2/15, Al-Qannubi, Said, Alsaif al-Hadd pp7-8.

¹⁷ Al-Ghazali, Muhammed, al-Mustasfa, 1/148.

¹⁸ A1-Salimi, Abdullah, Tal‘at al-Shams, 2/15; Al-Qannubi, Said, Alsaif al-Hadd, pp,7-8; Al-Bukari. ‘Ala‘ al~Din, Kashf al-Asrar, 2/678-680; Al-Andalusi, Ibn ‘Abdalbarr, al-Tamhid, 1/7-8; Al-Nawawi, Yahya, Sharh Sahih Muslim, 1/1 17; Al-Maqdisi, Ibn Qudamah Rawdhat al-Nazir, 1/260-261.

¹⁹ Al-Andalusi, Ibn ’Abdalbarr, al-Tamhid, 1/7-8.

²⁰ Al-Maqdisi, Ibn Qudamah Rawdhat al-Nazir, 1/260-261.

²¹ Al Nawawi, Yahya, Sharh Sahih Muslim, 1/117

²² Al-Bukari. ’Ala’ al-Din, Kashf al-Asra‘r, 2/687-680

²³ Alsiba‘i, Mustafa, Al-Sunnah wa Makanatuha fi al-Tashri‘ al-Islami p184

²⁴ Al-Maqdisi, Ibn Qudamah Rawdhat al-Nazir, 1/262

²⁵ Al-Bukari. ’Ala‘ al-Din, Kashf al-Asra‘r, 2/681

²⁶ Al-Shawkani, Mohammed, Al-Fawa‘id Al-Majmu‘ah, 1/486

²⁷ Al-Shawkani, Mohammed, Al-Fawa‘id Al-Majmu‘ah, 1/313

²⁸ Al-Saqqaf, Hasan, Al-Bayan Al-Kafi, p300

²⁹ Al-Salimi, Abdullah, Tal‘at al-Shams, 2/25

³⁰ Al-Farahidi, Al Rabi‘ bin Habib, Al-Jami’ Al-Sahih, p36, hadith No 40

³¹ Abu Shahba, Mohammed, Difa‘ ‘an al-Sunnah, p17, ed.1 1989 G, Maktabat Assuna-Cairo

³² Alsiba’i, Mustafa, Al-Sunnah wa Makanatuha fi al-Tashri‘ al-Islami, pp185-6

³³ Al-Bukhari, Muhammad, Al-Jami‘ al-Sahih 1/432; Al-Nisaburi, Muslim, Al-Jami‘ al-Sahih 2/641.

³⁴ Al-Farahidi, Al Rabi‘ bin Habib, Al-Jami’ Al-Sahih, p195, quote 483. Also narrated by Albukhari and Muslim

³⁵ Al-Nisaburi, Muslim, Al-Jdmi‘ al-Sahih 2/641.

³⁶ Al-Nisaburi, Muslim, Al-Jdmi‘ al-Sahih 9/458.

³⁷ Al-Salimi, Abdullah, Sharh Al-Jami’ Al-Sahih, 1/89

³⁸ Al-Farahidi, Al Rabi‘ bin Habib, Al-Jami’ Al-Sahih, p62 hadith No 123

³⁹ Bularwah. Ibrahim, Mawsu’at Aathar Jabir bin Zaid Alfiqhiya 1/318

⁴⁰ Bularwah. Ibrahim, Mawsu’at Aathar Jabir bin Zaid Alfiqhiya 1/311

⁴¹ Al-Farahidi, Al Rabi‘ bin Habib, Al-Jami’ Al-Sahih, p53, hadith No 88

⁴² Al-Farahidi, Al Rabi‘ bin Habib, Al-Jami’ Al-Sahih, p55 , hadith No 95

⁴³ Al-Farahidi, Al Rabi‘ bin Habib, Al-Jami’ Al-Sahih, p108 , hadith No 256

⁴⁴ Al-Tiwajni, Muhanni, Ashi'ah min Al-Fiqh al-Islami 3/98

⁴⁵ Al-Khurasani, Bishr bin Ghanim, Al-Mudawwinah Al-Kubra 3/165-6

⁴⁶ Al-Khurasani, Bishr bin Ghanim, Al-Mudawwinah Al-Kubra 3/ 167

⁴⁷ Al-‘Ala‘I, Khalil, Ijmal al-Isabah fi Aqwal al-Sahabah, 1/80

⁴⁸ Bularwah, Ibrahim, Mawsu‘at Aathar Jabir bin Zaid Alfiqhiya 1/307

⁴⁹ Bularwah, Ibrahim, Mawsu‘at Aathar Jabir bin Zaid Alfiqhiya 1/319

⁵⁰ Al-Khurasani, Bishr bin Ghanim, Al-Mudawwinah Al-Kubra 3/78

Reference:

The Reading of the Quran, Sunna and Akhbar in Early Ibadi Sources, by: Dr. Saleh Ahmed Al-Busaidi; ResearchGate publications.