chabter IV

IBADHI THEOLOGY

Contrary to Ibadhi jurisprudence, Ibadhi theology attracted the attention of European scholars. Their attention was drawn to the study of Ibadhi theology by Masqueray in his notes on the translation he made of the Siyar of Abu Zakariya Al-Warijlani1, and also by A. de C. Motylinski, who introduced a French translation of the Ibadhi creed of 'Amr b. Jumai to the Fourteenth Congress of the Orientalists in Algiers in the year 1905 2.

Both scholars, Goldziher and Nallino, noticed and pointed out the similarity of attitudes and views between Ibadhis and Mu'tazilites on certain matters, and suggested that the similarity was due to the Mu'tazili influence on Ibadhi theology3. When discussing some of these points, William Thomson, correctly, pointed out that they agitated Kharijite circles at a fairly early period, and that they were not of Mu'tazili origin, and he suggested that they may have arisen naturally among the Kharijites (this including Ibadhis)4.

The publication of original Ibadhi sources by al-Baruniyah lithographic press provided new material on the subject and encouraged further contributions. In the year 1936, a French translation of two chapters from K. al Dalil wa-'l'burhan of al-Warijlani was made by I.S. Allouche. Later, in the year 1949, Mario Moreno tried to present a clearer account of Ibadhi theology based mainly on the works of the modern 'Omani scholar 'Abdullah b. Humaid al-Salimi (d. 1332H.) and other works published by al-Baruniyah5. Six years ago, a comparative study of the Ibadhi creed of Abu Zakariya al-Jannawani and its relation to other Sunni creeds accompanied by an Italian translation of the Aqidah of Abu Zakariya appeared6.

To evaluate the views formed by European scholars on Ibadhi theology, especially those of Goldziher and Nallino, one should start the study of Ibadhi theology from the early stage of the movement, and trace the development of its tenet in order to define and distinguish from the other schisms the standpoint of the Ibadhi school.

In the following pages, I propose to study the development of Ibadhi theology from its early stages, giving a clear account of the problems which arose then. This will be followed by a study of the sub-divisions of the Ibadhi movement which came about through differences on theological grounds and a general review of Ibadhi works on theology. Finally, a brief comparative study of Ibadhi theological views as contrasted with the views of other Islamic schisms on basic issues will be made.