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In recent times, research on the Ibadi tradition by both Muslim and non-Muslim scholars have increased; however, we can still comfortably say that this increase is not at the desired level. While the primary focus of researchers remain in the study of the Ibadi tradition as a school of thought, the important contribution and works of the Ibadi tradition towards various Islamic disciplines, still await curios researchers to discover them. For this reason, there is a serious need for a comprehensive study of the Ibadi works on Islam, especially as with every passing day, there have been new manuscripts being discovered. When we look at Ibadi Islamic literature in general and compare Ibadi jurisprudence and theology, we will realise that the poorest and the most undiscovered areas of study is the area of Ibadi works on exegesis (tafsir). The once nonaccessible and insufficient amount of Ibadi resources and materials may have triggered this lack of study, however, today, the existence of materials related to the concept of Ibadi exegesis and understanding is clearly evident. In this paper, I will focus on the methodology of Ibadi exegesis in the light of commentators of the Qur’an who are of the Ibadi tradition. As far as I know, this paper will be a first in this field of research, and discuss the primary articles of the method of exegesis, the similarities and differences between other methods of exegesis, and the original contributions of the Ibadi method of exegesis.
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Internal outsider: re-evaluating the notion of Khawārij (Ibāḍīs) in exegetical tradition. The author describes the notion of Khawārij in classical Tafsīrs (Suyūṭī, Ṭabarī, Ibn Kathīr, al-Qurṭubī etc.). While discussing the closeness of Ibāḍī Fiqh to Sunnī Fiqh, the author refers to the Tafsīr of Hūd b. Muḥakkim al-Hawwārī and Muḥ. b. Yūsuf Iṭfayyish’ Taysīr al-Tafsīr and Hīmyād al-Zād (see Maghrib), as well as to Saʿīd b. Aḥm. b. Saʿīd al-Kindī’s al-Tafsīr al-Muyassar (see Mashriq). This article is concerned with reasons why the Khawārij, having lost their power and followers, are seriously criticized in Sunnī exegetical tradition. Perhaps Muslim intellectuals try to establish some kind of self-control to prevent any disorder in the Muslim community. Thus they label every movement that causes trouble among the Muslims as “Khārijite”. The notion of the Khawārij remained unchanged through the ages in classical literature, and was even repeated by Muḥ. Ḥusayn al-Dhahabī (q.v.) in his al-Tafsīr wa’l-Mufassirūn. Finally the author puts the question why the Ibāḍīs, who do not have the characteristics of the primitive Khawārij, today still are often called Khawārij.
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Ismail Albayrak is Professor at the Australian Catholic University in Melbourne. He has been studying Islamic theology and exegesis for two decades. This present book deals with the little-known field of Ibadi studies. Scholars are increasingly beginning to appreciate Ibadi materials as these sources offer new perspectives to understand the formative period of Islam. The texts produced by the communities either in North Africa or in Arabian Peninsula are better known and most of them are now ...
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In recent times, research on the Ibāḍī tradition by both Muslim and non-Muslim scholars has increased, but has not yet shed light on the wider significance of this tradition. While the primary focus of researchers has been on the Ibāḍī tradition as a school of thought, its important contribution to various Islamic disciplines is still neglected. For this reason, there is a serious need for a comprehensive study of the Ibāḍī works on Islam, especially as new manuscripts are continually being discovered. When we look at Ibāḍī Islamic literature in general and compare Ibāḍī jurisprudence and theology, we realise that the poorest and most unexplored field of study consists of the Ibāḍī works on exegesis (tafsīr). The once inaccessible and insufficient amount of Ibāḍī sources and materials may have accounted for this lack of interest; however, today, materials related to Ibāḍī exegesis and understanding are becoming available. In this article, we focus on the methodology of Qur'anic exegesis with reference to commentators from the Ibāḍī tradition. As far as we know, this paper is a first in this field of research, and will discuss the primary features of the Ibāḍī method, its similarities to and differences from other exegetical approaches, and its original contributions.
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The notion of mi’râj (the heavenly journey of Prophet Muhammad) is an important non-homogenic topic, although it is not often handled in Ibadi intellectual, sīrah (biography of the Prophet) and exegetical traditions. In this article, we analyse the treatment of the subject chronologically in the Ibadi tradition. We discuss the Ibadis’ main concerns on the subject, how they differ, what inferences they make from the related verses, sīrah, hadith and exegetical (tafsir) reports, and most importantly whether they accept the notion of mi’râj. This article analyses the notion of isrâ because of its close relationship to mi’râj. In summary, there are variations on the issue of mi’râj among the North African and Omani Ibadis. Even more interesting is the existence of significant nuances among the Omani Ibadis. In short, while all North African Ibadis accept mi’raj as an event, it is observed that some Omani Ibadis accept it, while others sometimes reject it for religious and sometimes rational grounds.
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