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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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Although Ibāḍīs wrote frequently on philology, rhetoric, theology, and the sciences of Qur’an interpretation, there has been little interest in the composition of complete Ibāḍī tafsīrs until the modern period. Ibāḍī teachers taught Qur’anic interpretation to their students using Sunni tafsīrs as their reference before the publication of Aṭfiyyash’s tafsīrs in the nineteenth century. Ibāḍī commentators have based their works on Sunni tafsīrs, inserting the distinct doctrinal perspectives of their school at relevant points. Ibāḍī tafsīrs share a perspective on the necessity of interpreting the Qur’an in a non-literal manner if the literal meaning of the text contradicts Ibāḍī doctrines on God, faith, and the afterlife.
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- Book Section (1)
- Journal Article (2)
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Between 2000 and 2026
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Between 2010 and 2019
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- 2015 (1)
- Between 2020 and 2026 (2)
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Between 2010 and 2019
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