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CHAPTER
V
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
19052.
Both
scholars, Goldziher and Nalline, 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 reeds
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 stand-point 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.
The Qur’an
was the fundamental source of Islamic theology7.
The Companions who appointed themselves to teach the Qur’an and
its interpretation to the Muslims may be taken as the first
class of Muslim theologians. Their discussion of the
theological problems which were dealt with in the Quern, or
arose out of Quranic expressions, were based mainly on
Traditions which they heard from the Prophet, or reported on an
authority remounting to the Prophet.
With regard
to Ibadhis, their first Imam and the founder of their school,
Jabir b. Zaid, acquired his views from a large number of the
Companions, especially Ibn Abbas, the Companion from whom the
bulk of information on Tafsir was narrated8.
This highly significant fact is an indication of the soundness
of the Ibadhi views concerning theological questions connected
with the Qur’an. Most of these views were recorded in the
Ibadhi collection of Hadith, entitled Musnad al-Rabi b. Habib9.
Another fact
is that the Ibadhi movement began as a intellectual movement.
Its activities, which were carried out in secret, enabled its
leaders, who were observing closely and carefully the religious
and political development of the Muslim community, to develop
naturally their views on different topics.
The
theological problems to appear early in Ibadhi sources can be
categorised into three groups:
i)
Problems concerned with God.
ii)
Problems concerned with the relation between Man and God.
iii)
Problems concerning the relation between man and man.
i)
Under the first heading comes the question of tashbih,
anthropomorphism, which arose out of the Quranic expressions
applying to God physical description borrowed from the human
body10.
This question was later studied as an item within the principle
of Unity (al-Tawhid) in the Ibadhi creed. However, early Ibadhi
austerities reported and maintained the interpretation of
expressions of this nature from the Companions. The following
are some examples of the exegesis reported on such verses:
Qabdah
(handful), which figures in the following verse, "The Earth
altogether shall be His 'handful' on the day of Resurrection"11;
here, qabdah is explained as power and rule. Jabir b. Zaid said
that Ibn Abbas declared polytheists whose who thought that the
'handful' (yaqbidu) and outspreads, "12 meaning
gives and forbids. He said also in the Verse of the Shadow,
"Thereafter We seize it to Ourselves, drawing it gently."13
Then Ibn Abbas cited some examples of qabdah meaning protection
and ownership in Arabic14.
Al-yad
(hand) is also explained as God's power and rule in verses such
as: iii, 73; xlviii, 88; xxxvi, 83, etc.15
The hands of God in surah v, 64 are explained as rizq,
sustenance16.
In surah xlviii, 10, the hand is interpreted also as reward and
favour from God17.
In surah lxvi, 45, the right hand (al-yamin) is interpreted as
power, and in suras: xxxvi, 71, and xxxviii, 75, is explained as
order, and power, and so on18.
This method was also applied to similar terms which figure in
the Qur’an, as follows:
a) The
eye ('ayn), in suras xx, 39, xi, 37; xxiii, 27; lii, 48; and liv,
14, means knowledge and protection19.
b) The
light (nur) in the surah xxiv, 35, means that He is the Just One
('adl) of Heavens and Earth, and the Guide of the inhabitants of
heavens and earth20.
c) The
face (wajh) of God means God Himself21.
d)
The leg (al-saq)in surah lxviii, 42, means the great disaster.22
الأمر الشديد
e) The
soul (al-nafs) ascribed to God in surah v, 116, means knowledge23.
f) The
coming of God with the angels on the day of resurrection in
surah lxxxix, 22, was explained as the coming of His order24.
g)
Allah's sitting on the throne (istiwa' 'ala al-'arsh) means His
rule over the Universe25. |
