Ibadite

Quran verses Ibadis might understand differently than Sunnis, or ones that show Quran is better than Tafseer Quran. What follows are verses which may be interpreted (even in Arabic) to mean differently than what God says. God said that no one knows the meaning of the Quran but Himself. And if anyone gives an interpretation (Tafseer) of what He meant, he is wrong. Despite this clear denunciation of interpretation of meaning, Sunni scholars and Imams have given themselves the prerogative to make interpretations of Quran and traditions of the prophet Mohammed (S). They give these interpretations as they see fit according to the prejudices of their communities. The success of their role as religious leaders and the approval of their followers (from whom they earn their living) depends on how much they can inspire. So they freely interpret sayings from the Quran and traditions, to confirm and back up their, and their followersʼ prejudices, and inspire them. At the same time they affirm Muslims must not follow innovations. But they may be unknowingly teaching innovations, by inventing interpretations of the Quran and traditions. Ibadi Muslims on the contrary, avoid interpretations. To show how the Sunni custom of interpretations can distort what Muslims should believe, Iʼve made a list of Quran verses which are relevant because they show:-1: Quran doesnʼt need human interpretation. 2: Human interpretation might give different meanings. 3: Humans are not capable of giving correct interpretation of Quran. Verses marked with * are to remind me of incidents in my own life where interpretation made a difference. It is important because interpretations lead to innovations which destroy Islam. Using interpretation or tafseer as itʼs called in Arabic, changes the religion of Islam to a man made one, that can be used and is used, to promote terrorism as well as other things that harm peopleʼs lives. Only God knows what He means in the Quran. Humans donʼt have the wisdom to interpret or understand the unintended consequences of adding to the religion by interpreting it, to back their views. No matter how knowledgeable and respected a scholar, he canʼt fathom Godʼs wisdom in not revealing the Quran in a way the scholar says it means. In many verses God says the Quran is clear. For instance: Ch.28 Verse 2. "These are Verses of the Book that makes (things) clear." If it is clear why is interpretation necessary? The only answer seems to be, the interpreter wants to give it the meaning he sees himself but others canʼt. Quran chapter 69 verses 44-47 should make us afraid of making interpretation. *44. And if the apostle were to invent any sayings in Our name, 45. We should certainly seize him by his right hand, 46. And We should certainly then cut off the artery of his heart: 47. Nor could any of you withhold him (from Our wrath).
  Tafseer was sought from the Prophet (s). Since the time of the Prophet (s) tafseer is being given and sought from knowledgable Muslims. I believe it is wrong for both Sunnis and Ibadhis to give a definitive Tafseer, as Allah has said no one can say what the Quran means but Him. The Ibadhis are much more cautious than the Sunnis. Only the most respected and knowledgable of their authorities give tafseers. But in Sunni mosques the least knowledgable Muslims are encouraged to take part in weekly group tafseers.

The work focuses on the formation of the Ibadi law, analyzing some inheritance cases, as they are solved in the most ancient Ibadi sources. The study is based on a comparative approach between doctrines elaborated in the different geographical context, namely Basra, Kufa and Medina

The studies of European orientalists during the period of the French occupation of Algeria (1830-1962), relied on sources of historical knowledge about the Mozabite heritage, the Ibadi sect, the celibacy circles, books, libraries and sheikhs in the gutter area. Among the most important of these studies is what was written about the Algerian society and the tribes spread in the geography of Algeria during the period of the Algerian resistance. Studies have been published in specialized journals accompanied by documents and field research with an ethnographic and anthropological orientation. These Arabists also worked on analyzing and studying them with special concepts and colonial theories.

The Arabian Peninsula. The Birth of Traditions
Installment 1 of 2
Corrado la Martire (Guest ed.)

Table des matières

Valerie J. Hoffman (Professor Emerita, University of Illinois). The Development of an Ibāḍī Textual Tradition in the Arabian Peninsula,
p. 5

Yohei Kondo (The University of Tokyo). Transmission of Knowledge among the Ibāḍīs in Oman: Ibn Baraka’s Notebook (taqyīd) and Its Circulation,
p. 38

Paul M. Love, Jr. (Al Akhawayn University). Omani books & their Maghribi readers: Ibāḍī textual exchanges in Ottoman Cairo,
p. 60

L’ARCHITECTURE DES MOSQUEES IBADITES AU M’ZAB, A DJERBA ET EN OMAN
Lecture des principes de conception et de construction
RESUME :
Notre recherche s’intéresse au patrimoine architectural produit par la communauté Ibadite au M’Zab, à Djerba et en Oman. Plus précisément, nous nous interrogeons sur les rapports pouvant exister entre les principales caractéristiques des mosquées de ces trois régions et la jurisprudence Ibadite traitant le domaine de l’architecture « `Imâra » et de l’urbanisme « `Umrân ». Nous avons procédé au relevé, à la description et à l’analyse d’un nombre représentatif de sanctuaires dans les trois terrains considérés. Une approche historique de l’Ibadisme et de ses fondements, en plus d’une recherche exploratoire dans le domaine du droit religieux relatif à la construction et à la gestion de la mosquée, ont permis de constituer le corpus juridique nécessaire pour notre analyse. Enfin, cette recherche a tenté d’esquisser une première Image de ce que peut être une « Mosquée Ibadite » et mettre en valeur le rôle qu’a pu jouer le Fiqh dans la constitution de cette architecture religieuse, tout en ne manquant pas de souligner les distorsions et les dépassements dont témoignent les monuments étudiés par rapport aux principes fixés par les savants religieux.

ABSTRACT This book is about the built Heritage produced by the Ibadites in the M’Zab, Djerba and Oman. Our interrogations concern the relationship that may exist between the typical aspect of mosques in these three regions and the Ibadi Jurisprudence dealing with architecture “`Imâra” and urban planning “`Umrân”. We proceeded to the description of a representative number of mosques in the three regions in question. A historical approach of Ibadism and an exploratory research in the field of Ibadi religious laws, related to the construction and the management of mosques, have been undertaken in order to build up the necessary corpus to our analysis. At last, this research made possible a first “image” of what could be the architecture of an “Ibadi mosque”, without ignoring the differences and the overtaking which characterize each region The book is in French. La problématique de cet ouvrage porte sur les rapports pouvant exister entre les principales caractéristiques des mosquées édifiées par les Ibadites et la jurisprudence traitant le domaine de l’architecture «`Imâra» et de l’urbanisme «`Umrân». Cette recherche analyse un nombre représentatif de mosquées édifiées par la communauté Ibadite au M’Zab, à Djerba et en Oman, durant la période allant du Xe au XVIIe siècles. Comme elle révèle, pour la première fois en Français, un corpus juridique Ibadite important régulant la conception, construction et gestion des mosquées