جستجوی مقالات مرتبط با کلیدواژه « اباضیه » در نشریات گروه « ادیان و عرفان »

Shiites in Oman are not a homogeneous group; they include Baluch, Khojas, Bahraini, and Omani Arabs, each with distinct identities and perspectives. These differences have led to varying degrees of integration into their host communities. Efforts to bridge gaps between Omani Shiites and other denominations must first address internal obstacles within the Shiite community itself. Additionally, legal and structural constraints imposed by the government to limit new activities pose another challenge. Any efforts to organize Omani Shiites may also raise concerns with the Omani government, which maintains strong relations with the Islamic Republic of Iran. This article, using bibliographical research and interviews with a senior expert on Omani issues, explores the Shiite presence in Omani society, their interactions with the Ibadis (the majority in Oman who hold governmental power and share several commonalities with Shiites), and proposes that Omani Ibadis could serve as a viable bridge for cultural diplomacy between the Islamic Republic of Iran and Oman.

Ibadism is a vibrant religious denomination in today’s world, poised to endure into the present age. Oman has historically served as the heartland of Ibadism, with key political and religious figures in the country assuming leadership roles within the Ibadi community. Presently, with conducive conditions, Ibadis have the opportunity to solidify their presence across various spheres, particularly in politics and society. This success owes much to King Qaboos, a prominent Ibadi figure in contemporary times and the ruler of Oman. From the outset of his reign, King Qaboos undertook measures to steer Oman out of isolation, modernizing governance and societal norms while respecting religious and cultural traditions. His social and political initiatives were structured within five-year plans, and he notably adopted the slogan "no to confiscation of thoughts" to engage dissenting voices. However, the challenge remains as to how this minority Islamic denomination can safeguard its identity amidst its limited followership. What are the prevailing political and social conditions of Ibadis in the contemporary era, and what factors contribute to their success? This article delves into these questions, drawing upon various sources to analyze Ibadism within the political and social landscape of King Qaboos's reign. It concludes that King Qaboos successfully garnered domestic support for his government while showcasing Oman and Ibadism on the global stage, highlighting their religious, doctrinal, and jurisprudential foundations. Employing a descriptive-analytical approach and utilizing library resources, this article explores the political and social dynamics of Ibadism during King Qaboos's rule.

Ibāḍiyya is a religion, attributed to Abdullah ibn Ibad Tamimi, whose historical centers were Oman and parts of the Islamic Maghreb. In this religion, the Hajj is one of the objective obligations of Sharia and one of the pillars of Islam. Hence, the Ibāḍiyyats of the Maghreb also paid attention to it. In this article, to prove this claim, documentary evidence about the life of Imam Abdul Wahab bin Abdul Rahman Rostami (d. 211), the political-religious leader of the Ibāḍiyyats of the Maghreb, is presented. The evidence shows that he intended to perform the Hajj in the 8th and the last decade of the 3rd centuries AH. Although it is suggested that he may have had a political motive for re-emphasizing the Hajj, his request of a fatwa from Rabi ibn Habib, the Ibāḍiyyats’ Imam in Oman, and his reference to the Ibāḍiyya elders of the Maghreb show that the Hajj was a very important issue among the Maghreb’s Ibadiyyats, whose abandonment could only be justified in an emergency case.

Familiarity with the framework of religious institutions of each Islamic denominations helps to know and understand the teachings of that denomination accurately. Ibadism with a special approach in Oman is no exception to this rule. Accurate identification of the position of the scientific and religious institutions that have defined the approach of religious Imamate for themselves in the Kingdom of Oman, and the analysis of them is the basis for a correct understanding of the position and approach of these institutions. Therefore, with a descriptive-analytical look, we describe the important and practical- religious and political ministries and universities of Ibadis. In the meantime, we will focus more on the approach of training Ibadi missionaries and the role of the Ministry of Endowments and Religious Affairs of Oman, since it strengthened this denomination and plays the role of a seminary. It is hoped that in the end, this identification will strengthen empathy, cooperation and rapprochement between Islamic denominations and will spread a tangible and efficient method for researchers in the field of Ibadism.

Reform is one of the important issues in religious matters. The most important reform that the contemporary Ibadiyya have undertaken and has, of course, been very successful is the rejection of accusations. When faced with accusations from sects or personalities, the Ibadis were forced to reject such accusations in order to survive in the Islamic world. This paper, with a descriptive-analytical approach, deals with three important accusations and explains the Ibadis’ remarks in rejecting these accusations: 1. Associating Ibadis with Khawarij, 2. Resorting to violence, and 3. Disdaining the companions of the Prophet. It is to say that these accusations have greatly annoyed the Ibadis.

Mahdaviyyah and the emergence of the Savior, as two sub-divisional issues of Imamate and Caliphate, are among the most significant theological issues for all schools of thought in Islam, resulting in a range of volumes throughout the ages. This article surveys the position of Ibāḍiyya on the doctrine of Mahdaviyyah.
Very different to Imāmi scholars, Ibāḍis not only have related nothing noteworthy regarding Mahdaviyyah, but also they have gone forth to almost deny it.
They have merely relied on some Sunni traditions, recognizing a typical approach and not a character-based one towards Mahdaviyyah, as well as the conditions of the End of the World, what discussed for the first time in this article.
Of course, one of the reasons of such a negligence by Ibāḍis could be their special method of categorizing the issue of Imamate into four levels of: Emergence (Dhuhoor), Defense (Difāā), Shirāā (Purchase) and Kitmān (Denial) which, despite some commonalities with Imāmiyya school, leaves no space for discussing the Promised Savior.
In sum, anticipations like rising the sun from the west, revolt of Dajjāl, uprising of Yajooj and Majooj and etc. as the conditions of the End of the World could be compared with some similar Shia traditions about Mahdaviyya.