Ibadism

The moderate Ibadi wing of the Kharijites took shape at Basra in the late seventh century.

This source names Ibadi directly: "A survey of how Ibadi Islamic legal scholarship developed over its first several centuries, published on the Islamic Law Blog, hosted by the Program in Islamic Law at Harvard Law School."

Ibadism broke early from the movement's more violent wing and is the only Kharijite branch to survive into the present.

Entity-backed identity for the polity value this entry already carries, resolved to the live entity it names, phase 3 bucket conversion (docs\design_entity_backed_browse_buckets_20260928.md, w-bucketconv-divmore-0929). The original fact with its own citation stays on the entry unchanged.

Ibadi teaching holds that any qualified Muslim may be imam regardless of descent, and that the community may lawfully live with no imam at all when circumstances do not permit one.

Iman is foundational to Ibadi Islam.

The Ibadis reject the extreme Kharijite form, holding that the grave sinner is an ingrate rather than an idolater and may not be killed for it.

Ibadi practice makes consultation by the learned of the community the mechanism by which an imam is chosen and can be removed.

The science of recitation is held in common with the Sunni schools, the Ibadi difference lying in law and in theology rather than in how the Quran is read.

The Ibadi school is named among those the message recognises, which matters particularly for a school long treated by others as outside the fold.

The Ibadi school is named among the eight the message recognises, which mattered to a community long treated as outside the Sunni fold.

An afterlife of resurrection and judgement is affirmed doctrine in Ibadi Islam.

Muhammad is affirmed as the last of God's prophets in Ibadi Islam.

Hadith are affirmed as a source of doctrine in Ibadi Islam, transmitted through its own distinct chains and compiled chiefly in the Jami of al-Rabi' ibn Habib, which the atlas does not yet catalogue as a separate scripture text entry.

Ibadi Islam holds that the imamate belongs to whichever believer is most qualified by piety and knowledge regardless of tribe or descent, and that an unjust imam may rightly be deposed.

An Omani jurist's tenth century legal compendium, built roughly two centuries after the school's own hadith corpus was already fixed, doing the separate, later work of systematic legal method rather than hadith transmission.

Nubuwwah, prophethood culminating in Muhammad, is affirmed doctrine in Ibadi Islam.

Qiyamah, the resurrection, is affirmed doctrine in Ibadi Islam.

Sharia is affirmed as binding in Ibadi Islam, elaborated through its own distinct legal tradition descended from the moderate wing of the earliest Kharijite movement.

Tawhid, the absolute oneness of God, is affirmed foundational doctrine in Ibadi Islam.

Ibadi theology holds the Quran to be created speech, a position it shares with the Mutazila and against the Sunni majority, and one of the clearest markers of Ibadi difference.

Ibadis keep the five acts and follow their own school of law in the detail, praying with the arms at the sides rather than folded and not joining prayers as the Shia do, a distinct third path alongside Sunni and Shia.

The Quran, held to be the literal and uncreated word of God revealed to Muhammad, is canonical scripture across every branch of Islam, including this tradition.

Ibadi doctrine denies that the imam is protected from sin or error. The imam is elected on qualification, is answerable, and may be deposed, which is the Ibadi position against both the Sunni caliphate and the Shia imamate.

Barzakh is affirmed in Ibadi doctrine.

The category of bidah is affirmed in Ibadi doctrine.

Fitra is affirmed in Ibadi doctrine.

The forbidden category is affirmed in Ibadi law as the strongest of the five rulings.

Haya is affirmed in Ibadi doctrine.

Consensus is accepted in Ibadi legal theory, defined as the agreement of the Ibadi scholars.

Ibadi jurisprudence holds both terms, and the school has kept a working ijtihad without the four-school framework the Sunni world organised itself into.

Jihad is affirmed in Ibadi law, and the Ibadi tradition developed a graded doctrine of the community's conditions, from open rule to concealment, which governs when rising is permitted at all.

The division into grave and lesser sins is affirmed in Ibadi doctrine, and it carries more weight here than elsewhere because the standing of the grave sinner is the question the school was founded on.

Kaffara is affirmed in Ibadi law as a defined expiation discharging a particular liability.

The weighing of deeds at the judgement is affirmed in Ibadi doctrine.

Sabr is affirmed in Ibadi doctrine.

The Ibadi school, neither Sunni nor Shia, surviving in Oman and in communities in Algeria, Tunisia, Libya and Zanzibar.

Shirk is affirmed in Ibadi doctrine.

Shukr is affirmed in Ibadi doctrine.

Takfir is admitted in Ibadi doctrine and is the point at which Ibadism separated itself from the wider Kharijite movement: the grave sinner is an ungrateful unbeliever, kufr al-nima, and not an idolater, so his life and property are not forfeit.

Taqwa is affirmed in Ibadi doctrine as the Quran's measure of human worth.

Tawakkul is affirmed in Ibadi doctrine.

Tawbah is affirmed in Ibadi doctrine as a turning back to God.

The five rulings are the classification of acts in Ibadi jurisprudence as in the Sunni schools.

Ibadi legal theory takes the Quran, the Sunna and consensus, with the consensus of the Ibadi scholars rather than of the wider community.

Entity-backed identity for the language enum value this record already carries, resolved to the live divinity language entity that value names, per the phase 3 entity-backed browse bucket conversion (docs\design_entity_backed_browse_buckets_20260928.md, owner decisions 2026-09-28, w-bucketconv-divlang2-0929, mapping corrected). The language fact itself, with its own citation, stays on the record unchanged; this relationship only adds the durable entity identity the value already names.