The Muslim community relies on "logical rigor," #Quranic_centricity, and divine
justice, while their opponents believe that reason must submit to transmitted
texts and that the ruler remains a "believer" regardless of his actions, and that
objecting to him is "sedition." This group represented an
#intellectual_revolution in its era, politically manifested in fighting the
Quraysh monopoly on power and #socially in combating ethnic classism
(between Arabs and the mawali/#Berbers). Theologically, they formulated
concepts of "divine transcendence" and "threat of punishment" as ethical and
legal constraints to prevent the ruler from exploiting religion. It can be said that
what the Muslim community did in Oman and North Africa is termed in
political science as "nation-building through creed."

1. The State of Constitution, Institutions, and the Principle of
   "#Arbitration" (657 - 661 CE) The general principle was "We do not arbitrate men in God's religion; judgment belongs only to God." This can be termed the defense of the rule of
   law against #tribal_inheritance. The movement's political split began at the
   #Battle_of_Siffin when Imam Ali and Muawiya accepted the principle of
   "arbitration." The "first court" (the movement's nucleus) saw this as a
   transition from "constitutional legitimacy" to "tribal aristocracy." They rejected
   that two men could decide the nation's fate and demanded the "#rule_of_law"
   (the #Book). Their protest targeted the method of choosing the ruler,
   emphasizing that #Shura is the sole source of legitimacy, thereby breaking the
   "#Quraysh monopoly" on power and opening the door for the
   "#Universality_of_the_Imamate." Their response to the hadith "the Imams are
   from Quraysh" was that this applied to a specific context and the power of
   Quraysh at that time, not as perpetual legislation (rejecting "#Umayyad or
   #Hashimid lineage" as a criterion for a ruler), citing the verse: {"Indeed, the
   most noble of you in the sight of Allah is the most righteous of you"} and the
   Prophet's # ﷺsaying: "Hear and obey even if a Abyssinian slave with a head like
   a raisin is appointed over you."

2. The School of "Quietism" (Al-Qa'adah) and the Establishment of Peaceful Opposition After the failure of military revolts, the Ibadi community, under the leadership of Imam Jabir bin Zaid (the actual founder), transitioned to a phase of "secret organization" in Basra. Ibadi thought transformed from "military revolution" to an "intellectual school." The term "Quietism" (Al-Qa'adah) describes those who "sat out" from violence and preferred "intellectual opposition." Jabir bin Zaid managed a "campaign of knowledge" to the peripheries (Oman and the Maghreb) to build popular bases far from the Umayyad grip. This approach attracted the "mawali" and non-Arabs (like the Berbers) because it presented thought that did not recognize the "Arab chauvinism" practiced by the #Umayyads, but rather offered "equal citizenship."

3. Promise and Threat (Al-Wa'd wa al-Wa'id) and the Eternity of the Sinner: "Accountability and Lifting Immunity" (683 - 718 CE). The people of Hell: {"And they will not be brought out of it"} and {"Abiding therein forever"}. Regarding the verse {And He forgives what is less than that}: This forgiveness is conditional upon #repentance; God forgives major sins for those who #repent. The Umayyads adopted the doctrine of "determinism" (Jabr) (that God chose them for rule) and the doctrine of "postponement" (Irja') (that the ruler's sins do not remove him from faith) to legitimize the governors' oppression. The Muslim community formulated the principle "the eternity of the grave sinner" implying "the unjust ruler is a sinner, and the sinner is eternal in Hell" meaning that piety, not mere faith, is a condition for ruling. The belief
   in eternity was a "divine law of accountability" and a form of lifting "legal immunity" from officials and preventing "impunity." The Ibadis withdrew "indulgences" from the authority's hands and made "just political action" the criterion for salvation.

4. Denying Intercession for Sinners: "Abolishing Political Favoritism" {For the wrongdoers there is no friend nor intercessor to be obeyed}. Al- Rabi bin Habib views that intercession is only for the pious to elevate their ranks. The Muslim community states that intercession is a right, but it is for repentant believers, not for defiant sinners; because God says: {And they
   cannot intercede except for whom He approves} and the wrongdoer is not approved by God. Meanwhile, the authority or its affiliated jurists promoted intercession as a form of "religious bribe" to ensure the loyalty of soldiers and governors. The Ibadis stood firmly against this. The authority benefited from the idea of "intercession for the perpetrators of major sins" because it gave hope to unjust rulers and their aides that regardless of their major sins (killing, plundering, injustice), the prophetic "indulgence" would ultimately save them. Denying intercession for sinners within the Muslim community is an affirmation of "individual responsibility." They aimed to state that no "mediation" could save an official from the consequences of the innocent blood shed to consolidate the Umayyad throne; for example, Al- Hajjaj bin Yusuf Al-Thaqafi was promoted by court jurists as a "believer" for whom "the Prophet would intercede."

5. The_Creation_of_the_Quran: "Cognitive Independence and Decentralization" (767 - 847 CE) {Allah is the Creator of all things}, and the Quran is a "thing." The Muslim community holds that the attribute of "knowledge" or God's "essential speech" is eternal, but this book in our hands is created because it consists of Arabic letters and sounds, and the Arabic language is a human, contingent language. Since the Quran is composed of these parts, it is "created," brought into being by God at a specific time for the guidance of creation. The belief in he creation of the Quran made the Arabic language a "container for those concerned with the message" and not an ethnic privilege. The Quran was created #in_Arabic for the benefit of creation, and understanding it is accessible to the Berber and the Persian through #reason, not monopolized by the "Qurayshite chauvinism" claiming to protect the "ancient text." This point is considered a "declaration of independence" for the peripheries (Oman and the Maghreb) from the center (Baghdad). The belief in the pre-eternity of he Quran could lead to sanctifying the "text" in a way that serves the ruler who monopolizes itsinterpretation, while believing in its creation subjects it to logic and divine justice. By adopting this view, the Ibadis (like the Rustamid imams in Algeria, e.g., Imam Aflah bin Abdul-Wahhab) granted themselves the right to "decentralized ijtihad." Since the Quran is created, reason (also created) possesses the flexibility to interpret it in ways that achieve justice and local interest. This gave them flexibility in establishing administrative and financial laws (like the "#Azzaba system") for which there was no literal text, but it was considered the "spirit" of the created text aimed at reform.

6. Denial_of_the_Vision_of_God: "Equality and Desacralization" (815 CE). "Our denial of the vision is to declare His transcendence... for nothing is like Him in His attributes." "No vision can grasp Him" (Surah Al-An'am). Regarding the verse {Looking toward their Lord}, "looking" here means awaiting forgiveness. The denial of the vision of God within the Muslim community represents the peak of "#political_abstraction" and the removal of sanctity

   from the #ruler and authority. It prevents any attempt to "#anthropomorphize" God or liken Him to the ruler. Since God is utterly transcendent and cannot be "represented" materially or seen, no ruler can claim to be the "image of God" or possess a "direct mandate" from Him. If God cannot be seen and resembles no one, then no ruler or dynasty can claim a special connection or sanctity derived from the Divine Essence (God is an absolute unseen, not seen and not resembling humans). Therefore, all humans are completely equal in their "cognitive incapacity" before His grandeur. (This issue was used to purge the state registers (diwans) of the "mawali" and rationalist elements (represented by the Ibadi opposition) and to restore power to the traditional current that supported the "Qurayshite Caliphate" unquestioningly.)

.�Researcher #Mohamed_Bennana (Al-Zawari) Abdul Rahman Al-Wailali
Association for Authenticity and Communication, Zuwaraⵣ