By Hussein Ghubash
Oman is the heir of a distinct political culture, the imama (imamate), and has a unique position within the Arab Islamic international. From the 8th century and for greater than one thousand years, the tale of Oman used to be primarily a narrative of an unique, minority, move: the Ibadi. This lengthy interval used to be marked through the quest for a simply imama during the Ibadi version of the Islamic State.
Hussein Ghubash’s well-researched booklet takes the reader on an ancient voyage via geography, politics, and tradition of the quarter, from the 16th century to the current day. Oman has long-standing ties with East Africa in addition to Europe; the 1st touch among Oman and eu imperialist powers came about on the sunrise of the 1500s with the arriving of the Portuguese, finally by way of the Dutch, French and British.
Persuasive, thorough and drawing on Western in addition to Islamic political idea, this e-book analyzes different historic and geopolitical roles of this strategic kingdom. because of its millennial culture, Oman enjoys a superior nationwide tradition and a sturdy socio-political state of affairs. at the present time, it really is relocating progressively in the direction of a democratic future.
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Extra resources for Oman - The Islamic Democratic Tradition
The answer is yes and no. Theoretically yes. The imama is an obligation in the Book, in the Sunna and by consensus. But for Ibadhism, unlike the Kharijites, a just ruler – even if he is not an elected imam – must be obeyed: If the imam of the Muslims, whether by the process of shura or otherwise, is just, he must be obeyed and any divergence is a depravity. If he becomes iniquitous, it is possible to remain under his sway but he cannot be obeyed if he disobeys God. 100 And if there is at least one just ruler, there is no need to set up the imama.
During the reign of those kings, the Persians (Sassanids) again set about occupying the Omani coasts and renamed Oman Mazun, a name which in fact applied only to the coasts of Oman where they were dominant. Perhaps this name was attributed to the Mazun tribes in Oman. As for the Azds, they kept control of the interior, a situation that lasted till the arrival of Islam. Oman and the early days of Islam At the time of the birth of Islam, =Abd and Jyfar, the two sons of the king of Jalanda al-Ma‘uli, were ruling Oman.
The first leader of the Ibadhite movement, sheikh Abu Bilal Mirdas bin =Udayya Al-Tamiimi, one of the survivors of the battle of Nahrawan, regrouped the faithful shortly after it in the Basra region. He it was who organised the movement and instilled in it its ‘vocation’, whence the name of ahl al-da=wa (people with a vocation), used by the faithful to designate themselves. Several people of note joined him; amongst them =Abd Allah bin Ibad (hence Ibadis) and Abu al-Sha=tha 20 Imama state and British colonial rule Jaber bin Zayd al-’Azdi al-=Umani, who took up the torch.