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This article evaluates the works in the field of hadith by the scholars of the Ibāḍiyya sect, which emerged in Basra as a branch of the Khārijites in the first century (A.H.) as an unknown field in Islamic sciences. Without any regional restriction, the works of hadith compiled by the Ibāḍīs from the 4th century to the present are discussed. In determining the hadith works, both the websites containing the pdfs of Ibādī works, and the general studies on Ibādī literature were scanned, and hadīth works were tried to be identified. As a result of this research, we found a small number of works. In order to access more works, a scholarly trip was made to Uman, and research was conducted for three months at the Faculty of Islamic Sciences in Muscat, the capital city, which contains the largest library of Sharia sciences. In order to see the Ibāḍī hadīth literature collectively, the study tries to introduce scientific book studies and academic theses and does not include articles, communique, dissertations and textbooks. Rather than giving detailed information about the works evaluated, it was sufficient to reflect the general content, and in some works, only imprint information was given. Thus, it tries to create a basis for new studies in this field. This study demonstrates that there has been a significant increase in the number of Ibāḍī hadīth works, which were very few in the previous periods, with the recent period. This increase was pioneered by the works of two prominent Ibāḍī scholars of the last period, Nūr al-Dīn al-Sālimī and Aṭfayyash, and academic studies have gained momentum.
It is possible to divide Ibādī hadīth works into three periods: early, late and last. The works written in the first three centuries of the Hijri period constitute the early period. A previous study discussed works from this period. This study identified and introduced the late and last Ibādī hadīth literature. For this purpose, the hadīth works of the late period (between the 4th century Hijri and the 13th century) and the last period (from the 14th/20th century until today) were examined.
Compared to Ahl Sunna, the Ibādīs produced a few hadīth works. Some Ibādīs also express this issue. Aḥmad Hammukerrûm stated that the Ibādīs were accused by their opponents of being overly rational in the fields of belief and fiqh because they wrote a few hadīth books. Also Sâbi'î stated that the Ibâdîs gave great importance to Musnad with their studies on Musnad, but compared to the studies on al-Bukhārī’s al-Cāmi‘ al-Sahīh and al-Imām al-Malik's al-Muwaṭṭaʾ, the studies were few and overdue. In our opinion, the most important reason for this situation is that the Ibādiyya sect spends most of its efforts on compiling works related to faith and fiqh.
Among the periods, the fewest hadīth works were written in the late period. Even though there was a long period of nine centuries, only six works were compiled in this period. However, in the last period, there has been a significant increase in the number of Ibādī hadīth works. In our opinion, this increase started with the essential works produced by Nūr al-Dīn al-Sālimī and Aṭfayyash in the field of hadīth and accelerated with academic studies. During this period, the intensity of studies on Rabīʿ b. Ḥabīb's Musnad remarks. With their studies on Musnad, Ibādīs tried to respond to the criticisms directed towards Musnad and to prove that it is a reliable source of hadīth.
Some hadīth books published in this period were compiled from hadīth books belonging to the Ahl Sunna, especially Rabīʿ b. Ḥabīb's Musnad. These studies include hadīths that concern the prayer life of a Muslim and direct his individual and social life.
All hadīth commentaries written by the Ibādīs were based on the Musnad of Rabīʿ b. Ḥabīb. Some commentators commented on all the hadīths in the four volumes of Musnad, and some commented on the hadīths in the first two volumes of Rabīʿ.
Even though they were written in a late period, many works have been compiled in the field of Hadīth methodology. We can call two of these works independent works of Hadīth methodology. However, a significant part deals with one or more of the subjects of the methodology. Moreover, some studies have also been conducted by some Ibādīs in which they heavily criticized the classical hadīth method. However, the Mufti of Uman, Halîlî, without calling names, criticized the authors of these works for being rationalists and opposed their association with the Ibâdiyya sect.
Ibādīs published independent works to prove that hadīths contrary to their theological and fiqh views are not authentic. In such studies, the hadīths considered contradictory are generally examined in terms of narration and text. Then, by comparing them with other evidence, they sentence that these hadīths are weak or fabricated.