words to this.

b) If Jabir held such opinion, especially concerning these important issues, then these must have been known before he was dying.

c) The occasion does not seem the most appropriate time to ask Jabir such questions!

II Information reported from Sunni scholars in which they denied that Jabir had any relations with the Ibadhis.47 This information, in addition to those saying ascribed to Jabir himself, regarding the denial of any sort of relation with Ibadhism, seems to have been invented by the Sunni critics of Hadith, so that Sunni should accept the Traditions reported by Jabir and on his authority. For, according to the rules laid down by some of the Sunni Traditionalists, Traditions reported on the authority of the people of "innovations" are not acceptable. If the person was Shi'it, or Khariji, or Ibadhi, this was enough to weaken his authority.48 It is suggested, therefore, that the above mentioned information was fabricated by some of the Sunni Traditionalists in order to clear Jabir from the accusation of being an Ibadhi!

III The third class of information consists of the report from Hind b. al-Muhallab, that Jabir never invited her to Ibadhism.49 This is probably true, because Jabir was teaching her Islam and distinctive terms Ibadhis and Ibadhiyah were not used among the early Ibadhis even after the death of Jabir. Instead, they were using the terms, "al-Muslimun, and Jama'at al-Muslimin."

On the other hand, Ibn Hajar al-'Asqalani, on the authority of al-Du'afa of al-Saji, stated that Jabir b. Zaid was an Ibadhi.50 Abu al-Hasan al-'Ash'ari, speaking about the beliefs of the Kharijis, among whom he includes the Ibadhis, said, "They claim Jabir b. Zaid to be one of their predecessors, (salaf)."51 The same opinion is reported by Ibn Abi al-Hadid.52 The question here is whether there was an Ibadhi movement with this name in the time of Jabir, and what part Jabir played in the movement. To answer these questions, we must recall the state of the Muslim community at that time - which falls into three groups:

a) The Umayyads who were in power, and their supporters.

b) The Shi'is or the party of 'Ali b. Abi Talib.

c) The third party can be sub-divided into two groups;