book of Allah, but it will not pass beyond their throats, they will pass through religion ((يمرقون من الدين as an arrow passes through a hunted animal.... Etc."76

As for the terms Khawarij and Khuruj, the Ibadhis used them meaning 'to come out' for jihad.77 Later, some Ibadhi authors confined this name to the extreme groups of the Kharijites who acted contrary to the principles of the Muhakkimah.78 But most of the early Ibadhi authorities and also some of the later 'Omani authors used the term Khuruj and Khawarij for the Ibadhis as well, and distinguished the extreme Kharijites by the term, Khawarij al-jawr,79 (Unjust Kharijites). They also used shira' and shurat to replace the terms, Khuruj and Khawarij, although the terms shira' and shurat had their own special meaning in Ibadhi doctrine.80 For the Muhakkimah, the people of al-Nahr, al-Nakhilah, and Abu Bilal and his followers the terms al-Muslimun, Jama'at al-Muslimin, were usually used. These two names together with the title, ('Ahl al-Da'wah), were employed by the Ibadhis to designate their school.

The following are the points upon which the Ibadhis disagreed with the Kharijites:

1- The question of Khuruj:

The doctrine which was introduced by Nafii' b. al-Azraq was that Khuruj or hijrah, to their camp is obligatory. He regarded the land of their Muslim opponents (al-mukhalifun) as the land of war (dar al-harb), and regarded those who took no action (al-qa'adah) as idolaters on the basis of the Qur'anic verse," If you obey them you are idolaters."81 This doctrine was contrary to the doctrine held by the Muhakkimah that their Muslim opponents were simply 'infidels-ingrate,"82 (kuffar), not polytheists, that their fellow Muslims could live among their opponents, and allowed qu'ud, so that Khuruj or hijrah is not obligatory. In fact, the early Muhakkimah were very clear about the question of qu'ud as lawful for their fellow Muslims to the extent that they elected 'Abdullah b. Wahb al-Rasibi Imam, and preferred him to Ma'dan al-'Iyadi because he said.83

Ibadhis kept to the doctrine of the early Muhakkimah and rejected the attitude of Nafii' and maintained that both parties, i.e. those who come out for jihad and those who took no action, al-qa'adah, are Muslims; those who take no action support those who come for jihad and hold belief in association with them, and the latter pardon the weakness of those who take no action.84 This doctrine was expressed later in the following statement, (La Hijra baad al-Fath), which is in fact a part of Tradition of the Prophet,85 and was used almost in all Ibadhi creeds to express their view of the question of hijrah, or Khuruj.86

2- The second point is their attitude regarding their Muslim opponents, al-