Islam is the state religion in Oman, introduced during theProphet Muhammad's lifetime in the early 7th century. The Prophet appointedAmr ibn al-As as governor, who remained until the prophet's death in632 CE. Amr andSa'id ibn Aws al-Ansari delivered Muhammad's letter to the Al-Julanda brothers, the rulers of Oman, inviting them to embrace Islam. This peaceful mission marked the beginning of Islam in Oman. Today, 95% of Oman's population is Muslim, with 45%Sunni, 45%Ibadi, and 5%Shia.[1][2]
Islam spread peacefully in Oman during the early 7th century, initiated by the Prophet Muhammad. Oman initially followed Sunni Islam, influenced by the teachings ofAmr ibn al-As.[3] The Ibaadi denomination, a branch of theKhawarij, established itself in Oman after fleeingBasra in modern-dayIraq. The first Ibaadi state was established in Oman in 750 CE during the transitional period following the fall of theUmayyed Caliphate but fell to theAbbasid Caliphate in 752 CE. Another Ibadi state emerged in 793 CE, lasting until the Abbasid recapture in 893 CE.[4] Subsequent centuries saw the re-establishment of Ibadi imamates in the modern era, and Ibadis remain in Oman, including thecurrent royal family, which overthrew theIbadi imamate.[5]
Ibadism, named after its founderAbdallah ibn Ibad, a major head of theKhawarij,[6] traces its roots back to the early Kharijite movement. This sect emerged after theBattle of Siffin in 657 CE.[7] Arriving in Oman around 700 CE, the Ibadis were initially part of the Kharijite group but gradually distinguished themselves by adopting more moderate views compared to other Kharijite factions.[8]
After the death ofAbdallah ibn Ibad ofBanu Tamim in 700 CE,[6] the Ibadis scattered, with some settling in Oman and others in parts of theMaghreb al-Arabi (Northwest Africa).[9] In Oman, they found a conducive environment for their beliefs among the local tribes who were receptive to their message of piety and egalitarianism. By 750 CE, the Ibadis established their first state in Oman, although it was short-lived and fell to theAbbasid Caliphate in 752 CE.[10][11]
Despite this setback, the Ibadis continued to grow in influence by forming alliances with local tribes and promoting the idea that they were the true representatives of the Omani people, in contrast to the Abbasids who they deemed as foreign oppressors. In 793 CE, another Ibadi state emerged in Oman, lasting until the Abbasid recapture in 893 CE. Even after the Abbasid reconquests, Ibadi imams maintained considerable power and influence in the region. Over subsequent centuries, Ibadism became deeply entrenched in Omani society, leading to the re-establishment ofIbadi imamates in thelate modern period.[12][13]
The Ibadis managed to become the ruling sect in Oman despite not being the majority initially due to their strong organizational structure and ability to mobilize the local tribes.[14] They skillfully portrayed the Abbasids as foreign oppressors and themselves as the indigenous defenders of Omani identity and autonomy. This narrative resonated with many Omanis, allowing the Ibadis to gain significant support. Over time, they established a series of imamate systems, where theimam held both religious and political authority.[15] However, the persistent power of the Ibadi imamate was challenged in the mid-20th century. The conflict culminated in theJebel Akhdar War (1954–1959), where theSultanate of Muscat, aided byBritish forces, fought against theIbadi imamate.[16] The war ended with the defeat of the imamate and solidified the Sultanate's control over the entire country. This victory marked the end of the Ibadi imamate as a political entity and paved the way for the currentOmani monarchy, which emerged from these historical roots.[17]
Under the current Omani sultanate, Ibadism has undergone significant reforms to adapt to the changing political and social landscape. The establishment of the Sultanate of Oman in the mid-18th century marked a pivotal shift from the traditional Ibadiimamate system to ahereditary monarchy. This transition was significantly influenced by internal conflicts and external support, particularly from theBritish.[18]
Religious tolerance has been another hallmark of these reforms.The sultanate promotes an inclusive approach, allowing various religious communities to practice their faith openly. This approach contrasts with the historical Ibadi practice of Bara'ah, which involved disassociating from those considered sinful or deviant, including somecompanions of the Prophet Muhammad, particularlyUthman ibn Affan andAli ibn Abi Talib. Historically, Ibadi texts have criticized and denounced these figures.[19][20][21]
Sunni Islam is practiced by around 47% of Oman's Muslim population.[22] The Sunni communities in Oman are predominantly located south of theAl-Hajar mountain chain and in the coastal areas of theAl Batinah North andAl Batinah South governorates, which have largely retained their Sunni practices from the time of Amr ibn al-As. Sunni Islam in Oman includes various schools of thought, with theShafi'i school being particularly prominent inMusandam,Al Batinah North andSouth governorates,[23] as well as parts ofAl Wusta andDhofar. The increase in the Sunni Muslim population is also helped by migrants fromIndia,Pakistan, andBangladesh.[24][25][26] Despite covering a large geographical area, the number of Omani Sunnis is relatively few compared to the Ibadis.
This article incorporates text from this source, which is in thepublic domain. Country Studies.Federal Research Division.
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