Ibadi Islam seems to be a lot more low- key than its larger sisters ( Sunni and Shi’i Islam)
ibadiyya.souaiaia.com/.
When Ali was killed in 661 CE, the Umayyads came to power, and for a time some stability was imposed. By the time of the Second Civil War (688–692 CE), the principal quietist group, living mainly in Basra, had become known as the Ibadiyya. This name derives from Abdallah Ibn Ibad, who appears to have been the political mentor of the group, though its spiritual leader was Jabir Ibn Zayd, a man widely recognized for his learning and piety, who became the first imam of the group.
While Jabir was alive, the Ibadiyya were more or less tolerated by the central authorities. The community devised rules, which still hold, to enable them to survive among a non-Ibadi Muslim majority (qawm). Thus it is permitted to marry non-Ibadis and to enjoy mutual inheritance with them. Concealment (kitman) is also permitted, though not to the point of serving non-Ibadi rulers.
After the death of Jabir Ibn Zayd in 711 CE, the Ibadis found it more and more difficult to live in Basra, and their next two imams encouraged them to migrate to places where they could follow their own teachings without harassment. Most moved to the remote parts of the Arab world—Oman, Hadramawt, Yemen, and North Africa—although some also went to Khurasan. It was only in Oman and Waad Mzab valley that they survived in numbers, with a religious, legal, and political tradition going back unbroken to their earliest days in Basra.
In legal matters the Ibadis put more weight on the Qur’an and less on the Hadith than other branches of Islam. Thus, they do not impose the (non-Qur’anic) punishment of stoning for adultery, for example. The nature of their community has also led preserving Ijtihad. Unlike the Sunnis but like the Shi’is, they have never closed the gates of Ijtihad.*
ibadism.ahmedsouaiaia.com/
I can’t speak for Muslims, but this lot seems to be more focused on individual study and personal spiritual exploration in an Islamic context:
gotquestions.org/quietism.html,
Differences in doctrine with other Muslims:
Ibāḍīs have several doctrinal differences with other denominations of Islam, chief among them:
God will not show himself to Muslims on the Day of Judgment, a belief shared with Shi’ites. Sunnis believe that Muslims will see God on the Day of Judgment.[16]
The Quran was created by God at a certain point in time. This belief is shared with the Mutazila,[17] whereas Sunnīs hold the Quran to be co-eternal with God, as exemplified by the suffering of Ahmad ibn Hanbal during the miḥnah.[citation needed]
Like the Mutazila, they interpret anthropomorphic references to God in the Qur’an symbolically rather than literally.[17]
Their views on predestination are like the Ashari Sunnis (i.e. occasionalism).[17]
It is unnecessary to have one leader for the entire Muslim world, and if no single leader is fit for the job, Muslim communities can rule themselves.[9][11] That is different from both the Sunni belief of Caliphate and the Shi’ite belief of Imamah.[10][18][19]
It is not necessary for the ruler of the Muslims to be descended from the Quraysh tribe, which was the tribe of the Muslim prophet Muhammad.[10][11] That is different from both Shi’ites and Sunnis [20]
They believe it is acceptable to conceal one’s beliefs under certain circumstances (kitman), analogous to the Shia taqiyya.[17] en.wikipedia.org/wiki/Ibadi#Doctrinal_differences_with_other_denominations,
islam.uga.edu/ibadis.html,
lesserknownreligions.wordpress.com/category/my-posts/the-religion-of-oman-ibadism/.
Hm. " General Islamic principles that Sunni, Shi’a and Ibadi alike agree upon." That sounds almost like an Islamic form of non- denominationalism.
