community of the same conditions as the corresponding stage in the life of the Prophet in Mecca before hijrah when no hadd punishments were revealed yet.54 However, some Ibadhi scholars acted contrary to this rule on certain occasions on the basis that secrecy (kitman) takes the laws of zuhur whenever it is possible, though that zuhur must not take the laws of kitman.55 The only exception to the decision of the suspension of the hudud is killing those who defame the Ibadhis. Such people are to be killed by any means at any time during the four stages.56

During kitman Ibadhis have to live under the rule of tyrants. Special rules were laid down for Ibadhis regarding their relationship with 'tyrants' in the time of kitman. The main principle is that the Ibadhis must not be of any help to tyrants in their rule, so they must not hold any posts for them.57 The exception to this rule is that those members of the Ibadhi community who are known for their opposition to the 'tyrants' and were capable of commanding them to good and forbidding them from evil, such members can hold posts in the rule of 'tyrants'; they can lead their troops in jihad, be in charge of the spoils (ghanaim), Qadiship, or futya (delivering legal opinions on religious questions). Ibadhis, in this attitude, follow the example of Ibn Abbas, Jabir b. Zaid, al-Hasan al-Basri and Shuraih al-Qadi. All these great scholars were known for their opposition to the rule of 'tyrants' and held posts under them. The condition for such an attitude is to run the posts according to the shari'ah and not fear anybody in practising justice.58

If the members did not have the same qualities as those mentioned they must not be in charge of any post which is related to the public interest and might harm people, such as being in charge of the market, or shurtah (police), or hisbah, etc., but there are certain jobs which they can hold such as calling for prayers (adhan, leading the prayers, lecturing in mosques, and teaching in the schools.59

There are certain occasions on which the 'tyrants' force Ibadhis to act or speak contrary to their beliefs. In such circumstances, Ibadhi school allows its followers to use a special dispensation (rukhsah) under the principle of religious dissimulation (taqiyah) to avoid the punishment of death. They can, for example, say that there is more than one God, or claim walayah for the enemies of God, and baraah from the true believers, or give false testimony, or tell lies, all these with the tongue only without believing it. They also can eat during the day in Ramadhan, or eat carrion, blood, or pork, all this to avoid the punishment of death. If the punishment is, for instance, imprisonment, and they know that they will not die in prison of hunger or thirst, or some other cruel punishment, they must not then take the advantage of the special dispensation to avoid imprisonment, for it is lawful only for avoiding death.60