Published in german (shorted) and french on ref.ch and reformes.ch on 28 and 29 October 2026
The Near East School of Theology (NEST) in Beirut organised its first ever retreat abroad, in Oman. The country held a particular appeal, offering us the chance to discover a different form of Islam from those found in Lebanon or Syria. The predominant form of Islam there is neither Sunni nor Shia, but Ibadism, which is also found to a limited extent in the Maghreb. It accounts for only 2 per cent of the total Muslim population. There are no official statistics in Oman, but it is estimated that 60 per cent follow the Ibadite tradition, with Sunnis accounting for approximately 35 per cent and Shia for 3 per cent. Ibadism traces its origins back to the teachings of the favorite pupil of Aisha, the wife of Muhammad. Several of its mosques are therefore oriented towards Jerusalem rather than Mecca. Omanis consequently have no legitimacy complex to justify their own practice of Islam. This very ancient form is particularly tolerant and keen to avoid the conflicts and violence caused by religion. Thus, both Christianity and Hinduism have official status in Oman. There are five denominations of churches in Muscat (two Oriental, one Orthodox, one Catholic and one Protestant) and three Hindu temples. Christians account for less than 5 per cent of the population. We visited the main Hindu temple, the Protestant and Catholic churches, and had lengthy discussions with their leaders.
Tolerance and a limitation
Among Protestants, this is the first time in 130 years that a Baptist pastor from Washington D.C. has been elected rather than a pastor from the Reformed Church in America (RCA), which arrived in Oman as early as 1891. Since the 1980s, the RCA has pursued a policy of decolonisation and relinquished its status as a ‘mission church’ to become, on the basis of a partnership with the Anglican Church, the Protestant Church of Oman (PCO). It sold its hospital to the state for a symbolic rial and converted the missionary’s house and the hospital director’s residence into an intercultural centre, the Al Amana Centre (see my blog post of 12 October). Nine congregations worship here, comprising several thousand people of sixteen different nationalities. The ‘traditional’ Protestant community has around four hundred members, mainly Indians and Asians.
What is unique is that, to remain faithful to the Muslim principle that it is forbidden to convince anyone to change their religion, all the churches and Hindu temples are brought together on a single campus, made available by the state some fifty years ago. There are two others in the country. On Fridays, these churches fill up several times with members of various communities coming to worship: Catholic parishes following their various Oriental and Indian rites, and Protestant congregations with all their well-known diversity. The state does not intervene in this organisation in any way, and the different Christian denominations organise themselves. In fact, the Protestants have established, through the PCO, a sort of umbrella organisation for all Protestant communities, which oversees management and handles relations with the state. At the National Museum, one can see the copy of the Bible that the American missionary had with him in 1891, alongside artefacts from other denominations or religions.
Restrictions
However, in order to preserve social harmony, no religious community – be it Shia, Pentecostal or Syro-Malabar – is permitted to proselytise in public spaces, nor to carry out independent social initiatives. To do so, they must establish a partnership with a local NGO. Any activity or event in a public space must be authorised. Missionary work therefore takes place only within the campus. Nor are churches permitted to erect a cross on their buildings. This constitutes a restriction on religious freedom, offset by a protected legal status and a guarantee that their members will not be harassed. A comparable status exists in the other Gulf states, with the exception of Saudi Arabia. In this context, this is almost equivalent to a liberal solution, which means Oman ranks ‘only’ 38th in Open Doors’ ‘Persecuted Churches’ index, and has the third-best score in the region after Jordan and Qatar. The Omani paradox is that this regulation also applies to the various Muslim communities. The state also restricts religious freedom within Islam. Yet no Muslim country or movement disputes that Oman is a ‘normal’ Muslim country. The decisive factor is the preservation of social cohesion and peace. Anything that might disrupt this must be avoided. The Director of Al Amana welcomes this approach: “We can have religious discussions without the pressure of trying to convert or being converted. In my view, this absence of pressure is more than just religious freedom.” This raises questions once again about Open Doors’ criteria…
An ancient tradition
This tradition of tolerance has its roots in the history of this nation of merchant seafarers, who have been in contact with other civilisations since the days of the Silk Road. The role of Sultan Qaboos († 2020), who reigned for nearly fifty years, was also very significant. He had studied in England, where he came to recognise the country’s need for and benefit from strong development and the coexistence of numerous communities. It was he who brought about profound change in the country. This open-minded and peaceful approach has enabled the country to spend the last fifty years in peace and to experience strong economic development, without the political or religious upheavals seen in neighboring countries. However, he faces a very traditional, tribal and conservative mindset regarding dress, social mixing, marriage and certain behaviours (such as smoking). In the capital, Muscat (population one million), social mixing and freedom are more readily accepted than in the interior of the country. At family gatherings, men and women remain separate, whilst at work employees often eat together.
The situation of women
The divorce rate has risen sharply in recent years, and in two-thirds of cases it is initiated by women. This also points to significant discrimination within families, violence and persistent taboos, for example regarding extramarital affairs, early marriages or marriages that still often depend on parental consent. Women we were able to meet spoke of traumatic and tragic experiences in their lives, such as the fact that children’s nationality is determined solely by the husband. This law applies also in Lebanon. It doesn’t go back to the sharia, but to the colonial period! With 45 per cent of the population being immigrants, one can easily imagine the tragedies. However, the law stipulates that if the grounds for divorce are spousal abuse, the husband must pay a sum to his wife, even if she was the one who filed for divorce. We were able to speak at length with a woman who lives ‘freely’. When asked why there aren’t more women fighting against this system, she replied – a view subsequently supported by the life experiences of the Lebanese participants – that most women ultimately live comfortably within this system and find greater security in it. They have come to accept it inwardly and carve out their own sphere of individual freedom, which can extend quite far. “In your room, on your own, or with your friends, you can do whatever you like!”
The Omani exception
The country is bordered by Yemen to the south, Saudi Arabia and the United Arab Emirates (UAE) to the west, and Iran to the north. Above all, it lies on the other side of the famous Strait of Hormuz, controlling the tip of the peninsula that forms the strait via an enclave within UAE territory. The population now stands at over five million people, spread across a territory of more than 300,000 km2, which is very mountainous and contains two large desert regions. Initially colonised (following fierce initial resistance) by the Portuguese in the 16th century, then controlled by the British until 1970 (!), the country experienced a coup d’état in 1970 instigated by the son of the ailing reigning Sultan, with British support. The new Sultan, Qaboos ibn Said, set in motion a massive process of modernising the country and developing oil and gas production, which is by very far the main source of revenue. Thanks to him, women have the right to study and work. They are represented in parliament, the civil service and the government. In schools, classes are mixed up to the age of ten. This year, a woman was seen teaching boys in Muscat for the first time.
Oman is today an absolute monarchy with the beginnings of a constitutional monarchy. The office of Sultan has recently become hereditary. This kingdom has – yet another exception – a parliament elected by universal suffrage but which is essentially advisory, comprising mainly representatives of the traditional tribes, a Council of State and a Council of Ministers. The country has been co-ruled by the same dynasty since the 18th century. Since 2020, the Sultan has been Haitham bin Tariq, nephew of his predecessor, who, contrary to centuries-old tradition, had no children. Behind closed doors, it is rumoured that his arranged marriage to his cousin lasted little more than two years and that he never remarried because he was homosexual. Out of respect for the country’s traditions, this has been kept quiet.
Religious policy: From the 1970s onwards, Sultan Qaboos had mosques built in every town across the country, the largest of which – reportedly paid for out of his own pocket – is situated not far from Muscat and was inaugurated in 2001 after six years of construction. The total floor area is 416,000 m2. There is an abundance of gold and fine marble, and a gigantic single-piece carpet. It is the only mosque open to non-Muslims and can accommodate more than three thousand people at a time.
The ‘Switzerland of the Gulf’
Oman faces the Indian Ocean, which explains its long-standing ties with the subcontinent. The population has grown significantly over the last twenty years, rising from two to five million. The vast majority of foreigners (45 per cent of the population) come from India or Asia. Like the rest of the Gulf region, the country relies on hydrocarbons (fifty centimes a litre at the pump, whilst in Beirut the price is close to three dollars!), but has remained deeply attached to its traditional Arab roots. Its capital, Muscat, still has some very pretty neighborhoods featuring typical Gulf architecture, unlike Dubai or Doha. Water, bread, rice and chicken are heavily subsidised, which provides significant relief for poor families. Despite this, the general mindset and the atmosphere on the streets remain very traditional and male-dominated, whilst almost all women wear the veil, even though this is not compulsory. Sharia law applies only to family law; all other aspects of social and economic life are governed by a civil code. On the international stage, Oman prides itself on having no enemies and has no disputes with Iran, Saudi Arabia, Israel or Yemen. Its moderate, neutral and consensus-seeking approach is recognised by all and is being called upon in the current regional situation. It is the only country in the region not to have military cooperation with the USA. It is sometimes referred to as ‘the Switzerland of the Gulf’.