This paper listens to the voice of the Ibadi poet, ‘Amr al-Husayn al-‘Anbari, in the flush of Mukhtar b. `Awf al-Azdi Abu Hamza’s victory over the Umayyad Madinans at the Battle of Qudayd in 130 A.H./748 A.D. This twenty-eight verse ba’iyya poem in the kamil meter, recorded in al-Isfahani’s al-Aghani, represents forces of alliance, argumentation, conviction, and conflict forming a backdrop to the final attempts to replace Umayyad authority undertaken by the Ibadi Shurat/Kharijite leader ‘Abdullah b. Yahya, known as Talib al-Haqq, in the Holy Cities of Makka and Madina toward the end of Marwan II’s caliphate. The poet presents the Battle of Qudayd itself as a persona encapsulating physical, spiritual, and political elements in an ambiguous song of temporal victory, with references to Qur’anic views of the Day of Judgment. Herein al-‘Anbari engages crucial identity issues for the Shurat/Kharijites in general, and for the Ibadis in particular. I intend to map nuances of sacrifice or exchange/shara, and Exchangers/Shurat, as the poet iterates them, in light of armed and unarmed practices among the Ibadis. He bemoans his own survival: “I did not fulfill my desire for sacrifice with the Shurat contingent.” It is in his final verse that al-‘Anbari urges the listener to ask the battle about its events, presenting the battle itself as an individual person. I will examine components of the battle that relate to personal characteristics in light of physical realities – of the human body, geography, time changes and environment, as well as spiritual atmospheres – of human hopes, religious beliefs, social status, and the impetus for change. With historical hindsight, I will also make reference to the changed trajectories in the same poet’s lengthy elegy for Abu Hamza in the bloodbath that decimated the Ibadis at Wadi al-Qura shortly after Qudayd. The ba’iyya, the poem of victory, provides insights into significant points on the time and ideology-lines of Ibadi identity before and after these tumultuous, defining events. I am using works of al-Baladhuri, al-Isfahani, al-Jahiz, al-Mubarrad, al-Shahrastani, al-Tabari, Ibn ‘Abd Rabbih, and others among primary Arabic sources, as well as identity theory, and literary and historical analyses in secondary sources, including recent publications from Syria, Tunisia, and Oman.