from the Prophets Adam, Nuh, Ibrahim, Musa and Isa, but all of them will excuse themselves because ashamed of sins they have committed, and they will all recommend them to turn to the Prophet Muhammad for intercession, since God has forgiven his former and latter sins.118 The gate of paradise will be opened for him, and all the faithful will enter paradise except those who were threatened hell-Fire by the Qur'an." The statement following this Tradition shows that intercession is granted to Adam for his children, to each of the Prophets for his community (ummah), and for the faithful; so that the martyr will intercede for seventy of his kin if they were faithful and upright.119

c) The other article is the constriction and punishment of the tomb (adhab al-qabr). A number of Traditions reported by Jabir b. Zaid refer to the punishment of the tomb.120 Abu Ubaidah after narrating one of these Traditions commented, "Jabir was among those who acknowledged the punishment of the tomb."121 This attitude was accepted by the Ibadhis in general, but was denied by some Ibadhi scholars on the basis of reasoning.122 We also may mention here the interrogation of the dead by the two Angels, Munkar and Nakir, concerning which a Traditions is narrated by Jabir b. Zaid.123

THE STATUS OF THE IBADHI THEOLOGY IN RELATION TO THE MAIN ISLAMIC SCHISMS

Goldziher noticed that the Ibadhi Aqidah of Amr b. Jumai contains views of evident Mu'tazili nature. Among those views, he set forth the following:

a) The Qur'an is created

b) The impossibility of the vision of God in the Hereafter.

c) The application of the allegorical method (ta'wil) to anthropomorphic expressions in the Qur'an, especially in relation to God's sitting on the throne, and to certain matters concerning the Day of Resurrection, such as the Bridge (sirat) and the Scale (mizan).124

Later, Nallino pointed out that there are still further points in which Ibadhis maintain the same views as Mu'tazilis, as follows:

a) God does not forgive grave sins, unless the sinner repents before death.

b) Eternity of punishment for Muslims who persist in grave sins, and they have, furthermore, no right to intercession unless they repent before death.

c) Allah's attributes are not additional to his essence.125

It appears that the European scholars who discussed the subject agree that all