those views in Ibadhi theology were of Mu'tazili origin, but the question which they had not answered yet was when and where this influence made itself felt.126

Although William Thomson has suggested a new line of discussion of this question, pointing out the possibility of some of those views having arisen naturally among the Ibadhis,127 this line of investigation has not been carried out by later scholars. As it was possible to consult a later number of Ibadhi sources which were not available before, a clearer view of the development of Ibadhi theology can now be established, and the nature of its relation to other Islamic schisms better understood.

It would be difficult to decide about certain views, as to whether they were a result of natural development within a particular schism, or a result of outside influence. Most of the early discussions of theological problems by Muslim theologians were directed in one way or another by the Qur'an and Sunnah of the Prophet, and by the interpretation of one or other of those sources, and the degree of reasoning used by those theologians in their interpretation.

One fundamental difference between Ibadhis and Mu'tazilites was that the latter were well known for using rational methods in theology128 and for their little consideration of hadith,129 while Ibadhis gave no consideration to reasoning when an authentic Tradition was reported. As for their foundation, most of the Ibadhi views were settled considerably earlier than those of the Mu'tazilites.

Bearing these two facts in mind, only one point of the above mentioned six, can remain as a possibility of Mu'tazili influence on Ibadhi theology, i.e. the creation of the Qur'an. All other points were settled by Ibadhi authorities at an early stage. In fact, they were settled by the Companions on the basis of Traditions remounting to the Prophet. The role of Ibadhi authorities was only in narrating those views and adopting them.

It has already been mentioned that a larger number of Traditions recorded in the Ibadhi collection of Hadith stated clearly the impossibility of the vision of God on the Last day, and rejected all forms of anthropomorphism. As for the attributes of God not being additional, this attitude was taken in order to assure the Unity of God which is fundamental to the Islamic faith.

With regard to the two questions concerning the eternity of punishment for Muslims persistent in major sin, and the relation of intercession and God's forgiveness of those who have committed major sin, these questions were also dealt with by Jabir b. Zaid, the first Imam of the Ibadhi school, on the basis of Qur'anic verses and Traditions of the Prophet.