judgement. Therefore, it is not one of the basic dogmas on which they should take a specific view as is the case with the Mu'tazilites. The possibility of Mu'tazili influence in this matter has already been mentioned. It appeared that this possibility cannot be denied, since the Ibadhis had not discussed the question from this angle before it was raised by the Mu'tazilites.

Although the Ibadhis and Mu'tazilites held the same views on those doctrines mentioned above, the fact remains that the Ibadhis formed their views on those questions at an earlier stage, and they were based on Traditions reported from the Prophet, or on opinions of some of the Companions regarding the tafsir of certain Qura'nic verses which dealt with some of those doctrines.

On the other hand, the Ibadhis opposed strongly some basic views of the Mu'tazilites, i.e. on Divine decree, the Divine will, and the position between two positions.

With regard to the first two views, concerning the Divine will and Divine decree, Ibadhis held that God is the creator of man and his actions, and man commits his action. As for the Divine will, Ibadhis held that everything which happens in this world, be it good or bad, is willed by God. Both views were adopted by the Ash'arites.

The Mu'tazilites evolved the doctrine of the position between two positions (al-manzilah baina al-manzilatain) for the state between faith (iman) and polytheism (shirk). They refused to regard the major sinner a believer (mu'min) as the Murji'ites did, and also refused to regard him 'infidel-ingrate' and regarded him as fasiq (evil doer) in a position between two positions, meaning that he is neither a believer nor an infidel. Ibadhis distinguished their attitude regarding this matter by the two following principles:

1. The position between two positions implies the position of hypocrisy between faith and polytheism. This attitude was in opposition to the Murji'ites who refused to regard the major sinner as anything other than a believer; and against the Kharijites who regarded all those who commit major sins as polytheists.

2. There is no position between two positions; meaning that there is no position between faith (iman) and infidelity (kufr). To them, those who do not fulfil the teachings of the religion are 'infidels-ingrate' (kuffar al-ni'am). This attitude was directed against the Mu'tazili view on this matter. For Ibadhis, the terms, fisq, nifaq and kufr al-ni'mah are all the same, and they mean hypocrisy. he who fills this category is neither a believer, nor a polytheist, but an 'infidel-ingrate', or a hypocrite like the Hypocrites of the time of the Prophet.