as rizq, sustenance16. In surah xlviii, 10, the hand is interpreted also as reward and favour from God17. In surah lxvi, 45, the right hand (al-yamin) is interpreted as power, and in suras: xxxvi, 71, and xxxviii, 75, is explained as order, and power, and so on18. This method was also applied to similar terms which figure in the Qur'an, as follows:

a) The eye ('ayn), in suras xx, 39, xi, 37; xxiii, 27; lii, 48; and liv, 14, means knowledge and protection19.

b) The light (nur) in the surah xxiv, 35, means that He is the Just One ('adl) of Heavens and Earth, and the Guide of the inhabitants of heavens and earth20.

c) The face (wajh) of God means God Himself21.

d) The leg (al-saq) in surah lxviii, 42, means the great disaster22. الأمر الشديد

e) The soul (al-nafs) ascribed to God in surah v, 116, means knowledge23.

f) The coming of God with the angels on the day of resurrection in surah lxxxix, 22, was explained as the coming of His order24.

g) Allah's sitting on the throne (istiwa' 'ala al-'arsh) means His rule over the Universe25.

THE VISION (AL-RU'YAH):

Under the first group of theological problems which appeared at an early stage in Ibadhi theology is the question of al-ru'yah'. This problem is closely connected with the question of anthropomorphism (tashbih). Ibadhis maintained that God is not to be seen either in this World or in the World to Come. Two Traditions traced back to the Prophet were reported in Musnad al-Rabi, asserting this new. The first Tradition is reported via Masruq from A'ishah that she said, "He who says that Muhammad has seen his Lord has committed a great forgery"26. The second Tradition is reported from Muhammad al-Shaibani, viz., that the Apostle of God was asked, "Can you see your Lord?" He said, "Glory be to Allah, how shall I see Him?"27. As for the Quranic verses which give the impression that God shall be seen, Ibadhis used the allegorical method (ta'wil) and interpreted them in a way which did not contradict with their view.

The term nazirah in surah lxxv, 23, "Upon that day faces shall be radiant, gazing upon their Lord." Here the word gazing, (nazirah), was explained as waiting the permission from their Lord to enter Paradise. This interpretation was reported from both Companions, 'Ali b. Abi Talib and Ibn 'Abbas28. The question of vision is fully discussed in Musnad al-Rabi b. Habib29.