The 'athar which are reported in the Ibadhi collection of traditions show clearly that anthropomorphism (tashbih) was strongly opposed by the Companions. It is reported that both Ibn Mas'ud and Abdullah b. Umar were shocked on hearing the Muslims of Syria saying that God climbed the heaven from Bait al-Maqdis, and He put His foot on the rock (al-sakhrah)30. It is also believed that the Jews were behind these anthropomorphic views31. Ibn Mas'ud said, "Do not ask the people of the Book about anything, for they will never guide you while they are astray"32.

Under the title, "The sunnah in glorification of God,"33 a large number of Traditions were reported, all expressing dean thropomorphic views of God. Among the Companions from whom these Traditions were reported were Umar b. al-Khattab, Ali b. Abi Talib, Abdullah b. Abbas, Abdullah b. Mas'ud, and Abdullah b. Umar. Among the followers apart from Jabir b. Zaid the Ibadhi Imam, there were Mujahid, al-Hasan al-Basri, Said b. Jubair, al-Dahhak and others.

The method of allegorical interpretation of anthropomorphistic expressions in the Qur'an was also adopted by the Mu'tazilites. However, it is clear that this method was based on Traditions of the Prophet and the nature of the Arabic language, which allowed such interpretations. In many cases other verses from the Qur'an were cited to counter anthropomorphistic interpretations from Quranic contexts where the expressions in question were used in clear unequivocal senses that supported the interpretations Ibadhi theologians wished to make.

Concerning the questions of God being or not being in a place i.e. being on the Throne or coming with the Angels on the Day of Resurrection, etc., Jabir b. Zaid reported from Ibn Abbas a detailed discussion on the question rejecting all anthropomorphic forms based on a number of Quranic verses34. Ibn Abbas concluded his argument with the following statement:

"It (the Qur'an) informed us that there is no place in the high heavens and the lowest earths vacated by Him. They must not follow parts of the Qur'an neglecting others, for each proves the correctness of each other. He is sitting on the throne, is witness over everything and encompasses everything without formation (takyif), limitation, (tahdid), resemblance (tamthil), anthropomorphism (tashbih) or imagination (tawhim)"35.

Among the early problems connected with the question of tashbih is God's friendship towards the Muslims. As this doctrine was concerned with the conduct of the Muslim who would not deserve God's friendship unless he was a good Muslim, some Ibadhi scholars held that God's friendship changes according to the state of the person. Most Ibadhi scholars, however, held that