Praise be to Allah, and peace and blessings be upon the Messenger of Allah.
The methodology of Ahl as-Sunnah wal-Jamaʿah concerning the Names and Attributes of Allah is based on following what has been transmitted in the Qur’an and Sunnah, without distortion or denial, and without likening or comparing them to the attributes of creation.
Their approach is based on the following principles:
Allah has affirmed for Himself the attribute of istiwaʾ over the Throne in several places in the Qur’an. He says:
“The Most Merciful rose over the Throne.” [Ta-Ha 20:5]
And He says:
“Then He rose over the Throne.”
This meaning is mentioned in several places in the Qur’an.
Thus, istiwaʾ is an established attribute of Allah. Ahl as-Sunnah affirm it in a manner befitting His majesty, without distorting its meaning and without comparing Allah’s istiwaʾ to that of created beings.
The famous statement of Imam Malik, may Allah have mercy on him, is well known in this regard. When he was asked about how Allah rose over the Throne, he said:
“Istiwaʾ is known, its manner is unknown, belief in it is obligatory, and asking about it is an innovation.”
The meaning is that the basic meaning of istiwaʾ is known in the Arabic language, whereas the manner in which Allah rose over the Throne is known only to Allah.
Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, affirmed that istiwaʾ over the Throne is established by the Qur’an and Sunnah and by the consensus of the early generations of the Ummah and the Imams of Sunnah.
Allah has affirmed the Face for Himself. He says:
“And there will remain the Face of your Lord, Owner of Majesty and Honor.” [Ar-Rahman 55:27]
The Prophet ﷺ also affirmed this in the Sunnah.
Accordingly, Ahl as-Sunnah affirm the attribute of the Face for Allah as it appears in the texts, while believing that it is befitting His majesty and does not resemble the faces of created beings.
It is not correct to interpret it without evidence as merely meaning “the Essence” if doing so results in denying the attribute indicated by the text.
At the same time, a Muslim must not imagine Allah’s Face as resembling any created face, because Allah says:
“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” [Ash-Shura 42:11]
The scholars have explained that affirming the attribute of the Face does not mean likening the Creator to His creation.
The attribute of the shin has been mentioned in authentic Sunnah. Among the evidence is the hadith of Abu Saʿid al-Khudri, may Allah be pleased with him, in which the Prophet ﷺ said in the lengthy hadith:
“Then He will uncover His Shin, and every believer will prostrate to Him.” Reported by al-Bukhari.
Accordingly, Ahl as-Sunnah affirm what is mentioned in the hadith while rejecting resemblance and comparison.
It cannot be said that Allah’s Shin is like a human shin, just as it is not correct to deny the attribute or divert it from its apparent meaning without evidence.
The scholars have stated that those who affirm this attribute rely upon the authentic hadith, and that it is affirmed in a manner befitting Allah, without there being anything comparable or similar to it among the attributes of created beings.
The term “body” does not occur in the Qur’an or authentic Sunnah as an affirmation of Allah or as a negation concerning Him.
Therefore, it is not correct to simply say that Allah is a body, nor to say that He is not a body, without first knowing what is intended by this term.
When using ambiguous expressions, their intended meaning must therefore be clarified.
If by “body” one means something composed of parts that depend upon one another, or something that necessarily entails being originated, dependent, or composite, then this meaning is negated with regard to Allah. He is completely independent of His creation and perfect in His Essence and Attributes.
But if a sound meaning is intended, such as affirming that Allah exists independently, possesses the Attributes that befit Him, and does whatever He wills, then these sound meanings cannot be denied. Rather, it is preferable to express them using the revealed terminology found in the Qur’an and Sunnah.
Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, explained that terms not found in the revealed texts, such as “body” and similar expressions, should neither be affirmed nor negated until the speaker’s intended meaning is known. If a sound meaning is intended, the sound meaning is affirmed; if a false meaning is intended, that meaning is rejected.
Shaykh Muhammad ibn Salih al-ʿUthaymin, may Allah have mercy on him, likewise stated regarding the term “corporeality” that it is not found in the Qur’an or Sunnah. Therefore, it should not be affirmed or denied merely as a word; rather, its intended meaning should first be clarified.
The methodology of Ahl as-Sunnah wal-Jamaʿah is to affirm what Allah has affirmed for Himself and what His Messenger ﷺ affirmed for Him, without distortion, denial, asking how, or likening Him to creation.
Accordingly:
The comprehensive principle is the saying of Allah:
“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” [Ash-Shura 42:11]
Affirming Allah’s Attributes does not mean likening Allah to His creation, just as declaring Him free from resemblance to creation does not require denying the Attributes He has affirmed for Himself.
And Allah knows best.