Praise be to Allah, and may peace and blessings be upon the Messenger of Allah.
The correct belief concerning the Names and Attributes of Allah is based upon what has been established in the Book of Allah and the Sunnah of His Messenger ﷺ, according to the understanding of the Companions, the Tabi'un, and the early scholars.
Whatever has been authentically established from Allah تعالى or His Messenger ﷺ concerning the Attributes, we affirm it without asking how, without likening them to the attributes of creation, without denying them, and without distorting their meanings.
There is no fundamental distinction in the principle of affirmation between the Attributes of His Essence, Attributes of meaning, reported attributes, and others. Whatever is established by authentic evidence must be affirmed in a manner befitting the majesty of Allah تعالى.
The Qur'an and Sunnah came to introduce people to their Lord, including by teaching them His Names and Attributes. The basic rule concerning speech is that it should be understood according to its real meaning as understood by the person being addressed, while declaring Allah تعالى free from resembling His creation.
The Prophet ﷺ conveyed the Qur'an to his الأمة and explained what they needed, and it has not been authentically established that he said that any of Allah's Attributes mentioned in the Qur'an must be diverted from their apparent meaning or understood as a metaphor that negates the Attribute.
The Sunnah also establishes numerous Attributes of Allah تعالى, such as descent, the Foot, laughter, and joy. It has not been authentically reported from the Companions that they objected to affirming these Attributes or claimed that they could not indicate their true meanings.
If the apparent meaning of these texts necessarily implied deficiency or resemblance, the Prophet ﷺ would have explained this, as he was commanded to convey and clarify.
When views emerged denying that the texts indicate the Divine Attributes and claiming that their intended meanings were metaphorical, the scholars of Sunnah explained that the texts concerning the Attributes are affirmed according to their true meanings, while denying any resemblance to the attributes of created beings.
Among those who addressed this was Imam Uthman ibn Sa'id al-Darimi رحمه الله, in his refutation of those who diverted the texts concerning the Attributes from their apparent meanings.
Imam al-Tabari رحمه الله stated, when explaining the methodology of Ahl al-Sunnah concerning the Attributes, that it is obligatory to affirm their realities in the manner understood from affirmation, while denying resemblance, citing the verse:
“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” [Ash-Shura 42:11]
Thus, affirming an Attribute does not mean likening Allah to His creation. We affirm for Him hearing, sight, the two Hands, and other Attributes established by evidence, while believing that none of His Attributes resembles the attributes of created beings.
Imam Abu Ahmad al-Qassab رحمه الله stated that every Attribute with which Allah described Himself, or with which His Messenger ﷺ described Him, is a real Attribute and not merely a metaphorical attribute that requires diverting it from its meaning.
Al-Hafiz Ibn Abd al-Barr رحمه الله stated that the basic rule concerning speech is to understand it according to its real meaning, and that one does not resort to metaphor unless there is evidence preventing the intended literal meaning. He also mentioned that Ahl al-Sunnah affirm the Attributes mentioned in the Qur'an and Sunnah according to their real meanings, without specifying how they are or defining their manner.
Al-Hafiz al-Dhahabi رحمه الله explained that interpreting all the Attributes as metaphors leads to negating their meanings. An Attribute is connected to the One who possesses it; if Allah تعالى truly exists, then His Attributes are truly established for Him in a manner befitting Him, and it is therefore incorrect to reduce them to mere metaphors with no real meaning.
One of the most important points to understand is that when Ahl al-Sunnah say, “We affirm the Attributes according to their true meaning,” they do not mean that they affirm them in a manner resembling the attributes of created beings.
Allah تعالى says:
“There is nothing like unto Him.”
Just as His Essence does not resemble the essences of created beings, His Attributes do not resemble their attributes.
Thus, it is correct to say that Allah تعالى hears and sees, and that He has a Hand and two Hands, and two Eyes, and other Attributes established by evidence, while believing that His hearing, sight, Hand, and Eye are not like the hearing, sight, hand, and eye of a created being.
The required approach is to combine two principles:
Affirmation without resemblance, and declaring Allah free from deficiencies without denying His Attributes.
Allah تعالى says:
“Indeed, those who pledge allegiance to you are actually pledging allegiance to Allah. The Hand of Allah is above their hands.” [Al-Fath 48:10]
Ahl al-Sunnah affirm in this verse the Attribute of the Hand for Allah تعالى, and they do not reduce it to a mere metaphor for power, authority, or dominance.
At the same time, affirming the Hand does not require that Allah's Hand be touching the hands of those giving the pledge or resemble their hands.
Shaykh Ibn Uthaymeen رحمه الله explained that the verse is understood according to its apparent and real meaning, and that the Hand of Allah تعالى is above the hands of those who pledged allegiance because His Hand is one of His Attributes. Allah تعالى is above them upon His Throne, and this does not require that His Hand physically touch their hands.
An example of this is when a person says: “The sky is above us,” even though it is separate from us and distant from us.
Therefore, affirming the Hand does not mean affirming physical contact or resemblance. Rather, it means affirming the Attribute as it has been conveyed, in a manner befitting Allah تعالى.
Allah تعالى said to His Prophet ﷺ:
“And be patient for the judgment of your Lord, for indeed, you are under Our Eyes.” [At-Tur 52:48]
Some of the early scholars explained this verse by saying: “Within Our sight,” or with meanings indicating protection, care, and attention.
This explanation does not necessarily mean denying the Attribute of the Eye. Rather, it can be an explanation of the verse by one of the implications or consequences of its meaning.
The verse affirms the Attribute of the Eye for Allah تعالى, while at the same time indicating that the Prophet ﷺ was under Allah's care and protection, and that Allah سبحانه وتعالى sees him and watches over him.
Shaykh Ibn Uthaymeen رحمه الله explained that the meaning of “under Our Eyes” is accompanied by Our care and sight, and that the preposition indicates accompaniment. It does not mean that the Prophet ﷺ is literally inside the Eye of Allah تعالى.
He also explained that when some of the early scholars interpreted the verse as “within Our sight,” this does not necessarily mean denying the Attribute of the Eye. Rather, it can be an interpretation by implication while the original Attribute remains affirmed.
Shaykh Salih Al ash-Shaykh explained that interpreting the verse as “within Our sight, vision, care, protection, and guardianship” is an explanation of the wording by what it contains or entails, and is not the type of interpretation that diverts the wording from its indication and thereby denies the Attribute.
Here lies the point of confusion that may arise when someone examines these texts from the perspective of language and rhetoric.
A word may indicate a meaning directly, while also indicating another meaning by implication or entailment.
Therefore, some of the early scholars may explain Allah's statement:
“For indeed, you are under Our Eyes”
as “within Our sight” or “under Our protection and care,” because these meanings are contained in, or necessarily follow from, the verse.
The distinction is that Ahl al-Sunnah affirm the original Attribute, and then mention one of its implications or what it entails.
As for the interpretation that denies the Attribute, its proponent says: There is no Eye at all; rather, what is meant is merely protection and care.
This is the essential difference between the two approaches.
Therefore, not every explanation of a verse using another expression is a blameworthy interpretation. It may instead be an explanation of the wording through one of its implications or consequences, while the original Attribute remains affirmed.
The basic principle regarding the texts concerning the Attributes of Allah تعالى is that they are affirmed as they have been revealed, according to the true meaning befitting Allah, without resemblance or asking how, and without denial or distortion.
Accordingly:
The verse “The Hand of Allah is above their hands” affirms the Attribute of the Hand for Allah تعالى, and it is not correct to deny it and make it merely a metaphor for power or dominance.
The verse “For indeed, you are under Our Eyes” affirms the Attribute of the Eye for Allah تعالى, while also conveying the meaning of protection, care, and attention.
The explanation of this verse by some of the early scholars as “within Our sight” does not necessarily mean denying the Eye. Rather, it can be an explanation of the wording by what it contains or entails.
Affirming the Attributes of Allah according to their true meaning does not mean likening them to the attributes of created beings. Allah سبحانه وتعالى says: “There is nothing like unto Him.”
The comprehensive principle is: Affirmation without resemblance, and declaring Allah free from deficiencies without denying His Attributes.
And Allah knows best.