Praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

Belief in Allah Almighty necessitates transcending Him from everything that is not befitting of Him, such as resembling creatures and being described with the attributes of originated beings like composition and spatial confinement. This is what is indicated by the clear and decisive texts, such as Allah Almighty's saying {what means}: "There is nothing like unto Him, and He is the All-Hearing, the All-Seeing." [Ash-Shura/11], and Allah Almighty's saying {what means}: "Say, "He is Allah, [the] One. Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent." [Surah Al-Ikhlas/1-4].

As for the terms found in the Book of Allah Almighty or the Sunnah of His Prophet, peace be upon him, whose linguistic literal meanings might suggest anthropomorphism (likening Allah to His creation), it is not permissible to interpret them according to their literal linguistic meaning and true sense. This applies to terms like 'eye,' 'hand,' 'face,' 'istawa,' and other words that were coined in the Arabic language to denote organs and limbs, and which necessitate resembling creation. It is not permissible to interpret them according to their apparent linguistic reality because that implies likening Allah to His creation. Ibn al-Jawzi al-Hanbali, criticizing the anthropomorphists and corporealists, said: "They have adopted the literal meanings in the names and attributes, and named them with attributes in an innovative way for which they have no evidence from Sharia texts (Quran & Sunnah) or reason. They did not pay attention to the texts that divert from the literal meanings to the meanings obligatory for Allah Almighty, nor to the annulment of what the literal meanings necessitate of the marks of originatedness" [Daf' Shubah al-Tashbih/p.19].

The scholars of Ahl al-Sunnah wal-Jama'ah have unanimously agreed that the way to understand these ambiguous verses (mutashabihat) is to exalt Allah Almighty (tanzih). This is done by diverting the verses from their literal linguistic meanings that ascribe to Allah Almighty what is not befitting Him, and interpreting them with meanings that are appropriate to His majesty and perfection, by employing various Arabic linguistic styles such as metaphor, figurative language, and expansive interpretation. This is achieved by referring these ambiguous texts back to the clear and decisive verses (muhkamat) while negating what is not befitting Allah Almighty.

After affirming transcendence (tanzih), Ahl al-Sunnah wal-Jama'ah, from among the exegetes and theologians, have two approaches in dealing with these verses: interpretation (ta'wil) or delegation (tafwid). Imam Al-Nawawi Al-Shafi'i said: "This hadith is one of the hadiths concerning attributes. There are two approaches regarding them, which have been mentioned many times in the Book of Iman. The first: believing in it without delving into its meaning, while believing that there is nothing like Allah Almighty and exalting Him from the attributes of created beings. The second: interpreting it in a way that befits Him" [Sharh Sahih Muslim, Vol. 5/P.24]. And in [Sharh al-Muqaddimah al-Hadramiyyah, Vol.1/P.55], it states: "As for what is mentioned in the Book and Sunnah that implies corporeality, direction, or anything else from which He is exalted, it is unanimously diverted from its apparent meaning due to its contradiction with rational proofs." Imam Al-Laqani Al-Maliki said in Jawharat al-Tawhid: "Every text that implies anthropomorphism... interpret it or delegate, and seek transcendence." Imam Al-Nafrawi Al-Maliki said: "Thus, it is known from what we have mentioned that both groups (the Salaf and Khalaf) interpret the ambiguous by diverting it from its apparent meaning due to its impossibility. They differed after diverting it from its impossible apparent meaning in clarifying its specific and detailed meaning. The Salaf delegate the knowledge of that to Allah Almighty, while the Khalaf interpret it with a detailed interpretation, assigning each word to a specific, particular thing" [Al-Fawakih al-Dawani, Vol.1/P.51]. Therefore, tafwid (delegation) according to the Salaf is diverting the word from its literal linguistic reality, because it is not permissible for Allah Almighty in the first place, and then not delving into specifying and detailing the meaning, due to their extreme piety in that regard, even though it is permissible in Islamic law. From this, it is known that detailed interpretation (ta'wil tafsili) is not distortion, as distortion is inventing meanings for which there is no sound evidence, and which contradict reason and Sharia texts.

In summary, the Salaf and Khalaf agree on negating any resemblance between Allah Almighty and His creation, and they agree on negating everything that is not befitting Allah Almighty, even if that negated attribute appears in the literal sense of a noble verse or a noble hadith. The disagreement between some of the Salaf and some of the Khalaf arose only in specifying the intended meaning of these noble verses and hadiths. Some of the Salaf delegated and refrained from clarifying the intended meaning, while some of the Khalaf clarified the intended meaning and explained it according to linguistic connotations, Arabic styles, and contextual indications.

Some of the Salaf chose the method of delegation due to the scarcity of misconceptions in their time, their knowledge of the Arabic language, people's preoccupation with worship, and their piety in avoiding delving into anthropomorphism and corporealism. When this changed, and understanding weakened, and the language became obscure to people, and the misconceptions of anthropomorphism and corporealism entered, many of the Khalaf chose the method of interpretation, and began to clarify the intended meaning with clarity that eliminates ambiguities and possibilities.

However, if a false understanding of these ambiguous texts becomes widespread, and people deviate from the sound methodology, and true beliefs become mixed with the misconception of corporealism, then the preferred of the two approaches is detailed interpretation (ta'wil tafsili). Al-Nafrawi said: "Al-Izz ibn Abd al-Salam inclined towards preferring it, saying: 'It is the closest of the two paths to the truth.' And Imam al-Haramayn sometimes inclined to the path of the Khalaf and sometimes to the path of the Salaf. This difference is where there is no necessity for interpretation; otherwise, there is agreement on the obligation of detailed interpretation, that is, when a misconception arises that cannot be removed except by it" [Al-Fawakih al-Dawani, Vol. 1/P.51-52]. As for the ruling on someone who likens Allah Almighty to His creation, he should be taught the correct approach with wisdom and good admonition.

In conclusion, Ahl al-Sunnah wal-Jama'ah have unanimously agreed on the impermissibility of affirming any degree of resemblance between Allah and His creation. They have also unanimously agreed that texts that imply resemblance should be diverted from their literal linguistic reality that suggests anthropomorphism, which is called general interpretation (ta'wil ijmali). After that, Ahl al-Sunnah have only two acceptable methods: either to interpret them with detailed interpretation (ta'wil tafsili), which is preferred in times of tribulation and widespread anthropomorphism and corporealism, or to delegate knowledge of them to Allah Almighty (tafwid), which is preferred in times of sound beliefs and hearts. And Allah Almighty is Wise; He made everything in His glorious book decisively clear in due measure. And Allah Almighty knows best.