The Salaf neither allegorically interpreted Allah'sAttributes nor engaged in anthropomorphism since this is an innovation in religion that finds no support in the Qur'an or Sunnah 15- Al-Sabuny stated in his fifth article that it is not the Madh-hab (School of Jurisprudence) of the Salaf

(Part No. 3; Page No. 70)

 (righteous predecessors) - which we already discussed in preceding articles, on the topic of the Attributes of the Creator (Glorified and Exalted be He) - to absolutely leave the issue of Attributes to Allah, as some people say. Rather, it is another approach that indicates perspicacity and sound and straight understanding of the Qur'an and the Sunnah texts. This way and approach could be summarized through the following points: First: Applying Ta'wil (allegorical interpretation) to the Ayahs (Qur'anic verses) and Hadiths on Attributes where Ta'wil is inescapable due to linguistic, Shar`y (Islamic legal), or creedal reasons. Second: Acknowledging what the Glorious Qur'an or the Purified Sunnah established of the Attributes of Allah (Glorified and Exalted be He), such as hearing, sight, speech, love, contentment, Istiwa' (Allah's rising over the Throne in a manner that befits Him), descending, coming, approaching and other attributes, and believing in them in the way they are intended by Allah (Glorified and Exalted be He), thus confirming them to be true and leaving them to Allah without Tashbih (comparison), Ta`til (negation of the meaning or function of Allah's Attributes), Tajsim (anthropomorphism) or Tamthil (likening Allah's Attributes to those of His Creation). A: The claim that this is the view of the Madh-hab of the Salaf is baseless, since it is not the Madh-hab of the Salaf to leave the issue of Allah's Names and Attributes to Allah, neither generally nor specifically. Rather, they leave the issue of Takyif (descriptive designation of Allah's Attributes) as previously explained and as was stated by Malik, Ahmad and others, and - before them - by Um Salamah (may Allah be pleased with her) and Rabi`ah ibn Abu `Abdul-Rahman, the Shaykh of Malik (may Allah be pleased with them all). It is also not the Madh-hab of the Salaf to interpret the attributes. Rather, they accept them as they are stated and believe in their meanings in the way that befits Allah's Glory without Tahrif (distortion of the meaning), Ta`til, Takyif, or Tamthil as repeatedly mentioned above.Again, it is not the Madh-hab of the Salaf either to acknowledge or to deny anthropomorphism, since this has not been mentioned in the Qur'an, the Sunnah, or the opinions of the Salaf of the Ummah (nation based on one creed). This is stated by more than one of the Imams of Ahl-ul-Sunnah (adherents to the Sunnah), including the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him), who stated that

(Part No. 3; Page No. 71)

 in his book Al-Tadmuriyyah. In this book, he stated, in the sixth rule: "Therefore, as refuting the claims of those who attributed defects to Allah (Exalted be He) in such a way that was corrupt and unpracticed by any of the Salaf or the imams. No one of them denied or attributed anthropomorphism to Allah, or that He is only an essence or that He occupies a space. For all these are generalized phrases that neither prove a truth nor refute a falsity. That is why Allah has not mentioned - in condemnation of the claims of the Jews and other disbelievers - this type of claim. Rather, this claim is among the innovations in religion, which are repudiated by the Salaf and the Imams." Al-Hafizh Ibn Rajab Al-Hanbaly (may Allah be merciful to him) said in his book Fadl `Ilm Al-Salaf `ala `Ilm Al-Khalaf (Superiority of the Knowledge of the Salaf over that of Late Scholars): "The right stance is that assumed by the righteous Salaf of acknowledging the Ayahs and Hadiths concerning Allah's Attributes just as they are without Tafsir (interpretation), Takyif or Tamthil. Nothing other than this is authentically attributed to them at all, especially Imam Ahmad. Moreover, there should be no engagement in interpretation of their meanings or providing examples for them. Although some scholars near to the time of Imam Ahmad did so in imitation of the way of Muqatil, they should not be followed in this issue. Rather, we should follow the example of the Imams of Islam, such as Ibn Al-Mubarak, Malik, Al-Thawry, Al-Awza`y, Al-Shafi`y, Ahmad, Is-haq Abu `Ubayd, and others. None of these scholars ever said such opinions assumed by the scholars of `Ilm-ul-Kalam (a discipline that searches for answers to creedal issues using logic) or the philosophers. Also, such opinions are not to be found in the speech of scholars who were free from criticism and defamation. Thus, Abu Zur`ah Al-Razy said, 'Whoever is endowed with knowledge and does not preserve it would need a measure of Al-Kalam to propagate it. Thus, you have nothing to do with them.'" None of Allah's Names or Attributes confirmed in the Qur'an and the Sunnah should be allegorically interpreted. Rather, the texts inevitably include indications of the intended meanings, which should be acknowledged as belonging to Allah in the way that befits Him with no need for any Ta'wil that contradicts the apparent meaning of Allah's Words

(Part No. 3; Page No. 72)

 and the words of His Messenger (peace be upon him). On the other hand, we should leave the issue of Takyif to the Lord (Glorified and Exalted be He). This stance is already pointed out in the sayings of the Imams of Ahl-ul-Sunnah.