Likewise, tamthīl—asserting that Allah’s attributes resemble those of created beings—is negated (1) by the revealed texts and by the early consensus, while sound reason also rules out both tamthīl and takyīf, for the true nature of the Creator is unknown to mankind. In that context I cited the words of al-Khattābī, who recorded this as the doctrine of the Salaf: one should leave the verses and ḥadiths dealing with the attributes upon their apparent meaning, while denying any modality or likeness, for discussion of the attributes is secondary to (2) discussion of the Essence—it follows its pattern (3) and imitates its example. Accordingly, just as affirming the Essence means affirming existence, not affirming a “how,” so affirming the attributes (4) is an affirmation of existence, not an affirmation of modality.

One of the leading opponents (5) then said, “In that case it would be permissible to say, ‘He is a body—(6) unlike bodies!’”

I, together with some of the eminent scholars (7), replied: We have only stated that Allah is to be described with what He has described Himself and with what His Messenger has described Him, and neither the Book nor the Sunnah ⦗78⦘ ever says that Allah is a body, such that this question would even arise.