we take the words of Allah Most High and His Messenger (peace and blessings be upon him) according to their apparent meaning, without distorting them. We affirm that Allah Most High Himself will come on the Day of Resurrection. How this coming occurs, however, is something of which we have no knowledge; we do not know how He comes. Asking about such a matter is an innovation, as Imam Mālik (may Allah have mercy on him) said when he was asked about the words of Allah Most High: ﴿The Most Merciful rose over the Throne.﴾ [Tā Hā: 5]

Mālik lowered his head until al-ruhadā—meaning sweat—covered him, because of how heavily this question weighed upon his heart. It was a grave question: the question of someone given to excess, someone being deliberately obstinate, or an innovator intending harm. He then raised his head and said, “His rising over the Throne is not unknown; its manner cannot be comprehended; believing in it is obligatory; and asking about it is an innovation.” The point here is the final statement: “Asking about it is an innovation.” Apply this principle to all of Allah’s Attributes.

If someone were to ask us, “Allah says, ﴿What I created with My two Hands﴾ [Sād: 75]—meaning Adam. How did He create him with His Hand?” we would answer, “This question is an innovation.” He may say, “I seek knowledge. I do not want anything concerning my Lord’s Attributes to remain unknown to me, so I want to know how He created him.” We would then ask him some simple questions: “Are you keener to acquire knowledge than the Companions (may Allah be pleased with them)?” He must answer either yes or no, and one would expect him to say no.

“Is the person to whom you have directed your question more knowledgeable about the manner of Allah’s Attributes, or is the Messenger (peace and blessings be upon him)?” He will say, “The Messenger.” Thus, the Companions were keener than you to acquire knowledge, and the one whom they could have asked was more knowledgeable than the person you are asking. Nevertheless, they did not ask, because they observed proper reverence toward Allah—Glorified and Exalted is He. They would say in their hearts, and perhaps with their tongues, that Allah is too Sublime and too Great for our understanding and reason to encompass the manner of His Attributes. Regarding what is apprehended intellectually, Allah—Glorified and Exalted is He—says in His Book: ﴿They do not encompass Him in knowledge.﴾ [Tā Hā: 110] Regarding what is apprehended through the senses, He says: ﴿No vision can perceive Him, but He perceives all vision.﴾ [al-Anām: 103]

We therefore say, “My brother, you must adhere to—”