al-Khaṭīb (1) and others report that the way of the first generations is to leave the Qurʾanic verses and prophetic ḥadiths dealing with the divine attributes upon their apparent sense, while denying any modality (kayfiyyah) or likeness (tashbīh) for them. Hence we do not say that “hand” means power, nor that “hearing” means knowledge. Discussion of the attributes is secondary to discussion of the Essence: it follows the same course and observes the same pattern. Just as affirming the Divine Essence is an affirmation of existence, not of how-ness, so affirming the attributes is an affirmation of existence, not of how-ness.

Al-Khaṭṭābī and al-Khaṭīb—two leading imams of the Shāfiʿī school, may Allah be pleased with him—whose mastery of transmitted knowledge is unanimously acknowledged, and with al-Khaṭṭābī further renowned for his grasp of meanings, have informed you that the position of the Salaf is to uphold these texts according to their outward sense, while negating any modality or resemblance. Allah, exalted is He, knows that I have exerted myself to the utmost in investigating the doctrine of the Salaf, and I have not found a single one of them who diverged from this.

If some later writer says that the Salaf did not intend the apparent sense, then one should—granting him the benefit of the doubt—understand that by “apparent sense” he means the sense befitting a creature and not the Creator; beyond question, that is not what is intended. Whoever, once the proof has been established against him, maintains that such a meaning is intended is, thereafter, a disbeliever.

There are, therefore, two issues to examine here: one verbal and one substantive.