as whatever the Lord Himself has named and described.

Those well–grounded in knowledge—who halt where their knowledge comes to an end, who describe their Lord only with what He has described of Himself, and who refrain from mentioning what He has left unmentioned—neither reject any attribute He has named out of obstinacy nor burden themselves with fashioning descriptions He has not named out of undue speculation. The truth is to omit what He has omitted and to name what He has named. Whoever follows “a way other than that of the believers—We shall let him go the way he has chosen and cast him into Hell; what an evil destination” (Q 4:115).

May Allah grant us and you sound judgment and join us with the righteous. End of his words.

All of this is the statement of the Imām Ibn al-Mājishūn; ponder it well. Note how he affirms the attributes yet denies that their modality can be known, in harmony with the other imams, and how he censures those who negate the attributes on the pretext that their affirmation would necessarily entail such-and-such, exactly as the Jahmiyyah allege—namely, that affirming them would oblige one to say that Allah is a body or [an accident, and thus…].

[The statement of Imām Abū Ḥanīfah in his treatise al-Fiqh al-Akbar]:

In the book al-Fiqh al-Akbar, well known among the followers of Abū Ḥanīfah,