The second position:

This is the position of those who deny these attributes, as reported by al-Shahrastānī and others. It is the weakest of the positions. Its basis is the argument that, if Allah had any additional attribute, He would have to provide evidence for it that we could know; since He has provided none, He has no such attribute. Both premises are false. The claim that Allah Most High must provide evidence for every one of His attributes is false, and the claim that He has provided no evidence beyond what we know is likewise false. This has been discussed at length elsewhere, for this discussion is intended only to outline the main points.

The third position is that of those who withhold judgment. They allow the possibility of affirming additional attributes but say: “We have no evidence either to deny or to affirm them.” This is the approach of the discerning scholars among those who do not affirm the attributes reported in revelation, and it is the position chosen by al-Rāzī, al-Āmidī, and others.

The leading scholars of the Sunnah and hadith, including the followers of the four imams and others, affirm the attributes reported in revelation. Some, however, say: “We affirm only what is found in the Quran and the Sunnah transmitted through numerous independent chains; whatever is not established by conclusive evidence, we deny.” Ibn ‘Aqīl and others sometimes take this position. Others say: “Rather, we affirm them through solitary reports that have gained acceptance.” Still others say: “We affirm them through authentic reports without further qualification.” Others say: “Each piece of evidence should be given its due weight: where it conclusively establishes an attribute, we affirm what it establishes with certainty; where it supports a conclusion as more likely without establishing it conclusively, we affirm accordingly. Thus, we do not