The Salaf did not allegorically interpret Allah's Attributes or engage in anthropomorphism, either through disaffirmation or affirmation of it, since this is an innovation in religion that finds no support in the Qur'an or Sunnah
AlSabuny stated in his fifth article that "It is not the Madhhab of the Salaf (righteous predecessors) which we already discussed in preceding articles, on the topic of the Attributes of the Creator (Glorified and Exalted be He), to absolutely leave the issue of Attributes to Allah, as some people say. Rather, it is another approach that indicates perspicacity and sound and straight understanding of the Qur'an and the Sunnah texts. This way and approach could be summarized through the following points:
First: Ta'weel (allegorical interpretation) of what should inevitably be interpreted of [Qur'anic] verses and Hadiths on Attributes where Ta'weel is inescapable due to linguistic, Shar`i or creedal reasons.
Second: Acknowledging what the Glorious Qur'an or the Noble Sunnah established of the Attributes of Allah (Glorified and Exalted be He) such as hearing, sight, speech, love, satisfaction, Istiwa' (Allah's rising over the Throne in a manner that befits Him), descending, coming, approaching and others, and believing in them in the way they are intended by Allah (Glorified and Exalted be He), by way of admitting and leaving (the issue to His care) without Tashbih (comparison), Ta`til (denial of Allah's Attributes), Tajsim (anthropomorphism) or Tamthil (likening Allah's Attributes to those of His Creation)".
The claim that this is the view of the Madhhab of the Salaf (righteous predecessors) is baseless, since it is not of the Madhhab of the Salaf to leave the issue of Allah's Names and Attributes (to Allah's care), neither generally nor specifically. Rather, they leave the issue of the nature [how so] as is explained above and as was stated by Malik, Ahmad and others, and before them by Um Salamah (may Allah be pleased with her) and Rabi`ah ibn Abu `AbdulRahman, the sheikh of Malik (may Allah be pleased with them all). It is also not the Madh hab of the Salaf to interpret the attributes. Rather, they accept them as they are stated and believe in its meanings in the way that befits Allah (Exalted be He) without Tahrif (distortion), Ta`til, Takyif (questioning Allah's Attributes), or Tamthil as frequently mentioned above.
Again, it is not the Madhhab of the Salaf either to acknowledge or to deny anthropomorphism, since this has not been mentioned in the Qur'an, the Sunnah, or the sayings of the Salaf of the Ummah. This is stated by more than one of the imams of Ahlu lSunnah, including shaykhulIslam Ibn Taymiyyah (may Allah be merciful with him), who stated that
in his book AlTadmuriyyah. In this book, he stated, in the sixth rule, "Therefore, as refuting the claims of those who attributed defects to Allah (Exalted be He) in such a way that was corrupt and unpracticed by any of the Salaf or the imams. No one of them denied or attributed anthropomorphism to Allah, or that He is only an essence or that He occupies a space. For all these are generalized phrases that neither prove a truth nor refute a falsity. That is why Allah has not mentioned in condemnation of the claims of the Jews and other disbelievers this type of claim. Rather, this claim is among the innovations in religion, which are repudiated by the Salaf and the imams." End of quote.
The Hafizh Ibn Rajab AlHanbaly (may Allah be merciful with him) said in his Book "Fadl `Ilm AlSalaf `Ala `Ilm A lKhalaf i.e. the superiority of the Knowledge of the Salaf over that of Late Scholars: "The right stance is that assumed by the righteous Salaf of acknowledging the verses and Hadiths concerning (Allah's) Attributes just as they are without Tafsir (interpretation), Takyif or Tamthil. Nothing other than this is authentically attributed to them at all, especially Imam Ahmad. Besides, there should be no engagement in interpretation of its meanings or providing examples for it. Although some scholars near to the time of Imam Ahmad did so in imitation of the way of Muqatil, they should not be followed in this attitude. Rather, we should follow the example of the Imams of Islam, such as Ibn AlMubarak, Malik, AlThawry, AlAwza`y, AlShafi`y, Ahmad, Ishaq, Abu `Ubayd, and others. None of these scholars ever mentioned any of the type of speech assumed by the scholars of `Ilmu lKalam (a discipline that searches for answers to creedal issues using logic), or the philosophers. Besides, this type of speech is not to be found in the sayings of scholars who were free from criticism and defamation. Thus, Abu Zur`ah AlRazy said, "Whoever is endowed with knowledge and does not preserve it would need a measure of AlKalam to propagate it. Thus, you have nothing to do with them". End of quote.
There is nothing of Allah's Names or Attributes in the Qur'an and the Sunnah that should be interpreted. Rather, the texts inevitably include indications of the intended meanings, which should be acknowledged as belonging to Allah in the way that befits Him with no need for any allegorical interpretation that contradicts the ostensible meaning of Allah's Words
and the words of His Messenger (peace be upon him), while we should leave the issue of its nature to the