Discussion on the ruling regarding asking how (takyif) the attributes of Allah the Exalted are.

There is one more point: Are we required to ask how (takyif) the attribute is, without it being likened to creation? The answer is: No, it is not permissible to ask how (takyif) the attribute is, because Allah the Exalted said: And He the Mighty and Majestic said: [Al-A'raf: 33]. Do you know the manner (kayfiyyah) of Allah the Mighty and Majestic, or the manner of His attributes? No, I believe that He descends, but I do not know how He descends. I believe that He rose above the Throne, but I do not know how He rose above it. Therefore, it is not permissible for a person to imagine the manner, nor is it permissible to speak about it, because Allah is greater than any imagination you might conceive. And because if you imagine it, you will be worshipping an idol, because this imagined thing must involve a conception in your mind that you are worshipping what you are imagining, thus making you of the same kind as those who liken Allah to creation. In the introduction to the *Nuniyyah* by Ibn al-Qayyim, he said: "The one who denies the attributes worships nothing, and the one who likens Allah to creation worships an idol". So do not imagine the manner. For this reason, it came in a report: Now, are we allowed to reflect upon the meanings of the names and attributes of Allah? Yes, rather, it is obligatory for us to reflect upon the meaning, and the meaning is not the manner. Imam Malik (may Allah have mercy on him) was asked, and they said to him, "O Abu 'Abdullah: How did He rise above (istawa)?" Do you know what happened to Imam Malik? He stood up, drenched in sweat, and lowered his head in shame and bashfulness. The one who knows Allah best is the one who fears Him most. We let this word pass over us like the wind, having no effect on our hearts, but the people of knowledge of Allah, who are His people, must be affected. He lowered his head and stood up, drenched in sweat, then raised his head and said: "O this one, the rising above (istiwaa') is not unknown, but the manner is not comprehensible, and belief in it is obligatory, and asking about it is a religious innovation. And I do not think—meaning, I do not suppose—you are anything but an innovator". Then he ordered that he be taken out; he had no standing with him. These are the men. So the meanings are known, and it is not possible that Allah the Mighty and Majestic would address us with what we do not know at all. But the manners are unknown. If someone were to say: How do I conceive the meaning without conceiving the manner? We say: This is easy. Now, if I say to you: So-and-so went up to the roof, do you know the meaning of "went up"? Yes, but do you know how he went up, even though he is like you? You do not know how he went up. He might have gone up on his hands and feet, he might have gone up in a vehicle, he might have been carried up, he might have walked up on his hands. Are there not people who walk on their hands now? We have seen someone walking on his hands, my brothers, from this side to the other. And he might walk on his head? I do not think so, because it is not possible to jump on the head. But in any case, if we are told now: So-and-so went up to the roof, I know the meaning of going up, but how did he go up? You do not know. So if the meaning is understood without the manner, that is a reality. We believe that Allah the Mighty and Majestic rose above the Throne, but we do not ask how (takyif) that is, nor do we know its manner. And what we do not know the manner of, it is not permissible for us to speak about, as Allah the Mighty and Majestic said: I hope that Allah the Exalted will make this speech beneficial, because it is very important speech regarding creed. And a person cannot find peace of mind or abandon doubts unless he adheres to the methodology of the people of the Sunnah and the community. We affirm for Allah what He has affirmed for Himself and deny what He has denied of Himself. Our affirmation is affirmation of transcendence, not affirmation of likening Allah to creation, and our denial is denial of transcendence, not denial of the divine attributes. And success is from Allah.