Figurative interpretation of the attributes is a denunciation and is not permissible

Q: A brother asks and says: What is the ruling on ta'wil (figurative interpretation) of the attributes?

A: Ta'wil (figurative interpretation) is reprehensible; it is not permissible to interpret the attributes, rather it is obligatory to let them pass as they came, in their apparent meaning befitting Allah , without tahrif (distortion of a text's meaning), ta'til (denial of the divine attributes), takyif (asking how an attribute is), or tamthil (comparing Allah to creation). Allah (Exalted and Majestic is He) informed us of His attributes and His names and said: [Surat al-Shura: 11]. So it is upon us to let them pass as they came. This is what the people of the Sunnah and the community said; they let them pass as they came without asking how, meaning they affirmed them as they came without distortion, interpretation, or asking how, but rather they are affirmed in their apparent meaning in the manner befitting Allah, without asking how or comparing Allah to creation.
Regarding the saying of the Exalted: [Surat Ta-Ha: 5] and similar verses, it is said: It is a rising above the Throne that befits the majesty and greatness of Allah, and it does not resemble the rising of the created beings. Its meaning according to the people of truth is elevation and being high. Likewise, it is said regarding the eye, the hearing, the sight, the hand, the foot, and other attributes mentioned in the texts: They are all attributes that befit Allah, and the created beings do not resemble Him in them, (Exalted and Majestic is He).
The scholars followed this path, from the Companions of the Prophet (peace and blessings be upon him) and those after them from the imams of the Sunnah, such as al-Awza'i, al-Thawri, Malik, Abu Hanifah, Ahmad, Ishaq, and other imams of the Muslims, may Allah have mercy on them all. Among this is the saying of the Exalted in the story of Noah: "It moves under Our eyes" , the verse [Surat al-Qamar: 13-14], and His saying (peace and blessings be upon him) in the story of Moses: [Surat Ta-Ha: 39]. The people of the Sunnah interpreted these by saying that the intended meaning of His saying (peace and blessings be upon him) is that He, the Exalted, will guide it under His care, the Exalted, until it settled on al-Judi. Likewise, His saying, the Exalted, in the story of Moses: , meaning under His care, the Exalted, and His assistance for those who raised him, peace and blessings be upon him. And likewise, His saying, the Exalted, to the Prophet (peace and blessings be upon him): [Surat al-Tur: 48], meaning that you are under Our protection, Our care, and Our safeguarding. This is not all of it figurative interpretation; rather, it is the known interpretation in the language and styles of the Arabs.
Among this is the Qudsi hadith, which is the saying of Allah, the Exalted: . It is let pass as it came from Allah (peace and blessings be upon him) without asking how an attribute is, distortion, or comparing Allah to creation, but in the manner that Allah (peace and blessings be upon him) intended. Likewise, His descent, the Exalted, in the last part of the night. And likewise, the hearing, the sight, anger, satisfaction, laughter, joy, and other established attributes: They are all let pass as they came in the manner that befits Allah, without asking how an attribute is, distortion, denial of the divine attributes, or comparing Allah to creation, in accordance with His saying, the Exalted: [Surat al-Shura: 11] and the verses that came with its meaning.
As for the figurative interpretation of the attributes and diverting them from their apparent meaning, that is the doctrine of the people of innovation, the Jahmiyyah, the Mu'tazilah, and those who follow in their footsteps. It is an invalid doctrine that the people of the Sunnah denounced and disavowed, and they warned against its people. And success is from Allah.