Two principle regarding the attributes of Allah ﷻ Two principle regarding the attributes of Allah ﷻ

If that is established, then here there are two foundational principles: The first principle regarding the attributes is: that Allah is described with what He has described Himself with and with what His Messengers have described Him with—affirmation without likening, and transcendence without negation—just as Allah exalted combined the two in His saying: ﴿There is nothing like unto Him, and He is the All-Hearing, the All-Seeing﴾ [Ash-Shūrā: 11]. His saying: ﴿There is nothing like unto Him﴾ is a negation that entails the perfection of His attributes and invalidates the methodology of those who liken (Allah to His creation). And His saying: ﴿and He is the All-Hearing, the All-Seeing﴾ is an affirmation of His names and attributes and a refutation of the methodology of the people of distortion and negation. Thus, we affirm what Allah has affirmed for Himself and negate what Allah has negated from Himself, without distortion and without negation, and without asking how and without likening. This is the sound methodology that is obligatory, built upon knowledge, wisdom, and correctness in speech and belief. It has two proofs: transmitted and rational; or if you wish, textual and intellectual. As for the transmitted, textual proof, among them is His saying exalted: ﴿And to Allah belong the Most Beautiful Names, so call upon Him by them, and leave those who deviate concerning His names; they will be recompensed for what they used to do﴾ [Al-A‘rāf: 180]. And His saying: ﴿There is nothing like unto Him, and He is the All-Hearing, the All-Seeing﴾ [Ash-Shūrā: 11]. And His saying: ﴿So do not set up parables for Allah. Indeed, Allah knows, and you do not know﴾ [An-Naḥl: 74]. And His saying: ﴿And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—each of those will be questioned﴾ [Al-Isrā’: 36]. As for the rational, intellectual proof, it is because speaking about the names and attributes of Allah is from the category of pure information, whose details the intellect cannot comprehend; therefore, it is obligatory to stop therein at what has come by way of revelation.