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[The reader] will clearly state that the view [of the later scholars] is incorrect and goes against the guidance of the sunnah and the Book. The correct statement based on the Prophetic sunnah and Book of Allah is that the way of the salaf is more intelligent, wisest and safest. 1 The correct belief concerning this topic that has been passed on from the time of the Prophet (peace be upon him) and his Companions was aptly summarized by al-Saadi when he wrote, As for belief in Allah, it includes: belief in whatever attributes Allah has described Himself with in His book and whatever attributes His Messenger (peace be upon him) has attributed to Him. [The belief in those attributes are] without any distortion or negation, and without stating how or what manner the attributes are. In fact, the belief is that there is nothing similar to Allah and, at the same time, He is the All-Hearing, the All­ Seeing. Therefore, what He has attributed to Himself is not denied nor are such descriptions distorted from their proper meanings. In addition, the names of Allah are neither denied, nor is their manner described, nor are they depicted in a way that makes His attributes similar to the attributes of any of His creation. This is because there is no one and nothing similar or comparable to Him. He has no associate or partner. One cannot make an analogy between Him and His creation, glorified and most High be He. With respect to belief in what Allah has been attributed with of attributes and names, there must be a combination of affirmation and negation. The ahl al-Sunnah wa al-Jamaah do not allow any straying from what the Messengers preached, as that is the Straight Path. Included in this very important principle are all the statements from the Quran and the Sunnah 1 Al-Amaut, introduction to al-Maqdisi, p. 8. Commentary on the Forty Hadith of al-Nawawi detailing Allah's names, attributes, actions and what should be negated of Him. Included amonf this is the belief in Allah's settling Himself over the Throne , His descending to the lowest heaven, the believers seeing Him in the Hereafteras the confirmed, continuous reports have stated. Also included under this principle is that Allah is close and responds to the supplications. What is mentioned in the Quran and sunnah concerning His closeness and "being with" the believers does not contradict what is stated concerning His transcendence and His being above the Creation. For, Glory be to Him, there is nothing at all similar to Him with respect to any of His characteristics. 2 In one verse, Allah has pointed out that both nothing is similar to Him whatsoever and, at the same time, He has attributes, such as hearing and seeing. Allah has stated, "There is nothing similar to Him and He is the All-Hearing, the All-Seeing" (al-Shoora 1 1). Hence, there is a complete denial of anthropomorphism while affirming Allah's attributes of hearing and seeing.3 This aspect of tauheed is very important and should not be underestimated. Muhammad Qutb highlighted the importance of understanding this branch of tauheed when he wrote, You will not be able to fulfill the true form of worship and servitude nor attain the proper direction [in your worship] if you do not know the one who you are worshipping and directing your worship towardthat is, if you do not know the attributes that He has. [You will not be able to fulfill the true worship] until your worship is based on recognition and 1 As al-Baihaqi pointed out, this belief, which is clearly and plainly indicated in the Quran and sunnah refutes the Jahmite view that Allah is everywhere and in everything. See Abu Bakr al­ Baihaqi, al-Itiqaad ala madhab al-Sala/ Ahl al-Sunnah wa al-Jamaah (Beirut: Daar al-Kutub al-Arabi, 1 984), p. 55. 2 Quoted from Abdullah al-Jaarullah, Bahjah al-Naadhireen fima Yuslih al-Dunya wa al-Deen (1984), pp. 7-8. 3 Ibn Taimiya (as well as his student ibn al-Qayyim) was a staunch opponent of anthropomorphism. His writings clearly state that Allah's attributes are unique to Him and are not the same as the attributes of humans. However, some people have actually accused him of anthropomorphism. These accusations are based on blatantly false reports concerning ibn Taimiya, extreme ignorance or a biased hatred for this scholar who opposed many heresies. [For more on this point and a refutation of such accusations, see Salaah Ahmad, Dawah Shaikh al­ Islaam ibn Taimiya wa Atharuhaa ala al-Harakaat al-Islaamiyah al-Muasirah (Kuwait: Daar ibn al-Atheer, 1996), vol. 2, pp. 375-388.] Ibn al-Qayyim, in a work known as al-Nooniyyah, demonstrates that the reason they are called anthropomorphists is because they believe in the Quran and sunnah and do not make up fanciful interpretations for Allah's attributes like the other groups do. [See Muhammad Haraas, Sharh al-Qaseedah al-Nooniyyah (Cairo: Maktabah ibn Taimiya, 1986), vol. 1, pp. 373-375,] Hadith #2: The Hadith of Jibreel knowledge.