Concerning the Verses of Description
If it is said: It is mentioned in the Qur‟ān: {His Hands are outstretched} (Q. 5:64). [It also mentions] Him having a side, eyes, a soul, a face, and hands, as the verse says: {…from the work of our Hands?} (Q. 36:71).
Say: “His Hands” means “His beneficence.”11 “Hand” also refers to His power. Also, “His Hands” denotes power and strength. “Side” in the Exalted‟s statement: {O, how great is my regret that I neglected the Side of Allah…) (Q. 39:56) means “obedience.”12 “Soul” in the Exalted‟s statement: {You know what is in my soul and I don‟t know what is in Your Soul…} (Q. 5:116) means the following: “You know my secrets and innermost thoughts and I don‟t know Your secrets and innermost thoughts.” His “Face” means “His Essence” and “His Self.” Additionally, the Exalted states:
{There is the Face of Allah} (Q. 2:115); that is, any direction you face is to Him.
11 This interpretation is also narrated in Tafsīr Tabari and Tafsīr Ar-Razi. Such interpretation is known in the language. It is as the Arab poet says:
The two, white hands of the clement (muhallim) should prevent you from withholding and injustice.
12 “Side” being a metaphor of “obedience” is known in the language. This interpretation appears in Tafsīr al-Bayďawi and Tafsīr ath-Tha’labi.
13 This refers to the verse:
{It [i.e. the Ark of Noah] floats under our Eyes} (Q. 54:14)
14 As evidence for the Vision, the Generality cites numerous textual references; principal of which is the verse: {Faces on that day will be looking to [or “at”] their Lord} (Q. 75:22-23). Opponents of this view point out that the word for “looking” (nażara) means “anticipating” (intażar), and the verses of the negation of the Vision are more decisive than the verses that seemingly support it.
Regarding the hadīths that seemingly support the Vision, if they are authentic, they are meant to be understood in a way as to avoid the concept that Allah is a body. For example, the hadīth ((You will see Allah like you see the moon)) cannot be taken literally; otherwise Allah will be likened to the moon. Consequently, this contradicts the very clear verse: {He is unlike anything and He is the All-Hearing, All-Seeing} (Q. 42:11). Rather the “seeing” in these narrations refer to a knowledge that is clear and perceptive and thus, is compared to seeing in the literal sense.
Regarding what is mentioned concerning His “Eye” or “Eyes”,13 the intended meaning is protection, watchfulness, and knowledge. Also, the Exalted states: {He is established (istawā`u) on the Throne} (Q. 7:54). The term “established” denotes “seizure by means of power and authority.” He is unlike anything and He does not resemble anything dead or living.
Concerning Allah, the Exalted Being Independent
If it is said: Is your Lord Independent or not?
Say: Verily, He is Independent. He is not prone to error or nonexistence. It is not possible for Him to be in need in any state because need is not possible except for one who gains benefit or detriment, as well as pleasure and pain. This matter is not possible except for one who has desire and disgust.
Those two things are not possible except for a body.
A body is facilitated by means of attaining what it desires, and it takes recourse in it. It is nourished and it increases by what it takes. It is distressed by what is kept away from it and is damaged by it. It is diminished by having something taken from it. It is already established the Exalted is not a body. Moreover, He is the Creator of bodies. How can He create something that resembles His Essence? How can a body share in any of His attributes? That is not possible.