In Islamic theology, anthropomorphism (tashbīh) and corporealism (tajsīm) refer to beliefs in the human-like (anthropomorphic) and materially embedded (corporeal) form of God, an idea that has been classically described assimilating or comparing God to the creatures created by God.[16] By contrast, belief in the transcendence of God is called tanzih, which also rejects notions of incarnation and a personal god. Tanzih is widely accepted in Islam today, although it stridently competed for orthodox status until the tenth century, especially during the Mihna.[17] In premodern times, corporealist views were said to have been more socially prominent among the common people, with more abstract and transcendental views more common for the elite.[18]
The Islamic concept of tawhid (oneness) emphasises that God is absolutely pure and free from association with other beings, which means attributing the powers and qualities of God to his creation, and vice versa. In Islam, God is never portrayed in any image. The Quran specifically forbids ascribing partners to share his singular sovereignty, as he is considered to be the absolute one without a second, indivisible, and incomparable being, who is similar to nothing, and nothing is comparable to him. Thus, God is absolutely transcendent, unique and utterly other than anything in or of the world as to be beyond all forms of human thought and expression.[19][20] The briefest and the most comprehensive description of God in the Quran is found in Surat al-Ikhlas.[21]
According to mainstream Muslim theologians, God is described as Qadim [ar][19][22] ('ancient'), having no first, without beginning or end; absolute, not limited by time or place or circumstance, nor is subject to any decree so as to be determined by any precise limits or set times, but is the First and the Last. He is not a formed body, nor a substance circumscribed with limits or determined by measure; neither does he resemble bodies as they are capable of being measured or divided. Neither do substances exist in him; neither is he an accident, nor do accidents exist in him. Neither is he like to anything that exists, nor is anything like to him; nor is he determinate in quantity, nor comprehended by bounds, nor circumscribed by differences of situation, nor contained in the heavens, and transcends spatial and temporal bounds, and remains beyond the bounds of human comprehension and perceptions.[23][24][21]
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^Anawati, M. M. "A Commentary on the Creed of Islam, Sa'd al Dīn al-Taftâzānī on the Creed of Najm al Din al Nasafi by Earl Edgar Elder." The Thomist: A Speculative Quarterly Review 14.2 (1951): xxiv
^Ahmadi, Fereshteh, and Nader Ahmadi. Iranian Islam: The concept of the individual. Springer, 1998.
^Austin P. Evans A commentary on the Creed of Islam Columbia University Press New York 1950 p. xxiv
^Mohammad Ibrahim Teymori. "The Creed of Imam Tahawi"(PDF). Afghan Islamic Cultural Centre in London, UK. Archived(PDF) from the original on 2022-06-03. Retrieved 2021-07-03.
^Mohammad Ibrahim Teymori. "The Creed of Imam Tahawi"(PDF). Afghan Islamic Cultural Centre in London, UK. p. 15. Archived(PDF) from the original on 2022-06-03. Retrieved 2021-07-03.