To prove His existence to God Almighty in the manner previously described.

He gathered the seven attributes of meaning and described them as obligatory in his saying: "And when He knows..."

... and the attributes of perfection, and He is described as being in need of them. He is the Creator, the All-Knowing, the All-Powerful, the All-Wise, the All-Just, the All-Merciful, the All-Living, the Everlasting.

And He is "the All-Hearing, the All-Seeing." As for the literal attributes, such as "istiwa" (ascension) and "nuzul" (descent), and others, he leans towards believing in them as they came, without diverting them from anything that might suggest resemblance or anthropomorphism.

What is mentioned of the ambiguous verses that suggest resemblance and anthropomorphism, such as the verse of "istiwa" and the hadith of "nuzul" and other ambiguous verses in the Sharia, must be believed in as they came, with the negation of resemblance and anthropomorphism. Only those whose hearts are deviating follow the ambiguous verses in the Sharia, as God Almighty said: "As for those in whose hearts is deviation, they follow that which is ambiguous of it, seeking discord and seeking its interpretation, but no one knows its interpretation except Allah. And those who are firmly rooted in knowledge say, 'We believe in it; all of it is from our Lord.'" (Al-Imran: 7).

It is clear that Ibn Tumart, in this opinion, was a Salafist, acting upon the saying that Malik ibn Anas uttered, which expressed the opinion of the Salaf, the Imams, the jurists, and the hadith scholars. It was his answer when he was asked about the verse of "istiwa," and he said: "The ascension is known, and the how is incomprehensible. Belief in it is obligatory, and asking about it is an innovation."

Ibn Tumart followed...

Al-Aqidah: Ibn Tumart (115) Risalah fi Tawhid al-Bari: Ibn Tumart (116) Ibn Kumrif (139) Al-Murshidah Ibn Tumart Al-Aqidah: (118) See: Al-Shamil by Al-Juwayni: (119)