In Sharhu Sahihi Muslim, part 2 page 116, An-Nawawi states:
"…he keeps on supplicating God till this causes God to laugh…" Scholars determine that God's laughter is an expression of His satisfaction with His slave's act, His affability to him and attiring the slave with His grace.
In the same reference, part 10 page 249, AnNawawi says:
(Release of Allah's hands) stands for His ability. Since people's acts are usually done by hands, Allah opted for this organ for promoting the significance intended.
In the same reference, volume 2 part 3 page 12, AnNawawi states:
"O Apostle of Allah! Have you seen your Lord?" asked Abu Dherr. "He is brilliance. How can I see brilliance?!" answered the Prophet. This implies that Allah's curtain is brilliance that cannot be seen. Eyad, the judge, asserts, "It is impossible to regard Allah's entity as a brilliance that is a corporeality. Allah, the Praised the Exalted, is excellently elevated against being so.
In the same reference, volume 4 part 7 page 6, AnNawawi says:
The Prophet (peace be upon him) stated, "Our Lord descends to the lowest heavens every night." Two conceptions vex this saying. First, majority of the
worthy ancestors and some of theologists claim that it is right as much as it conforms to Allah, the Exalted. Aspect of the saying is unintended. Allah is promoted against having His creatures' qualities. Second, this saying is metaphoric.
In the same reference, volume 4, part 7, page 98, AnNawawi records:
"…the beneficent should take with the right hand…" Al-Maziri claims that such statements are subject to customary expressions. Taking with the right hand is an expressive phrase that stands for Allah's admissibility to the alms. Allah, the Exalted, is excellently promoted against being a corporeality.
In the same reference, volume 6 part 12 page 212, An-Nawawi writes down:
Eyad, the judge, declares:
Good conditions and sublime standing are the real meanings of being to the right of Allah.Ibn Arafa:
Coming from the right side implies the very suitable side.
In the same reference, part 8 page 16, An-Nawawi states:
"The just shall be on rostra of brilliance to the right of Allah. Allah's both hands are right."
Ibn Arafa explicates: The second expression draws attentions to the fact that 'the right' intended is not that limb.
In the same reference, part 8 page 44, AnNawawi records:
Al-Mawardi states: God's indignation, mentioned in the Prophet's saying, stands for rage. This is by reason that indignation is not ascribed to Allah, the Exalted and Praised.
On page 132, part 17, volume 9 of the same reference, An-Nawawi records:
Regarding explaining Ibn Omar's narrative of Allah's corporeality, Eyad, the judge, states: We do believe in Allah, the Exalted, and His divine attributes. We do not resemble Him to anything. The Prophet's clutching and opening his fingers is a representation of grabbing, extending and gathering creatures. It is also a representation to the grabbed and the extended; that are heavens and earths. It does not indicate to attributes of grabbing and extending, that are attributes of Allah, the Grabber, the Extender. 'Release of Allah's hands' stands for His ability. Since people's acts are usually done by hands, Allah opted for this organ for promoting the significance intended.
On page 60, part 17, volume 9 of the same reference, An-Nawawi records:
The Prophet (peace be upon him) said, "Allah is more blissful for His slaves' repentance." Scholars explained Allah's bliss by His satisfaction. For assuring significance of satisfaction in receivers' minds, expression of bliss was used.
On page 182, part 17, volume 9, An-Nawawi states:
The Prophet (peace be upon him) stated: "The hell shall not be saturated unless Allah, the Blessed the Elevated, lays His leg in."
This is one of the most famed hadiths of divine attributes. Scholars were of two variant opinions regarding its exegesis. First, interpretation of these words should be neglected. The extrinsic meaning, however, is not intended since there is a suitable meaning involved. This opinion is adopted by majority of the worthy ancestors and a good number of theologists. Eyad, the judge, says:
The most apparent interpretation of this hadith is that they are people who deserved and were created for the hell. It is essential to pass over the surface of the text since it is decisively evidential that limbs are impracticably ascribed to Allah, the Exalted.
On page 44, part 10 of the same reference, An-Nawawi states:
Regarding the Prophet's saying, "Allah created Adam on his look.", this is one of hadiths of divine attributes. Some scholars discard stating any interpretation, claiming that they believe it but there should be a more suitable meaning since the surface is not intended. This opinion is adopted by most of the worthy ancestors. It is, however, the most cautious and appropriate. Another opinion states that such texts should be interpreted on bases of promoting Allah, the Exalted, against such descriptions.
On page 200 of Riyadhus-Salihin, AnNawawi records:
On Resurrection Day, believers shall be close to their Lord. This closeness expresses dignity and benevolence. It does have nothing to do with distances. Allah, the Praised, is promoted against distances.
