The provided text discusses the Islamic theological concepts of anthropomorphism (tashbih) and corporealism (tajsim) in relation to the divine nature of God. These beliefs involve attributing human-like or material forms to God, contrasting with the concept of tanzih, which emphasizes God's transcendence. Historically, these views have been a significant point of contention within Islamic theology, particularly from the 9th century onwards. Debates often centered on interpretations of Quranic verses and hadith that used anthropomorphic language to describe God, such as God's hands, eyes, face, or sitting on a throne. Different theological schools, including the Mu'tazilites, Ash'aris, and traditionalists (Ahl al-Hadith), held varying positions on these matters, with some emphasizing God's transcendence and others accepting anthropomorphic descriptions with qualifications like 'Bila Kayf' (without asking how). The text also touches upon the social prominence of these views, with corporealist ideas sometimes being more prevalent among common people and transcendental views among elites.

Islamic theology has long grappled with the concepts of anthropomorphism (tashbih) and corporealism (tajsim), which refer to beliefs that God possesses human-like qualities or a material form. These ideas are often understood as comparing God to His creation. In contrast, tanzih represents the belief in God's absolute transcendence. Historically, the debate between these views was intense, particularly until around 950 CE. Corporealist perspectives were often associated with traditionalist scholars and the common populace, while more abstract and transcendental views were favored by the elite. The discussion extends beyond physical attributes to include notions of God's spatiality, directionality, and confinement, with traditionalism often aligning with corporealism and rationalism with incorporealism.

The discourse on anthropomorphism intensified from the second Islamic century, often fueled by interpretations of Quranic verses and hadith that depicted God using human language. Early 'People of the Hadith' leaned towards believing in God's anthropomorphic nature. The Mu'tazilites and Jahmiyya, however, strongly advocated for God's transcendence and divine simplicity, suggesting that anthropomorphic traditions should be accepted without questioning their literal meaning (Bila Kayf). The Mihna period saw persecution of traditionalists who refused to accept anti-anthropomorphic views. Later, scholars like Al-Ash'ari presented nuanced positions, sometimes affirming attributes like hands and face without inquiring into their nature (Bila Kayf), while also criticizing direct corporeal interpretations. Subsequent Ash'arite developments introduced methods like tafwid (delegating ultimate meaning to God) and ta'wil (rationalistic interpretation) to reconcile anthropomorphic texts with divine transcendence.

Specific Quranic passages have been central to these debates. Verses describing God's 'sitting over the Throne' (Quran 20:5), having 'hands' (Quran 5:64), 'eyes' (Quran 11:37), or a 'face' (Quran 18:28) are often cited. Conversely, verses like 'There is nothing like Him' (Quran 42:11) are used to support the concept of God's uniqueness and incorporeality. Hadith literature also contains prominent anthropomorphic traditions, such as God descending to the lowest heaven or a hadith describing Muhammad experiencing God in 'the most beautiful form' and feeling His palm. The interpretation of these traditions varied significantly among scholars, with some accepting them literally, others reinterpreting them metaphorically, and some questioning their authenticity or implications.