[9] Ibn Taymiyya (d. 1328) wrote a famous and extensive refutation of incorporealist views in his Bayān talbīs al-ǧahmiyya ("Explication of the Deceit of the Jahmiyya") as argued for by al-Razi.
[6] The extensive debates and discussions on anthropomorphism, active from the beginning of the second Islamic century and seemingly ignited by the Mu'tazilites in response to traditionalist hadith transmitters,[7][11] have often surrounded Quran verses and other traditions (especially the aḥādīth al-ṣifāt) that depict God and the attributes of God using anthropomorphic language.
[14][15] While the meaning of the aḥādīth al-ṣifāt were often debated among traditionalist scholars, the Mu'tazilites entirely rejected the authenticity of any traditions that use anthropomorphic language to describe God.
Traditionalist scholars were persecuted and sometimes killed if they refused to acknowledge the doctrine of the Createdness of the Quran and, in some instances, anti-anthropomorphic views, in an event that is known as the Mihna.
In al-Ibāna ʿan uṣūl al-diyāna (Elucidation of the Foundations of the Religion), he affirms that God has hands, eyes, and a face, but does not inquire as to how it is so (Bila Kayf).
By contrast, the Salafist reaction has rejected this approach, claiming that the Salaf (the earliest Muslims and the Companions of Muhammad) unquestioningly affirmed God's anthropomorphism, and arguing sometimes that ta'wil is tantamount to the heresy of innovation (bid'ah).
One prominent anthropomorphic tradition concerned a set of hadith which stated that God would make Muhammad a place to be seated on his Throne alongside him.
[18] Another prominent arena for these debates were the ḥadīth al-nuzūl, which refers to traditions that mention God descending to the lowest heaven in each night.
For those who rejected the anthropomorphic reading of this passage, it was understood to reflect God's love (and other traits) for those who believe in him, as well as his willingness to answer their prayers.
[28][29] Tashbih were apparent in Zaydi Shia teaching, particularly in the thought of Al-Qasim al-Rassi, Zaidiyyah Imam of 8 AD century.