Abinda ake nufi da ƙofar zahiri da kuma ƙofar baɗini, shi ne: malamai na makarantar Ahlul baiti (as) suna cewa: idan ana bicike a kan zati da siffofin  Allah, to ana raba ilimin Allah izuwa kaso uku, kashi na ɗaya shi ne ilimin Allah da zatinsa, wato Allah masani  ne da zatinsa, na biyu kuma shi ne al’ilmuzzati, shi kuma wannan ya nufin kafin Allah ya halicci duk wani abin halitta, to shi masani ne ga wannan abin da zai halitta, kashi na ukun shi ne al’ilmul fi’ili, shi kuma wannan yana nufin Allah masanin komai ne ya yin da ya ke halittarsa, don haka idan muka kalli waɗannan kashe – kashe guda uku za mu ga cewa su na nuna cewa Allah masani ne da komai babu wani abu da ya ɓuya ga iliminsa.
Idan an fahimci wannnan sai muce Al’arshi shi ne wannan kashi na uku wato, komai Allah ya sanshi , babu wata kwaya da take ɓuya gareshi, akwai musalsalu daga cikin Alƙur’ani a kan haka.
Dangane da abin da ya shafi siffofin Allah kuma Ibn Taimiyya har ila yau yana ganin cewa duk wata siffa da aka siffanta Allah da ita a cikin alƙur’ani ne kokuma a cikin hadisi, to dole a siffanta shi da gundarin ma’anarta ta larabci, misali a alƙur’ani akwai inda yake cewa:( hannun Allah yana kan hannunsu) sai Ibn Taimiyya ya ce: to a nan ana nufin Allah yana da hannu, hannu dai kamar yadda muka sani, sai dai hannun Allah ba irin saura hannuwa bane.
a taƙaice Allah yana da hannu da gaɓɓai in ji Ibn Taimiyya, koma dai mene kun ga ai  hannun mutum ba irin na akuya bane, haka hannun doki ba irin na saniya bane, amma dai duk hannaye ne.