Abū ʿĪsá al-Tirmidhī (d. 279 AH) collects from Abū Hurayrah that Allāh’s Messenger (صلى الله عليه وسلم) said, “Certainly, Allāh accepts charity. He takes it with His right hand, then nurtures (i.e., increases) it for one of you just as one of you would nurture his foal, such that one morsel [in charity] becomes like Mount Uḥud. The confirmation of this in the Book of Allāh:

أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ

‘Do they not know that it is Allāh who accepts repentance from His servants and receives charities and that it is Allāh who is the Accepting of repentance, the Merciful?’
[Al-Tawbah, 9:104]

And:

يَمْحَقُ اللَّهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ

‘Allāh destroys interest and gives increase for charities. And Allāh does not like every sinning disbeliever.’”^[1]
[Al-Baqarah, 2:276]

Thereafter, al-Tirmidhī commented saying:

Several amongst the scholars mentioned concerning this ḥadīth containing the mention of Allāh’s attributes (and those which resemble it) and His descent to the lowest heaven every night^[2], that the narrations have been established in this regard. They are to be believed in. One is not to surmise [a certain modality] nor ask ‘how?’. This is what has been reported from Mālik, Sufyān b. ʿUyaynah and ʿAbdullāh b. al-Mubārak. They all said concerning such hadiths, “Pass them on as they have come without [ascribing a] modality.” Similarly, this is the belief of Ahl al-Sunnah wa-al-Jamāʿah.

As for the Jahmiyyah^[3], they rejected these narrations, saying they contain tashbīh (i.e., resemblance of Allāh to His creation, anthropomorphism). Whereas, Allāh in His Book has mentioned His hand, His hearing and His seeing in several places. The Jahmiyyah interpreted these verses, explaining them in a manner contrary to the explanation of the scholars. They say, “Allāh did not create Ādam with His hand”^[4], adding, “The meaning of ‘hand’ in this context is merely ‘power’.”

Iṣḥāq b. Ibrāhīm said^[5], “It is only considered tashbīh if one says, ‘His hand is like or is similar to the hands of creation’, or he says, ‘His hearing is like or is similar to the hearing of creation.’ Hence, if one says, ‘His hearing is like or similar to the hearing of creation’ it would be considered tashbīh. However, were one to say, as Allāh said [concerning Himself], that He has a hand, that He hears and sees, without investigating or affirming a modality and without believing that His hearing is like that of creation [nor any of His other attributes] — this is not tashbīh. The matter is as Allāh said:

لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ

‘There is nothing like onto Him, and He is the All-Hearing, the All-Seeing.’”
[Al-Shūrá, 42:11].