NOTE. I have not seen any translation that refers to the phrase ظل الله as the shadow of Allah. Almost all translations that I have seen (including the ones referenced in this answer) use the word shade instead of shadow. Hence, the translation of the fatwa should read:
Q: In the hadith of the seven people that will be shaded by Allah under His shade on the day when there will be no shade except His, is it attributed to Allah that He has a shade?
A: Yes, as stated in the hadith, and in some narrations "under the shade of His throne" but the one in the two Sahihs [Sahih al-Bukhari and Sahih Muslim] is "His shade." It is a shade that befits Him, may He be exalted, which we do not know its form, just like the rest of the other attributes [of Allah], one stance for Sunnis, and Allah is the Grantor of success.
The fatwa in question adopts the third view from the three views offered by scholars:
- The shade is that of the throne of Allah.
- The shade is something that Allah creates specifically for the Judgment Day as when any of his creations are attributed to Him.
- The shade is attributed to Allah as per the words of the hadith, but without interpreting the shape or form of this shade.
The scholars who adopt the first view refer to Abu Huraira's narration in Jami' at-Tirmidhi, Book 14, Hadith 109: "Allah will shade him on the Day of Judgement under His Throne, a Day in which there is no shade except His shade." This view asserts that the shade is a literal shade, and it takes a contextual hadith and generalizes it to other mentions of the shade of Allah. It leaves one question unanswered: does this mean the sun will above the throne so that the throne may cast a shade?
The scholars who adopt the second view refer to 'Uqbah's narration in Bulugh al-Maram, Book 4, Hadith 632: "Everybody will be shaded by his sadaqah on the Day of Judgment." This view also asserts a literal shade but assumes that it is a different creation or form of shade that comes from a shade of material or immaterial things (like sadaqah).
The scholars who adopt the third view assert that it is a literal shade but they do not try to understand what this shade is. They adopt the same belief as that of the companions that "there is nothing like unto Him, and He is the Hearing, the Seeing" (Surat Ash-Shurā' 42:11, Arabic: لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ). Accordingly, any attributes of Allah mentioned in the Qur'an or Sunnah are affirmed as per the words of the verse, but said attributes are not to be likened to those of His creations, nor are they denied, nor are they interpreted to mean something other than their apparent meaning, nor are they formed or questioned as how they are.
As to who among the salaf attributed a shade to Allah, the Prophet ﷺ did as the wording come from authentic hadiths attributed to the Prophet. One can safely assume that all companions shared his belief.
As to what the view of the salaf on this matter, there is none. This is why Ibn Baz said without evidence (Qur'an or hadith), we do not know the form of the shade in the hadith.
As for who among the salaf adopted the same view as that if Ibn Baz that the attributes of Allah are as stated without likening or interpreting or forming or denying, then there are several sources but all are in Arabic. You may refer At-Tabṣīr Fi Ma'ālim Ad-Dīn pp. 141-145, in specific, or Radd alImam Al-Darāmi 'Uthman ibn Sa'īd and Al-Ashā'ira Fi Mīzān Ahl As-Sunnah, in general.
