What is Tafweed? How is it different to Taweel?

Quran

Hadith

Islamic Text

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Tafweed is resignation. Meaning to resign a matter to the knowledge of Allah (Most High) and not delve into it. In Aqeedah studies this often refers to the meaning of certain verses regarding Allah (Most High). Whereas Taweel is interpretation. So, it is to interpret such verses.

Explanation
وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ

And I entrust (Tafweed) my concern to Allah. Indeed, Allah sees the servants. (Surah al-Ghaafir, 44).

There are certain parts of the Holy Quran that are beyond our understanding. For example, the Huruf al-Muqata’ah. Which are the letters we find at the beginning of certain Surahs, like TaHa (طه) and YaSeen (يس). In such cases we engage in Tafweed. Tafweed is resignation. Meaning we resign the affair to the knowledge of Allah (Most High).

Is it permitted to suggest an interpretation (Taweel) whilst recognising that only Allah (Most High) knows the true meaning? Yes, it is permitted. There are numerous answers on the Islam Answers website proving the permissibility of Taweel.

However, for now we are focusing upon the meaning of Tafweed. Since, there seems to be a great deal of misunderstanding regarding it. So clarification has become necessary.

What is Tafweed?
فَقَولُنَا فِي ذَلِكَ وَبَابِهِ: الإِقرَارُ، وَالإِمْرَارُ، وَتَفْويضُ مَعْنَاهُ إِلَى قَائِلِه الصَّادِقِ المَعْصُومِ. (سير أعلام النبلاء)

Our position regarding that and the subject broadly is, acknowledgment, passing, and resigning (Tafweed) of its meaning to the truthful and infallible speaker. (Imam al-Dhahabi 748H, Siyar Alam al-Nubalaa).

In the Nass (text) above, Imam al-Dhahabi describes Tafweed. He mentions that the meaning is resigned to the speaker. So essentially one does not delve into the meaning. Rather he passes over it. Thus, Tafweed is resignation.

In the following Nass (text) he narrates from al-Khateeb that Tafweed was the way of the Salaf. But he also warned against going too far and falling into Tasbih (anthropomorphism). Therefore, one must be careful and vigilant regarding Tafweed.

الحافظ أَبُو بَكْر الخطيب قال: أما الكلام فِي الصفات فَإِن ما رُويَ منها فِي السُّنَن الصحاح مذهبُ السَّلف إثباتُها وإجراؤها على ظواهرها، ونفي الكيفية والتشبيه عَنْهَا. وقد نفاها قوم، فأبطلوا ما أثبته اللَّه تعالى، وحققها قومٌ من المُثْبِتين، فخرجوا فِي ذلك إِلَى ضربٍ من التشبيه والتكييف، والقصد إنما هُوَ سلوك الطريقة المتوسطة بين الأمرين. (تاريخ الإسلام وَوَفيات المشاهير وَالأعلام)

Al-Hafiz Abu Bakr al-Khatib said: As for talking about attributes, what was narrated about them in the authentic Sunnan is the position of the Salaf. Affirming them and relating them to the apparent. Whilst denying modality and anthropomorphism (Tashbih). Indeed, some people denied them. Thus, rejecting what Allah (Most High) has affirmed.

Whereas a group of those who affirmed it established it. Therein they fell into a kind of Tashbih (anthropomorphism) and modality. However, the goal is to follow the middle path between the two matters. (Imam Shams al-Deen al-Dhahabi 748H, Tarikh al-Islam).

Imam al-Khatib explained Tafweed as affirming the attributes of Allah (Most High)  and relating them to the apparent. However, he warned against establishing them. This seems to be a subtle matter. But error regarding it is serious, since it leads to Tashbih (anthropomorphism).

Therefore, the best way to take the position of Tafweed seems to refrain from doing anything other than accepting and repeating the relevant verses. This must be emphasised otherwise people can fall into grave errors. Since, Tafweed is resignation, meaning not delving into the matter, this should be easy to understand and propagate.

The way of the Salaf?

It is often said that Tafweed is the way of the Salaf. This is even asserted by advocates of Taweel. So it should be beyond dispute. I agree. It should be accepted.

However, some clarification should be provided too. Some of the Salaf did engage in Taweel (interpretation). So it was not absent from the Salaf. Rather Tafweed was dominant.

وَقَدْ عُرِفَ، أَنَّ مَذْهَبَ السَّلَفِ تَرْكُ التَّعَرُّضِ لِتَأْوِيلِهَا مَعَ قَطْعِهِمْ بِاسْتِحَالَةِ ظَوَاهِرِهَا، فَيَقُولُونَ أَمِروهَا كَمَا جَاءَتْ. وَذَهَبَ بَعْضُهُمْ إِلَى إِبْدَاءِ تَأْوِيلَاتِهَا وَحَمْلِهَا عَلَى مَا يَصِحُّ حَمْلُهُ فِي اللِّسَانِ عَلَيْهَا مِنْ غَيْرِ قَطْعٍ بِتَعْيِينِ مُجْمَلٍ مِنْهَا. (تفسير القرطبي)

It is known that the policy of the Salaf was to abandon interpretation of it. Whilst unequivocally asserting the impossibility of its apparent meaning. So, they say: Leave it as it is. However, some of them went with the position of making the interpretation known and explaining it according to what is lexically correct.   Without being definitive regarding that particular explanation. (Imam Abu Abdillah al-Qurtubi 671H, al-Jami Li-Ahkam al-Quran).

Extremes regarding Tafweed

Due to the prevalent sectarianism in our communities, there is widespread confusion regarding Tafweed. People do not understand what is meant by the statement, Tafweed is resignation. There are two extremes.

Firstly, there are people who think that simply repeating what is mentioned in the Holy Quran is Kufr. So, they will say that anyone who says Allah (Most High) has a hand is Kafir. This is clearly wrong and such statements are permitted as part of Tafweed.

Secondly, you have people who go beyond the text. They will use the human form and apply it to Allah (Most High). This is undoubtedly misguidance. It is unquestionably Tashbih (anthropomorphism).

For example, a Shaykh said that a Hadith mentions, ‘Your Lord is not one-eyed,’  therefore Allah has two eyes. Where did he get the idea of two eyes from? He did not quote Quran or Hadith. He seemed to be using the human form. This is incredible misguidance.

 

رُوِيَ عَنْ مَالِكٍ، وَسُفْيَانَ بْنِ عُيَيْنَةَ، وَعَبْدِ اللَّهِ بْنِ المُبَارَكِ أَنَّهُمْ قَالُوا فِي هَذِهِ الأَحَادِيثِ: أَمِرُّوهَا بِلَا كَيْفٍ. وَهَكَذَا قَوْلُ أَهْلِ العِلْمِ مِنْ أَهْلِ السُّنَّةِ وَالجَمَاعَةِ، وَأَمَّا الجَهْمِيَّةُ فَأَنْكَرَتْ هَذِهِ الرِّوَايَاتِ وَقَالُوا: هَذَا تَشْبِيهٌ، وَقَدْ ذَكَرَ اللَّهُ عَزَّ وَجَلَّ فِي غَيْرِ مَوْضِعٍ مِنْ كِتَابهِ اليَدَ وَالسَّمْعَ وَالبَصَرَ. فَتَأَوَّلَتِ الجَهْمِيَّةُ هَذِهِ الآيَاتِ فَفَسَّرُوهَا عَلَى غَيْرِ مَا فَسَّرَ أَهْلُ العِلْمِ، وَقَالُوا: إِنَّ اللَّهَ لَمْ يَخْلُقْ آدَمَ بِيَدِهِ، وَقَالُوا: إِنَّ مَعْنَى اليَدِ هَاهُنَا القُوَّةُ “، وقَالَ إِسْحَاقُ بْنُ إِبْرَاهِيمَ: ” إِنَّمَا يَكُونُ التَّشْبِيهُ إِذَا قَالَ: يَدٌ كَيَدٍ، أَوْ مِثْلُ يَدٍ، أَوْ سَمْعٌ كَسَمْعٍ، أَوْ مِثْلُ سَمْعٍ. فَإِذَا قَالَ: سَمْعٌ كَسَمْعٍ، أَوْ مِثْلُ سَمْعٍ، فَهَذَا التَّشْبِيهُ، وَأَمَّا إِذَا قَالَ كَمَا قَالَ اللَّهُ تَعَالَى يَدٌ، وَسَمْعٌ، وَبَصَرٌ، وَلَا يَقُولُ كَيْفَ، وَلَا يَقُولُ مِثْلُ سَمْعٍ، وَلَا كَسَمْعٍ، فَهَذَا لَا يَكُونُ تَشْبِيهًا، وَهُوَ كَمَا قَالَ اللَّهُ تَعَالَى فِي كِتَابهِ: لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ. (الشورى: 11). (سنن الترمذي)

It was narrated on the authority of Malik, Sufyan bin Uyaynah, and Abdullah bin al-Mubarak that they said regarding these Hadith narrations: Affirm them without modality. This is the position of the scholars from Ahl al-Sunnah wa al-Jama’ah. As for the Jahmiyah, they rejected these narrations and said: This is Tashbih. Indeed, Allah (Most High) has mentioned the hand, hearing, and sight in more than one place in His Book.

So, the Jahmiyah interpreted these verses in a way other than what the people of knowledge interpreted. They said: Allah (Most High) did not create Adam with His hand. And they said: The meaning of the hand here is strength. Ishaq ibn Ibrahim said: It would only be Tashbih if he said: a hand like a hand, or similar to a hand. Or hearing like hearing, Or similar to hearing,

So, if he said: Hearing like hearing, or similar to hearing, then that would be Tashbih. But if he says, as Allah (Most High) said, hand, hearing, sight, and did not say how, nor say like hearing, or similar to hearing, then this is not Tashbih. Rather it is as Allah (Most High) said in His Book: There is nothing like Him. And He is the All-Hearing, the All-Seeing. (al-Shura: 11). (Imam Abu Isa al-Tirmidhi 279H, Sunan al-Tirmidhi).

In the Nass above, Imam al-Tirmidhi clearly explains that attributing a hand to Allah (Most High) is permitted. It becomes problematic if one compares it to creation. In the following Nass Imam Ibn al-Jowzi concurs and explains how others from the Salaf said the same thing in different words.

 

وقوله ولا تفسر هي نفس قول بعض أئمة السلف (قراءتها تفسيرها)، وقوله (ولا تتوهم) معناه: يصرف ظاهرها الذي يوهم مشابهة الله. (دفع شبه التشبيه بأكف التنزيه)

His saying, not to be interpreted, is the same as the saying of some of the Imams of the Salaf: Reading it, is explaining it. His saying, not to be imagined, means negating its apparent meaning which causes Tashbih (anthropomorphism) regarding Allah (Most High). (Imam Abd al-Rahman Ibn al-Jowzi 597H, Daff Shubah al-Tashbih).

 

Tafweed is resignation

Since Tafweed is resignation, the best way to practice it is to avoid speaking about verses describing Allah (Most High). In the following Nass (text) this is narrated from Imam Sufyan ibn Uyaynah.

أَحْمَدُ بْنُ نَصْرٍ، قَالَ: سَأَلْتُ سُفْيَانَ بْنَ عُيَيْنَةَ قُلْتُ: يَا أَبَا مُحَمَّدٍ أُرِيدُ أَسْأَلُكَ، قَالَ: لَا تَسْأَلْ، قُلْتُ: إِذَا لَمْ أَسْأَلُكَ فَمَنْ أَسْأَلُ، قَالَ: سَلْ قُلْتُ مَا تَقُولُ فِي هَذِهِ الْأَحَادِيثِ الَّتِي رُوِيَتْ نَحْوَ: الْقُلُوبُ بَيْنَ أُصْبُعَيْنِ، وَأَنَّ اللَّهَ يَضْحَكُ أَوَ يَعْجَبُ مِمَّنْ يَذْكُرُهُ فِي الْأَسْوَاقِ، فَقَالَ: أَمِرُّوهَا كَمَا جَاءَتْ بِلَا كَيْفٍ. (المراسيل لأبي داود)

Ahmad bin Nasr said: I asked Sufyan ibn Uyaynah saying, ‘Abu Muhammad, I want to ask you about something. He said: Don’t ask. I said: If I don’t ask you then who do I ask. He said: Ask. I said: What do you say about these narrations such as, ‘Hearts are between two fingers, and Allah laughs or is astonished by that mentioned in the markets.’ He said: Leave them as they are, without modality. (Imam Abu Dawood 275H, al-Maraseel).

 

الوَلِيْدُ بنُ مُسْلِمٍ، قَالَ: سَأَلْتُ مَالِكاً، وَالثَّوْرِيَّ، وَاللَّيْثَ، وَالأَوْزَاعِيَّ عَنِ الأَخْبَارِ الَّتِي فِي الصِّفَاتِ، فَقَالُوا: أَمِرُّوهَا كَمَا جَاءتْ. وَقَالَ أَبُو عُبَيْدٍ: مَا أَدْركنَا أَحَداً يُفَسِّرُ هَذِهِ الأَحَادِيْثَ، وَنَحْنُ لاَ نُفَسِّرُهَا. (سير أعلام النبلاء)

Al-Walid bin Muslim said: I asked Malik, al-Thawri, al-Layth, and al-Awza’i about the narrations concerning the Attributes. They said: Leave them as they are. Abu Ubaid said: We did not find anyone explaining these narrations, and we do not explain them. (Imam Shams al-Deen al-Dhahabi 784H, Siyar Alam al-Nubalaa).

Many great early Imams preferred not to explain narrations containing descriptions of Allah (Most High). However, all scholars agreed that it is an absolute necessity to negate Tashbih (anthropomorphism). Meaning, it is strictly prohibited and Kufr to believe Allah (Most High) is similar to His creation in any manner.

License to reject Taweel?

The fact that many amongst the Salaf preferred Tafweed, does not give people License to reject Taweel (interpretation). Rather Taweel is well established in Quran and Sunnah, and accepted by the Salaf.

 التفويض أيضا كان مذهب السلف الصالح لقد بينا فيما تقدم بما لا يدع مجالا للشك أن التأويل ثابت في الكتاب والسنة، وهو من نهج السلف الصالح، ونقلنا في ذلك ما يبرهن إثبات هذا الامر بوضوح تام، وبقيت مسألة التفويض، ولا شك أن السلف كانوا يفوضون الكيف والمعنى وهو المراد بالتفويض عند إطلاقه بلا شك. (دفع شبه التشبيه بأكف التنزيه)

Resignation (Tafweed) was also the way of the pious predecessors. And we have demonstrated above, beyond any doubt, that interpretation (Taweel) is established in the Qur’an and Sunnah. And it is (also) from the approach of the pious predecessors. We have quoted that which proves this matter with complete clarity. What remains is the issue of Tafweed. Undoubtedly, the predecessors used to resign modality and meaning. And that is undeniably the meaning of Tafweed when used unrestrictedly. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Daff Shubah al-Tashbih).

In the Nass above Imam Ibn al-Jowzi confirms that the Tafweed practiced by the Salaf was to refrain from delving into the meaning of verses describing Allah (Most High). Since, Tafweed is resignation, the best way to practice it is to completely resign meaning to Allah (Most High). Not to attribute meaning and resign the details.

 

Imam Ahmads position

Imam Ibn Qudamah narrated the following from Imam Ahmad. It seems clear that Imam Ahmad preferred Tafweed. However, he warned against going beyond what is mentioned in Quran and Sunnah.

 

عَليّ بن عِيسَى أَن حنبلا حَدثهمْ قَالَ سَأَلت أَبَا عبد الله عَن الْأَحَادِيث الَّتِي تروى إِن الله تبَارك وَتَعَالَى ينزل كل لَيْلَة إِلَى السمآء الدُّنْيَا وَأَن الله يرى وَإِن الله يضع قدمه وَمَا أشبهه فَقَالَ أَبُو عبد الله نؤمن بهَا ونصدق بهَا وَلَا كَيفَ وَلَا معنى وَلَا نرد مِنْهَا شَيْئا ونعلم أَن مَا جَاءَ بِهِ الرَّسُول حق إِذا كَانَت بأسانيد صِحَاح وَلَا نرد على رَسُول الله صلى الله عَلَيْهِ وَسلم قَوْله وَلَا يُوصف الله تَعَالَى بِأَكْثَرَ مِمَّا وصف بِهِ نَفسه أَو وَصفه بِهِ رَسُوله بِلَا حد وَلَا غَايَة. (ذم التأويل)

Ali bin Isa narrated that Hanbal informed them that he asked Abu Abdullah about the Hadith narrations that mention Allah (Blessed and Exalted) descends every night to the lowest heaven, and Allah sees. Also Allah places His foot, and so on. Abu Abdullah said: We believe in them and accept them. There is no modality or meaning. And we do not reject anything from them. We know that what the Messenger ﷺ brought is truth, if it is based upon authentic chains of transmission. We do not contest what the Messenger of Allah ﷺ said. Nor can Allah (Most High) be described with more than what He described Himself with, or His Messenger ﷺ described Him with. Without restriction or limit. (Imam Ibn Qudamah al-Maqdisi 620H, Dhamm al-Taweel).

 

After narrating the above from Imam Ahmad, Imam Ibn Qudamah further emphasised not going beyond the descriptions mentioned in Quran and Sunnah. This is incredibly important, because we have no right to describe Allah (Most High) based upon our thoughts or feelings. Rather only revelation can be quoted regarding such matters.

لَيْسَ كمثله شَيْء وَهُوَ السَّمِيع الْبَصِير. [الشورى 11]. وَلَا يبلغ الواصفون صفته وَصِفَاته مِنْهُ وَلَا نتعدى الْقُرْآن والْحَدِيث فَنَقُول كَمَا قَالَ وَنصفه كَمَا وصف نَفسه وَلَا نتعدى ذَلِك نؤمن بِالْقُرْآنِ كُله محكمه ومتشابهه وَلَا نزيل عَنهُ صفة من صِفَاته. (ذم التأويل)

There is nothing like Him. And He is the All-Hearing, the All-Seeing. (Al-Shura: 11). The describers do not convey His description and attributes. We do not go beyond the Qur’an and Hadith. So, we say as He said and describe Him as He described Himself. We do not go beyond that. We believe in the entire Qur’an, the clear and the ambiguous. We do not negate any of His attributes. (Imam Ibn Qudamah al-Maqdisi 620H, Dhamm al-Taweel).

Why Taweel

If Tafweed was predominate amongst the Salaf, then why do so many scholars use or even prefer Taweel? Which is to suggest an interpretation. So, as we know Tafweed is resignation. Meaning we do not delve into the meaning and details of any descriptions of Allah (Most High) mentioned in the Holy Quran. This can be difficult for some people.

Meaning, when they read a Quranic verse mentioning the Hand of Allah (Most High) they may struggle to eliminate the thought of a hand similar to that of creation. Such thoughts are devastating to one’s appreciation of the greatness and transcendence of Allah (Most High).

Therefore, scholars promoted Taweel as a means of protecting one from the possibility of comparing Allah (Most High) to His creation. Thus, they presented the view that the Hand of Allah (Most High) may be referring to His ability, strength or power.

 

(وإذا خيف على العامة) لقصور أفهامهم (عدم فهم الاستواء إذا لم يكن بمعنى الاستيلاء إلا باتصال ونحوه من لوازم الجسمية) كالمحاذاة (وأن لا ينفوه) أي لا ينفو ما ذكر من لوازم الجسمية (فلا بأس بصرف فهمهم إلى الاستيلاء) صيانة لهم عن المحذور بأن يذكر لهم أن الاستواء بمعنى الاستيلاء (فإنه قد ثبت إطلاقه وارداته لغة). (المسامرة في شرح المسايرة في علم الكلام)

(And if it is feared that the common people), due to their lack of understanding, (will not understand Istiwaa, unless explained as possession, except as joining or something similar which necessitates physicality) such as alignment (and that they do not negate it), that is, they do not negate what was mentioned of the necessities of physicality. (Then there is no harm in diverting their understanding to possession) in order to protect them from what is forbidden by mentioning to them that Istiwaa means possession. (As it has been proven to be used in that way in language). (Imam Abu al-Ma’ali al-Maqdisi 906H, al-Musamarah Sharh al-Musayarah).

 

Neglecting Tafweed

Since the Ahl al-Sunnah have a tradition of Taweel and Tafweed, it is important to make Muslims aware of this. Unfortunately, many zealous young men have misled the public. They have deceived them into thinking that Taweel is misguidance.

What does such a stance say about Quran and Sunnah, because there is Taweel within it. What does it say about the Sahabah and Salaf who did engage in Taweel. And in particular Sayidina Abdullah bin Abbas, who encouraged it.

On the other end of the spectrum, we find people who present Tafweed as anthropomorphism (Tashbih). Whereas Tafweed is resignation. Which means one may repeat what is in a verse of the Holy Quran without delving into the meaning.

In the Nass below, we find Imam al-Zabidi praising the position taken by Ibn al-Humam. This was after disliking the fact Imam al-Ghazali only mentioned Taweel for the verse of the throne. He seems to have disapproved of him not mentioning  Tafweed too.

 

(وليس ذلك الا بطريق القهر والاستيلاء) أى قهره على العرش واستيلاؤه وهذا جرى عليه بعض الخلف واقتصر عليه المصنف هنا وهذا يعنى كون المراد انه الاستيلاء فعند الماتريدية أمر جائز الارادة أى يجوز ان يكون مراد الاية ولا يتعين كونه المراد خلافا لما دل عليه كلام المصنف من تعيينه اذ لا دليل على ارادته عينا فالواجب عينا ما ذكر من الايمان به مع نفى التشيبه. (اتحاف السادة المتقين بشرح إحياء علوم الدين)

(That is only by way of subjugation and possession). Meaning His subjugation of the throne and his possession of it. Some of the Khalaf went with this. The author restricted it to this here. Meaning, what is intended is subjugation. According to the Maturidis, it is possible for it to be intended. Namely, it is possibly the purpose of the Ayah. But it is not necessarily the case. Contrary to what the author’s words indicate regarding its specification. Since there is no evidence for that specific intend. Rather the obligation is the belief, as mentioned, whilst negating similarity (Tashbih). (Imam Murtada al-Zabidi 1205H, Ithaaf al-Sada).

The example of Istiwaa

An issue that is often discussed in our context is that of Allah Most High being above the throne. Since Tafweed is resignation, it would dictate that one accepts that the Quran mentions that Allah (Most High) has Istiwaa over the throne and not delve into it further.

Taweel would permit one to suggest that this may be referring to the dominance Allah (Most High) has over His creation and how He is unchallenged in His authority. In either case, the most import issue is rejecting Tashbih (anthropomorphism). As long as that is done then one is free to take either position.

 

وقد توسط ابن الهمام في المسايرة وقد بلغ رتبة الاجتهاد كما قال عصرينا ابن عابدين الشامي في رد المختار حاشية الدر المحتار توسطا أخص من هذا التوسط فذكر ما حاصله وجوب الإيمان بأنه تعالى استوى على العرش مع نفي التشبيه وأما كون المراد استولى فأمر جائز الإرادة لا واجبها إذ لا دليل عليه وإذا خيف على. (روح المعاني في تفسير القرآن العظيم والسبع المثاني)

Ibn al-Hammam was moderate in al-Musayarah. He reached the level of Ijtihad, as mentioned by our contemporary Ibn Abideen al-Shami in Radd al-Muhtar. A moderation more specific than this moderation. In summary, he asserted the obligation of believing that Allah (Most High) has Istiwaa over the throne while denying Tashbih. As for the issue of it meaning possessing it is possible not necessary. Since there is no evidence for it. (Imam Shihab al-Deen al-Aalusi 1270H, Ruh al-Ma’aani).  

 

Respecting the difference

Whether a person prefers the position of Tafweed or Taweel, it is important to recognise and respect the difference of opinion. Unfortunately, we have some people accusing fellow Muslims of Kufr for simply saying that Allah (Most High) has a hand. Whilst others consider Taweel Bidah and possibly Kufr.

 

وَلِأَهْلِ الْكَلَامِ فِي هَذِهِ الصِّفَاتِ كَالْعَيْنِ وَالْوَجْهِ وَالْيَدِ ثَلَاثَةٌ أَقْوَالٍ أَحَدُهَا أَنَّهَا صِفَاتُ ذَاتٍ أَثْبَتَهَا السَّمْعُ وَلَا يَهْتَدِي إِلَيْهَا الْعَقْلُ وَالثَّانِي أَنَّ الْعَيْنَ كِنَايَةٌ عَنْ صِفَةِ الْبَصَرِ وَالْيَدَ كِنَايَةٌ عَنْ صِفَةِ الْقُدْرَةِ وَالْوَجْهَ كِنَايَةٌ عَنْ صِفَةِ الْوُجُودِ وَالثَّالِثُ إِمْرَارُهَا عَلَى مَا جَاءَتْ مُفَوَّضًا مَعْنَاهَا إِلَى اللَّهِ تَعَالَى. (فتح الباري شرح صحيح البخاري)

The people of Kalam have three opinions regarding these attributes. Such as the eye, the face, and the hand. The first is that they are intrinsic attributes confirmed by hearing (revelation) but not comprehended by the intellect. The second is that the eye is a metaphor for the attribute of sight, the hand is a metaphor for the attribute of power, and the face is a metaphor for the attribute of existence. And the third is passing over it and resigning its meaning to Allah (Most High). (Imam Ibn Hajr al-Asqalani 852H, Fath al-Bari).

Hanafis against Tafweed

Strangely many of the people who reject Tafweed and accuse people who say Allah (Most High) has a hand of Tashbih are Hanafis. They do not know that Imam Abu Hanifah said this in his Aqeedah work, al-Fiqh al-Akbar.

وَله يَد وَوجه وَنَفس كَمَا ذكره الله تَعَالَى فِي الْقُرْآن فَمَا ذكره الله تَعَالَى فِي الْقُرْآن من ذكر الْوَجْه وَالْيَد وَالنَّفس فَهُوَ لَهُ صِفَات بِلَا كَيفَ. (الفقه الأكبر)

And He has a hand, a face, and a Nafs, as Allah (Most High) mentioned in the Qur’an. Whatever Allah (Most High) mentioned in the Qur’an regarding the face, hand, and Nafs, are His attributes without modality. (Imam Abu Hanifah 150H, al-Fiqh al-Akbar).

 

Conclusion

Tafweed is resignation. It is different to Taweel because Tafweed does not present a possible interpretation of verses describing Allah (Most High). Rather Tafweed simply repeats what is found in a verse of the Holy Quran or a Hadith of the Prophet ﷺ.

Both Taweel and Tafweed are respected and established methods within Ahl al-Sunnah. Unfortunately, ignorant people on both sides reject the other and consider it deviant. This has caused confusion and division, and we must stand up to it.

And Allah Most High Knows Best.

Answered by Shaykh Noorud-deen Rashid (02.02.25)