In the Name of Allah Most Merciful Most Kind

Short Answer

No it is obviously not Kufr to say Allah (Most High) has a hand. Rather such statements are found in Quran and Sunnah. However, it is undoubtedly Kufr to compare Allah (Most High) to His creation. Therefore, the Muslim must be careful not to go beyond precisely what has been mentioned in Quran and Sunnah.

Explanation

لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ

There is nothing like Him. And He is the all hearing and the all seeing. (Surah al-Shura: 11).

In the noble verse above we find that nothing is similar to Allah (Most High). Therefore, it is strictly prohibited, and Kufr, to contradict this. Thus, if a Muslim were to say that Allah (Most High) has a hand he must negate similitude. Meaning his belief cannot be that Allah (Most High) is similar to any of His creation in any manner at all.

Tafweed and Taweel

The authoritative scholars of Islam had two approaches to verses of the Holy Quran that seem to describe Allah (Most High). They were Tafweed (resignation) and Taweel (interpretation). I have already written extensively on Taweel so this answer will focus on Tafweed. However, it is important to recognise that both approaches are valid and respected within Sunni Islam.

ومما يوهم الجسمية قوله تعالى: {وجاء ربك} [الفجر: 22] وحديث الصحيحين (ينزل ربنا كل ليلة إلى سماء الدنيا حين يبقى ثلث الليل الأخير ويقول من يدعوني فأستجيب له من يسألني فأعطيه من يستغفرني فأغفر له) فالسلف يقولون مجيء ونزول لا نعلمها، والخلف يقولون: المراد: وجاء عذاب ربك أو أمر ربك الشامل للعذاب، والمراد: ينزل ملك ربنا فيقول عن الله. (تحفة المريد)

Among what gives the illusion of physicality is the Almighty’s saying: And your Lord has arrived. [Al-Fajr: 22]. And the Hadith from the two Sahih books: Our Lord descends every night to the lowest heaven, when the last third of the night remains, and says, ‘Who calls upon Me, so I may respond to him? Who asks of Me, so I may give him. Who seeks My forgiveness, so I may forgive him.’ The Salaf say arrival and descent that we do not know. And the Khalaf say: Meaning, the punishment of your Lord has arrived, or the command of your Lord which includes punishment. And meaning: An angel of our Lord will descend and communicate from Allah. (Imam Ibrahim bin Muhammad al-Baajuri 1276H, Tuhfatu al-Mureed Ala Jawharatu al-Towheed).

In the Nass above, Imam al-Baajuri gives an example of Tafweed and Taweel. He attributes Tafweed to the Salaf. Therein one simply repeats when is mentioned in the Quranic verse or Prophetic Hadith whilst negating similitude to creation. This is not only acceptable but often considered to be dominate amongst the Salaf (early Muslims).

Unfortunately, some ignorant people in our time attack this approach. They consider it to be Tashbih (anthropomorphism) and consider the people who adopt this approach to be deviant or even Kafir. This is deep ignorance and a clear demonstration of a failure in one’s study of Islam.

Tashbih is Kufr

There is no doubt that Tashbih (anthropomorphism) is Kufr. However, simply repeating that which is in Quranic verses or prophetic Hadith can never be consider Tashbih. Such a stance is an attack upon the Quran and Sunnah. Thus, one holding such a deviant view inadvertently jeopardises his or her own Iman whilst questioning the Iman of others.

كما قال الإمام أحمد: “المشبه الذي يقول بصر كبصري، ويد كيدي، وقدم كقدمي، ومن قال هذا فقد شبه الله. (العرش)

As Imam Ahmad said: The anthropomorphist is the one who says, sight like my sight, hand like my hand, or foot like my foot. Whoever says this has likened Allah (to His creation). (Imam Shams al-Deen al-Dhahabi 748H, al-Arsh).

In the Nass above, Imam Ahmad makes it clear the Tashbih is when you compare Allah (Most High) to His creation. According to the Imam saying Allah (Most High) has a hand would not be the issue. But saying the Hand is like my hand would be Tashbih. Thus it would be Kufr.

عجبت من أقوام يدعون العلم، ويميلون إلى التشبيه، بحملهم الأحاديث على ظواهرها، فلو أنهم أمروها كما جاءت، سلموا؛ لأن من أمر ما جاء، ومر من غير اعتراض ولا تعرض، فما قال شيئًا، لا له ولا عليه. (صيد الخاطر)

Shocking that people who claim knowledge incline towards similitude (Tashbih). They take Hadith narrations on their apparent meaning. If they had left them as they are, they would have been safe. Since the one who lets it be and passes by without objection or exposure, he did not say anything. Neither for him nor against him. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Sayd al-Khatir).

Imam Ibn al-Jowzi made the same point as Imam Ahmad, but he phrased it differently. He felt that taking the apparent meaning was inevitably comparing Allah (Most High) to His creation. Thus, he held that one must restrict himself to repeating the relevant verse or narration. He or she must not comment upon.

Best not to delve

The idea that one must not delve into or comment upon verses describing Allah (Most High) has been repeated by Imams throughout our history. Thus, anyone inclining towards Tafweed must adhere to this guidance. Otherwise one may fall into Tashbih.

وَأَسْنَدَ الْبَيْهَقِيُّ بِسَنَدٍ صَحِيحٍ عَنْ أَحْمَدَ بْنِ أَبِي الْحَوَارِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ كُلُّ مَا وَصَفَ اللَّهُ بِهِ نَفْسَهُ فِي كِتَابِهِ فَتَفْسِيرُهُ تِلَاوَتُهُ وَالسُّكُوتُ عَنْهُ. (فتح الباري شرح صحيح البخاري)

(Imam) al-Bayhaqi narrated with an authentic chain from Ahmad bin Abi al-Hawari, from Sufyan bin Uyaynah, who said: Everything that Allah described Himself with, in His Book, its Tafseer is its recitation and remaining silent about it. (Imam Ibn Hajr al-Asqalani 852H, Fath al-Bari).

The way of the Salaf

Many Ashari scholars said that Tafweed was the way of the Salaf, and Taweel the way of the Khalaf. This needs clarification. Since, Taweel existed amongst the Salaf. Therefore, it would be more accurate to say Tafweed was dominant amongst the Salaf. However Taweel was present too. Qadi Abu Bakr clarifies this in the following Nass (text).

قالوا: لا حُجَّةَ لنا في التّأويل؛ لأنَّ السَّلَفَ قالوا في هذه الأحاديث وأمثالها: أَمِرُّوها كما جاءَت، فلا تُتَأَوَّلُ. قلنا: هذه جَهَالَة عظيمةٌ؛ لأنّه قد اشتهرَ التَّأويِلُ في ذلك عن السَّلَفِ، أمّا مالكٌ – رحمه الله – فقد بَدَّع السَّائل عن أمثاله، وصَرَفهُ عن إِشكَالِهِ، ووقَفَ عند الإيمانِ به، وهو لنا أفضل. (المسالِك في شرح مُوَطَّأ مالك)

They said: We have no evidence for interpretation. Since the Salaf said regarding these Hadith narrations and others like them: Leave them as they are. So, there is no interpretation. We say: This is vast ignorance. As interpretation (Taweel) in this has been well known from the Salaf. As for Malik (May Allah have mercy upon him), he considered the questioner regarding such matters an innovator. He turned him away from the problem and stopped at simply believing in it. We consider this best. (al-Qadi Abu Bakr Ibn al-Arabi 543H, al-Masalik).

Although Taweel existed amongst the Salaf, Tafweed was dominant. It was practiced by reciting the relevant verse or Hadith narrations and not commenting. Rather passing over them. Otherwise there may be a danger of Tashbih.

Therefore, saying Allah (Most High) has a hand would be permitted. However, one would be obliged to believe that it has no similitude to the creation. Neither could one add any detail to this statement which is not found in Quran and Sunnah.

ونصوص أئمة السلف في قولهم أمروها كما جاءت مع عدم الخوض في بيان معناها أكثر من أن تحصر. (دفع شبه التشبيه بأكف التنزيه)

The texts of the Imams of the Salaf regarding their saying: Leave them as they are, without delving into clarifying the meaning, are too numerous to enumerate. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Daff al-Shubha).

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).

حَدَّثَنَا أَبُو سَعِيدٍ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ زِيَادٍ قَالَ: نا أَبُو حَفْصٍ عُمَرُ بْنُ مُدْرِكٍ الْقَاصُّ قَالَ: حَدَّثَنَا الْهَيْثَمُ بْنُ خَارِجَةَ قَالَ: نا الْوَلِيدُ بْنُ مُسْلِمٍ قَالَ: سَأَلْتُ الْأَوْزَاعِيَّ , وَالثَّوْرِيَّ , وَمَالِكَ بْنَ أَنَسٍ , وَاللَّيْثَ بْنَ سَعْدٍ: عَنِ الْأَحَادِيثِ الَّتِي فِيهَا الصِّفَاتُ؟ فَكُلُّهُمْ قَالَ: أَمِرُّوهَا كَمَا جَاءَتْ بِلَا تَفْسِيرٍ. (الشريعة)

Abu Sa`id Ahmad bin Muhammad bin Ziyad said, Abu Hafs Umar bin Mudarik al-Qasas narrated that al-Haytham bin Kharijah narrated from al-Walid bin Muslim, who said: I asked al-Awza’i, al-Thawri, Malik bin Anas, and al-Layth bin Saad about the Hadith narrations that contain attributes? They all said: Leave them as they are, without Tafseer (exegesis). (Imam Abu Bakr al-Ajuri 360H, al-Shariah).

Imam al-Bayhaqi narrated the above in al-Asma wa al-Sifat (955) too. Thus the Nusoos (texts) above make it abundantly clear that anyone engaging in Tafweed must not go beyond simply repeating that which is within Quran and Sunnah.

So if one were to say Allah (Most High) has a hand, he must not go beyond that. Rather it would be wise for him to immediately negate similitude. Since, many Muslims have not studied Aqeedah and could easily misunderstand.

Do not negate the verse

العباس بن حمزة يقول سمعت أحمد بن أبي الحواري يقول سمعت سفيان بن عيينة يقول كل ما وصف الله به نفسه في كتابه فتفسيره تلاوته والسكوت عنه. (الغنية عن الكلام وأهله)

Al-Abbas bin Hamzah said I heard Ahmad bin Abi al-Hawari saying I heard Sufyan bin Uyaynah say : Everything that Allah described Himself with, in His Book, its Tafseer is its recitation and remaining silent about it. (Imam Abu Saliman al-Khattabi 388H, al-Ghunyah).

Irrespective of one preferring Taweel or Tafweed, the first thing the Muslim must do is accept the Quranic verse or prophetic Hadith describing Allah (Most High). Thereafter, the immediate obligation is negating Tashbih. As for Taweel and Tafweed both are an option, not an obligation.

The Fitnah of one position

One of the greatest causes of division amongst Sunni Muslims in our time is the rejection of valid differences. Sadly, many of those who prefer Taweel completely reject Tafweed. And the people of Tafweed often reject Taweel. This approach is disastrous to the Ummah. Differences must be respected not rejected.

We find Imam al-Ghazali presenting Tafweed, in the following Nass (text). He done that despite the fact that he is an advocate of Taweel. Many other scholars done the same. But due to widespread sectarianism in our time, this has become rare. Rather, people promote their own view and condemn others.

Regrettably, such people deem someone saying Allah (Most High) has a hand deviant. Whilst others consider one misguided for saying the hand may refer to power. Although classical Sunni scholars respected both opinions.

وَأَنَّهُ مُسْتَوٍ عَلَى الْعَرْشِ عَلَى الْوَجْهِ الَّذِي قاله وبالمعنى الذي أراده استواء منزهاً عن المماسة والاستقرار. (إحياء علوم الدين)

And He (Most High) is established on the throne in the way that He said and in the meaning that He intended. Transcendently established, free from contact and being fixed. (Imam Abu Hamid al-Ghazali 505H, Ihyaa).

وَلَا تحيط بِهِ الْجِهَات وَلَا تكتنفه الأرضون وَالسَّمَوَات وَأَنه اسْتَوَى على الْعَرْش على الْوَجْه الَّذِي قَالَه وبالمعنى الَّذِي أَرَادَهُ اسْتِوَاء منزها. (طبقات الشافعية الكبرى)

Direction does not encompass Him. Nor do the earths and the heavens surround Him. He is established upon the Throne in the manner that He said, and in the meaning that He intended. A transcendent establishment. (Imam Tajj al-Deen al-Subki 771H, Tabaqaat al-Shafi’yah al-Kubrah).

Hanafi scholars

No Hanafi should ever oppose Tafweed. Since, Imam Abu Hanifah himself strongly supported it. To the extent that he seems to refute Taweel. Nevertheless, Taweel is well established in the Sunni tradition.

وَله يَد وَوجه وَنَفس فَمَا ذكره الله تَعَالَى فِي الْقُرْآن من ذكر الْوَجْه وَالْيَد وَالنَّفس فَهُوَ لَهُ صِفَات بِلَا كَيفَ وَلَا يُقَال إِن يَده قدرته اَوْ نعْمَته لِأَن فِيهِ إبطَال الصّفة وَهُوَ قَول أهل الْقدر والاعتزال وَلَكِن يَده صفته بِلَا كَيفَ وغضبه وَرضَاهُ صفتان من صِفَات الله تَعَالَى بِلَا كَيفَ. (الفقه الأكبر)

And He has a Yad (hand), a Wajh (face), and a Nafs. Whatever Allah (Most High) mentioned in the Qur’an regarding the Wajh, Yad and Nafs are attributes for Him (Most High) without modality.

It is not said that His hand is His power or His blessing. Since that would invalidate the attribute. That is the view of the Ahl al-Qadr and Mu’tazila. Rather His hand is His attribute without modality. And His wrath and pleasure are two of the attributes of Allah (Most High) without modality. (Imam Abu Hanifah 150H, al-Fiqh al-Akbar).

Some people in our era dispute Fiqh al-Akbar being the work of Imam Abu Hanifah. However, Imam Ali al-Qari had no such concern. Rather he wrote a commentary upon it. There are many other commentaries upon it too.

(وله)، أي لله سبحانه (يد ووجه ونفس)، أي كما يليق بذاته وصفاته. (منح الروض الأزهر في شرح الفقه الأكبر)

(And He has) meaning Allah the Exalted, (a Yad, a Wajh, and a Nafs) meaning as befits His essence and attributes. (Imam Ali al-Qari 1014H, Sharh al-Fiqh al-Akbar, p121).

In the Nass (text) above, we find a phrase which is often used by the proponents of Tafweed. Namely, as befits His essence (كما يليق بذاته). It is mentioned to repel notions of Tashbih. So it should not be controversial. As opposed to the following Nass:

(ولا يقال)، أي في مقام التأويل كما عليه بعض الخلف مخالفين للسلف (إن يده قدرته)، أي بطريق الكناية (أو نعمته)، أي بناء على أن اليد تطلق على النعمة. (منح الروض الأزهر في شرح الفقه الأكبر)

(And it is not said) meaning interpretation, as some of the Khalaf have said, in opposition to the Salaf. (Indeed, His hand is His power) by means of allegory (or His blessing) based on the fact that the hand can mean blessing. (Imam Ali al-Qari 1014H, Sharh al-Fiqh al-Akbar, p 122).

We find Imam Abu Hanifah opposing Taweel. It seems surprising because it is a valid position within Ahl al-Sunnah. However, it is not alarming for people of genuine knowledge. Since it is normal for great scholars to oppose views they do not hold. It does not usually mean that they reject it and consider it deviance.

However, in this case, Imam Abu Hanifah does seem to consider it to be deviant. This can be addressed in one of two ways. Firstly, the Imam may have an issue with Taweel for the Yad (hand) specifically. He disagrees with considering it power or blessings. Since, he has not condemned all Taweel.

Secondly, we may say that Imam Abu Hanifah may well oppose Taweel. However, we have examples of it from the Sahabah and Salaf. Therefore, we will respectfully disagree and accept Taweel as valid within Ahl al-Sunnah.

(لأن فيه)، أي في تأويله (إبطال الصفة)، أي في الجملة، لأنه تعالى حيث أطلق اليد ولم يذكر القدرة والنعمة بدلها، فالظاهر أنه أراد بها غير معنييهما (وهو)، أي إبطال الصفة من أصلها وبأسرها (قول أهل القدر)، أي عموما (والاعتزال). (منح الروض الأزهر في شرح الفقه الأكبر)

(Because in it) in interpretation is (invalidation of the attribute) generally. Since when He (Most High) mentioned Yad he did not mention power or blessing in its place. Thus it is apparent that He willed by it other than their meaning. (And it) that is invalidating the attribute from its origin and in its entirety is (the view of the People of Qadr) generally (and the Mutazilah). (Imam Ali al-Qari 1014H, Sharh al-Fiqh al-Akbar, p123).

Imam Ibn Nujaym highlights the danger of Tashbih, in the following Nass. He explains how cautious a person must be when engaging in Tafweed. He or she must actively negate Tashbih to avoid Kufr. Thus if on were to say Allah (Most High) has a hand, he must actively negate any form or similitude in his mind.

وَبِإِثْبَاتِ الْمَكَانِ لِلَّهِ تَعَالَى فَإِنْ قَالَ اللَّهُ فِي السَّمَاءِ فَإِنْ قَصَدَ حِكَايَةَ مَا جَاءَ فِي ظَاهِرِ الْأَخْبَارِ لَا يَكْفُرُ وَإِنْ أَرَادَ الْمَكَانَ كَفَرَ وَإِنْ لَمْ يَكُنْ لَهُ نِيَّةٌ كَفَرَ عِنْدَ الْأَكْثَرِ وَهُوَ الْأَصَحُّ وَعَلَيْهِ الْفَتْوَى. (البحر الرائق شرح كنز الدقائق)

And by confirming a place for Allah (Most High). So if he says Allah is in heaven, then if he intended to narrate what was apparent in the narrations, he does not fall into Kufr. But if he intended a place, he is Kafir. If he had no intention, then he is Kafir according to the majority. That is the more correct opinion, and Fatwah is upon it. (Imam Zayn al-Deen Ibn al-Nujaym 970H, al-Bahr).

Taweel was due to necessity

We see the danger of falling into Tashbih, in the Nass (text) above. This danger is much more prevalent when engaging in Tafweed. Since, Taweel pushes one away from Tashbih. It is this danger of Tashbih that caused many later scholars to prefer Taweel.

ومما يوهم الجوارح قوله تعالى: {وَيَبْقَى وَجْهُ رَبِّكَ} [الرحمن: 27] و {يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ} [الفتح: 10] وحديث (إن قلوب بني آدم كلها كقلب واحد بين إصبعين من أصابع الرحمن) فالسلف يقولون: لله وجه ويد وأصابع لا نعلمها، والخلف يقولون: المراد من الوجه: الذات، وباليد: القدرة، والمراد من قوله (بين أصبعين من أصابع الرحمن) بين صفتين من صفاته، وهاتان الصفتان: القدرة والإرادة. (تحفة المريد)

Among that which seemingly suggests limbs is the Almighty’s saying: And the face of your Lord remains. [Al-Rahman: 27]. And, The hand of Allah is above their hands. [Al-Fath: 10]. Also the Hadith: Indeed, the hearts of the children of Adam are all like one heart between two of the fingers of the Most Merciful. The Salaf say: Allah has a face, a hand, and fingers that we do not know. Whereas the Khalaf say: What is meant by the face is the essence, by the hand is power. And his ﷺ saying: between two fingers of the Most Merciful, is between two attributes from His attributes, which are power and will. (Imam Ibrahim bin Muhammad al-Baajuri 1276H, Tuhfatu al-Mureed Ala Jawharatu al-Towheed).

We can clearly see how Taweel pushes a person far from Tashbih, in the Nass above. Thus it is safer. However, for people of greater learning or submission, Tafweed works because they will not delve into the meaning or modality.

ومما يوهم الصورة ما رواه أحمد والشيخان أن رجلا ضرب عبده فنهاه النبي، قال: (إن الله تعالى خلق آدم على صورته) فالسلف يقولون صورة لا نعلمها، والخلف يقولون، المراد بالصورة الصفة من سمع وبصر وعلم وحياة. (تحفة المريد)

Among that which seemingly suggests an image is what was narrated by Ahmad and the two Shaykhs, that a man hit his servant, but the Prophet ﷺ forbade him, saying: Indeed Allah (Most High) created Adam upon his image. The Salaf say there is an image that we do not know. Whilst the Khalaf say, what is meant by image is the attribute of hearing, sight, knowledge, and life. (Imam Ibrahim bin Muhammad al-Baajuri 1276H, Tuhfatu al-Mureed Ala Jawharatu al-Towheed).

The caution in Tafweed

Although Taweel pushes one away from Tashbih, which is an incredible benefit, it does cause a different problem. It opens the doors to interpretation and some people may take that too far. Imam al-Ghazali explains that the Salaf had a significant concern regarding this issue. Thus they avoided Taweel.

والظن بأحمد بن حنبل رضي الله عنه أنه علم أن الاستواء ليس هو الاستقرار والنزول ليس هو الانتقال ولكنه منع من التأويل حسماً للباب ورعاية لصلاح الخلق. فإنه إذا فتح الباب اتسع الخرق وخرج الأمر عن الضبط وجاوز حد الاقتصاد إذ حد ما جاوز الاقتصاد لا ينضبط فلا بأس بهذا الزجر ويشهد له سيرة السلف فإنهم كانوا يقولون أمروها كما جاءت حتى قال مالك رحمه الله لما سئل عن الاستواء الاستواء معلوم والكيفية مجهولة والإيمان به واجب والسؤال عنه بدعة. (إحياء علوم الدين)

The expectation regarding Ahmad bin Hanbal (May Allah be pleased with him) is that he knew that Istiwaa is not stability and descent. It is not transition. But he forbade interpretation to close the door and protect creation. If the door is opened, the breach expands and the matter spirals out of control. Then it exceeds the limit of moderation. Since the limit of moderation is not controlled. So there is no harm in this rebuke.

The example of the Salaf supports him. They used to say: Leave it as it is. Such that Malik (May Allah have mercy upon him), when he was asked about Istiwaa, said: Istiwaa is known, but modality is unknown. Believing in it is obligatory, and asking about it is an innovation. (Imam Abu Hamid al-Ghazali 505H, Ihyaa).

Conclusion

It is not Kufr to say Allah (Most High) has a hand (Yad). Nor is it Kufr to repeat anything else mentioned in the Holy Quran or authentic Sunnah. Such a suggestion is absurd. However, considering Allah (Most High) to be similar to His creation (Tashbih) is Kufr. Thus, the Muslim must avoid that in all circumstances.

Therefore, the Muslim can never go beyond the words of Quran and Sunnah and attribute descriptions to Allah (Most High) from his own mind. The mind is limited and Allah (Most High) is beyond all restrictions. Thus, it has no right to attribute descriptions to Allah (Most High).

It is due to the danger of Tashbih that many Sunni scholars inclined towards Taweel. Since that pushes one far away from Tashbih. Such scholars did tend to recognise that Tafweed is superior. But Taweel is safer since it more thoroughly negates Tashbih.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (22.02.25)