I was reading Surah al-Māʾidah this morning, specifically verse 64. According to my limited understanding of Arabic grammar, the word مَبْسُوطَتَانِ is in the dual form.
We have previously discussed the principle that Allah is unlike His creation, and that whatever one imagines of Allah, He is not that. I understand this principle well, and I did not struggle to apply it to verses such as “the Hand of Allah is over their hands,” where the attribute is expressed in the singular.
What I find more conceptually challenging is the use of a term that appears to imply duality. Numbers activate the rational (ʿaqlī) faculty in a definitive way.
Despite the agreed-upon understanding that Allah’s Hand, Face, and other attributes are unlike those of creation, it feels problematic to ascribe a discrete numerical value greater than one to a divine attribute. This concern does not arise when we affirm Allah as Aḥad (absolutely indivisible), rather than Wāḥid (one in a numerical sense), nor when the attribute is expressed in the singular, as in “the Hand of Allah is over their hands.”
This question is not causing a crisis of faith. Rather, I am seeking to verify my reasoning and ensure that I am engaging the Qurʾān in a sound and appropriate manner.
The argument that you are making is predicated on the claim that anything that is described with a discrete numerical quantity must be physical in nature.
This is not the case. The context of the verse is incredibly clear: the Yahud make a reprehensible claim and mockery of God by saying that His hand is closed, i.e., that He is selfish.
The verse responds to their claim, and it turns their metaphor around on its head. Even in English, the meaning of the metaphor is very very clear.
If I were to say Zayd is a generous man who gives with both hands, you would understand that I mean to say that Zayd is someone who is extremely generous.
There are other examples of this in the Qur’an like this as well. مبسوطتان is clearly being used as a foil to the Jewish claim of being مغلولة.
Ibn Juzay and the other mufassirun explain this with unequivocal terms:
﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾ عبارة عن إنعامه وجوده، وإنما ثنيت اليدان هنا وأفردت في قول اليهود: يد الله مغلولة، ليكون رداً عليهم ومبالغة في وصفه تعالى بالجود: كقول العرب: فلان يعطي بكلتا يديه إذا كان عظيم السخاء
“… it is an expression of His bounty and generosity, and it is dual here and singular in the statement of the Jews that “the Hand of God is closed” only as a rebuttal to them and an emphasis of His being attributed with generosity, such as when the Arabs would say about someone- “he gives with both of his hands” when he is incredibly generous.”
One must keep in mind the meaning of balagha (eloquence) at all times when understanding the meanings of the Qur’an. Eloquence is defined as suitability of speech for its context and the most effective in conveying the intended meaning. The more suitable the speech is for its context and the more poignant and effective its meaning, the more eloquent it is. With that in mind, the context of the verse is in direct conversation with the Jews mocking the verses of the Qur’an and the Muslims for their poverty. Without a doubt, the response of the Qur’an is a sharp retort that is perfectly suited for what the situation called for.
In even more general terms, one can say that every verse of the Qur’an is understood by its context- both the circumstances of revelation but also the context of the preceding verses and the Surah and everything surrounding it.
With that being understood, it is clear that the language being used in the Ayah is far from supporting bodily attributes to Allah.
And Allah knows best.