“There is nothing like Him, for He is the All-Hearing, All-Seeing.” (Qur’an 42:11)
﷽
Some may say that you seem to be inconsistent in your doctrine. You deny that Allah has a hand, shin or face, yet you claim he is the All Seeing and All Hearing. Is this not a contradiction?
What do we do with a verse that seems to suggest that Allah has a hand?
“And the Jews say, “The hand of Allah is chained.” Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended.” (Qur’an 5:64)
It is clear that the meaning of the word hand in the above text is for authority.
One could have ask the Jews:
“Who or what has Allah’s hand chained up?”
“What is the proof for your claim?”
“At which place or location is this hand chained up?”
“Why is his hand being chained up an issue at all?”
When we look at the verse in full we get our answer.
“And the Jews say, “The hand of Allah is chained.” Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He bestows however He wills. And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. And We have cast among them animosity and hatred until the Day of Resurrection. Every time they kindled the fire of war [against you], Allah extinguished it. And they strive throughout the land [causing] corruption, and Allah does not like corrupters.” (Qur’an 5:64)
The key phrase is: He bestows however He wills.
In other words they Jews were not saying anything about Allah’s hand they were talking about Allah not being generous or bestowing his bounty upon them.
We know human beings can also have a hand. Allah’s hand cannot be like a human being’s hand. The proof for this is: “There is nothing like Him, for He is the All-Hearing, All-Seeing.” (Qur’an 42:11)
We also say that Allah is Ghafour, Raheem, Wadud, and Kareem. However, even the human being can be ghafour, raheem, wadud and kareem.
How can you deny a hand to Allah (swt) when you say that human beings are forgiving, merciful, loving and generous and Allah (swt) is also forgiving, merciful, loving and generous?
“Say, to those who have believed that they [should] forgive those who expect not the days of Allah so that He may recompense a people for what they used to earn.” (Qur’an 45:14)
“And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah , and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful.” (Qur’an 24:22)
What is the difference?
“Say, Allah is Absolute.” (Qur’an 112:1)
“Alif, Lam, Ra. These are the verses of the Clear Book. Indeed, We have sent it down as an Arabic Qur’an that you might understand.” (Qur’an 12:1-2)
Allah (swt) has told us that he is Absolute.
Allah (swt) told us that he sent down the Qur’an in Arabic.
Let us unpack this.
When it comes to these attributes, Ghafour, Raheem, Wadud and Kareem, we know that Allah (swt) is absolutely Forgiving, absolutely Merciful, The absolultely Loving and absolutely Generous.
No one or no thing can match Allah (swt) in this. The human being is not absolutely merciful, absolutely loving, absolutely generous, absolutely kind. The human being receives these attributes whereas Allah did not receive these attributes from anyone or anywhere. They are intrinsic to Allah (swt).
So, when we talk about hands (Qur’an 5:64) or we talk about eyes (Qur’an 52:48) or we talk about a Shin (Qur’an 68:42) or Hand (Qur’an 39:67) what does it mean to say that Allah (swt) is absolute hands, absolute eyes, absolute shin or absolute hand?
We do not say that Allah is absolute hand, absolute shin and absolute nose, absolue eyes. These are not attributes of Allah (swt). This is absolutely not intelligible to anyone. Whereas Allah (swt) has told us that he revealed the clear book and that it is in Arabic.
Using the Arabic language we understand that hand (hands) means power and authority.
Using the Arabic language we understand that eyes means awareness.
Using the Arabic language we understand shin means severity.
By this we know that Allah (swt) is absolutely powerful. Allah (swt) is absolute authority. Allah (swt) is absolutely aware.
” Say, “Call upon Allah or call upon the Most Merciful. Whichever [name] you call – to Him belong the best names.” (Qur’an 17:110)
“Anas bin Malik said:
“Whenever a matter would distress him, the Prophet (saw) would say: ‘O Living, O Self-Sustaining Sustainer! In Your Mercy do I seek relief (Yā Ḥayyu yā Qayyūm, bi-raḥmatika astaghīth).’” And with this chain, that he said: “The Messenger of Allah (saw) said: ‘Be constant with: “O Possessor of Majesty and Honor (Yā Dhal-Jalāli wal-Ikrām).’”
Source: (https://sunnah.com/tirmidhi:3524)
It was narrated that Jabir bin ‘Abdullah said:
“The Messenger of Allah (saw) used to teach us Istikharah, just as he used to teach us a Surah of the Qur’an. He said: ‘If anyone of you is deliberating about a decision he has to make, then let him pray two Rak’ah of non- obligatory prayer, then say: Allahumma inni astakhiruka bi ‘ilmika wa astaqdiruka bi qudratika wa as’aluka min fadlikal-‘azim, fa innaka taqdiru wa la aqdir, wa ta’lamu wa la a’lam, wa Anta ‘allamul-ghuyub. Allahumma in kunta ta’lamu hadhal-amra (then the matter should be mentioned by name) ma kan min shay’in khairan li fi dini wa ma’ashi wa ‘aqibati amri, aw khairanli fi ‘ajili amri wa ajilihi, faqdurhu li wa yassirhu li wa barik li fihi. Wa in kunta ta’lamu [O Allah, I seek Your guidance (in making a choice) by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me in my religion, my livelihood and my affairs, or both in this world and in the Hereafter then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge]. Then saying similar to what he said the first time, except: Wa in kana sharran li fasrifhu ‘anni wasrifni ‘anhu waqdur li al-khair haithuma kana thumma raddini bihi (If it is bad for me then turn it away from me and turn me away from it, and ordain for me the good wherever it may be and make me pleased with it).’”
Source: (https://sunnah.com/ibnmajah:1383)
A’isha reported:
One night I missed Allah’s Messenger (saw) from the bed, and when I sought him my hand touched the soles of his feet while he was in the state of prostration; they (feet) were raised and he was saying:” O Allah, I seek refuge in Your pleasure from Your anger, and in Your forgiveness from Your punishment, and I seek refuge in You from You (Thy anger). I cannot reckon Your praise. You are as You have praised Yourself!”
Source: (https://sunnah.com/muslim:486)
What has not been established in any sound narrations from the Blessed Prophet (saw) is he or his noble companions calling upon the foot, or the two right hands. No one ask: “Oh Allah by virtue of your hands.” No one ask: “Oh Allah I ask by virtue of your foot!” Never!
Rather there is an exhuastable amount of evidence from them calling upon The Most Merciful, The Most Compassionate, The Ever Living, The Self Existant.
To read more on this please see our article here:
May Allah Guide the Ummah.
May Allah Forgive the Ummah.
Prima Quran 
Assalaamu alaykum! Really enjoyed this, bro; solid framing overall.
Just a small linguistic note that might actually strengthen your point rather than weaken it:
In the verse بل يداه مبسوطتان, the dual is in fact explicit. Not only in يداه (His two hands), but also in مبسوطتان, which is a dual predicate. So the تثنية is definitely present in the text.
That said, I don’t think that creates any problem at all, because the expression itself is idiomatic (just as you pointed out in your other examples). The imagery of ‘two outstretched hands’ in Arabic is a well-established way of conveying unrestricted generosity and munificence, not a claim about literal limbs. So the dual form intensifies the image rather than grounding a corporeal meaning.
Also, I think there’s an even simpler way to dissolve the alleged contradiction you’re addressing:
Denying ‘eye’, ‘face’, etc., while affirming that God sees and hears doesn’t create any tension at all, because seeing and hearing ultimately reduce to specific types of knowledge. Created beings require various instruments to arrive at these types of knowledge, but God is All-Knowing anyway.
So, negating limbs = negating embodiment, while affirming hearing/seeing = affirming perfect knowledge.
No contradiction – just a distinction between physical instruments and non-corporeal attributes.
If anything, collapsing the two is what generates the confusion in the first place.
walakum salam warahmutallah wabarkatuh,
Allah reward you! Jazak’Allahu khayran! Amended the error.