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The Threat of Tajsim and Tasybih Thought to the Tanzih Principle of
ASWJ and its Implications for the Cohesion of Muslim Society
Mohd Hasrul Shuhari
1*
, Muhamad Amirul Zakir Zulkifli
2
Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin (UniSZA), Kampus Gong
Badak, 21300 Kuala Nerus, Terengganu, Malaysia
*Corresponding Author
DOI: https://dx.doi.org/10.47772/IJRISS.2025.930000069
Received: 10 December 2025; Accepted: 16 December 2025; Published: 27 December 2025
ABSTRACT
This study examines the phenomenon of tajsim and tasybih thought in modern society and its implications for
the harmony of Muslim society from the perspective of Ahli Sunnah wal-Jamaah (ASWJ). Tajsim and tasybih
refer to the tendency to liken Allah to creation, either through extreme literal interpretation or understanding not
based on the discipline of aqidah (creedal) knowledge. This phenomenon is increasingly evident through the
dissemination of digital content, unauthorized lectures, and religious debates on social media, which ultimately
leads to creedal confusion, ideological disputes, and polarization within the Muslim community. From a social
standpoint, the inclination towards this thought also fosters takfiri attitudes, a crisis of trust in religious
institutions, and division between generations and study groups, thereby undermining the harmony of Muslim
society. This study employs a qualitative methodology through document analysis and literature review. Primary
sources include classical aqidah turath texts, which also serve as main references, alongside contemporary
references including journal articles, fatwas, academic books, and reports from religious institutions. Data is
analyzed using a literature review approach to identify patterns of tajsim and tasybih thought and their
relationship with creedal and social tensions. The findings indicate that the ASWJ manhaj (approach), which
emphasizes the principle of tanzih (transcendence) and moderation in its affirmation of Allah's attributes, is the
most balanced approach in curbing extremist thought and ensuring social stability. This study asserts that a sound
understanding of aqidah not only perfects faith but also serves as a crucial factor in preserving the unity and
harmony of Muslim society.
Keywords: tajsim, tasybih, tanzih, harmony, extreme literal
INTRODUCTION
The phenomena of tajsim and tasybih have once again garnered attention in contemporary aqidah discourse with
the emergence of a tendency among some groups to uphold the doctrine of literal understanding of Qur'anic texts
without reference to the discipline of aqidah or kalam (theology) and the methodology of Ahli Sunnah walJamaah
(ASWJ) scholars. This thought not only undermines the principle of tanzīh but also causes creedal confusion,
theological disputes, and social tensions among Muslims. In the context of modern society, replete with digital
information and the influence of unauthorized religious knowledge dissemination, tajsim and tasybih thought
increasingly has the potential to penetrate public consciousness widely. Therefore, studying the threat of this
thought to the principle of tanzīh based on the ASWJ creedal understanding and its implications for the cohesion
of Muslim society becomes increasingly important to ensure the continuity of sound creedal understanding and
the preservation of social harmony.
RESEARCH METHODOLOGY
This study employs a qualitative approach, focusing on content analysis of various primary and secondary
sources related to the phenomena of tajsim and tasybih in modern society. Primary sources include classical
aqidah turath texts such as the works of al-Ashʿariyyah and other Usuluddin texts, as well as writings by
authoritative Hanbali scholars who discuss the issue of tashbīh from the perspective of Ahli Sunnah wal-Jamaah.
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Secondary sources include contemporary scholarly works, journal articles, fatwas from religious institutions,
research reports, and relevant digital content.
Initially, an inductive method was used to thoroughly examine the data with the aim of identifying themes,
patterns, and key characteristics related to the forms of tajsim and tasybih tendencies emerging through social
media, unauthorized lectures, and online religious discourse. The data obtained were analyzed to understand the
relationship between these thought patterns and the symptoms of creedal confusion, ideological tensions, and
social implications arising within the Muslim community.
Subsequently, a deductive method was applied to evaluate the identified findings by referring to the principles
of Ahli Sunnah wal-Jamaah aqidah, particularly the concept of tanzīh and its method of affirming Allah's
attributes. This approach helped researchers assess the extent to which the arguments and approaches of groups
inclined towards extreme literal understanding contradict the moderate ASWJ manhaj which is based on
authoritative scholarly disciplines [14].
In addition, a comparative method was used to compare the arguments, methodologies, and attitudes of groups
inclined towards tajsim and tasybih with the approach of ASWJ scholars from various schools of thought. This
comparison allowed researchers to identify significant differences in epistemology, textual understanding, and
evidential approaches, thereby helping to understand the elements that cause confusion, polarization, and creedal
tension in society [15].
Through this combination of inductive, deductive, and comparative methods, the study is able to produce a
comprehensive, empirical, and balanced analysis in evaluating the phenomena of tajsim and tasybih thought in
contemporary Muslim society and affirming the primacy of the ASWJ manhaj as the foundation for preserving
aqidah and social harmony.
Tajsim and Tasybih Thought: Definition, Modern Forms, and Implications
The emergence of groups that contradict the understanding of Ahli Sunnah Waljamaah teachings is growing,
forming different patterns of thought and ideological approaches. Among the groups that have existed since the
era of the salaf are those who liken the essence of Allah SWT, His attributes, and His actions to creation. It is
known among students of knowledge and academic researchers to present proofs and explanations from
authoritative scholars to refute all propaganda and tajsim and tasybih thought. Even during the time of Saidina
Umar R.A, syubhah (ambiguity) and confusion regarding the aqidah of Muslims had already arisen. It is said
that in the era of Saidina Umar R.A, there were already those who presented mutasyābihāt verses related to Allah
SWT's attribute of Istiwa’ based on the Qur'an. Those who take mutasyabihat verses and peddle them as a source
of ambiguity are called musyabbihat [11].
According to Badruddin Jamaah (2010), the definition of tasybih in terminology is a belief that leads to elements
of similarity and resemblance between the essence of Allah SWT and human beings, whether that similarity is
in the essence, attributes, or actions of Allah SWT. As for the musyabbihat group, they are those who liken or
resemble the essence of Allah SWT to anything other than Him (creation) or liken all of Allah SWT's attributes
to all attributes of anything other than Him (creation) [2].
The musyabbihat and mujassimah (anthropomorphists) groups certainly do not follow the path and means of the
scholars who elucidated the understanding of mutasyabihat verses. The fikrah (idea) and thought of these groups
adopt a literal understanding of Qur'anic verses, clearly affirming the attributes of creation to the essence of Allah
SWT [12].
The long history of debate regarding tajsim (corporealization) and tasybih (likening) in Islamic aqidah is an
intellectual battlefield fraught with tension. Al-Ash'ari, in Maqalat al-Islamiyyin (1980), for instance,
meticulously recorded various views of early Muslims on the attributes of God, including those who leaned
towards a literal interpretation of the verses of attributes, leading to anthropomorphic implications. However, his
notes were more descriptive than a critical analysis of the suitability of these views with the principle of tauhid
tanzih in depth. On the other hand, kalam scholars like al-Maturidi and al-Ghazali (1998) vehemently rejected
any form of tasybih and tajsim, considering them serious deviations from the understanding of a Pure God, but
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they addressed these in the context of polemics with older schools of thought, not the threats sown by
communication technology. This raises a big question: are their classical arguments still fully relevant without
any methodological adaptation? It is unlikely. Modern scholars, meanwhile, are often trapped in repetition. For
example, Abdul Jabbar al-Rifa'i (2000), when discussing this issue, tends to justify the views of certain schools
of thought without truly challenging the underlying thinking that leads to this problem, and sometimes even
justifies literal views that can lead to erroneous understandings. This is very disappointing. Works such as The
Oxford Handbook of Islamic Theology (Timbal, 2016) attempt to reframe kalam discussions, but in chapters
touching on the attributes of God, it still does not provide a sufficient framework to understand how tajsim and
tasybih have migrated from ancient texts into the untrained public mind. There is a significant lack in connecting
these complex theological debates with the daily realities faced by contemporary Muslims, especially in the use
of social media. Views such as those put forth by Ibn Taymiyyah (1993) regarding the attributes of God, which
greatly influenced modern Salafi movements, are often misinterpreted as an endorsement of extreme literal
interpretations, whereas his intention was to reject excessive ta'wil (allegorical interpretation). Ironically, many
of his followers today cannot distinguish between the affirmation of attributes bilā kayfa (without asking how)
and clear tajsim. This is a major error. Newer works, such as by Shaharuddin (2020), touch on the threat of
religious relativism, but do not directly link it to how this misunderstanding of God's attributes contributes to
creedal confusion. They see the symptoms but fail to trace the deeper causes. In fact, some argue that this debate
is merely a historical remnant, a shallow and dangerous view, as it ignores that the seeds of old thoughts are still
sprouting in new forms, perhaps more subtle, more difficult to detect. It is important to understand that tajsim is
no longer just in the form of statues or carvings of God, but can be in the form of imaginations formed from
overly literal descriptions. Discussions on tasybih are also not limited to direct comparisons, but also the
implications of overly anthropomorphic religious narratives. Therefore, we need to move beyond traditional
defensive debates and begin analyzing how these ideologies are reconstructed in contemporary contexts,
especially on digital platforms. Otherwise, we will continue to witness the silent collapse of aqidah before our
eyes.
The Principle of Tanzīh from the Perspective of Ahli Sunnah Wal-Jamaah
The primary and crucial framework in exploring the studies and understanding of the Ahli Sunnah Waljamaah
manhaj is the concept and knowledge of tanzīh or taqdis. The main key to avoiding various beliefs and ideologies
brought by the musyabbihat or mujassimah groups is through sound faith accompanied by authoritative
theological presentations related to tanzīh [4].
According to Badruddin Jamaah (2010), the discussion of tanzīh is a very important discussion and it is the main
goal in the discussion of aqidah knowledge, as well as to achieve the true objective of tauhid (monotheism). A
great connection exists between tanzīh and the affirmation of Allah SWT's obligatory attributes, whether through
muḥkamāt (clear) or mutasyābihāt (ambiguous) texts. In his book titled, “At-Tanzīh fī Ibtāl Ḥujaj at-Tashbīh,”
he states that the purpose of aqidah knowledge is to convey some of these tauhid discussions to tanzīh, or to
purify Allah SWT from all attributes of imperfection, because aqidah and Usuluddin (principles of religion) are
built upon tanzīh [1].
A great mujaddid (revivalist) in systematizing the study and theology of aqidah, Imam Abū Ḥasan al-Ash‘arī
himself clearly stated that the aqidah held from the time of the salaf until now never attributes the qualities of
creation, as understood by human intellect, to be affirmed for the essence of Allah SWT, nor His attributes or
actions [2]. This was followed by generations of his students who carried and defended the aqidah and belief that
Allah SWT does not resemble His essence, attributes, or actions with creation, such as Abū Ḥasan al-Bāhilī (d.
370H), Imām Abū Bakr al-Bāqillānī (d. 403H), Abū Isḥāq al-Shīrāzī (d. 475H), and so forth.
Imam Abū Ḥasan al-Ash‘arī’s work, al-Lumaʿ fī al-Radd ʿalā Ahl al-Zaygh wa al-Bidaʿ, is one of al-Ash‘arī’s
great works in stating that the essence of Allah SWT does not resemble creation. Al-Ash‘arī’s denial and rejection
of the resemblance of Allah SWT’s essence to all His created beings clearly state that Allah SWT is not a body,
does not have a physical form, is not long, and is not composed. It is clear here that the principle of tanzīh is the
most important element built upon aqidah or usuluddin knowledge, as manifested by al-Ash‘arī. Thus,
alAsh‘arī’s statement indicating the impossibility of Allah SWT’s essence resembling any creation is further
elaborated by saying:
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Meaning: “What was mentioned in the previous discussion (tanzīh) is clear proof of Allah SWT’s oneness, in
the sense of no multiplicity in divinity, not oneness in the sense of no composition (substance) in Allah SWT’s
essence” [8].
Among those at the forefront of conveying the aqidah of Ahli Sunnah Waljamaah was also Imām Abū Bakr
alBāqillānī, a second-generation student of Imam Abū Ḥasan al-Ash‘arī, who authored many books discussing
Allah SWT’s glorious attributes not resembling creation, even if such resemblance arose from human intellect.
Al-Bāqillānī established his stance by adopting the approach and theology upheld by al-Ash‘arī, stating that the
group known as Anthropomorphists (musyabbihah / mujassimah) is one of the causes of the perpetual polemic
or unending aqidah issues within Muslim society. The theology presented by al-Bāqillānī emphasizes moderation
or a middle manhaj to respond to and provide arguments related to that ideology. This directly demonstrates a
consistent scholarly and rational argumentation style practiced between the Muʿtazilah and Anthropomorphists
[3].
The concept of tanzīh was also brought forth by Imām Ḥujjat al-Islām Abū Ḥāmid al-Ghazālī (d. 505 H), in his
aqidah text, Qawāʿid al-‘Aqā’id. Al-Ghazālī authored a book with a specific topic dedicated solely to discussing
tanzīh. Al-Ghazālī’s clear statement in his aqidah text is:
Meaning: “And indeed, Allah SWT is not a body that can be depicted, nor is He a limited, measured substance,
and Allah SWT does not resemble bodies (creation), neither in measurement nor in accepting division of Allah
SWT’s essence, because indeed Allah SWT is not a substance (creation)” [5].
And this statement of al-Ghazālī was expounded upon by Abu al-‘Abbās Ahmad ibn Ahmad ibn Muhammad ibn
‘Isa al-Burnusi al-Fāsi al-Zarrūq (d. 899H), in his commentary on the text Qawāʿid al-‘Aqā’id, Ightinām Fawā’id
fī Sharḥ Qawāʿid al-‘Aqā’id, explaining that the essence of Allah SWT is not a created body, and not a created
substance, because anything composed of more than one essence or more is called a body or substance (creation).
An essence that accepts assembly and separation is a characteristic of creation, which is hadith (originated) and
created by Allah SWT [6].
Al-Ghazālī also emphasized the aqidah understanding based on the Ahli Sunnah Waljamaah manhaj by further
clarifying his stance on the purification of Allah SWT’s essence from resembling any creation. The methodology
and approach brought by al-Ghazālī in his work, al-Iqtiṣād fī al-I‘tiqād, is through the introduction of the study
of the 20 attributes. In the discussion of Allah SWT’s attribute of mukhalafatuhu li al-ḥawādith (His dissimilarity
to created things), al-Ghazālī states that jawhar (substance/creation) is characterized by mutahayyiz, meaning it
requires a place or space for a jawhar. The theology and assessment of scholars accept this through sound rational
understanding (ta‘aqqul al-‘akal) by stating that all bodies or jawhar (creation) have a place and occupy space
[7]. The theology or manhaj presented by al-Ghazālī also shows a clear and moderate aqidah lineage, which is
clearly observed by students of knowledge and academic researchers in evaluating the aqidah of Ahli Sunnah
Waljamaah [16].
According to Hilmi Marjurit (2018), the same view and explanation regarding the discussion of tajsim were
clearly rejected by al-Ghazālī himself in his works, al-Iqtiṣād fī al-I‘tiqād and Qawāʿid al-‘Aqā’id. Both books
clearly state the rejection of tajsim concerning Allah SWT’s essence, attributes, and actions from being likened
to creation. Al-Ghazālī’s statement also clearly indicates that the combination of two jawhar forming a jisim
(body) can certainly be judged as mutahayyiz (occupying space) and requiring a place [6], [7].
For academic and scholarly studies, tanzīh becomes a topic of extensive discussion, examining every word of
the scholars through various usuluddin texts. The core of the discussion that marks a shift in the views and
thoughts of Muslim society lies in the understanding of Qur'anic verses or texts that are mutasyābihāt. Taking
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understanding directly from sacred texts without consulting the words and explanations of authoritative
Usuluddin scholars leads to a literal understanding of Qur'anic verses or the Hadith of Prophet Muhammad SAW
becoming common practice, subsequently posing a risk of misinterpretation and deviation from the true meaning.
The findings and capacity present in the general public in no way demonstrate intellectual capability in thinking
from an Islamic theological perspective, to the extent that they are influenced by the ideological approaches
initiated by the musyabbihat or anthropomorphic groups [9].
These groups continuously pursue an agenda and thought that contradicts the Ahli Sunnah Waljamaah manhaj in
understanding mutasyābihāt verses. The primary doctrine and principle of anthropomorphic groups is to
approach any text or sacred text literally. The conclusions and meanings established without the involvement of
any rational arguments lead to a narrow understanding that is easily distorted, because sacred texts are read
superficially without examining the linguistic context, mafhum (implied meaning), and interpretive methods
developed by authoritative scholars. Such a literal approach also opens the door to interpretations that liken
Allah’s attributes to creation, which clearly contradicts the principles of tanzīh and tauhid of Ahli Sunnah
Waljamaah [3], [9].
Imām Ibn al-Jawzī (d. 597 H), whose real name was Abū’l-Faraj ʿAbd al-Raḥmān ibn ʿAlī ibn Muḥammad ibn
al-Jawzī, authored a specific book to refute this ideology and tasybih thought, including tajsim concerning Allah
SWT’s essence. According to al-Jawzī in his book, Daf‘u Syubhah at-Tashbīh bi Akkaffī at-Tanzīh, the
understanding of the people of bid’ah (innovation) regarding the names or attributes of Allah SWT literally
(zahir) through sacred texts seems to be unaware that some Qur'anic verses and Hadith cannot be understood
directly without checking meanings that suggest resemblance of Allah SWT’s essence with any hadith (created)
attributes. A sound and healthy rational foundation here is the main key to approaching Qur'anic and Hadith texts
categorized as mutasyabihat texts [10].
The Ahli Sunnah Waljamaah Approach in Addressing Tajsim and Tasybih Thought to Preserve Social
Cohesion
The Ahli Sunnah Waljamaah approach to confronting tajsim and tasybih is not merely a dogmatic rejection, but
a multi-layered theological strategy aimed at preserving the purity of aqidah and, by extension, social integrity.
This understanding is threatening. The first clear concept is the affirmation of absolute tanzih for Allah SWT;
this is the core principle. Ahli Sunnah Waljamaah firmly states that Allah does not resemble anything of His
creation, far from all attributes of imperfection, corporeality, or limitations of space and time, as affirmed in the
words of Allah (Surah Asy-Syura: 11), "There is nothing like unto Him." This serves as the main bulwark against
tajsim thought, which literally imagines God having body parts or physical dimensions, a thought that often
causes confusion and degrades the divine majesty in the minds of adherents [17].
The impact on faith is severe. Second, Ahli Sunnah Waljamaah offers two main methods in dealing with
mutasyabihat verses related to the attributes of God, namely tafwidh or takwil mufassal. Tafwidh means
entrusting the full meaning of the verse to Allah, without attempting to discuss its reality or provide a definitive
interpretation. It is a safe path [14].
Meanwhile, takwil mufassal involves interpreting the meaning in a way that is befitting of Allah's majesty and
does not contradict the principle of tanzih, such as interpreting 'the Hand of Allah' as 'the Power of Allah' or 'the
Mercy of Allah'. Both these approaches, though differing in methodology, are united in their goal of preventing
the Ummah from falling into tasybih, which is likening Allah to His creation, an act that carries very dangerous
creedal implications. It is an art of interpretation. Third, the emphasis of Ahli Sunnah Waljamaah on the unity of
the Ummah is another aspect that cannot be underestimated. Ahli Sunnah Waljamaah scholars consistently urge
that differences in interpretation on secondary aqidah issues should not cause major divisions in society. They
argue that overly harsh and judgmental theological debates will only create groups that accuse each other, which
ultimately undermines the integrity of the Muslim Ummah. This moderate approach is crucial. This is completely
different from the tajsīm and tasybih groups, who tend to severely condemn anyone who disagrees with their
literal interpretations, often excommunicating or declaring others as innovators, which is the fastest recipe for
social and religious anarchy. It burns bridges. Clearly, the ASWJ framework is not just a doctrine; it is a
wellestablished social philosophy. It is a guide for life [15], [20].
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CONCLUSION
In conclusion, tajsīm and tasybīh thought constitutes a serious theological threat because it corrupts the purity of
aqidah and undermines the principle of tanzīh, which is the foundational approach of Ahli Sunnah walJamā‘ah
in understanding the attributes of Allah SWT. The tendency to liken Allah to creation not only violates the
discipline of usuluddin but also opens the door to extreme, rigid religious understandings that can easily trigger
disputes within Muslim society [19].
In the Malaysian context, the spread of this thought through digital media, unauthorized lectures, and religious
discourse without scholarly discipline has contributed to creedal confusion and polarization among Muslims.
Therefore, the ASWJ manhaj, based on tanzīh, moderation, and balance, serves as the most effective intellectual
framework for preserving theological integrity, preventing division, and ensuring the continued harmony and
cohesion of Muslim society.
Acknowledgement: We would like to express our highest appreciation to the Ministry of Higher Education
Malaysia for funding under the Fundamental Research Grant Scheme (FRGS) for project
FRGS/1/2024/SSI03/UNISZA/02/2. We also wish to convey our sincere thanks to the Centre for Excellence
Management & Research Incubator (CREIM) and the Faculty of Islamic Contemporary Studies (FKI), Universiti
Sultan Zainal Abidin (UniSZA), Terengganu, for their support and cooperation throughout the implementation
of this project.
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