How do Shiites, Sunnis, and Mu’tazilites interpret the nature of God in the Qur’an?

The verses of the Koran that discuss the nature of God (eg hand of God, Face of Godor Allah resides on the Throne) has become the fiercest intellectual battleground in Islamic history. It is at this point that the differences between the Sunni, Shia and Mu’tazilah schools of thought appear most clearly. The basic question is: Should we understand this text literally (such as looking at physical hands) or use reason and tawwil (interpretation) to purify God from being likened to creatures?

The answer to this question is not uniform. The Mu’tazilites rejected the literal meaning outright, while some Sunnis attempted to strike a balance. Shiites, on the other hand, place the history of the Prophet’s family (Ahlul Bait) as the highest authority in interpreting the verses mutasyābihat (which has a vague meaning).

The following is an illustration of how these three major schools of thought formulate the concept of God through the lens of interpretation:

Imami Shia Tafsir

In the Shiite tradition Itsnā ‘Asharyiyyah (Imamiyah), interpretation should be guided by the history of the holy Imams, but still firmly rejects it. to Thai people (assuming God is physical).

Abū al-Ḥasan al-Qummī (Tafsir al-Qummī)

Al-Qummī, which is based heavily on the Imam’s narration, displays extreme caution regarding potential similarities. He even expressed his rejection of to Thai people strickly: And his face remains? God is greater than can be described ( Wayabqal wajh? Allahu cannot defend what is his right – “And His Face remains eternal? A great God is described like that”).

When interpreting verses that contain elements such as: Your Lord and Angels come, row by row (QS. Al-Fajr: 20), he chose to skip that sentence yes, rabbuka (Your Lord comes) and only interprets the word malak (angel). A similar approach is seen in Yadullah (Hand of God) and istawā ‘ala al-‘Arsy (Resides on the ‘Arsy); he ignores the potentially anthropomorphic parts and turns to a discussion of fiqh or law.

However, in other sentences like He felt a vision (QS. Al-An’am : 103), al-Qummī did interpretation by interpreting words yes (find by looking) to be yes (cover). It can be seen that al-Qummī was very selective in using takwil, mainly to maintain the purity of monotheism.[1]

Muḥsin al-Kāshānī (Tafsir al-Ṣāfī)

Al-Kāshānī also uses the Imam’s narration as an authoritative reference, but is more open to symbolic tawil. Phrases like Then he ascended the throne (QS. Al-A’rāf: 54) is interpreted as Allah’s arrangement and domination of the universe, not physical position.

Term yeah (hand) is described as power, and wajh (face) as an eternal Being. This method allows al-Kāshānī to respect the text of the Qur’an and the Imam’s history without falling into it. prayer beads (simulation).[2]

Imam al-Syaukānī (Fath al-Qadīr) – Zaidiyya Shia

Al-Syaukānī, who is affiliated with the Zaidiyya Shia, exhibits a unique approach, similar to the Sunni view of the Salaf. When discussing His Throne expands the heavens and the earth (QS. Al-Baqarah: 255), he expressed various opinions (literally majazi as knowledge/power).

Al-Syaukānī ultimately chose principle have a good time (without asking how/the essence) which is popular among people Salaf. He also applies this principle Then he ascended the throne (QS. Al-A’rāf: 54). With have a good timehe rejects extremes prayer beads at a time interpretation excessive, and emphasizes that only Allah knows the true nature of God.[3]

Sunni interpretation

The Sunni sect shows a wide spectrum of interpretation, ranging from symbolic takwil to submitting the true meaning to Allah.

Abū Isḥāq al-Ṡa’labī (Al-Kashf wa al-Bayān)

Al-Ṡa’labī tends to emphasize the majazi (symbolic) meaning of terms such as wajhullah (Face of God) in poetry So wherever they turn, there is God’s face (QS. Al-Baqarah: 115). He explained that “face” does not refer to physical form, but rather to God’s closeness, attention and knowledge.

He even quoted the opinions of the scholars who interpreted it wajhullah as the direction of the Qibla, a symbol of glorifying the Shari’a which shows that Allah is not bound by physical boundaries.[4]

Fakhr al-Dīn al-Rāzī (Al-Tafsīr al-Kabīr)

Al-Rāzī, a great Ash’ariyyah figure, used a strict theological rationality approach in interpreting the nature verse. After considering the context quote (story), he offers four possible meanings wajhullah in QS. Al-Baqarah: 115, including “purpose,” “the pleasure of Allah,” or “the non-physical Essence of Allah.”

All of these possibilities are filtered through principles tanzih (purifying Allah from the likeness of creatures). Al-Rāzī firmly rejects any literal interpretation that could potentially lead to to Thai people (physicalization), so he chooses a metaphorical meaning such as “goal” or “intention”.[5]

Mu’tazilah Tafsir

For the Mu’tazilites, Tawhid (the oneness of God) required total rejection of all forms of God-likeness with creatures (tanzih).

Qāḍī ‘Abd al-Jabbār (Tanzīh Al-Qur’an ‘an al-Maṭā’in)

Qāḍī ‘Abd al-Jabbār is the most powerful representative of Mu’tazilite theology. Interpret The faces that day were radiant looking at their Lord. (QS. Al-Qiyāmah: 22-23 – The faces on that day were radiant, to their Lord they looked), he rejected the literal meaning.

The reason is clear: Allah has no physical form and is not bound by space.

Verse in-interpretation as the faces of believers shine because they hope for Allah’s mercy and reward, not seeing His Essence. This interpretation emphasizes that reason must be the main judge to protect the purity of the concept of Tawhid.

Conclusion: Same Goal, Different Paths

Even though it uses a different method from symbolic takwil, conveying meaning have a good timeup to strict rational tawil all these schools of thought arrive at one fundamental conclusion: The nature verses do not show God physically.

Their ultimate goal is the same: to maintain the purity of monotheism and affirm the transcendence of Allah (that Allah is Most Holy, not like creatures), while still showing that Allah is Near and accepts the worship of His servants.[6]

Also Read: Understanding the Nature of God’s Jaiz

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[1]Abu al-Hasan ‘Ali was Ibrahim al-Qummmi, Tafsir All-Qummmi, Cetiga Edition, vol. 1–2 (Qom, Iran: Dar al-Kitab ly al-Tiba’ah apa al-Nashr, 1404).

[2]Mulla Muhsin Fayd al-Kashani, Al-Safi Fi Tafsir al-Qur’an (Tehran, Iran: Dar al-Kutub al-Islamiyah, 1419), 3:186-187.

[3]Imam al-Syaukani, Tafsir Fathul Qadir (Azzam Library, nd), 2:93 and 4:100-101.

[4]Abu Ishaq Ahmad bin Muhammad bin Ibrahim al-Tha’labi, Al-Kashf Wa al-Bayān ʿan Tafsīr al-Qurʾān (Dar al-Kutub al-Ilmiyyah, 2004).

[5]Fakhr al-Din Muhammad bin Umar al-Razi, Al-Tafsir al-Kabir Aw Mafatih al-Ghaib (Dar al-Kutub al-Ilmiyyah, 1990).

[6]al-Qaddy ‘Abd al-Jabbar, Tanzih All-Qur’an’ and al-Mata’in, Edis Pertamma (Mactabat al-Naphedz, 2006).

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Author: Siti Nafisatul Qurba

Editor: Sutan