دانشگاه قم پژوهش های تفسیر تطبیقی 2476-4191 12 1 2026 06 22 A comparative study of the concept of "Wajh Allāh" (the Face of God) in Qur'an 2:115. مطالعه تطبیقی مفهوم وجه الله در آیه 115 سوره بقره 43 51 3715 10.22091/ptt.2025.12666.2447 FA مریم علیزاده استادیار، گروه قرآن و منابع اسلامی، دانشکده معارف و اندیشه اسلامی، دانشگاه تهران، تهران، ایران. 0000-0002-1709-7115 وحید واحدجوان دانشیار و عضو هیات علمی دانشکده معارف دانشگاه تهران، تهران، ایران، 0000-0003-1443-1007 Journal Article 2025 03 31 A Comparative Study of the Concept of Wajh Allāh in Qurʾan 2:115 Maryam Alizadeh¹; Vahid Vahed Javan² Assistant Professor, Department of Qurʾān and Islamic Sources, Faculty of Islamic Knowledge and Thought, University of Tehran, Tehran, Iran. Email: alizade62@ut.ac.ir Associate Professor, Department of Islamic Ethics and Mysticism, Faculty of Islamic Knowledge and Thought, University of Tehran, Tehran, Iran. Email: vahedjavan@ut.ac.ir Abstract Wajh Allāh (“the Face of God”) is among the ambiguous (Mutashābih) expressions that appear in several verses of the Noble Qurʾan and whose meaning has long been subject to interpretive uncertainty. Exegetes have approached the interpretation of Wajh Allāh from diverse perspectives, advancing a range of explanations, some of which tend toward anthropomorphism, while others favor figurative interpretation (Taʾwīl). Undoubtedly, a sound understanding of this expression and a critical examination of the various exegetical approaches to it can, first, clarify the ambiguity surrounding the verse and, second, identify the most persuasive interpretation on the basis of multiple lines of evidence. Employing a descriptive-analytical method, this study examines and evaluates the principal exegetical approaches to the concept of Wajh Allāh. The findings indicate that the three major interpretive approaches—tradition-based, theological-philosophical, and mystical—offer distinct understandings of the expression. The integration of these approaches and the utilization of their diverse methods and analytical frameworks contribute to a comprehensive interpretation of Wajh Allāh, while preventing reductionist and overly simplistic readings. Keywords: Wajh Allāh; Qurʾan 2:115; Anthropomorphism (Tajsīm); Assimilationism (Tashbīh) Extended Abstract Introduction According to Qurʾan 3:7, the verses of the Qurʾan are classified into two categories: Muḥkam (clear) and Mutashābih (ambiguous). Owing to their semantic clarity, Muḥkam verses are generally less susceptible to interpretive disagreement, whereas Mutashābih verses have consistently been subject to diverse interpretations. Among these, verses concerning the divine attributes constitute a significant portion of the ambiguous passages. In interpreting such verses, the exegete must take divine transcendence from corporeality as a fundamental hermeneutical principle. One of the most prominent examples is the expression Wajh Allāh (“the Face of God”), whose meaning when attributed to God has long been a matter of interpretive ambiguity. Some exegetes have adopted a literalist reading that tends toward corporealism, while others have interpreted it as referring to the divine attributes of action. A central issue, therefore, concerns the interpretive frameworks employed by exegetes in explaining such verses—whether tradition-based, theological-philosophical, or mystical—and the extent to which each framework yields a coherent and persuasive interpretation. The principal question of this study is: What approaches have Shiʿi and Sunni exegetes adopted in interpreting Wajh Allāh in Qurʾan 2:115, and which approach demonstrates greater explanatory adequacy? The significance of this inquiry extends beyond Qurʾanic studies, as it also contributes to resolving theological misconceptions arising from divergent understandings of the divine attributes. The primary gap that this study seeks to address is the absence of a comparative methodological analysis of the meaning of Wajh Allāh in Qurʾan 2:115— “Whichever way you turn, there is the face of Allah”—from the perspectives of Shiʿi and Sunni exegetes, with particular emphasis on three major interpretive approaches: tradition-based, theological-philosophical, and mystical. The originality of the present study lies in its methodology-oriented comparison of exegetes from both traditions, its focus on a single verse as a case study, and its evaluation of the effectiveness of these approaches in articulating an interpretation consistent with the principle of divine transcendence (Tanzīh). This study employs a descriptive-analytical and comparative methodology. It begins by examining the lexical meaning of the term wajh and subsequently analyzes and comparatively evaluates the tradition-based, theological-philosophical, and mystical interpretations advanced by leading Shiʿi and Sunni exegetes regarding Qurʾan 2:115, with the aim of arriving at a coherent interpretation free from corporealist implications. Research Findings A synthesis of the exegetical views suggests that proponents of the tradition-based approach, relying on narrations transmitted from the Infallibles (‘a.s.), interpret Wajh Allāh through reference to concrete and external manifestations. These manifestations include the qiblah (as the direction of worship), the Prophet (PBUH) and the Imams (‘a.s.) (as divine proofs and intermediaries of grace), and religious acts and rituals such as prayer and pilgrimage. The primary emphasis of this approach is on the outward and practical dimensions of religion and on providing an interpretation accessible to the broader community of believers. Nevertheless, it devotes comparatively less attention to explaining the precise relationship between these manifestations and the Divine Essence. Exegetes employing the theological-philosophical approach, through rational argumentation, philosophical reflection, and careful linguistic analysis, relate Wajh Allāh to abstract and immaterial realities. These include the Divine Essence itself (as a reality not confined by direction or place), God's essential attributes such as knowledge, power, and life, divine pleasure and approval (as the ultimate goal of worship), and God's presence and all-encompassing sovereignty over creation. This approach firmly rejects any corporeal or anthropomorphic interpretation of Wajh Allāh and emphasizes the absolute transcendence of God. Exegetes adopting the mystical approach, drawing upon the principles of theoretical mysticism—particularly mystical monotheism and divine self-disclosure (Tajallī)—interpret Wajh Allāh as the manifestation and disclosure of the Divine Essence within the phenomena of the cosmos. From this perspective, all beings in the universe are signs and manifestations of God, and Wajh Allāh is present throughout creation. This interpretation unveils a deeper layer of meaning embedded within the concept of Wajh Allāh. Conclusion Each of these approaches, in accordance with its particular methodology and objectives, has sought to elucidate the concept of Wajh Allāh, one of the Qurʾan's central theological concepts. Despite their differences, all three approaches concur in rejecting any notion of divine corporeality and in relating Wajh Allāh to the Divine Essence or divine attributes. They differ, however, in methodology and depth of interpretation. The tradition-based approach emphasizes the outward and practical dimensions of religion; the theological-philosophical approach relies on rational argumentation and the absolute transcendence of God; and the mystical approach focuses on divine manifestation and the disclosure of divine perfections within the cosmos. Ultimately, these three approaches should be regarded as complementary rather than mutually exclusive, each contributing to a more comprehensive understanding of the concept of Wajh Allāh. References Abū Ḥayyān, Muḥammad ibn Yūsuf. (1420 AH). Al-Baḥr al-Muḥīṭ fī al-Tafsīr. Dār al-Fikr. [In Arabic]. Baḥrānī, Hāshim ibn Sulaymān. (1416 AH). Al-Burhān fī Tafsīr al-Qurʾān. Bunyād-i Biʿthat. [In Arabic]. Fakhr al-Dīn al-Rāzī, Muḥammad ibn ʿUmar. (1420 AH). Mafātīḥ al-Ghayb. Dār Iḥyāʾ al-Turāth al-ʿArabī. [In Arabic]. Ibn ʿArabī, Muḥammad ibn ʿAli. (1422 AH). Tafsīr Ibn ʿArabī. Dār Iḥyāʾ al-Turāth al-ʿArabī. [In Arabic]. Ibn ʿĀshūr, Muḥammad ibn Ṭāhir. (n.d.). Al-Taḥrīr wa al-Tanwīr. Muʾassasat al-Tārīkh. [In Arabic]. Saqqāf, Ḥasan ibn ʿAli. (1416 AH). Al-Ṣaḥīḥ fī Sharḥ al-ʿAqīdah al-Ṭaḥāwiyyah. Dār al-Imām al-Nawawī. [In Arabic]. Suyūṭī, ʿAbd al-Raḥmān ibn Abī Bakr. (1404 AH). Al-Durr al-Manthūr fī al-Tafsīr bi al-Maʾthūr. The Library of Grand Ayatollah Marʿashī Najafī. [In Arabic]. Ṭabarī, Muḥammad ibn Jarīr. (1412 AH). Jāmiʿ al-Bayān fī Tafsīr al-Qurʾān. Dār al-Maʿrifah. [In Arabic]. Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. (1417 AH). Al-Mīzān fī Tafsīr al-Qurʾān. Jāmiʿat al-Mudarrisīn bi al-Ḥawzah al-ʿIlmiyyah bi-Qom. [In Arabic]. Ṭūsī, Muḥammad ibn al-Ḥasan. (n.d.). Al-Tibyān fī Tafsīr al-Qurʾān. Dār Iḥyāʾ al-Turāth al-ʿArabī. [In Arabic]. (وجه‌الله) از جمله آیات متشابهی است که در چند آیه از قرآن کریم آمده و معنای آن با ابهام همراه است. مفسران با رویکردهای مختلف به تفسیر معنای وجه‌الله پرداخته و دیدگاه‌های مختلفی داشتند که برخی را به تجسیم و برخی را به تأویل کشانده است. به طور قطع برداشت صحیح از آیه شریفه که همراه با تحلیل رویکردهای مختلف تفسیری باشد، می‌تواند در گام اول ابهام آیه را برطرف کرده و در گام دوم معنای مرجح را با دلایل متعددی بیان کند. این پژوهش با روش توصیفی-تحلیلی رویکردهای مختلف مفسران روایی، فلسفی کلامی و همچنین مفسران تفسیر عرفانی درباره مفهوم این آیه را مورد تحلیل و ارزیابی قرار می‌دهد. نتایج حاصل از این پژوهش حاکی از آن است که هر سه رویکرد تفسیری متفاوت ارائه می‌دهد و تلفیق بین آن‌ها و استفاده از روش‌ها و تحلیل‌های متفاوت از این رویکرد‌ها به ایجاد تفسیری همه‌جانبه از یک آیه منجر می‌شود و از نگاه تک بعدی و تفسیری سطحی جلوگیری می‌کند. البته تفسیر عرفانی به جهت کشف معنای باطنی آیات از عمق معنایی بیشتری برخودار است

https://ptt.qom.ac.ir/article_3715_676c66a2dfb3e2000cc353b2c53d3491.pdf