محمدرضا دفتری

The study of the so-called Khabarī attributes has long been a subject of investigation among Muslim scholars. Accordingly, based on certain Qurʾanic verses and narrations, God is described by the attribute of "Face" ( Wajh ), and according to some narrations, He is also described by the attribute of "Form" ( Ṣūrah ). Reliance on the literal meanings of these two attributes gives rise to ambiguities such as anthropomorphism ( Tajsīm ) and assimilation ( Tashbīḥ ). Therefore, examining exegetical and hadith-commentarial theories is necessary in order to clarify a view consistent with the principles of divine unity ( Tawḥīd ). In this regard, hadith commentators of the two intellectual traditions of Salafism and Imami Shiʿism, in accordance with their distinct doctrinal foundations, have offered explanations of these two attributes. Clarifying and critically evaluating these views is essential for identifying the correct position concerning the divine attributes. For this reason, the present study examines the attributes of "Form" and "Face" in the Qurʾan and narrations, with a focus on the perspectives of Salafi and Imami hadith commentators. Adopting a comparative approach, it analyzes and critiques the exegetical and hadith-commentarial views of Sunni, Salafi, and Shiʿi scholars, and seeks to identify the sound interpretation of these two attributes. The findings indicate that Salafis, by accepting the apparent meaning of the text in the narration "God created Adam in His form" ( Khalaqa Allāhu Ādama ʿalā Ṣūratih ), refer the pronoun "His form" ( Ṣūratih ) to God and, based on the principle of adherence to the literal meaning, regard the "Face of God" as visible on the Day of Resurrection. In contrast, Imami commentators, relying on an interpretive approach, understand "Form" as the manifestation of divine attributes in the human being, and interpret "Face" either as the luminous reality of the Prophet or as the divine essence without any literal, corporeal meaning. Consequently, the perspective of Imami hadith commentators is more consistent with Qurʾanic- and Sunnah-based principles of divine unity, whereas the literalist Salafi approach leads to numerous rational challenges, such as anthropomorphism and assimilation.