A-4.3: Belief in Problematic Scriptural Expressions

Scholars disagree about the Koranic verses and hadiths that deal with the attributes of Allah (n: such as His `hand' (Koran 48:10), His `eyes' (52:48) or His `nearness' (50:16) ) as to whether they should be discussed in terms of a particular figurative interpretation (ta'wil, def:w-6) or not. Some say that they should be figuratively interpreted as befits them (n: interpreting His `hand.' for example, as an allusion to His omnipotence). And this is the more well known of the two positions of the scholastic theologians.

Others say that such verses should not be given a definitive interpretation, but rather their meaning should not be discussed, and the knowledge of them should be consigned to Allah Most High, while at the same time believing in the transcendence of Allah Most High, and that the characteristics of created things do not apply to Him. For example, it should be said we believe that

"the All-merciful is 'established' [Ar. istawa, dis:v-1.3] on the Throne" (Koran 20:5),

but we do not know the reality of the meaning of that, nor what is intended thereby, though we believe of Allah Most High that

"there is nothing whatsoever like unto Him" (Koran 42:11),

and that He is above indwelling in created things (hulul, dis:w-7), or having the characteristics of temporal, contingent existence (huduth, dis:w-8). And this is the path of the early Muslims, or the vast majority of them, and is the safest, for a person is not required to enter into discussions about this.

When one believes in Allah's transcendence above created things, there is no need for debate on it, or for taking risks over what there is neither pressing necessity nor even any real call for. But if the need arises for definitive interpretations to refute someone making unlawful innovations and the like, then the learned may supply them, and this is how we should understand what has come down to us from scholars in this field. And Allah knows best.