Explain the anthropomorphic references to God in the Qur'an.

Mark scheme

Marking points from the official mark scheme (Oct/Nov 2021). The mark or mark type is shown in brackets.

1. [10] There are various verses of the Qur'an which appear to refer to God and physical, humanlike features, such as: 'The Face of thy Lord'- Qur'an 55.27
2. [10] There are various verses of the Qur'an which appear to refer to God and physical, humanlike features, such as: 'On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand.' – Qur'an 39.67
3. [10] There are various verses of the Qur'an which appear to refer to God and physical, humanlike features, such as: 'Firmly established [seated] on the Throne' – Qur'an 57.4
4. [10] Several other verses also refer to the hand and eyes of God.
5. [10] There are also several references in the Hadith collections, but this question is asking specifically about the Qur'an.
6. [10] Credit references to the above verse and explanations which might apply to the meaning of a specific verse or verses.
7. [10] The Mu'tazilah argued that the anthropomorphic descriptions could be understood metaphorically or poetically, and not literally. To do otherwise would compromise the unity of the oneness of God and split God's unseen essence from God's characteristics.
8. [10] Many Muslim scholars, such as al-Ashari, did not explain these verses, claiming that God was beyond human comprehension and so any descriptions of God found in these verses could not be fully explained.
9. [10] Some interpreted the verses as metaphors or ways of helping humankind understand the unseen which is beyond comprehension.
10. [10] Some literalist interpretations accept that God has a hand but argue that this hand cannot be like a human hand lest the interpreter be guilty of ascribing human characteristics to God, denounced by many as an act of unbelief.
11. [10] Credit answers which attempt to explain the meaning of specific anthropomorphic verses or which refer to the opinions of particular scholars or different schools of thought.
12. [15] Candidates need to show skills of discussion, which means they should consider differences of interpretation and make these in the light of different Muslim opinions, for example scholars, schools of thought or individual Muslims throughout history or today.
13. [15] Candidates might argue that God is unseen, not a human, and cannot be represented visually such as through a statue or picture. Any reference to the “hand” or “face” of God therefore cannot be literal. This argument could be expanded to apply to the whole of the Qur'an.
14. [15] Indeed, Mu'tazilah theologians went further and argued that the Qur'an itself could not have been written by God, so must have been a human creation. However, most Muslims rejected this view, particularly the Asharite theologians whose views eventually became mainstream.
15. [15] The Qur'an states in Surah 3.7: "it is He Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical." This verse is sometimes used to argue in favour of mystical interpretations and a spiritual approach. It could also be argued that some verses may be taken literally and others not so, and this might be applied to the anthropomorphic verses.
16. [15] The above verse suggests different verses may be interpreted in different ways. It could also be argued that in the original context of revelation (asbab al-nuzul), a verse had a specific literal meaning which has since been lost. A verse might be understood literally at the time of its revelation but nowadays require interpretation by scholars.
17. [15] Difficulties of translation, which involves an element of interpretation, could be mentioned. Since even those with knowledge of classical, Qur'anic Arabic today understand the words through the framework of their first language, some interpretation is always involved, which might mean literalism is not possible.
18. [15] Reference could be made to different approaches by scholars nowadays, ranging from those taking a literalist approach to the Qur'an to those who interpret mystically or with modern re-interpretation. Some Muslims passionately apply a literal interpretation of selected verses from the Qur'an, which they find helps give them meaning and purpose to their faith and practice.
19. [15] Conclusions might make a personal conclusion, drawing together their discussion and summarising how they feel the best way of interpreting these verses should be made.