Unlike the corporalists who opted for the physical face, Sunni scholars interpreted 'His face' mentioned in the Verse involved into 'His Person'. Some Shiite scholars agreed upon this interpretation.
Ashatibi's Alitisam, part 2 page 303:
This proves that there are definite linguistic idioms unknown by some Arab individuals. Hence, it is obligatory to ask about such items… The closest opinion to the fact is that the meaning is 'bearer of the face'. The Arab say, "I did so for soandso's face." This means "I did it for him." Therefore, the meaning of the Verse is 'Everything is perishable except Him.'
AlFakhr ArRazi's Book of Tafseer, volume 3 part 6 page 437:
(Except His face) proposes 'except Him'. The word 'face' is usually used for expressing the person.
AlFakhr ArRazi's Book of Tafseer, volume 13 part 26 page 22:
Various opinions were cited as the exegesis of God's saying, (Everything is perishable except His face). Some interpreted 'perishability' into termination. Thus, the meaning should be that Allah, the Exalted, will terminate everything but Him. Others interpreted 'perishability' into eradicating benefits, by means of death or keeping parts cut apart. This meaning is usually used by the Arab. A third party cited possibility of individual perishing as the meaning of 'perishability'. They claim that saving Him, everything is possibly existent, and what is possibly existent is perishable. It seems that ArRazi prefers the latter exegesis.
AlFakhr ArRazi's Book of Tafseer, volume 13 part 26 page 24:
Corporalists brought this Verse as an evidence on their faith, from two sides. First, they claim that the Verse is evidently expressive in proving Allah's face. This results in corporalism. Second, the word 'to' in (And to Him you shall be brought back), is used for conclusion of purposes. This befalls to corporals only.
As an answer of this claim, we cite the following: Had this claim been correct, the entire organs of the Lord should have been terminated except His face. Some of the Rafidite anthropomorphists, like Bayan Bin Saman, commit themselves to this saying. At any rate, no single sane admits so.
Although it is categorically recorded in dependable references that the Hanbalite and Asharite corporalists committed to the previous saying, ArRazi evaded recording so and rested on Bayan Bin Saman. I noticed that the modern corporalists, like AlAlbani, Bin Baz and their followers adopt this ill exegesis.
In reference books of Shias, Bayan Bin Saman, ArRazi imputes to Shias, is incarnationist, atheist and accursed. His father and he claimed godhood.
TaraifulMeqal, part 2 page 231:
Bayan Bin Saman AtTamimi AnNehdi claims Allah's having the appearance of an animal, and that everything is perishable except His face, and that Allah's soul was incarnated in Ali (peace be upon him), Mohammed Bin AlHanafiya, Abu Hashim and Bayan respectively. Cursed be Bayan Bin Saman.
AnNubekhti's AlFarqu BeinelFuraq, page 216:
The immoderate Bayanites:
They claim that Imamate was Mohammed Bin AlHanafiya's, Abu Hashim Abdullah Bin Mohammed's and Bayan Bin Saman's respectively. They had various opinions about their head, Bayan. Some claimed his prophesy and repealing Mohammed's religion. Some claimed his godhood. This sect is apostate and excluded from all the other Islamic sects since they claimed godhood of Bayan, their head.
ArRazi, however, is not blamed for clinging Bayan Bin Saman to Shias. Tens of atheists and accursed individuals were imposed on our sect. Furthermore, they have been encumbering us with flaws and blunders of such persons. Meanwhile, our reference books, besides cursing such individuals, are crying with innocence.
Sunni scholars interpreted 'his face' into deeds intended for Allah's face. Some Shiite scholars agreed to this exegesis.
ArRaghib's AlMufredat, page 513:
Exegesis of (And there will endure the face of your Lord;).
Some interpreted 'the face' into God's Person. Others interpreted it into pursuing the course of Allah by offering good deeds'. Regarding God's sayings, (Whither you turn, thither is Allah's [face]. 2:115), (Everything is perishable except his [face]), (Who desire Allah's [face]. 30:38) and (We only feed you for the [face] of Allah. 76:9), 'face' mentioned is stood for God's Person. On that
account, meanings of the Verses should be 'everything is perishable except His Person' and so on.
As this interpretation was provided before Abu Abdillah, son of ArRida, he said, "Praised be Allah. They have said a critical thing. By 'face', God intends the characters through whom people should be advancing towards God." The meaning of the Verse should be 'everything from the servants' deeds is perishable and void except what is intended for the sake of Allah…
In fact, Abu Abdillah, previously mentioned, is Abu Abdillah Ja'far Bin Mohammed AsSadiq (peace be upon him). He is not son of ArRida. It seems that ArRaghib was attracted by the forecited narrative recorded in AlKafi. Allah's being out of the Verse subject, and correlation of exclusion the excluded substance of the same species of the general matter involved cited in the Verse were the two matters that incited ArRaghib on preferring this interpretation.
