The first verse describes the appearance and condition of those polytheists who used misinterprets the names of God that helped recognize his attributes. The Book admonishes them for doing this and says, “To God alone belong the most beautiful names so call on him by them” They are asked to leave the company of those who misinterpret and misuse the names of God because they will be punished for their misdeeds.

The word “ilhad’ and ‘Lahad’ mean to move away from the center. The word “Lahad” is used for the graves because a niche is created at its side and the body is interred there so that no earth should fall upon the upon when the grave is being sealed.(1) What does the term “Ilhad” mean among the names of God? Most commentators believe that the meaning is very simple and can be interpreted in three ways:

Firstly the polytheists used to create names similar to those of God for their idols. So they named them “allat’ ‘A’zza” and ‘Manat” similar to “Allah”, “Al-Aziz” and ‘Al-Mannan” the names of God.

Secondly are those names that are not used for God because they reflect possibilities and are defective too. These names should not be used for God like words “Ab” Pidar” etc that the Christians use for God.

Thirdly they should not create names for God whose meanings are not known to them. This is done to compare God with others, to hide His attributes or to use His attributes for others. This is not lawful or permissible.

What we discern here is that we should be very careful about the names of God to avoid using defective names for Him. This is why most of the Ulema opine that only those names should be used for God that is present in the Qura’nic verses or authentic traditions.

We will discuss this issue under explanations.

The second verse denies the existence of Lord, God or guardian. It asserts that God is the creator of the earth and the heavens. “There is nothing whatsoever like Him, and He is the all hearing all-seeing.” The addition of “Kaaf” with Mithl also asserts it to mean similarity and has been added only for stress (Some say that this alphabet is extra but the word still means similarity” So the verse will now mean that nothing is similar to God whether we know about it or don’t.

God is unique in every sense because He needs no help in anything concerning knowledge or authority and because His entity is limitless. The others whoever they might be are limited or finite and deficient. God’s existence is perfection personified and there is nothing similar to Him because all others are imperfect and contingent beings. He is the all powerful Bestower of graces and all others are dependent on Him.

Some commentators feel that the thing being denied here is any similarity with God as a being or in other words there is no entity like God. It is not denying His attribute because his attribute of knowledge and power is also found in humans. But this idea is a great conjecture as we will know when we discuss His knowledge and authority. No of His attributes are exactly the same as ours. Yes He exists and so do we, but consider His existence and ours and the same applies for attributes too.

 One of the moot points in our discussion about recognizing Him and His entity is that we consider Him too be far above all that we associate with Him and He is far above our conjectures. All His attributes are not only pure and free from defects but also from any limitation of time and space.

“God is far above that we can recognize Him and His truth so we should not creates similarities for Him when He has no equal.  

The third presents the meaning of the first verse in another style. The verse denies all so-called gods who do not have the capacity to bestow sustenance from the heavens on earth and then says, “So do not coin any similitude for God; Verily He knows while you do not.”

It is proven that He is unique and alone in His existence and has no equal and no similarities so how can we create equals or similarities for Him? According to some scholars this sentence hints to the utterance of the ignorant disbelievers of the present age who say that God is far above that we worship him so we search for those beings that we can obtain. God is like a great king and the commoner has no access to Him so they try to reach His ministers and chosen ones and try to reach Him through them.

Qura’n says, ““So do not coin any similitude for God” God is not is not like the weak worldly kings for He is present everywhere. He exists in your hearts and is closer to you more than yourselves. He has no equals or similarities that you can reach and come close to worship Him. These idols and other similar objects are like you; helpless and dependent on Him.

 “Verily He knows while you do not.”

This verse may be telling us that we cannot fully understand or come close to God and all that you conjecture is your ignorance. Gods warns you not to repeat these similitudes.

Yet we do create similitude to reach the truth about Him and His attributes. We describe Him as a Divine Light or the heavenly light that gives us life like the sun. We should remember that these are all improper and defective similitude.

This means that the verse 35 of Surah Noor that says, “God is the light of the heavens and the earth” and ….

Verse 16 of Surah Qaf says:

“WE are nearer to him than his jugular vein”  

And it introduces God through the divine light that spreads in the heavens and on earth. The verse describes God as closer than the main blood vein in a person’s neck. These examples are all symbolic and do not deny that God’s attributes cannot be compared, but what is denied is the similarity or equality with any other entity or being.

 These symbolic references are given so that we can understand about Him and can come close to His pure existence. This is why the verse in Surah Noor says that God gives similitudes so that we may understand the truth better.

The fourth is the last verse of Surah Ikhlas and it decries and denies all kinds of comparison or equality for it says, “And there is none like Him.”

So the attributes of the creations, the causes for the existence of things, all kinds of defects and limitations and changes that are an inherent part of creation are being denied here for God.

Tafsir Fakhr Razi says, that the first verse of Surah Ikhlas denies all manner of similarities with God, “Say, He is the One (and only) God” and the word Samad denies all manner of deficiencies and weaknesses while the third that verse says, “He begets not nor was He begotten” denies any cause and effect for Him and the words “And there is none equal or comparable to Him” denies all kinds for comparisons for Him. The word “Kufo’ means contemporary or a partner and this may include every kind of being.” (2)

Fakhr Razi further says the verse being discussed refutes the ideology of the polytheists.

Because they considered the idols to be partners for God while the first verse refutes the Jewish and Christian ideologies who believed in the sons of God; it also refutes the beliefs of those Zoroastrians who believed in two gods ( The God of the Light and the God of the darkness).(3)

The fifth verse has the same topic but in yet another style. It is declared, “Hallowed is God far above what they describe.” This meaning has been mentioned with a few changes in many places in the Qura’n. (4)

In view of the foregone verses this verse speaks about the women, son and idols as symbols but it has vast connotations and includes all the attributes because attributes normally mentioned are also connected with the creations and the contingencies. What we finally discern is that we should say that He was above being described for us to fix attributes. He is far above the imaginations and the conjectures that we may construe or what e have seen, read or heard. Yes, He is exalted above anything that we may mention about him.

The sixth verse too gives a new dimension to the same meaning. It is declared, “They do not measure God with His true measure.” The considered Him as a creation and so they made partners for him even though there is no equal or similitude for Him. It is declared, “God is all-mighty, omnipotent.” He is mighty and can not be defeated. His opponents or the others are weak and defeated. Some commentators have opined that this verse is about the Jews and the Christians who said that when God completed His creation of the heavens and the earth He felt tired and slept on His back keeping one leg on top of another. It was then that this verse was revealed refuting their presumption and said that they did not recognize God for they presumed Him to be something like His creations.

Though this verse refutes the assumptions of the idolaters it has vast meanings as explained in the Hadith of Imam Jafar Sadiq (AS):

“God cannot be described” How is it possible to describe Him when he decrees, “They did not recognize God as they should have” therefore he cannot be described with any perimeter because He is far above what they attribute to Him. (5)

In the sermon titled Ashbah in Nahjul Balagha it is said, “Those who consider You equal to others and describe you by their idols are lying for they create attributes for you that which belong to Your creations and they presume they divide You in this manner as if they divide the limbs of their idols. They consider You to be an entity with numerous powers.”(6)

The seventh and final verse in this discussion describes the atmosphere of the judgment day and the presentation of all humans before God. It is declared, “He knows what is before them and what is behind them while they do not comprehend it according to their own knowledge.”

There are various doubts about this verse other than the one mentioned below and one is God is aware of their rewards and their deeds but they do not remember their rewards or their deeds for they have forgotten them. The first explanation seems more appropriate.

The verse says that they are unable to understand or explain the real essence and attributes because it is above all imagination and thought. How can His creation understand Him fully when he is unlimited in all sense?

1. Maqayis-ol-Loghata and Mafuradat of Raghib

2. Tafsir Kabeer Volume 32 Page 185

3. Tafsir Kabeer Vol. 32 page 185.

4.  Tafsir Kabeer vol. 32 page 185

5. Usul Kafi Vol. 1 Hadith 11 Chapter “BABUN NAHI ANASSEFATE BEGHAIRE MA WASAFA BEHI NAFSOHA”. It should be noted that this meaning has come in 3 Surahs Anam 91, Hajj 4, and Zumar 67.There is the use of “Wau” in the beginning in two places.

6. Nahjul Balagha Sermon 91