In The first verse it speaks of the general praise chanted by the being of the universe. This issue has come in many verses of the Qura’n with different explanations and is regarded as good Qura’nic discussion. It is said, “Whatever is in the heavens and on earth praises the Glory of God, the sovereign, the Holy One, the mighty and the wise.”

All things in their situations and with their strange secrets exhibit God’s glorious unlimited knowledge, and authority. They all declare His purity and prove that He is free from all defects because whoever reflects upon these beings will become aware of their creator, arranger and sustainer

One group of researchers feel that all beings express their humility in words for each one of them has the realization of God’s purity so what can keep them from expressing their humility and chant His praise through their existence and through their deeds.

Both the words “Yusabbih” and Alqudduus point to the non-existent attributes of God in the verse and in such things which are unanimous among all the existing beings.

The verb Yusabbih which normally denotes continuation is the proof that this chanting of praise is always being done from the inception of the world will continue to the end of time and this should be so because the action denotes the attribute and the deed. ((Reflect)

The important factor is that the verse being discussed is the first verse of Surah Jumuah which is a prelude about collective prayers like the Juma prayers because mankind is being instructed that prayers and praise of God is a program which is permanent feature about all that exists so it should also join its voice with others. Blend and merge with others in this caravan of existence and prostrate before God because He is t he ruler, pure, powerful and wise. (1)

In the second verse the same meaning is expressed in a different manner. It speaks about Quddoos after speaking about the Oneness of God and some beautiful names denoting the non-existent attributes. The verse says, “He is God and there is no god but Him, the king and the Holy.”

 As we have learnt in the explanations by Mafuradat the word Quddoos is a personification of purity and it means that god is free from all contamination, deficiencies and defects. This is a short sentence that has in it all the non-existent attributes.

Not only is there no blemish in His being but there is no flaw in creativity, manifest or otherwise because He is the fountainhead of every thing. Everything is dependent on Him. Each of them has a shade of God and each is perfect in its place.

The third verse denies the existence of any son or partner for God and then adds: “glory is to God! For the things they attribute to Him!” this sentence in the ‘Qura’n has been revealed to refute the claims of the polytheists and narrow minded people that God has a son or any partner. There is a vastness to the meaning and this sentence denies all those negative attributes that are not connected with God and it actually tries to amend ideas for we and all other creations because of our defects and limitations cannot understand His great attributes and so are unable to explain them though we are briefly aware of His attributes. He is far above what we attribute and explain about Him just as He is above the explanations of all those who try to create attribute for Him.

We read that Imam Jafar Sadiq has explained the truth of Tawhid in the truthful religion and said, “God is far above the qualities that those who make attributes for Him create (2) it is then said in the same tradition that we should not cross the limit in masking attributes for God in the Qura’n.

The fifth breaks all traditions and limitations and says, “

Glory to the Lord, the lord of honor and Power! (He is free) from what they ascribe to Him.”

It is possible that there are signs of God being far above the attributes the less thinking people attribute to Him. Some times they say that the Messiah is God’s son, and at times declare the angels to be His daughters; some among them believe the Jinns to be connected with Him and sometimes declare the idols to be His partners and intercessors. Then at times they make attributes for Him fit for those who exist materially and this sentence refutes them all.

 It may also be that this verse denies all the attributes created for Him because just as man is unable to gauge His reality so he is unable to know His attributes.

We learn from the above verses that His Being is free from all attributes that are defective. The knowledge that we acquire from His manifest attributes is also limited to our capacity of understanding and not fit to be attributed to God.

This purity other than His Being and attributes is also found in His manifest commands because they emanate from the Being who is perfection Himself.

1. See Tafsir Namuna for a detailed discussion on the subject; see vol.13 Surah Isra verse 44 in vol.14 see Surah Noor verse 141.

2. Al Kafi vol.1 page 100.