Ibn Taymiyyah says that the word kuf’—meaning equal or comparable—refers to true similarity in worth or status, not simply sharing general qualities like being alive or having a body. He quotes Hasan ibn Thabit who denied someone being a kuf’ (equal) to the Prophet, even though they were both human. This shows that similarity in basic traits does not mean true equality.
He then affirms that the Quran and Sunnah clearly state that Allah has no equal, rival, or peer in any way. This includes His essence, attributes, actions, and rights. Therefore, no one is like Him—not in knowledge, power, hearing, sight, or any other perfect attribute. This complete uniqueness does not mean denying that Allah has attributes, but rather that His attributes are entirely unlike those of creation.
Ibn Taymiyyah refutes this bad logic used by some who claim that having attributes or a measurable existence implies resemblance. He says this is irrational, because it would make all things alike simply for existing or having attributes, which no reasonable person accepts. That kind of thinking would lead to saying everything is like Allah, which contradicts both reason and revelation.
In conclusion, denying all resemblance in the name of avoiding anthropomorphism (Tajseem) can ironically lead to affirming resemblance in the most extreme way. The true Islamic belief is that Allah has real attributes of perfection, but absolutely nothing is like Him in any respect.
Translation: The Meaning of “Kuf’” (Equal or Comparable) and the Uniqueness of Allah
Likewise is the term kuf’ (equal or comparable). Hasan ibn Thabit said: “Do you seek to match him while you are not his equal? Then may you both share in goodness as ransom is shared.” (Footnote: This is by Hasan ibn Thabit in his Diwan, p. 8 [Cairo edition, 1929/1347 AH], from a poem responding to Abu Sufyan ibn al-Harith ibn Abd al-Muttalib, who had insulted the Prophet before accepting Islam. See also Tafsir al-Tabari, 1/368.)
He denied that this person was equal (kuf’) to Muhammad, even though both were living human bodies—growing, sensing, moving by will, and speaking. But when the revealed texts clearly showed that the Lord has no equal in anything whatsoever, no counterpart in any aspect, and no peer in any matter, it became known that nothing resembles Him in any attribute, action, or right. This does not require denying that He possesses attributes of perfection.
So when it is said that He is living (hayy), and that no other living being resembles Him in any way; and that He is knowledgeable, powerful, hearing, and seeing, and that no scholar, powerful one, hearer, or seer resembles Him in any matter—then what the revelation shows matches what reason confirms: that absolutely nothing resembles Him in any aspect. (Footnote: These are attributes such as knowledge, power, hearing, and sight which are affirmed in the Qur’an and Sunnah as belonging to Allah without likeness or comparison.)
False Equivalence in the Claim of Similarity
As for the claim that having an essence, attribute, or quantity necessarily makes something comparable to another who shares those traits—this is false, both rationally and textually. There is nothing in the Arabic language—or in any language—that uses the word mithl (similar or like) for such a thing. Otherwise, every being with an attribute would be said to resemble every other being with an attribute, and everything that has a real existence would be said to resemble everything else that exists, and anything with a quantity would be said to resemble anything else with a quantity.
That would mean every existent thing is like every other existent thing. This is clearly corrupt and self-contradictory, and no sane person would say such a thing. It would mean that all things are alike, and there are no real distinctions, which would then mean the Lord resembles everything. So it would no longer be possible to deny that anything resembles Him—which is against both reason and revelation.
Thus, the reality of their claim to deny resemblance leads to affirming that everything resembles Him. They are therefore in contradiction, and in conflict with both revelation and reason.
Darʾ taʿāruḍ al-ʿaql wal-naql (1/117-118)
