وَلَم يَكُن لَهُ كُفُوًا أَحَدٌ
Nor has He any equal.’
EXEGESIS
Kufuwan is from kifāʾah, which means to be equal in status, position, or power. The origin of the term is with hamzah which has been changed to wāw. However, it could be written and pronounced with hamzah in which fāʾ could be read with ḍammah or with sukūn. Hence, it could be pronounced in three ways: kufuwan, kufuʾan, and kufʾan.[su_tooltip content=”Tibyan, 10/429.” position=”top” background=”#000000″ color=”#FFFFFF” font_size=”12″ text_align=”left” max_width=”” radius=”5″ shadow=”no” behavior=”hover” class=”” outline=”yes” tabindex=”yes” reference_tag=”span” hide_delay=”0″][1][/su_tooltip] All three are correct pronunciations for the ritual prayer.
Aḥad here is different from aḥad that was mentioned in the first verse. In the first verse it was an attribute of God, while here it means ‘a person’. It has been used in the indefinite form which, considering the negative sentence, shows universality, meaning ‘no one’. Therefore, the meaning of this verse could also be rendered as: He does not have anyone equal to Him.
Some commentators have extended the meaning of aḥad from anyone to include anything. In this sense, Nor has He any equal is not restricted to sentient beings but rather is absolute, meaning nothing is like God, as stated in 42:11: Nothing is like Him,[su_tooltip content=”Ahsan al-Hadith, 12/405.” position=”top” background=”#000000″ color=”#FFFFFF” font_size=”12″ text_align=”left” max_width=”” radius=”5″ shadow=”no” behavior=”hover” class=”” outline=”yes” tabindex=”yes” reference_tag=”span” hide_delay=”0″][2][/su_tooltip] not in His existence, His essence, His attributes, and nor in His actions.[su_tooltip content=”Kashif, 7/634.” position=”top” background=”#000000″ color=”#FFFFFF” font_size=”12″ text_align=”left” max_width=”” radius=”5″ shadow=”no” behavior=”hover” class=”” outline=”yes” tabindex=”yes” reference_tag=”span” hide_delay=”0″][3][/su_tooltip] However, this extension may be uncalled for, since it is already mentioned in 42:11. Furthermore, the verse is not trying to negate His similarity to other beings, but is negating the idea that other sentient beings may be equal to him in His status in terms of existence, attributes, actions, wisdom, or any other quality.
EXPOSITION
In this last verse, the description about God is completed. Believing in an equal for God can also apply to the belief that certain contingent beings have some sort of power independent of God, which is not a correct understanding. For example, the belief that a certain medicine is able to cure independent of God can also constitute believing in an equal to God, whilst the correct belief is to consider the medication as a means through which God cures.[su_tooltip content=”Mizan, 20/389.” position=”top” background=”#000000″ color=”#FFFFFF” font_size=”12″ text_align=”left” max_width=”” radius=”5″ shadow=”no” behavior=”hover” class=”” outline=”yes” tabindex=”yes” reference_tag=”span” hide_delay=”0″][4][/su_tooltip]
We find that there is a clear flow of meaning between the verses of this chapter. At the outset it is mentioned that God is aḥad (verse 1), which is explained further by stating that He is ṣamad (verse 2). Then ṣamad is expanded further to include the reality that God does not beget nor is He begotten (verse 3), which in turns refers to God as having no equal to Him (verse 4).[su_tooltip content=”Kashif, 7/634.” position=”top” background=”#000000″ color=”#FFFFFF” font_size=”12″ text_align=”left” max_width=”” radius=”5″ shadow=”no” behavior=”hover” class=”” outline=”yes” tabindex=”yes” reference_tag=”span” hide_delay=”0″][5][/su_tooltip]
In conclusion, the essence of God is free from all qualities or limitations, unlike the creation. This refers to the unity in attributes and essence of God (tawḥīd ṣifātī and tawḥīd dhātī), therefore, He has no equal in essence, no equal in attributes, and no match in actions; He is unique in every aspect.[su_tooltip content=”Nemuneh, 27/477.” position=”top” background=”#000000″ color=”#FFFFFF” font_size=”12″ text_align=”left” max_width=”” radius=”5″ shadow=”no” behavior=”hover” class=”” outline=”yes” tabindex=”yes” reference_tag=”span” hide_delay=”0″][6][/su_tooltip]
INSIGHTS FROM HADITH
- Imam Ali (a) is reported to have said: ‘He is transcendent from having any equals to Him.’[su_tooltip content=”Nur, 5/714.” position=”top” background=”#000000″ color=”#FFFFFF” font_size=”12″ text_align=”left” max_width=”” radius=”5″ shadow=”no” behavior=”hover” class=”” outline=”yes” tabindex=”yes” reference_tag=”span” hide_delay=”0″][7][/su_tooltip]
- Imam Ali (a) is reported to have said: ‘No change can take place in Him and no lessening, diminishing, dwindling, decay, and dissipation of His might and glory is possible. He is not begotten from anyone nor does He beget anyone … He has no peer and no equal.’ In another section of the same sermon the Imam says: ‘He has not begotten, otherwise He would have been born. He has not been begotten, otherwise He would have been limited. He is too high to adopt ’[su_tooltip content=”Nahj, sermon 186.” position=”top” background=”#000000″ color=”#FFFFFF” font_size=”12″ text_align=”left” max_width=”” radius=”5″ shadow=”no” behavior=”hover” class=”” outline=”yes” tabindex=”yes” reference_tag=”span” hide_delay=”0″][8][/su_tooltip]
REVIEW OF TAFSĪR LITERATURE
In addition to what has been presented with regards to the interpretation of this verse, Ṭabrisī states that kufw means partner or spouse,[su_tooltip content=”Tabrisi, 10/567.” position=”top” background=”#000000″ color=”#FFFFFF” font_size=”12″ text_align=”left” max_width=”” radius=”5″ shadow=”no” behavior=”hover” class=”” outline=”yes” tabindex=”yes” reference_tag=”span” hide_delay=”0″][9][/su_tooltip] because everyone’s partner is their equal, and therefore, this verse is similar to 72:3, Exalted be the majesty of our Lord, He has taken neither any spouse nor son. Although this meaning is correct and included in the general meaning of the word kufw, it cannot be limited to this meaning. Tabatabai[su_tooltip content=”Mizan, 20/389.” position=”top” background=”#000000″ color=”#FFFFFF” font_size=”12″ text_align=”left” max_width=”” radius=”5″ shadow=”no” behavior=”hover” class=”” outline=”yes” tabindex=”yes” reference_tag=”span” hide_delay=”0″][10][/su_tooltip] maintains that this understanding of the term kufw is not correct, because in this specific verse, being equal is not limited to spouse but rather it is absolute, and therefore it negates everything from being like and equal to God.
INSIGHTS FROM OTHER TRADITIONS
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- Who is like unto the Lord our God …[su_tooltip content=”Psalms 113:5.” position=”top” background=”#000000″ color=”#FFFFFF” font_size=”12″ text_align=”left” max_width=”” radius=”5″ shadow=”no” behavior=”hover” class=”” outline=”yes” tabindex=”yes” reference_tag=”span” hide_delay=”0″][11][/su_tooltip]
- To whom then will ye liken God? or what likeness will ye compare unto him?[su_tooltip content=”Isaiah 40:18.” position=”top” background=”#000000″ color=”#FFFFFF” font_size=”12″ text_align=”left” max_width=”” radius=”5″ shadow=”no” behavior=”hover” class=”” outline=”yes” tabindex=”yes” reference_tag=”span” hide_delay=”0″][12][/su_tooltip]
[1] Tibyan, 10/429. [2] Ahsan al-Hadith, 12/405. [3] Kashif, 7/634. [4] Mizan, 20/389. [5] Kashif, 7/634. [6] Nemuneh, 27/477. [7] Nur, 5/714. [8] Nahj, sermon 186. [9] Tabrisi, 10/567. [10] Mizan, 20/389. [11] Psalms 113:5. [12] Isaiah 40:18.