The benefits of the saying of Allah the Exalted: ((If Allah had willed to take a son, He would have chosen from what He creates whatever He willed. Glorified is He; He is Allah, the One, the Subduer)).

Allah Mighty and Majestic said: In this noble verse, there is a clarification of the perfection of the dominion of Allah (Glorified and Exalted is He), and that if He willed something, nothing would prevent it, as He said: . From another angle, it contains a refutation of their suggestion or claim that the angels are the daughters of Allah, or that it is the Messiah or al-‘Azir. He says: If Allah had willed to take a son, He would have chosen whatever He willed, rather than taking what they claimed.
Among the benefits of this noble verse is the affirmation of the will of Allah Mighty and Majestic, as He said: . The will of Allah the Exalted regarding His actions is agreed upon; we do not think that anyone would disagree that Allah the Exalted wills His actions. But does it extend to the actions of the created, or not? There is a disagreement among the people of the Sunnah and the people of innovation on this. Some said: It extends to the actions of the created, and they exaggerated in this, saying that the created has no will. This is the statement of the Jahmiyyah determinists. Some said: It extends to the actions of the created, but not by way of compulsion. This is the school of the people of the Sunnah and the community. Some said: It does not extend to the actions of the created, and that the created is independent in his action, and there is no will of Allah the Exalted in it. This is the school of the Qadariyyah, the Magi of this Ummah. Yes.
Among the benefits of this noble verse is the affirmation of the voluntary actions of Allah Mighty and Majestic, as He said: . The voluntary actions of Allah are established by revelation and reason. As for revelation, how many actions does Allah attribute to Himself? As for reason, because the one who acts by choice is more perfect than the one who does not act. The Asha'irah and others of the deniers of the divine attributes went to the extent of saying that voluntary actions do not pertain to Allah Mighty and Majestic, on the pretext that a created action necessitates the creation of the actor. There is no doubt that this is a false statement that necessitates false consequences, among which is that Allah (Glorified and Exalted is He) is not capable of action. This is a deficiency attributed to Allah Mighty and Majestic and a denial of His numerous, innumerable reports affirming action for Him.
Among the benefits of this verse is the affirmation of the will (mashiyah) of Allah, as He said: {May Allah have mercy on you} as He said: . Regarding the will (mashiyah), we say in it what we said regarding the will (iradah) in terms of its connection: it connects to the actions of Allah. Does it connect to the actions of the created? According to the previous disagreement that we explained regarding the will (iradah). But here is a matter that requires attention: the will (iradah) is divided into two categories: legislative will and cosmic will. As for the will (mashiyah), it is only one category. The cosmic will is synonymous with the will (mashiyah), so it has the same meaning. If you say: What Allah willed came to be, it means: What Allah willed (mashaa) came to be. As for the legislative will, it is synonymous with love, meaning it pertains to what Allah Mighty and Majestic loves. So you say: Allah wants us to thank Him. This is the legislative will. Now, the difference between the legislative will and the cosmic will is from two angles. The first angle: The cosmic will encompasses what Allah loves and what He does not love. The cosmic will: He wants faith and He wants disbelief, He wants obedience and He wants open sinfulness by the cosmic will. As for the legislative will, it does not pertain except to what He loves only. So it is not possible to say: Allah wants open sinfulness, meaning He loves it. This is impossible. And secondly—the second difference—the cosmic will necessitates the occurrence of what is willed, meaning if He willed something cosmically, it must occur. And the legislative will may occur or may not occur. He (Glorified and Exalted is He) wants from us faith and obedience; it may exist or it may not exist. This is the difference between them. And with this, the problems raised by the Qadariyyah against the people of the Sunnah are resolved. They said to them: If you affirm that the will of Allah pertains to everything, even in sins, it necessitates that Allah wants evil, so Allah—on the assumption of their statement—would be an evildoer. We ask Allah for safety. What do we say? We say: As for the legislative will, Allah cannot want evil ever. As for the cosmic will, He wants what He willed, but His cosmic will for evil has a profound, well-known wisdom. Yes.
He says: Among the benefits of this verse is the purification of Allah (Glorified and Exalted is He) from everything that the disbelieving deniers attributed to Him, as He said: .
And among its benefits is the affirmation of the name of Allah: and and , three names. And every name that Allah affirms for Himself includes the attribute from which it is derived. So is derived from divinity (uluhiyyah), so it affirms divinity as one of His attributes. is oneness (wahdaniyyah), so it affirms the oneness of Allah Mighty and Majestic. is subjugation (qahr), so it affirms subjugation for Allah Mighty and Majestic, and that He is the Subduer, the Overpowerer, the Victor over everything.