Commentary on Tafsir al-Jalalayn: ((If Allah had willed to take a son)) as they said ((The Most Merciful has taken a son)) [26: 21 88

Allah the Exalted said:

If Allah had intended to take a son

لو أراد الله أن يتخذ ولدًا

[Az-Zumar 39:4]

as they said, "The Most Merciful has taken a son"

He would have chosen from what He creates whatever He willed

لاصطفى مما يخلق مما يشاء

" This is a conditional sentence; the condition in it is and its answer is: . Know that when the answer to the condition in a conditional sentence is affirmative, it is most often joined with the lam , and it may come without being joined with the lam, as in the saying of the Exalted: . But if it is negative, it is not joined with the lam. Yes, yes, and there are many examples of this, but it may be joined with the lam, as the poet said:
And if we were given the choice, we would not have parted, but there is no choice with the passing days.
He intended a cosmic will, so it means the will, meaning: If Allah had willed to take a son, meaning to make a son for Himself, as they said, "The Most Merciful has taken a son" from the select, which is the best of a thing, so the meaning of is He chose, and here is the object of , that is: He would have chosen what He willed from what He creates. And his saying: this is a relative pronoun, I mean and the resumptive pronoun?
The student: It is omitted.

The Shaykh : It is omitted, and the estimation is: from what He creates it. And he expressed it with rather than , even though they said that the angels are the daughters of Allah, and 'Uzayr is the son of Allah, and the Messiah is the son of Allah, so he expressed it with , because it is more general than in one respect. In another respect, when the attribute is intended to be observed, it is expressed with instead of . Here, the attribute intended to be observed is worship. Look at an example that clarifies what we said: Allah the Exalted said: and He did not say , because the woman herself is not the intended meaning, but the description is the intended meaning, so he expressed it with instead of . that is, from His creations that have will and consciousness, like 'Uzayr, the Messiah, the angels, and others, like the inanimate objects such as carved idols and others. "

whatever He willed

ما يشاء

and took him as a son " His saying: we say in as we said in . " and took him as a son, other than those who said from the angels are the daughters of Allah " or ? ? Do you all have ?
The student: ...

The Shaykh :" other than those who said that the angels are the daughters of Allah, and 'Uzayr is the son of Allah, and the Messiah is the son of Allah " Yes, meaning that He, Glorified and Exalted is He, if Allah had willed to take a son, no one would have prevented Him. He would have chosen from what He creates whatever He willed, from what they said or otherwise. So He, Glorified and Exalted is He, has complete dominion, but He does not take a son, as the Exalted said: meaning it is impossible to the utmost degree of impossibility that He should take a son. For this reason, He said here: "

Glory be to Him

سُبْحَانَهُ

purifying Him from taking a son

He is Allah, the One, the Prevailing.

هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ

[Az-Zumar 39:4]

of His creation " that is, purifying Him, and this is a verbal noun, a verbal noun from , and the verbal noun is tasbih. Know that is always attached to the genitive case, but it may rarely or anomalously come without the genitive case, and it may be joined with , and it is said: this is the Subhan, but the original rule is that it is attached to the genitive case and that it is in the accusative case as an absolute object, and its operator is always omitted. The intended meaning is purifying Him. And the author's saying: " from taking a son " he specified it with taking a son because the context is about that, otherwise He is purified from taking a son and from every defect and shortcoming. If someone asks: Is there a defect in taking a son? The answer is: Yes, there is a defect in it, because it indicates the need of the parent for the son. For this reason, you find that if a person does not have a son, he considers himself incomplete and wishes with all his wishes that a son come to him to help him with the affairs of his life and to preserve his memory after his death. So taking a son is a shortcoming, and for this reason Allah purified Himself from it.
Second: The son only comes for the sake of the preservation of the species from which he was born, and Allah, Glorified and Exalted is He, is not in need of that, because He is the One, the Everlasting, Mighty and Majestic.
Third: The son is similar to his father, and we have not heard, and we have not heard, that a human being was given a goat, is that not so? Rather, he is given a son like him. So if it were assumed that Allah took a son, the son would be like Allah, Glorified and Exalted is He, and Allah the Exalted is purified from being similar to anyone. So in these three aspects, it becomes clear that a son is impossible for Allah to the utmost degree of impossibility. Then Allah also mentioned a fourth preventer, which is that He has no wife, so He said the Exalted: so He clarified that He has no wife; how would a son come? The son only came from Adam, for example, because it was a sign of a prophetic miracle.
Now, then He is Allah, and if He had a son, he would share in the divinity, and the divinity is not for anyone but Him. And if He had a son, He would be two, because the son must be similar to his parent, and Allah is One, there is no second to Him, Mighty and Majestic. is a form of exaggeration and a form of attribution, meaning that He is the possessor of permanent, repeated subjugation. How many are those who have tyranny whom Allah, Glorified and Exalted is He, has subdued? How many are the men and nations with tyranny whom Allah, Glorified and Exalted is He, has subdued.