To Him is due the primal origin of the heavens and the earth: How can He have a son when He hath no consort? He created all things, and He hath full knowledge of all things.
They say: “Allah hath begotten a son” :Glory be to Him.-Nay, to Him belongs all that is in the heavens and on earth: everything renders worship to Him.
The following excerpt is taken from “The Holy Quran: Text, Translation and Commentary” by Abdullah Yusuf Ali:
“It is a derogation from the glory of Allah – in fact
it is blasphemy – to say that Allah begets sons, like a
man or an animal.
The Christian doctrine is here emphatically repudiated. If
words have any meaning, it would mean an attribution of
Allah of a material nature, and of the lower animal
functions of sex. (R)”
To Him is due the primal origin of the heavens and the earth: When He decreeth a matter, He saith to it: “Be,” and it is.
The following excerpt is taken from “The Study Quran” under the commentary of the above verse:
“Decrees translates qaḍā, which can also mean “to accomplish,” “to
complete,” or “to judge.” The creative command Be! is also found in 6:73;
16:40; 36:82; 40:68. In each case, all that is necessary to bring a thing into being
is for God to say Be! In connection with the previous verse, similar language can
also be found with regard to Jesus’ creation in 3:59: Truly the likeness of Jesus in
the Sight of God is that of Adam; He created him from dust, then said to him,
“Be!” and he was; and 19:35: It is not for God to beget a child. Glory be to
Him! When He decrees a thing, He only says to it, “Be!” and it is. For some
commentators such as al-Rāzī, the command Be! is meant to convey the ease and
power by which God creates, requiring no preparation, practice, or effort. This
view rejects the idea of a sequence of (1) a thing’s nonexistence, (2) God’s
saying Be! and (3) its existence, since one cannot address nothing, and if
something exists, it does not need the Be! in order to exist. Others say Be!
neither precedes nor follows the creation of a thing, but is coterminous with it
(Q). This verse is also understood as confirming that God knows things prior to
their creation, and hence before their existence (Q).
This latter idea is expanded upon by Ibn ʿArabī and many members of his
school, who explain that God says Be! to the forms (or “immutable essences,”
al-aʿyān al-thābitah) in His Knowledge, meaning His Knowledge of His ownQualities and Attributes. That is to say, God knows what He will create and
brings His Will and Power to bear upon that object of knowledge in order to
create it by saying Be! Being within God’s Knowledge, it is not nothing, but
neither is it yet created, nor does it possess existence. Ultimately, these views
converge on the unity of God’s Knowledge, Will, and Power as His inseparable
Attributes and on God’s complete self-sufficiency in relation to what He creates.
Be! (kun) also corresponds to the Biblical fiat lux (“Let there be light,” Genesis
1:3) and serves to emphasize the fact that the existence of everything comes
from God and His Will and that human beings do not have the power to bring
anything into being out of nothing.”
Nasr, Hossein (2015). Study Quran. http://www.islamicweblibrary.com/wp-content/uploads/2020/04/TheStudyQuran.pdf
Yusuf Ali, Abdullah. Translation and Commentary of the Quran. (Surah 2 verse 116). Microsoft Word – 002 Baqarah.doc (quran4u.com)