Tafsir al-Sadi - Abd al-Rahman al-Sadi’ - (64)

Tafsir al-SadiAbd al-Rahman al-Sadi’

(116–117) “They say, ‘Allah has taken a son.’ Exalted is He! Rather, to Him belongs all that is in the heavens and the earth; all are in submission to Him. He is the Originator of the heavens and the earth. When He decrees a matter, He only says to it, ‘Be,’ and it is.”

“They say”—that is, the Jews, the Christians, the polytheists, and everyone else who makes this claim—“Allah has taken a son.” They thus attributed to Him what is unbefitting His majesty, committed the gravest offense, and wronged themselves.

Yet He—Most High—is patient with them despite this. He has shown them forbearance, spared them, and provided for them even as they disparage Him.

“Exalted is He!” That is, He is far above and utterly holy beyond everything the polytheists and wrongdoers attribute to Him that is unbefitting His majesty. Glory be to the One who possesses absolute perfection in every respect and whom no deficiency can ever affect in any way.

Besides refuting their assertion, He established the conclusive proof that He is exalted far above such a thing, saying: “Rather, to Him belongs all that is in the heavens and the earth.” That is, all of them are His possession and His servants. He disposes of them as an owner disposes of those under his ownership, and they are all submissive to Him, subject to His governance. Since they are all His servants, utterly dependent upon Him, while He has no need of them, how could any one of them be His son? A son must necessarily be of the same kind as his father, for he is a part of him.

Allah Most High is the Sovereign, the Subduer, while you are owned and subdued. He is Self-Sufficient, while you are needy. Given all this, how could He have a son? This claim is among the falsest and most repugnant of falsehoods.

Submission is of two kinds. The first is universal submission: every creature is subject to the Creator’s governance. The second is particular submission: the submission of worship.

The first kind is meant in this verse, while the second is meant in the saying of Allah Most High: “And stand before Allah in devout obedience.”

He then said: “He is the Originator of the heavens and the earth.” That is, He created them without any prior model, bringing them into being with perfect and beautiful design.

“When He decrees a matter, He only says to it, ‘Be,’ and it is.” Nothing is difficult for Him, nor can anything resist Him.

﴿١١٦ - ١١٧﴾ ﴿وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا سُبْحَانَهُ بَلْ لَهُ مَا فِي السَّمَاوَاتِ وَالأرْضِ كُلٌّ لَهُ قَانِتُونَ * بَدِيعُ السَّمَاوَاتِ وَالأرْضِ وَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ﴾ . ﴿وَقَالُوا﴾ أي: اليهود والنصارى والمشركون، وكل من قال ذلك: ﴿اتَّخَذَ اللَّهُ وَلَدًا﴾ فنسبوه إلى ما لا يليق بجلاله، وأساءوا كل الإساءة، وظلموا أنفسهم. وهو - تعالى - صابر على ذلك منهم، قد حلم عليهم، وعافاهم، ورزقهم مع تنقصهم إياه. ﴿سُبْحَانَهُ﴾ أي: تنزه وتقدس عن كل ما وصفه به المشركون والظالمون مما لا يليق بجلاله، فسبحان من له الكمال المطلق، من جميع الوجوه، الذي لا يعتريه نقص بوجه من الوجوه. ومع رده لقولهم، أقام الحجة والبرهان على تنزيهه عن ذلك فقال: ﴿بَلْ لَهُ مَا فِي السَّمَاوَاتِ وَالأرْضِ﴾ أي: جميعهم ملكه وعبيده، يتصرف فيهم تصرف المالك بالمماليك، وهم قانتون له مسخرون تحت تدبيره، فإذا كانوا كلهم عبيده، مفتقرين إليه، وهو غني عنهم، فكيف يكون منهم أحد، يكون له ولدا، والولد لا بد أن يكون من جنس والده، لأنه جزء منه. والله تعالى المالك القاهر، وأنتم المملوكون المقهورون، وهو الغني وأنتم الفقراء، فكيف مع هذا، يكون له ولد؟ هذا من أبطل الباطل وأسمجه. والقنوت نوعان: قنوت عام: وهو قنوت الخلق كلهم، تحت تدبير الخالق، وخاص: وهو قنوت العبادة. فالنوع الأول كما في هذه الآية، والنوع الثاني: كما في قوله تعالى: ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ . ثم قال: ﴿بَدِيعُ السَّمَاوَاتِ وَالأرْضِ﴾ أي: خالقهما على وجه قد أتقنهما وأحسنهما على غير مثال سبق. ﴿وَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ﴾ فلا يستعصى عليه، ولا يمتنع منه.