And when He informed - glorified and exalted is He - of the judgment between them; that was - along with its inclusion of a threat - sufficient in negating the partner; it is enough for that; because the judged matter cannot have a partner to the judge; thus, there remains no doubt in any of that except in the claim of parentage; He said - denying it; as a means of resuming; in response to one who says: What is the case of one who takes the child? Al-Qushayri said: And the impossible is mentioned in the context of removal, that if it were, how would His judgment be -: ﴿If Allah had willed﴾; meaning: the One who has complete knowledge of the attributes of perfection; ﴿to take﴾; meaning: to take on as a burden; as is your habit; and it is not reasonable that the deity would be burdened; ﴿a child﴾; meaning: as claimed by those who claimed that; and when the child is only desired to be a choice; and Allah is capable of all things; He refrained from saying: 'to take' to His saying: ﴿to choose﴾; meaning: He chose as a means of adoption; ﴿from what He creates﴾; meaning: He creates it faster than the blink of an eye; and He expressed with the tool that is most commonly used in what does not have intellect; indicating that He is capable of making the least of things (p-450) the most exalted; in a manner of repetition; and continuity; as indicated by the expression in the present tense; for He said: ﴿What He wills﴾; meaning: from what takes the place of a child; for He does not need to elaborate in bringing forth a child except for one who cannot create otherwise.

And when He is pleased only with the most complete of children; and they are the sons; but He did not intend that; so it was not; this is the utmost that can be rationally accepted that He creates a noble creation; and calls it a child; indicating the intensity of His honoring it; and His dignifying it; or brings it to the utmost closeness; as He did with the angels; and Jesus - peace be upon them -; so that was a reason for your mistake regarding them; until you claimed that they are children; then you claimed that they are daughters; so you were lying from two perspectives; this is the utmost possibility; and as for the claim that He can give birth; no; rather it is something that reason rejects; because that can only be for one in need; and the deity cannot be conceived in reason to be in need at all; Ibn Burjan said what means: The known concept of birth is in two forms; a child attributed to his father by lineage; and birth; and womb; this has no existence in the exalted existence; nor is there any possibility of it; nor is there any means of action in any way; and a child in the sense of adoption; and taking; and the Arabs and others from the nations used to do that; until the Qur'an abrogated it; it is not far that this expression was permissible in the books before us; but when the disease (p-451) afflicted them; and they deviated in that from the straight intention; which is the choosing; to the lineage of birth; Allah led them astray; and blinded their eyes; and blocked the path of worship from that; and revealed the meaning of choosing; and clarified the meaning of guardianship; and abrogated that with this; because this does not involve any ambiguity; and all of that is to clarify the perfection of this nation; and its elevation in every matter.

And when the relationship of a child to Him is like the relationship of a partner; or even more disgraceful; and both matters are negated by the previous evidence by the ruling of their acknowledgment that His ruling - glorified and exalted is He - is effective in everything; due to the testimony of existence; and the establishment of evidence on the lack of need for anything at all; let alone a child; He glorified Himself with what befits His majesty from the glorification in this position; so He said: ﴿Glorified is He﴾; meaning: He has complete glorification from every deficiency; then He established the evidence for this glorification necessitating His uniqueness; so He said: ﴿He is﴾; meaning: the doer of this action; and the speaker of these words; apparent and hidden; ﴿Allah﴾; meaning: the one who encompasses all attributes of perfection; then He mentioned from the attributes what is like the cause for that; so He said: ﴿The One﴾; meaning: the one who is not divided at all; and does not have an equal; so He does not have a partner; nor a child; because if there were anything of that; it would not have a counterpart; nor a kind; nor a resemblance in any way; ﴿The Subduer﴾; meaning: the one who has this attribute; so everything is under His subjugation; their idols; and others; in a manner of repetition; and continuity; (p-452) so it is certainly proven without doubt that He does not need anything at all; and making what there is no need for; nor a cause that prompts it; is an act of folly that the wise are exalted from; so how about the One who has all perfection?!