And they made for Him from His servants a part, connected to His saying, 'And if you ask them,' meaning, 'And if you ask them about the Creator of the heavens and the earth, they will certainly acknowledge Him.' Yet, alongside that acknowledgment, they made for Him a part from His servants, describing them with the attributes of created beings. The meaning of 'from His servants a part' is that they said the angels are the daughters of Allah, thus making them a part of Him, just as a child is a portion of his father. Among the innovations in interpretations is the explanation of 'part' as females, and the claim that 'part' in the Arabic language is a name for females, which is nothing but a lie against the Arabs, and a newly fabricated concept. They were not satisfied with that until they derived from it: 'Aja'zat al-mar'ah,' then they made a couplet: 'If a free woman gives birth to a female one day, there is no surprise. A free woman may sometimes give birth to a male.' It was said: 'Al-juz' is the name for a female, and they derived from it: 'Aja'zat al-mar'ah,' if she gave birth to a part, meaning a female. Al-Zamakhshari denied this and said it is an invention, not a language. The meaning is: If a free woman gives birth to a female sometimes, there is no surprise, for a free woman who often gives birth to males may give birth to a female at times. It was said: The first 'free woman' is the name of a woman, and the second is an attribute. 'I married her from the daughters of Aws, who gives birth' is a couplet. It was said: 'The one who gives birth' is one who gives birth to females. And 'juz' is the daughter. Al-Zamakhshari denied this and said it is fabricated, not a language. Al-'Awsaj is a type of thorn. The intended meaning is: the spindle made from it. Al-ludn is the soft one. Al-zajal is the sound of the spindle turning. And similar to this: 'And I married her,' is in the passive voice. It was narrated: 'I married her from the daughters of Aws,' he is the father of a tribe named after him, whose women give birth to daughters. And he made al-'Awsaj soft, because it makes more noise and ringing when it turns.

And it was read: جزؤا, with two dhammas, لَكَفُورٌ مُبِينٌ for the clear denial of the blessing, because the attribution of a child to Him is disbelief, and disbelief is the root of all denial. Aَمِ اتَّخَذَ, rather it is اتخذ, and the hamzah is for denial, making them ignorant and astonished by their affair, as they were not satisfied that they made for Allah a part of His servants, until they made that part the worst of the two parts: which is the females over the males. Although they are the most averse of Allah's creation to females and the most hateful towards them, indeed their hatred reached the point that they would bury them alive. As if it were said: Suppose that the addition of taking a child to Him is permissible hypothetically and as a representation, do you not feel ashamed of the injustice in the division? And of your claim that He preferred you over Himself... etc. Ahmad said: We, the people of the Sunnah, say: Everything is by the will of Allah, even misguidance and guidance: following the evidence of reason, and affirming the text of the transmission in examples of His saying: يُضِلُّ مَنْ يَشاءُ وَيَهْدِي مَنْ يَشاءُ. And this verse of الزخرف does not add to this correct belief except preparation, nor does it benefit it except by confirming and guiding it. We say: If the disbeliever says: If Allah had willed, I would not have disbelieved, then this is a word of truth intended for falsehood. As for it being a word of truth, it is because of what we have established. And as for the disbeliever intending by it falsehood, his intention is that he has an argument against Allah, assuming that it must follow from the will of Allah for the misguidance of the one who is misguided: that He would not punish him for that, because he only acted according to His will as he assumed, just as the Qadarites, the brothers of polytheism, thought so. They associated partners with their Lord, and believed that misguidance occurred by the will of the creation contrary to the will of the Creator. So those who associated partners with the angels are of a higher degree than them, because these have associated their lowly selves in the dominion of their Lord, the One who is unique in divinity, glorified and exalted is He. If what we have said is clear, then Allah has indeed refuted their statement, because they assumed it to be an argument against Allah, so Allah invalidated their argument, and disproved their wish, and clarified that their statement arises from a false assumption and pure conjecture. He said: ما لَهُمْ بِذلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَخْرُصُونَ, وَإِنْ هُمْ إِلَّا يَظُنُّونَ. And the sister of this verse has expressed this estimation with this verse, and that is His saying in Surah Al-An'am: سَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شاءَ اللَّهُ ما أَشْرَكْنا وَلا آباؤُنا وَلا حَرَّمْنا مِنْ شَيْءٍ كَذلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ حَتَّى ذاقُوا بَأْسَنا. Say: Do you have any knowledge that you can bring forth to us? You follow nothing but conjecture, and you are nothing but conjecturing. Thus, Allah clarified that what drives these people to deny the messengers and associate partners with Allah is:

Their delusion that they have an argument against Allah by saying, 'If Allah had willed, we would not have associated partners (with Him),' is likened by Him to the condition of their predecessors. Then it clarified that this belief arose from a deceptive assumption and a false imagination. He said, 'You follow nothing but conjecture, and you are nothing but guessers.' Then, after refuting that they have an argument against Allah in their statement, He established the argument against them with His saying, 'To Allah belongs the decisive argument.' Then He clarified that the rebuttal against them is only in their claiming an argument against Allah with that, not because the statement itself is a lie. He said, 'If He had willed, He would have guided you all.' This is the meaning of their saying, 'If Allah had willed, we would not have associated partners (with Him),' in that the conditional 'if' implies the impossibility of guidance due to the impossibility of His will. The last verse indicates that Allah did not will to guide them, but rather willed their misguidance. If He had willed to guide them, they would not have gone astray. This is the upright religion, the straight path, the clear light, and the evident methodology. The way to refute the argument of these people, while believing that Allah willed their misguidance, is that He made it possible for the servant to attain guidance and other actions that are acquired. Thus, the actions that emanate from him became the basis of obligation, because they are voluntary, and it is necessary to distinguish between them and coercive occurrences. This verse established the argument and clarified for those whom Allah has chosen for correct beliefs the proof. Since the distinction is subtle, it did not fit into the realm of dense minds. Therefore, their understandings became confused, and their thoughts changed. The Qadarites became extreme and believed that the servant is the doer of what he wants, contrary to the will of his Lord. The Jabrites believed that the servant has no ability whatsoever and no choice, and that all actions emanate from him out of compulsion. As for the people of truth, Allah granted them a share of His guidance and directed them to the middle path. They followed the paths of peace, with the guide of success as their leader, illuminated by the lights of reason that lead to the understanding that all beings are by the power and will of Allah. They did not overlook in their understanding that some actions of the servant are within his capacity, as they found the distinction between voluntary and coercive actions to be necessary. However, this is a capacity that coincides without influence, distinguishing between the necessary and the voluntary in representation. This is the truth, and Allah is the Guardian of success. Did He prefer you over Himself with the best of the two parts and the highest of them, and leave for you the worst of them and the lowest? The indefinite 'daughters' and the definite 'sons' and the precedence of mentioning them over the latter is what was mentioned in His saying, 'He gives to whom He wills female children and gives to whom He wills male children.' By what He struck for the Most Merciful as an example with the kind that He made for Him as a likeness, meaning: a resemblance, because if He made the angels a part of Allah and a portion of Him, then He made it of His kind and similar to Him, for a child can only be from the kind of the parent, meaning: they attributed this kind to Him. One of them, when it was said to him, 'A daughter has been born to you,' would become distressed and his face would turn pale with anger and sorrow, filled with anguish. And from some Arabs: when his wife gave birth to a female, he abandoned the house where the woman was, and she said: 'What is with Abu Hamza that he does not come to us... He remains in the house that is near us, angry that we do not give birth to sons... We have no choice in our matter.' And we only take what we have been given. The wisdom of my Lord, the Majestic, is with us.

For a woman who gave birth to a female, her husband abandoned her home, and the question is one of denial. And he remains: it is a continuation, meaning he will always be in the house that is close to us, and he will not return to our house. And angry: meaning he is angry, as it is understood in the context of the question. It is possible that it is a statement, meaning: he is angry about our not giving birth to sons. Then she appeased him and sought to soften him with her words: we have no control over our affairs, so we lessen the burden of what we wished for, and we take only what Allah has given us, for the matter is entirely with Allah; that is His wisdom regarding us, O community of creation.

And the term 'the adornments' means becoming, as most of the imperfect verbs are used in their meaning. And it was read: 'darkened' and 'darkening', on the basis that in 'shadowed' there is a pronoun of the one being given glad tidings, and its aspect is 'darkened', a sentence that serves as the predicate. Then he said: or does he make for the Most Merciful a child of this despicable quality? It is that he is raised in adornment and luxury, and if he needs to confront opponents, he is not clear, he has no clarity, nor does he bring forth a proof to argue with those who oppose him. This is due to the weakness of women's minds and their deficiency compared to men's nature; it is said: rarely does a woman speak wanting to present her argument except that she speaks with an argument against herself.

And in it, he made the upbringing in adornment and softness among the faults and blameworthy traits, and it is a characteristic of women of the tents. Therefore, a man should avoid that and disdain it, and elevate himself above it, and live as Umar may Allah be pleased with him said: 'Be rough and tough and adopt a rugged lifestyle.' If he wants to adorn himself, he should adorn himself from within with the garment of piety. And it was read: 'grows up', 'is raised', and 'is nurtured'. And a similar term to 'nurturing' in the sense of 'creation' is 'exaggeration' in the sense of 'inflation'.