6:100-101
6:100
Yet they make the Jinns equals with Allah, though Allah did create the Jinns; and they falsely, having no knowledge, attribute to Him sons and daughters. Praise and glory be to Him! (for He is) above what they attribute to Him!
6:101
To Him is due the primal origin of the heavens and the earth: How can He have a son when H ehath no consort? He created all things, and He hath full knowledge of all things.
Quran 2:116:
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 6958 Allah of a material nature, and of the lower animal functions of sex. (R)”
2:117:
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:
In Qur’ānic theology, the term qaḍāʾ (often translated as “decree”) conveys meanings such as completion, fulfillment, or judgment, and is closely associated with the divine creative command “Be!” (kun), which appears in several passages emphasizing God’s absolute creative power (Qur’ān 6:73; 16:40; 36:82; 40:68). These verses indicate that creation occurs solely through divine will, without effort or process, a theme also reflected in the comparison between the creation of Adam and Jesus, where both are described as brought into existence by God’s command (Qur’ān 3:59; 19:35). Classical exegetes such as al-Rāzī interpret the command “Be!” not as a temporal sequence preceding creation, but as a metaphor illustrating the immediacy and ease of divine action, since nothingness cannot be addressed and existence itself depends entirely on God’s will (The Study Quran, n.d.).
Other commentators argue that the command “Be!” is neither prior nor subsequent to creation but simultaneous with it, underscoring God’s eternal knowledge of all things before their manifestation. Mystical thinkers, particularly Ibn ʿArabī and his intellectual tradition, expand this concept by proposing that God addresses the “immutable essences” (al-aʿyān al-thābitah) within His eternal knowledge. According to this view, created entities exist first as known realities within divine knowledge—neither fully nonexistent nor yet manifest—until God’s will actualizes them through the command “Be!” This interpretation highlights the unity of God’s knowledge, will, and power as inseparable attributes and affirms divine self-sufficiency in relation to creation. The Qur’ānic expression “Be!” has also been compared to the Biblical creative formula fiat lux (“Let there be light,” Genesis 1:3), both emphasizing that existence originates solely from the divine command rather than from any independent creative capacity possessed by human beings (The Study Quran, n.d.).
References:
Nasr, Hossein (2015). Study Quran.
Yusuf Ali, Abdullah. Translation and Commentary of the Quran. (Surah 2 verse 116).