Tafsir of Al Imran 3:6

"It is He who fashions you in the wombs as He wills." This is an independent sentence—according to the most correct view—that articulates some of the rulings of His, the Exalted, self-subsistence (qayyumiyyah). It points to the establishment of His knowledge, with further elucidation of its connection to things before their existence. Taswir (fashioning) is the act of making a thing into a form it did not previously possess, and the surah (form) is the state upon which a thing exists through composition. Al-arham (wombs) is the plural of rahm, which is well-known; it seems it was derived from al-rahmah (mercy) because it is something through which mercy and affection are extended. The particle fi (in) is linked to yusawwiru (fashions). It is also permissible for it to be a state (hal) of the object, meaning: "He fashions you while you are in the wombs as chewed-like lumps (mudghan)."

Kayfa (how) is in the accusative position due to yasha'u (He wills), and it is a state (hal), with the object omitted; the estimate being "He wills your fashioning." It is said that kayfa is an adverb for yasha'u, and the sentence is in the position of a state, meaning: "He fashions you according to His will." That is, desiring [it], if the state relates to the agent, or [it means] He fashions you while you are subject to His will, following it in accepting the varying states—from being drops (nutaf), then clinging substances (alaq), then chewed-like lumps (mudghah), and then and then—and in being characterized by different attributes, such as masculinity, femininity, beauty, ugliness, and other things.

In this lies an indication of the falsehood of those who claimed the divinity of Jesus, peace be upon him, despite his being subject to transformations and his rotation in the orbit of these cycles according to what the Subduer, the Almighty, willed, as well as the fragility of their intellects—a matter which is not hidden. Tawus recited tasawwarakum in the past tense form of tafa''ul, meaning: "He took your forms for Himself and His worship." It is of the same category as tawassada al-turab (he took the earth as a pillow). Thus, what was said—that it is as if it is from "I imagined (tasawwartu) the thing," meaning I conceived its form—is a fabrication that is pure delusion. "There is no god but He, the Almighty, the Wise."

"There is no god but He, the Almighty, the Wise." The sentence indicating the negation of divinity from other than Him, the Exalted, and its restriction to Him, was repeated to emphasize what preceded it and to express intense refutation of those who claimed the divinity of Jesus, peace be upon him. It is appropriate that it follows the two preceding descriptions [of God]—knowledge and power—for whoever possesses these two descriptions is the one characterized by divinity, and no other. Then, He brought the description of al-'izzah (Almighty/The Exalted in Might), which indicates the absence of any peer or [the notion of] infinite power, and al-hikmah (the Wise), because creating them in the wonderful manner mentioned is one of the effects of that.