Mary (19:88-95): And they say, The Most Merciful has taken a son...

Know that when the Almighty refuted those who worshipped idols, He returned to refuting those who attributed a child to Him: {And the Jews say, 'Uzayr is the son of Allah,' and the Christians say, 'The Messiah is the son of Allah'} (At-Tawbah: 30). The Arabs also said, 'The angels are the daughters of Allah,' and all these groups are included in this verse.

Some commentators restricted this verse specifically to the Arabs who asserted that the angels were daughters of Allah. They argued this because the refutation of the Christians occurred at the beginning of the Surah. Now, since the refutation of the Arabs who worshipped idols has been addressed, the discussion turns to invalidating the statement of those who worshipped angels by claiming they were daughters of Allah.

Regarding His saying: {You have certainly brought forth a thing idda}, it is recited with both a kasra (iḍḍan) and a fatha (aḍḍan) on the dāl. Ibn Khālawayh said that al-idd and al-add mean something astonishing. It is also said to mean a great monstrosity, and al-addah means severity. Adnā al-amr means the most trivial matter, and ādunā means the most weighty.

It is recited as tatfaṭṭaru (with a tā’ after the yā’—the dot below), and there is a difference of opinion regarding yakādu. Some read it with a yā’ (with the dot below), and others with a tā’ (with the dot above). Infiṭār comes from faṭara when something is split, and tafattu comes from faṭarahu when it is split repeatedly. Ibn Mas'ud recited it as tataṣaddaʿna (they crack apart).

And His saying: {and the mountains will crumble away hadā}, meaning they will be utterly demolished, or utterly demolished (as a state), or it is a mafʿūl li-ajlih (object of cause), meaning because they are being demolished. The meaning is that they will fall down with the most intense falling, one part upon another.

If one asks: How does the statement attributing a child to Allah affect the splitting of the heavens, the cracking of the earth, and the crumbling of the mountains? We offer several perspectives:

1. That Allah, the Exalted, is saying: I would inflict this upon the heavens, the earth, and the mountains upon hearing this utterance, out of anger towards whoever uttered it, were it not for My forbearance and My hastening of punishment, as He says: {Indeed, Allah restrains the heavens and the earth from ceasing to exist, and if they should cease, no one could restrain them after Him. Indeed, He is ever Forbearing and Forgiving} (Fāṭir: 41).
2. It serves to magnify the statement and illustrate the horror of its falsehood and the destruction it causes to the pillars and foundations of religion.
3. That the heavens, the earth, and the mountains would almost do that if they possessed intellect, due to the gravity of this saying. This is the interpretation of Abū Muslim.
4. That the heavens, the earth, and the mountains were free from all defects, but when the children of Adam uttered this saying, defects appeared in them.

Regarding His saying: {that they should attribute a child to the Most Merciful}:

Issue 1: Grammatical Analysis There are three possible analyses for the phrase:

1. It is in the genitive case (majrūr) as a substitute for the pronoun hā in minhu (from Him), or in the accusative case (manṣūb) assuming a dropped lām and the verb daʿaw acting directly (i.e., this is because they attributed...).
2. Or it is in the nominative case (marfūʿ) as the subject (fāʿil) of hadā (crushing), meaning: the attribution of a child to the Most Merciful crushed them. In essence, the Almighty clarified that the cause of these tremendous events is this very statement.

Issue 2: Repetition of "The Most Merciful" The repetition of the word al-Raḥmān (The Most Merciful) serves as a reminder that He alone is the Most Merciful, as the origins and branches of all blessings originate only from Him.

Issue 3: The Meaning of Daʿaw His saying: {that they should attribute to the Most Merciful} (daʿaw li-l-Raḥmān) can be:

1. From daʿā meaning "to name," which takes two objects, but only the second object is mentioned to imply generality and encompass everyone to whom they attributed a child.
2. Or from daʿā meaning "to ascribe/claim lineage," which corresponds to the meaning in the Prophet's saying: (Whoever claims lineage to someone other than his true masters...). A poet said:

   We, the sons of Nahshal, are not claimed by a father (i.e., we do not ascribe our lineage to him).

Then the Almighty said: {It is not befitting for the Most Merciful to take a son}. This means it is impossible. As for natural birth, its impossibility is undisputed. As for adoption, it is because a child must resemble the parent, and nothing resembles Allah. Furthermore, taking a son is usually for purposes that are inapplicable to Allah, such as deriving joy from him, seeking help through him, or mentioning his virtues—all of which are unsuitable for Him.

Then He said: {There is none in the heavens and the earth except that he will come to the Most Merciful as a servant}. This means that every being they worship in the heavens and the earth—angels or humans—will come to the Most Merciful, meaning they will seek refuge with Him and resort to His Lordship, as obedient, submissive, humble, and hopeful servants. Some commentators restricted this specifically to the Day of Resurrection, but the first interpretation is preferable as it involves no restriction.

And His saying: {Indeed, He has encompassed them in number and counted them a complete count}. This means they are all under His command, management, subjugation, and power. Thus, He encompasses them, knowing their general affairs and their details; nothing escapes His knowledge of their states. Each one of them will come to Him on the Day of Resurrection individually, with none of these polytheists accompanying them, and they will be absolved of them.