The Believers (Al-Mu'minun): (91 - 96) Allah has not taken...

Verse 91: {Allah has not taken any son...}

It is established that the Exalted and Sublime [Allah] claimed two things:

1. His statement: {Allah has not taken any son} (ما اتخذ الله من ولد). This serves as a reminder that this statement originates from the disbelievers, as a group of them used to say that the angels were daughters of Allah.
2. His statement: {Nor is there any god with Him} (وما كان معه من إله). This refers to their practice of taking idols as gods. It may also be intended to refute the claims of the Christians and the dualists (Manichaeans).

Then, the Exalted and Sublime mentioned the decisive proof by saying: {If there were with Him any god, then each god would have taken what he created, and some of them would have overpowered others} (إذا لذهب كل إلاه بما خلق ولعلا بعضهم على بعض).

The meaning is that if there were other gods, each one would have claimed exclusivity over the creation it fashioned and monopolized it. You would have seen the dominion of each one distinct from the dominion of the other, and some would have overcome others, just as you see the kings of this world whose domains are separate and who are in conflict with one another. Since you do not observe any distinction in dominions or any mutual overpowering, know that there is only One God in whose hand is the dominion over all things.

If one asks: The particle Idhā (if) only enters upon a statement that is a condition and a response (a consequence), so how can the phrase {then each god would have taken} (لذهب) be a consequence without a preceding condition or a question from an asker?

We reply: The condition is omitted, and the implied meaning is: If there were other gods with Him. It was omitted because of the indication provided by {Nor is there any god with Him} (وما كان معه من إله).

Furthermore, the Exalted and Sublime purified Himself from their saying by stating: {Exalted is Allah above what they describe} (سبحان الله عما يصفون), referring to their assertion of a son and a partner.

Verse 92: {Knower of the unseen and the seen...}

Regarding His statement: {Knower of the unseen and the seen} (عالم الغيب والشهادة), it has been read in two ways:

1. With a genitive case (jarr), making it an adjective describing Allah.
2. With an indicative case (rafʿ), making it the predicate of an implied subject (i.e., He is the Knower of the unseen and the seen).

The meaning is that He alone is specialized in knowing the Unseen and the Seen. While others may know the Seen, they cannot know the Unseen along with it. Moreover, the knowledge of the Seen does not achieve its full benefit unless accompanied by knowledge of the Unseen—such as the warning He gave them. Therefore, He said: {Exalted is He above what they associate with Him} (فتعلى عما يشركون).

Then, the Exalted and Sublime commanded him [the Prophet] to turn completely to Him and supplicate Him, saying: {My Lord, either show me what they are promised or cause me to die before, and then to Us is their return} (رب إما ترينى ما يوعدون * رب فلا تجعلنى فى القوم الظالمين).

The author of Al-Kashshāf said: The mā and the nūn (إما) are emphatic particles, meaning: If it is inevitable that You show me what You promise them—be it punishment in this world or the Hereafter—then do not make me a companion to them, nor punish me with their punishment.

If one asks: How is it permissible for Allah to place His infallible Prophet among the wrongdoers, such that he asks not to be placed with them?

We reply: It is permissible for a servant to ask his Lord for what he knows He will do, and to seek refuge with Him from what he knows He will not do, as a demonstration of servitude and humility before his Lord. How excellent is the saying of Al-Hasan regarding the saying of Al-Siddīq (Abu Bakr): "I wish I were you, though I am not better than you," even though he knew he was better than them. However, the believer humbles himself. The word Rabb (Lord) was mentioned twice—once before the condition and once before the consequence—as an intensification of supplication.

Verse 93: {And indeed, We are able to show you what We have promised them}

Regarding His statement: {And indeed, We are able to show you what We have promised them} (وإنا على أن نريك ما نعدهم لقادرون), there are two opinions:

1. They [the disbelievers] used to deny the promise of punishment and mock it. So, it was said to them: Allah is capable of fulfilling what He has promised. This might include a punishment in this world deferred beyond the lifetime of the Prophet (peace be upon him). Therefore, some said this refers to the rebels, and others said it refers to the disbelievers who were fought after the Messenger (peace be upon him).
2. The intended meaning is the punishment of the Hereafter.

Verse 94: {Repel evil with what is best...}

Regarding His statement: {Repel evil with what is best. We are most knowing of what they describe} (ادفع بالتى هى أحسن السيئة نحن أعلم بما يصفون), the meaning is that it is most fitting for him [the Prophet] to deal with the disbelievers by enduring the disbelief and various harms they inflict upon him, and to repel that harm with beautiful speech, such as greetings and presenting evidence in the best manner. It was made clear to him that Allah is more knowledgeable of their condition than he is. Since Allah does not cut off His favors from them, he should persist in this manner.

The author of Al-Kashshāf said: His statement {Repel evil with what is best} (ادفع بالتى هى أحسن السيئة) is more eloquent than saying "with good" (بالحسنة), because it implies preference (superlative degree). The meaning is to forgive their wrongdoing and meet it with the utmost possible kindness. So, when forgiveness and kindness are combined, and one exerts their utmost effort in doing so, it becomes a compounded good deed in response to the evil deed.

It has also been said that this verse is abrogated by the "Verse of the Sword" (آية السيف). Others maintain it is firm (unabrogated), because gentle persuasion (المُداراة) is encouraged unless it leads to a deficiency in one's religion or integrity.

Verses 97-98: {And say, "My Lord, I seek refuge in You from the suggestions of the devils *And I seek refuge in You, my Lord, lest they attend me."}

(The text transitions here to the next section, which is the beginning of the supplication in Surah Al-Mu'minun, verses 97-98, which are often grouped with the preceding verses in the context of seeking refuge.)

Verses 99-100: {Until, when death comes to one of them, he says, "My Lord, send me back, *So that I may do righteousness in what I have left behind." Nay! It is but a word he says, and behind them is a barrier until the Day they are resurrected.}

(The text concludes with the beginning of the next section, verses 99-100.)