Tafsir of Az-Zukhruf 43:81-82

{Say: If the Most Merciful had a son}—if that were true, established by a sound proof that you bring forth, and a clear argument that you present—{then I would be the first} of those who honor that son and the foremost among you in obeying and submitting to him, just as a man honors the king’s son to honor the father.

This speech is presented by way of hypothesis and analogy for a specific purpose: to hyperbolize the negation of a son and to elaborate upon it, leaving no doubt for the speaker without it being dispelled, while simultaneously demonstrating his own steadfastness in the doctrine of Tawhid (Monotheism). He conditioned the worship upon the existence of a son, which is impossible in itself; therefore, that which is conditioned upon it is likewise impossible. Thus, it is in the form of affirming existence and worship, but in meaning, it is the most eloquent and powerful way of negating them.

Its parallel is when an adherent of justice (al-‘Adli) says to a predestinarian (al-Mujbir): "If Allah the Exalted were the creator of disbelief in hearts and then punished them for it eternally, then I would be the first to say: He is a devil, not a God." The meaning of this speech—and the style and structure in which it is placed—is to negate that Allah is the creator of disbelief, to declare Him transcendent and holy above that, but by way of hyperbole in the manner we mentioned. It also serves to demonstrate the ugliness of that doctrine, the misguidance of those who hold it, a decisive testimony to its impossibility, and an explicit declaration of one’s own innocence from it, along with the utmost aversion and disgust toward committing to it.

Similar to this method is the statement of Sa‘id ibn Jubayr (may Allah have mercy on him) to al-Hajjaj when he said to him: "By Allah, I will surely replace your world with a blazing fire." He replied: "If I knew that were up to you, I would have worshipped no god but you."

People have struggled to interpret this noble style—which is full of subtleties and benefits, and sufficient in establishing Tawhid in its most eloquent forms—in various ways:

• It is said: "If the Most Merciful had a son in your claim, then I am the first of the worshippers (al-‘abidin)—the monotheists who worship Allah and deny your claim of attributing a son to Him."
• It is said: "If the Most Merciful had a son in your claim, then I am the first of those who disdain (al-‘abidin) that He should have a son from a servant who worships." (When one’s disdain intensifies, he is a servant and a worshipper). Some read it as al-‘abidin (the servants).
• It is said: "If" (in) is the negative particle, meaning: "There is no son for the Most Merciful, and I am the first to say that, to worship, and to profess unity."

It is narrated that an-Nadr ibn al-Harith ibn Kalada said: "The angels are the daughters of Allah," so this was revealed. An-Nadr said: "Do you not see that He has confirmed me?" Al-Walid ibn al-Mughira said to him: "He has not confirmed you, but rather He said: 'There is no son for the Most Merciful, and I am the first of the monotheists among the people of Mecca to say: He has no son.'" (The word wuld was also read with a damma on the waw).

Then, He declared His Essence—described by His Lordship over the heavens, the earth, and the Throne—transcendent above taking a son, to indicate that this is a property of physical bodies. If He were a body, He would not be capable of creating this world and managing its affairs.

{So leave them to converse vainly and play until they meet their Day which they are promised.}