Overview (Verses 68 - 70)
 
Fabricated Claims of Divinity
 
Among those who associate partners with God are those who allege that He has a son. Far be it from Him to need a son. The pagan Arabs in similar vein used to claim that the angels were God’s daughters. The verses we are now looking at tackle this type of fabrication. They begin with providing irrefutable arguments that are relevant to this world and warn against punishment in the hereafter.
 
They say: ‘God has taken unto Himself son.’ Limitless is He in His glory. Self- sufficient is He. To Him belongs all that is in the heavens and earth. No evidence whatever have you for this. Would you say about God something which you do not know? Say: ‘Those who invent falsehood about God shall not be successful. They may have a brief enjoyment in this world, but then to Us they must return, and We will then make them suffer severe torment for their unbelief’ (Verses 68-70)
 
The belief alleging that God has a son is naïve, based on a faulty concept of Godhead. One that does not appreciate the huge gulf between the nature of the eternal God, and the nature of mortal humans. Nor does it appreciate the great wisdom that allows mortals to procreate, so that they compensate for the short duration of their lives. This shortcoming does not apply to God.
 
Human beings die, and human life extends to an appointed time. It is God’s wisdom that has allowed human life to continue until it reaches its ultimate point. Such continuity is made possible through procreation. Human beings get older and weaker. When they have children, their offspring compensate for their creeping weakness with the vitality of their youth, helping to continue the process of building human life on earth. Moreover, the young provide the necessary help to the elderly through their years of weakness. People also have to struggle within their environment, and against their enemies, whether human or animal. Hence they need support which is more likely to come from offspring. People also seek to have abundance of what they earn, and their children help them with their efforts which increase their earnings.
 
The same applies to all aspects that God has made necessary for the building of human life on earth, until the time appointed when God’s will concerning its future is to be accomplished. None of this applies to God who does not need to have any continuity through offspring, or help in old age, or support in any endeavour. He has no need of anything. Hence there is no need for Him to have a son because His nature is such that He needs nothing to be accomplished by outside help. God has made human beings reproductive because, by nature, they have a definite need for such continuity.
 
Hence, the false claim that, ‘God has taken unto Himself a son,’ is rebuffed by the assertion: “Limitless is He in His glory. Self-sufficient is He. To Him belongs all that is in the heavens and earth.” (Verse 68)
 
“Limitless is He in His glory.” This is said by way of emphasizing that His sublime nature is far above this level of thinking. “Self-sufficient is He.” This is to stress that He is in no need of anything whatsoever, whether real or imaginary, which requires the presence of a son. It is well known that needs are the causes of what satisfies them. Nothing is given existence without a need or a purpose. “To Him belongs all that is in the heavens and earth.” (Verse 68) Everything belongs to Him. He does not need a son in order to gain anything whatsoever. Hence, attributing a son to Him is idle play, and far be it from Him to admit idle play.
 
The Qur’ān does not enter into any theoretical debate about the nature of God or man of the type that prevails in many philosophies. Instead, it deals with the subject itself. Here it only briefly mentions man’s need of offspring. This does not, however, apply to God who owns all that is in heavens and earth. This should be sufficient either to convince or silence them, without any need for theoretical argument. They are then brought face to face with the reality which shows that they have no proof to support their claims. The Qur’ānic verse uses the term ‘sultan’ which means authority, in place of ‘evidence’ because authority provides strength, and the one who has a proof to support his claim is in a position of strength: “No evidence whatever have you for this.” (Verse 68) Indeed you have no argument, let alone solid proof: “Would you say about God something which you do not know?” (Verse 68)
 
To say something concerning a subject about which one knows nothing is unbecoming of intelligent human beings. When what is said is fabricated against God Himself, it becomes a terrible offence. For one thing, it contradicts all that is due to God of worship, respect and glorification, because it attributes to Him all that is associated with an event of imperfection and inability. Moreover, it is based on a faulty concept of the relationship between the Creator and His creation, leading to further errors in all relations between people, since the latter are essentially based on the former. All the authority claimed by the priests of pagan religions or by the Christian churches is based on the misconception of the relationship between God and His ‘angel daughters’ or between Him and Jesus Christ who is alleged to be His son. Moreover the concept of original sin, which has led to the practice of confession, and giving Christ’s church an intermediary role between human beings and the One whom they describe as Christ’s father, stems from a basic error in understanding the relationship between the Creator and His creation.
 
Hence the matter is not merely an erroneous belief, but rather, it is man’s whole life that is affected. All the hostility that took place between the Church and scientists, and even between it and human intellect, is based on this fundamental error. This hostility was only brought to rest when society got shot of the Church’s authority, and even of religion itself. Once the relationship between God and His creation is ill-conceived, much evil is bound to happen. Humanity has suffered this evil whenever materialistic doctrines have corrupted human life.
 
Hence the Islamic faith has taken extra care to make this relationship perfectly clear. God is the Creator, the Eternal, the Sustainer. The relationship between Him and all people, without exception, is that which exists between the Creator and His creation. The universe, life and the living exist according to certain laws that God has put into operation. These never fail and they apply to all people in equal measure, without favouritism or prejudice. Whoever observes these rules will be successful, and whoever puts them aside will end up the loser. All people will return to God, and He accepts no intercession. Everyone comes to Him on his or her own. They will have their individual reward for what they have done in this life. God will not treat anyone with injustice.
 
It is a simple faith that admits no erroneous interpretation. It does not take the human mind along any mysterious or confused way. Everyone stands in front of God in the same position. Everyone is addressed by God’s message and is required to implement it. This ensures that relations between people are set on the right footing, as a result of forging the right and solid relationship between them and God.
 
“Say: ‘Those who invent falsehood about God shall not be successful.’” (Verse 69) They will have no prosperity whatsoever, whether in this life or in the life to come. True success is that which results from leading a life that is consistent with the laws God has set in operation. These lead to all goodness, elevating human beings to a higher level of humanity and setting their social structure on the right basis. Prosperity is not limited to material progress. Such progress is only superficial and temporary if it is combined with the destruction of human values, replacing them with animal values.
 
“They may have a brief enjoyment in this world, but then to Us they must return, and We will then make them suffer severe torment for their unbelief” (Verse 70) Their enjoyment is brief and temporary. It has no permanent link with the enjoyment reserved for the hereafter. Indeed, it is followed by ‘severe torment’ for turning away from the laws of nature which God has devised.

Overview (Verses 68 - 70)
 
Fabricated Claims of Divinity
 
Among those who associate partners with God are those who allege that He has a son. Far be it from Him to need a son. The pagan Arabs in similar vein used to claim that the angels were God’s daughters. The verses we are now looking at tackle this type of fabrication. They begin with providing irrefutable arguments that are relevant to this world and warn against punishment in the hereafter.
 
They say: ‘God has taken unto Himself son.’ Limitless is He in His glory. Self- sufficient is He. To Him belongs all that is in the heavens and earth. No evidence whatever have you for this. Would you say about God something which you do not know? Say: ‘Those who invent falsehood about God shall not be successful. They may have a brief enjoyment in this world, but then to Us they must return, and We will then make them suffer severe torment for their unbelief’ (Verses 68-70)
 
The belief alleging that God has a son is naïve, based on a faulty concept of Godhead. One that does not appreciate the huge gulf between the nature of the eternal God, and the nature of mortal humans. Nor does it appreciate the great wisdom that allows mortals to procreate, so that they compensate for the short duration of their lives. This shortcoming does not apply to God.
 
Human beings die, and human life extends to an appointed time. It is God’s wisdom that has allowed human life to continue until it reaches its ultimate point. Such continuity is made possible through procreation. Human beings get older and weaker. When they have children, their offspring compensate for their creeping weakness with the vitality of their youth, helping to continue the process of building human life on earth. Moreover, the young provide the necessary help to the elderly through their years of weakness. People also have to struggle within their environment, and against their enemies, whether human or animal. Hence they need support which is more likely to come from offspring. People also seek to have abundance of what they earn, and their children help them with their efforts which increase their earnings.
 
The same applies to all aspects that God has made necessary for the building of human life on earth, until the time appointed when God’s will concerning its future is to be accomplished. None of this applies to God who does not need to have any continuity through offspring, or help in old age, or support in any endeavour. He has no need of anything. Hence there is no need for Him to have a son because His nature is such that He needs nothing to be accomplished by outside help. God has made human beings reproductive because, by nature, they have a definite need for such continuity.
 
Hence, the false claim that, ‘God has taken unto Himself a son,’ is rebuffed by the assertion: “Limitless is He in His glory. Self-sufficient is He. To Him belongs all that is in the heavens and earth.” (Verse 68)
 
“Limitless is He in His glory.” This is said by way of emphasizing that His sublime nature is far above this level of thinking. “Self-sufficient is He.” This is to stress that He is in no need of anything whatsoever, whether real or imaginary, which requires the presence of a son. It is well known that needs are the causes of what satisfies them. Nothing is given existence without a need or a purpose. “To Him belongs all that is in the heavens and earth.” (Verse 68) Everything belongs to Him. He does not need a son in order to gain anything whatsoever. Hence, attributing a son to Him is idle play, and far be it from Him to admit idle play.
 
The Qur’ān does not enter into any theoretical debate about the nature of God or man of the type that prevails in many philosophies. Instead, it deals with the subject itself. Here it only briefly mentions man’s need of offspring. This does not, however, apply to God who owns all that is in heavens and earth. This should be sufficient either to convince or silence them, without any need for theoretical argument. They are then brought face to face with the reality which shows that they have no proof to support their claims. The Qur’ānic verse uses the term ‘sultan’ which means authority, in place of ‘evidence’ because authority provides strength, and the one who has a proof to support his claim is in a position of strength: “No evidence whatever have you for this.” (Verse 68) Indeed you have no argument, let alone solid proof: “Would you say about God something which you do not know?” (Verse 68)
 
To say something concerning a subject about which one knows nothing is unbecoming of intelligent human beings. When what is said is fabricated against God Himself, it becomes a terrible offence. For one thing, it contradicts all that is due to God of worship, respect and glorification, because it attributes to Him all that is associated with an event of imperfection and inability. Moreover, it is based on a faulty concept of the relationship between the Creator and His creation, leading to further errors in all relations between people, since the latter are essentially based on the former. All the authority claimed by the priests of pagan religions or by the Christian churches is based on the misconception of the relationship between God and His ‘angel daughters’ or between Him and Jesus Christ who is alleged to be His son. Moreover the concept of original sin, which has led to the practice of confession, and giving Christ’s church an intermediary role between human beings and the One whom they describe as Christ’s father, stems from a basic error in understanding the relationship between the Creator and His creation.
 
Hence the matter is not merely an erroneous belief, but rather, it is man’s whole life that is affected. All the hostility that took place between the Church and scientists, and even between it and human intellect, is based on this fundamental error. This hostility was only brought to rest when society got shot of the Church’s authority, and even of religion itself. Once the relationship between God and His creation is ill-conceived, much evil is bound to happen. Humanity has suffered this evil whenever materialistic doctrines have corrupted human life.
 
Hence the Islamic faith has taken extra care to make this relationship perfectly clear. God is the Creator, the Eternal, the Sustainer. The relationship between Him and all people, without exception, is that which exists between the Creator and His creation. The universe, life and the living exist according to certain laws that God has put into operation. These never fail and they apply to all people in equal measure, without favouritism or prejudice. Whoever observes these rules will be successful, and whoever puts them aside will end up the loser. All people will return to God, and He accepts no intercession. Everyone comes to Him on his or her own. They will have their individual reward for what they have done in this life. God will not treat anyone with injustice.
 
It is a simple faith that admits no erroneous interpretation. It does not take the human mind along any mysterious or confused way. Everyone stands in front of God in the same position. Everyone is addressed by God’s message and is required to implement it. This ensures that relations between people are set on the right footing, as a result of forging the right and solid relationship between them and God.
 
“Say: ‘Those who invent falsehood about God shall not be successful.’” (Verse 69) They will have no prosperity whatsoever, whether in this life or in the life to come. True success is that which results from leading a life that is consistent with the laws God has set in operation. These lead to all goodness, elevating human beings to a higher level of humanity and setting their social structure on the right basis. Prosperity is not limited to material progress. Such progress is only superficial and temporary if it is combined with the destruction of human values, replacing them with animal values.
 
“They may have a brief enjoyment in this world, but then to Us they must return, and We will then make them suffer severe torment for their unbelief” (Verse 70) Their enjoyment is brief and temporary. It has no permanent link with the enjoyment reserved for the hereafter. Indeed, it is followed by ‘severe torment’ for turning away from the laws of nature which God has devised.