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The idea that God might have a "son" - either in the real or in the metaphorical sense of this term - would presuppose a degree of innate likeness between "the father" and "the son": but God is in every respect unique, so that "there is nothing like unto Him" ({42: 11}) and "nothing that could be compared with Him" ({112: 4}). Moreover, the concept of "progeny" implies an organic continuation of the progenitor, or of part of him, in another being and, therefore, presupposes a degree of incompleteness before the act of procreation (or incarnation, if the term "sonship" is used metaphorically): and the idea of incompleteness, in whatever sense, negates the very concept of God. But even if the idea of "sonship" is meant to express no more than one of the different "aspects" of the One Deity (as is claimed in the Christian dogma of the "Trinity"), it is described in the Qur'an as blasphemous inasmuch as it amounts to an attempt at defining Him who is "sublimely exalted above anything that men may devise by way of definition" (see last sentence of 6:100 ).
This basic principle was laid down early in the argument (xix. 35). It was illustrated by a reference to the personal history of many messengers, including Jesus himself, who behaved justly as men to their kith and kin and humbly served Allah. The evil results of such superstitions were pointed out in the case of many previous generations which went to their ruin by dishonouring Allah. And the argument is now rounded off towards the close of the Sura.
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I.e., all of them - whether men or angels - are but created beings, having no share whatever in His divinity, and all of them submit, consciously or unconsciously, to His will (cf. 13:15 and {16:48-49}).
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Allah has no sons or favourites or parasites, such as we associate with human beings. On the other hand every creature of His gets His love, and His cherishing care. Everyone of them, however humble, is individually marked before His Throne of Justice and Mercy, and will stand before Him on his own deserts.
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See note [69] above.
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I.e., bestow on them His love and endow them with the capability to love His creation, as well as cause them to be loved by their fellow-men. As is shown in the next verse, this gift of love is inherent in the guidance offered to man through divine revelation.
His own love, and the love of man's fellow-creatures, in this world and in the Hereafter. Goodness breeds love and peace, and sin breeds hatred and contention.
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Since man is incapable of understanding the "word" of God as such, it has always been revealed to him in his own, human tongue (cf. 14:4 -"never have We sent forth any apostle otherwise than [with a message] in his own people's tongue"), and has always been expounded in concepts accessible to the human mind: hence the reference to the Prophet's revelations as "brought down upon thy heart" ({2: 97}), or "[divine inspiration] has alighted with it upon thy heart" ({26: 193-194}).
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I.e., civilization - a meaning which the term qarn has also in the identical phrase in verse {74}.
Cf. xix. 74, from which this sentence is brought up as a reminiscence, showing the progress of sin, the Guidance which Allah gives to the good, the degradation of blasphemy, the respite granted, and the final End, when personal responsibility will be enforced.
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