Could Allah have Son?

Perceived contradiction:

A non- Muslim claimed a contradiction between the following verses:

“Had it been Allah’s Will to have offspring, He could have chosen whatever He willed of His creation. Glory be to Him! He is Allah—the One, the Supreme.”

Surah Az-Zumar=Chapter the Troops (39:4)

“Yet they associate the jinn with Allah ˹in worship˺, even though He created them, and they falsely attribute to Him sons and daughters out of ignorance. Glorified and Exalted is He above what they claim! ˹He is˺ the Originator of the heavens and earth. How could He have children when He has no mate? He created all things and has ˹perfect˺ knowledge of everything.”

Surah An’am= Chapter the Cattle (6:100-101)

Answer and refutations:

Obviously the claimant did not read the verses very carefully, If the claimant has read the very same two verses very carefully few times and understood them, they would be able to understand the following meanings: –

Yes, Almighty Allah could have a son IF HE wanted. “Had it been Allah’s Will to have offspring, He could have chosen whatever He willed of His creation. Glory be to Him! He is Allah—the One, the Supreme.”

Surah Az-Zumar=Chapter the Troops (39:4)

But Almighty Allah does not NEED or WANT to have a son.

“Yet they associate the jinn with Allah ˹in worship˺, even though He created them, and they falsely attribute to Him sons and daughters out of ignorance. Glorified and Exalted is He above what they claim! ˹He is˺ the Originator of the heavens and earth. How could He have children when He has no mate? He created all things and has ˹perfect˺ knowledge of everything.”

Surah An’am= Chapter the Cattle (6:100-101)

The fact that the first verse is in fact, not describing whether God COULD take a son with or without a consort or not. On the contrary, the referred verse is only stressing the fact that God created the heavens and the earth not for the purpose of taking a son for Himself, but with a just end and a wise purpose. 

If it were only to fulfill His desire of taking for Himself a son, then He would have taken a son, from amongst any of His creations, without resorting to creating the vast universe.

Thus, the referred verse is immediately followed by pointing out the deep wisdom in the creation of the heavens and the earth as well as in the creation of human beings. This wisdom is pointed out to show the folly in the belief that God created the Universe to take for Himself a son. 

Thus, IF you complete reading just the next following two verses of the same chapter Surah Az-Zumar=Chapter the Troops (39:5-6) it reads as following:

“He created you ˹all˺ from a single soul, then from it He made its mate. And He produced for you four pairs of cattle. He creates you in the wombs of your mothers ˹in stages˺, one development after another, in three layers of darkness. That is Allah—your Lord! All authority belongs to Him. There is no god ˹worthy of worship˺ except Him. How can you then be turned away?

If you disbelieve, then ˹know that˺ Allah is truly not in need of you, nor does He approve of disbelief from His servants. But if you become grateful ˹through faith˺, He will appreciate that from you. No soul burdened with sin will bear the burden of another. Then to your Lord is your return, and He will inform you of what you used to do. He certainly knows best what is ˹hidden˺ in the heart.”

Surah Az-Zumar=Chapter the Troops (39:5-6)

Thus, if seen in the right context, the referred verse of Surah Zumar=Chapter the Troops is not even related to whether God could take a son with or without a consort or not.

As far as the second referred verse (6:101) is concerned, it relates to the generally held concept of what we call a person’s son. The word ‘son’ can either be implied in a spiritual sense or a physical sense. If implied in the spiritual sense, there is no distinction between prophet Jesus’ peace be upon him and the other creations of God, for all else are as much the spiritual ‘children’ of God as Prophet Jesus peace be upon him.

On the contrary, if the word ‘son’ is implied in the physical sense, then it should be according to the same principles on which we physically ascribe a ‘son’ to a person. In this case, ascribing a physical son to God should follow a number of presuppositions about God — one of which is copulation with a spouse.

It is evident from the Qur’an that polytheists among the first addressees of the Noble Qur’an did ascribe physical progeny to God, even though, due to its obvious absurdity, they did not ascribe to the belief of a physical spouse of God. 

In the referred verse, the Noble Qur’an has commented on this specific belief of its addressees and has declared that, according to the common concept of physical progeny, their belief is completely absurd unless they also ascribe a spouse to God, which would obviously be incorrect.

The foregoing explanation should suffice to show that the two verses on basis of which non-Muslims have tried to establish a lie and claim that there is a contradiction in the Noble Qur’an relate to two separate issues.

One relates to the refutation of the belief that God created the whole universe to take for Himself a ‘son’, while the other points out the absurdity in ascribing a physical ‘son’ to God.

Allah knows Best.

Prepared by Mohamad Mostafa Nassar- Australia.

Make sure to copy and email this post for your reference, you might need it later.

Arrogance is not only a sign of insecurity, but also a sign of immaturity. Mature and fully realised persons can get their points across, even emphatically without demeaning or intimidating others.