[2:116] And they say, 'God has taken to Himself a son'; Glory be to Him!
He deceived them when He did not bring them to naught right away. Instead He made the occasion of their being deluded the lengthening of respite. They spoke a grave calumny (firya) against God and devised an astonishing argument (mirya) in describing God by attributing a son to Him. How can there be a son when He is singular in Essence (dhāt)? There is no limitation to His Essence and no carnal desire possible in His attributes (ṣifāt).
[2:116 cont'd] Nay, to Him belongs all that is in the heavens and the earth; all obey His will.
i.e., there is nothing in engendered existence (kawn) from traces in need (āthār muftaqira) or independent entities (ʿayān mustaqilla) except that which the traces of the inborn disposition (khilqa) proclaim and the testimonies of the primordial nature (fi?ra) articulate: every silent thing among them is speaking (nā?iq) and is a proof (dalīl) and a witness (shāhid) to His (s) oneness (waḥdāniyya).