وَهُوَ الَّذِي أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ نَبَاتَ كُلِّ شَيْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُخْرِجُ مِنْهُ حَبًّا مُتَرَاكِبًا وَمِنَ النَّخْلِ مِنْ طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّاتٍ مِنْ أَعْنَابٍ وَالزَّيْتُونَ وَالرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَابِهٍ انْظُرُوا إِلَى ثَمَرِهِ إِذَا أَثْمَرَ وَيَنْعِهِ إِنَّ فِي ذَلِكُمْ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ ﴿۹۹﴾ وَجَعَلُوا لِلَّهِ شُرَكَاءَ الْجِنَّ وَخَلَقَهُمْ وَخَرَقُوا لَهُ بَنِينَ وَبَنَاتٍ بِغَيْرِ عِلْمٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يَصِفُونَ ﴿۱۰۰﴾ بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَهُ صَاحِبَةٌ وَخَلَقَ كُلَّ شَيْءٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿۱۰۱﴾

﴾99﴿ Wa Huwal lazeee anzala minas samaaa'i maaa'an fa akhrajnaa bihee nabaata kulli shai'in fa akhrajnaa minhu khadiran nukhriju minhu habbam mutaraakibanw wa minan nakhli min tal'ihaa qinwaanun daaniyatunw wa jannaatim min a'naabinw wazzaitoona warrummaana mushtabihanw wa ghaira mutashaabih; unzurooo ilaa samariheee izaaa asmara wa yan'ih; inna fee zaalikum la Aayaatil liqawminy yu'minoon
﴾100﴿ Wa ja'aloo lillaahi shurakaaa'al jinna wa khalaqa hum wa kharaqoo lahoo baneena wa banaatim bighairi 'ilm Subhaanahoo wa Ta'aalaa 'amma yasifoon
﴾101﴿ Badee'us samaawaati wal ardi annnaa yakoonu lahoo waladunw wa lam takul lahoo saahibatunw wa khalaqa kulla shain'inw wa Huwa bikulli shai'in 'Aleem

﴾99﴿ And it is Allah alone—He who sends down water from the sky. With it, We bring forth the growth of every kind of plant. Then We bring forth from it greenery, from which We bring forth layered grains. And from the date palm, from its spathes, come clusters hanging low. And (We produce) gardens of grapes, and olives, and pomegranates—similar (in leaves) yet different (in fruit). Look at their fruit when they bear fruit, and at their ripening. Indeed, in these are signs for a people who believe.
﴾100﴿ And they associate the jinn as partners with Allah, even though He created them. And they falsely attribute to Him sons and daughters without knowledge. Exalted is Allah and far above what they describe.
﴾101﴿ He is the Originator of the heavens and the earth without any example. How could He have a child when He has no spouse, and He created all things? And He is, of all things, All-Knowing.

[99] This is another rational argument, referred to as a middle-level proof, in which five things related to the existence and nurturing of human life are mentioned:
1. Grains (حَب) — for food.
2. Date palms (نَخْل) — used both for food and enjoyment.
3. Grapes (أَعْنَاب) — for enjoyment and lawful drinks.
4. Olives (زَيْتُون) — for oil.
5. Pomegranates (رُمَّان) — for medicine.
These are the foundational elements for human nourishment and development.
(مِنَ السَّمَاءِ) — refers to either clouds (as a source of rain) or the sky in its literal sense.
(مُتَرَاكِبًا) — indicates overlapping layers, like ears of wheat, barley, corn, etc.
(مِنْ طَلْعِهَا) — ṭalʿ is the first appearance of date fruit, also called kufriyā.
(دَانِيَةٌ) — meaning low-hanging, close to the observer, making it easily confused with similar fruit — unless carefully examined.
(لَآيَاتٍ) — all these are signs of Allah’s oneness (Tawhid) and of resurrection after death (ba‘th ba‘d al-mawt).
(يُؤْمِنُونَ) — refers either to those who accept these signs and respond to them, or those who already believe in Allah’s creative power.
[100] This is a warning directed at those who associate elders (awliya), saints, and angels as partners with Allah Almighty.
The structure here connects to an implied verb, meaning: they acknowledge Allah’s earlier actions but then commit shirk — so the phrase (وَجَعَلُوا) is grammatically linked to a hidden acknowledgment of Allah’s lordship, followed by their associating partners with Him.
This is a refutation of polytheism involving jinn, humans, and angels.
(شُرَكَاءَ) — the idea of partnership with jinn takes different forms:
The Zanādiqah (heretics) claim that Satan is the creator of evil and a brother of Allah — this is blatant disbelief.
The Ḥā’iṭiyyah among the Mu‘tazilah believe Allah first created Iblis and then entrusted him with the management of the world — also a false belief.
The statement of the jinn in Surah Al-Jinn is evidence of past acts of shirk committed involving the jinn.
(وَخَرَقُوا) — means “they lied,” but it's expressed through the word kharaqū (they tore) because claiming that Allah has sons and daughters implies division, tearing, and fragmentation — concepts incompatible with divine perfection.
[101] This passage presents a proof for Subḥānah (Allah’s absolute transcendence), through statements of Tawhid. In it, five phrases affirm the oneness of Allah:
(بَدِيعُ) — indicates that in creating the heavens and the earth, Allah was not dependent on any prior example or model. Thus, He has no need for a partner or a child.
In this verse, all five phrases are aimed at rejecting the belief that Allah has offspring.
(وَلَمْ تَكُنْ لَهُ صَاحِبَةٌ) — points out that those who attributed children to Allah did not even hold the belief that He had a spouse, which makes their claim even more baseless.
(كُلَّ شَيْءٍ) — a child cannot be the creator; rather, both creator and creation must be of the same kind (i.e., likeness is required).
From كل شيء (everything), the intended meaning is all things whose created nature is appropriate to attribute to Allah — thus, Allah’s essence, attributes, and speech are excluded, as they are uncreated.
(وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ) — means that complete knowledge of all things is a unique attribute of Allah. If He were to have a child, that child would, by necessity of similarity, share in this attribute — which is impossible.