مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَهٍ إِذًا لَذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَى بَعْضٍ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ ﴿۹۱﴾ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَتَعَالَى عَمَّا يُشْرِكُونَ ﴿۹۲﴾ قُلْ رَبِّ إِمَّا تُرِيَنِّي مَا يُوعَدُونَ ﴿۹۳﴾ رَبِّ فَلَا تَجْعَلْنِي فِي الْقَوْمِ الظَّالِمِينَ ﴿۹۴﴾

﴾91﴿ Mat takhazal laahu minw waladinw wa maa kaana ma'ahoo min ilaah; izal lazahaba kullu ilaahim bimaa khalaqa wa la'alaa ba'duhum 'alaa ba'd; Subhaannal laahi 'ammaa yasifoon
﴾92﴿ 'Aalimil Ghaibi wash shahhaadati fata'aalaa 'ammaa yushrikoon
﴾93﴿ Qur Rabbi immmaa turiyannee maa yoo'adoon
﴾94﴿ Rabbi falaa taj'alnee fil qawmiz zaalimeen

﴾91﴿ Allah has not taken any son, nor is there any deity alongside Him. [If there were], then each deity would have taken what it created, and some of them would have sought to dominate others. Exalted is Allah above what they describe
﴾92﴿ [He is] Knower of the unseen and the seen, so exalted is He above what they associate with Him
﴾93﴿ Say, O my Lord, if You should show me that which they are promised [as punishment]
﴾94﴿ O my Lord, then do not place me among the wrongdoing people

[91] This is the explanation of that truth which was mentioned in the previous verse, and it is a refutation of the belief in Allah having a child (which would be considered even the lowest form of partnership), and also a refutation of that partner whom they consider equal to Allah in the attribute of control or in the right of divinity.
The essence of the argument is that "ilah" refers to one who possesses independent authority. So if someone else were also an ilah, then he would create, and he would necessarily separate his creation from the other in order to exercise independent control over it. In that case, he would inevitably dominate and overpower the share of the other ilah, and there would be conflict between them, because one ilah does not accept interference or sharing in his divinity, as that would be a flaw in his divinity.
And when one would overpower the other, then the one who is overpowered cannot be considered an ilah. And this is a definitive and certain proof, as detailed previously in Surah Al-Anbiya (21:22).
"(عَمَّا يَصِفُونَ)" refers to the false attribution of a child and partner to Allah, because having a child and sharing authority are attributes (of creation).
[92] Since in the previous arguments the authority and control of Allah were mentioned, in this verse His attribute of knowledge is mentioned, and this serves as a conclusion based on that argument to refute polytheism.
“Tasbih” (glorification) relates to His attributes, and “Uluw” (exaltedness) relates to His essence. For this reason, alongside the first it mentions "they describe" (یصفون), and alongside the second it mentions "they associate" (یشرکون).
[93,94] In these verses, there is a reference to worldly punishment for the polytheists, and also a teaching of proper etiquette in supplication for the one who calls others to faith, as seen in "(فَلَا تَجْعَلْنِي فِي الْقَوْمِ الظَّالِمِينَ)"—the meaning is: keep me away from the consequence of their punishment, which is due to their polytheism and injustice.
And in the hadith of Tirmidhi, a similar supplication is mentioned: "And if You intend to test the people with a trial, then take me to Yourself without being affected by it."