Ayat 88.
And they say: "The Most Beneficent (Allah) has begotten a son (or offspring
or children) [as the Jews say: 'Uzair (Ezra) is the son of Allah, and the
Christians say that He has begotten a son ['Iesâ (Christ)], and the pagan Arabs
say that He has begotten daughters (angels, etc.)]."
Ayat 89. Indeed you have brought
forth (said) a terrible evil thing.
Ayat 90. Whereby the heavens are
almost torn, and the earth is split asunder, and the mountains fall in ruins,
Ayat 91. That they ascribe a son
(or offspring or children) to the Most Beneficent (Allah).
Ayat 92. But it is not suitable
for (the Majesty of) the Most Beneficent (Allah) that He should beget a son (or
offspring or children).
Ayat 93. There is none in the
heavens and the earth but comes unto the Most Beneficent (Allah) as a slave.
[Tafseer] They say: "((Allah)) Most Gracious has begotten a
son!" Indeed ye have put forth a thing
most monstrous! The belief in Allah begetting a son is not a question of
words or of speculative thought. It is a stupendous blasphemy against Allah. It
lowers Allah to the level of an animal. If combined with the doctrine of
vicarious atonement, it amounts to a negation of Allah's justice and man's
personal responsibility. It is destructive of all moral and spiritual order, and
is condemned in the strongest possible terms. At it the skies
are ready to burst, the earth to split asunder, and the
mountains to fall down in utter ruin, That they should invoke a son for ((Allah)) Most
Gracious. For it is not consonant
with the majesty of ((Allah)Most Gracious that He should
beget a son. This basic principle was laid down early in the
argument (19:35). 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 dishonoring Allah. And the argument is now
rounded off towards the close of the Surah. Not one
of the beings in the heavens and the earth but must come to
((Allah)) Most Gracious as a servant.
Hazrat Abu Hurairah
(May Allah be pleased with him) reported: The Messenger of Allah 
[SAWW](PBUH) said, "Seek refuge in Allah against the turmoil's, attacks of misfortunes, and
evil of judgment and joys of the
enemies.''
[Al-Bukhari Book 8,Chapter 75, Hadith #
358]
Lesson : as
mentioned above in Surah Maryam Ayat 89."Indeed you have
brought forth (said) a terrible evil thing" The trouble of a trial which is unbearable for a person and
from which he does not have the power to rid himself is called (juhd al-bala'),
translated here as `turmoil's. Some people are of the opinion that it is
synonymous with poverty combined with abundant children. But Al-Hafiz Ibn Hajar
is of the view that it is only one of the several kinds of "Troubles of a
Trial.'' "Ash-Shaqa' is the opposite of good fortune, that is, to pray for
protection from misfortune. No Decision of Allah is wrong but some of His
Decisions may be harmful for certain people while others are beneficial for
them. This means that their goodness or badness is related to persons. What it
signifies is that one should pray to Allah to keep one safe from such decisions
which are harmful for him. "Shamatat'' the pleasure that one's enemy feels on
one's trouble. In other words, it is prayed that Allah may protect one from any
such trouble which is pleasing to one's enemy, because when a person is in
trouble, his enemies feel pleasure over it. In this Hadith, one sentence was
added by Abu Sufyan and during his old age he did not remember which one it was.
But we learn from other Ahadith that it was "the pleasure of enemies''. (Ibn
Allan). This Hadith also shows the honesty and integrity of the narrators of
Ahadith. They were honest to the extent that if a few words of supplication were
added to a Hadith by its narrators, they would point it out. Some scholars have
regarded these words an addition in the Hadith by its narrator, who is otherwise
reliable, but it is not a problem of "addition of authority'' because in that
case, the addition is the saying of the Prophet (PBUH) which is mentioned by one
narrator and omitted by another. But here it is quite different as the narrator
of the Hadith himself is pointing out the addition made by him. Such additional
words are technically called "Mudraj''
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