Do the textual proofs from the Qur’an and authentic Sunnah indicate God’s transcendence above taking a companion, brother, sister, or relative? And are these among the attributes of imperfection from which the Divine Self is transcendent?

The Islamic Sharia has affirmed that Allah is transcendent above taking a companion, a son, or a parent, because that would imply that He came into existence after non-existence, or that something preceded Him. This is a deficiency from which divinity and Lordship are far removed. The "As-Samad" (The Self-Sufficient) in Surat Al-Ikhlas is He who "neither begets nor is begotten," because nothing is begotten except that it dies and is inherited, and Allah neither dies nor is inherited. Allah has praised Himself by negating these deficiencies from Himself in several verses, such as: "And say, 'Praise be to Allah, who has not taken a son and has not had a partner in [His] dominion and has not had a protector out of weakness; and magnify Him with [all] magnification.'" (Al-Isra: 111). Ibn Al-Qayyim mentioned four arguments for the impossibility of Allah taking a son:

1. Everything in the heavens and the earth belongs to Allah, and a son is a part of the parent and a partner to him. Thus, it cannot be a created being owned by Him.

2. Allah's being the Originator of the heavens and the earth indicates His complete power to create everything. He therefore does not need a son to multiply by or to assist Him.

3. When Allah decrees a matter, He only says to it, "Be," and it is. This indicates the perfection of His power and His self-sufficiency from a son.

4. The perfection of His knowledge and the comprehensiveness of His creation of everything, and the impossibility of attributing a companion to Him, because a son is born from two origins, and Allah is far removed from that. And if He had a son, He would know him, and He does not know of any son for Him.

It has been stated in the Sunnah that attributing a son to Allah is considered an insult to Allah and a denial of Him.