وَجَعَلُوا۟ لِلَّهِ شُرَكَآءَ ٱلْجِنَّ وَخَلَقَهُمْ وَخَرَقُوا۟ لَهُۥ بَنِينَ وَبَنَٰتٍۭ بِغَيْرِ عِلْمٍ … بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ أَنَّىٰ يَكُونُ لَهُۥ وَلَدٌ وَلَمْ تَكُن لَّهُۥ صَٰحِبَةٌ
"They set up the jinn as partners to God — though it was He who created them. Without knowledge they invented for Him sons and daughters… He is the Originator of the heavens and the earth without a model. How should He have a child, when He has no consort?"
خَرَقُوا۟ — root خ-ر-ق: to split, to tear; and to invent. The choice of the word is worth recording: the act of inventing is given with the picture of tearing.
And at al-ʿAnkabūt 29/17 (wa takhluqūna ifkā) the "inventing" branch of the root خ-ل-ق was treated. The two roots describe the same act with two separate pictures: one shaping, the other tearing.
بَدِيع — root ب-د-ع: to bring forth for the first time what has no precedent. The root was treated at al-Aḥqāf 46/9 (mā kuntu bidʿan) and in al-Ḥadīd.
And the construction of the proof must be recorded: annā yakūnu lahū waladun wa lam takun lahū ṣāḥiba.
I record this as an observation: the verse tests the claim within its own logic — the concept of a child requires a consort. And at Maryam 19/88-93 the same claim had been met by another route (everyone coming as a servant). The two sūras set up two separate proofs.