Übersetzung der Bedeutungen von dem heiligen Quran - Die englische Übersetzung - Dr. Walid Balyash Al-Amri - Ausstehend.
وَيَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمۡلِكُ لَهُمۡ رِزۡقٗا مِّنَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ شَيۡـٔٗا وَلَا يَسۡتَطِيعُونَ
[3359] This passage further debunks their feeble arguments (cf. al-Rāzī, Ibn ʿĀshūr) through two illustrative examples/parables and warns them about the consequences of the ‘skewed path’ they have chosen for themselves.
[3360] This highlights their utter irrationality; worshipping those who bring no benefit and are of no worth at all! (Cf. Abū Ḥayyān.)
[3361] Neither rain from the sky nor plants from the ground (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3362] Their so-called gods are even bereft of ability altogether (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
فَلَا تَضۡرِبُواْ لِلَّهِ ٱلۡأَمۡثَالَۚ إِنَّ ٱللَّهَ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ
[3363] “Nothing is like Him; He is the All-Hearing, All-Seeing” (42: 11).
[3364] God Almighty Knows the Truth of things; that He has no Associate, that nothing is like Him and none of the deeds of people is hidden from Him. The Associators meanwhile do not fully realize His Greatness and through their ignorance they fall into Association claiming a likeness between Him and their idols (cf. al-Ṭabarī, Ibn Kathīr, Abū al-Suʿūd, al-Tafsīr al-Mukhtaṣar).
Yaḍribu mathalan carries both meanings of “pose as similar”, as in claiming that something is a representation of something else (their gods as similar to God Almighty) or to “pose as example”, as in to give examples that illustrate analogies through parables.
۞ ضَرَبَ ٱللَّهُ مَثَلًا عَبۡدٗا مَّمۡلُوكٗا لَّا يَقۡدِرُ عَلَىٰ شَيۡءٖ وَمَن رَّزَقۡنَٰهُ مِنَّا رِزۡقًا حَسَنٗا فَهُوَ يُنفِقُ مِنۡهُ سِرّٗا وَجَهۡرًاۖ هَلۡ يَسۡتَوُۥنَۚ ٱلۡحَمۡدُ لِلَّهِۚ بَلۡ أَكۡثَرُهُمۡ لَا يَعۡلَمُونَ
[3365] Among what God Knows is how to really give illustrative examples while they do not know how to do this (cf. al-Shawkānī). The following are two illustrations as to how to pose meaningful, moral-setting parables which are full of reason.
[3366] God Almighty poses the example of their idols, the “bondage slave who is able over nothing” and His Most High Self, Who has great resources and has full power over them, spending out of them both secretly and openly as He wills (cf. Ibn ʿAṭiyyah al-Qurṭubī, al-Bayḍāwī, Ibn Juzayy, al-Saʿdī). No person of sound reason would, in their best judgement, equate the two (cf. al-Shawkānī, al-Alūsī).
[3367] They are oblivious of the fact that God Alone is worthy of worship and thankfulness, and thus they worship and pay homage to others besides Him (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qurṭubī).
وَضَرَبَ ٱللَّهُ مَثَلٗا رَّجُلَيۡنِ أَحَدُهُمَآ أَبۡكَمُ لَا يَقۡدِرُ عَلَىٰ شَيۡءٖ وَهُوَ كَلٌّ عَلَىٰ مَوۡلَىٰهُ أَيۡنَمَا يُوَجِّههُّ لَا يَأۡتِ بِخَيۡرٍ هَلۡ يَسۡتَوِي هُوَ وَمَن يَأۡمُرُ بِٱلۡعَدۡلِ وَهُوَ عَلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
[3368] To further drive the point home, a more elaborated example of the heavily disadvantaged person and that who is greatly advantaged is given here. They could not argue against such a potent parable (cf. al-Biqāʿī, Naẓm al-Durar).
[3369] These are their idols who are mute, deaf, mindless and able over nothing (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr).
[3370] Kallun ʿalā (lit. a heavy impairment on) originates from being heavy (cf. al-Wāḥidī, Ibn ʿĀshūr). Mawlā is the person under whose care this person is (cf. Ibn ʿĀshūr, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar). Such are idols who are a heavy burden on those who tend them (cf. al-Zamakhsharī, Ibn Kathīr).
[3371] That is being of no use at all!
[3372] The following is the example of God Almighty Himself (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr); to Him belongs the highest example.
[3373] Unlike the just described person of no worth or use at all, here is an altogether different one. The person described here is of a use that extends well beyond his own personal cycle to that of society at large, while at the same time being of a sterling character himself (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī), i.e. a social reformer of the greatest character who practices what he preaches.
وَلِلَّهِ غَيۡبُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ وَمَآ أَمۡرُ ٱلسَّاعَةِ إِلَّا كَلَمۡحِ ٱلۡبَصَرِ أَوۡ هُوَ أَقۡرَبُۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
[3374] Now that their reasons have been addressed with all sorts of signs and examples, the subtle threat that runs throughout this sura (cf. note on Aya 1) is brought to their attention again.
[3375] The most serious matter of the Hour, the great secret as to when the Day of Judgement is going to take place, is only known to God Almighty Himself: “They ask you ˹Muhammad˺ about the Hour: “When is its materialization?” Say: “This knowledge is with none but my Lord. None reveals it at its ˹due˺ time except Him. Heavy it is in the Heavens and on Earth. It will come to you naught but all of a sudden”. They ask you ˹Muhammad˺ as if you were too keen on it! Say: “Its knowledge is with none but Allah”—indeed most people know ˹that˺ not” (7: 187).
al-Rāzī has it that the time when the Day of Judgement takes place is called ‘the Hour’ because it strikes people with its suddenness and they fall dead with only one shout!
وَٱللَّهُ أَخۡرَجَكُم مِّنۢ بُطُونِ أُمَّهَٰتِكُمۡ لَا تَعۡلَمُونَ شَيۡـٔٗا وَجَعَلَ لَكُمُ ٱلسَّمۡعَ وَٱلۡأَبۡصَٰرَ وَٱلۡأَفۡـِٔدَةَ لَعَلَّكُمۡ تَشۡكُرُونَ
[3376] Now that they have been forewarned, they are made here to use their intellects to see God’s Signs and come to Believe (cf. Ibn ʿĀshūr).
[3377] It is telling to note that the word buṭūn (bellies) is used three times in this sura: 1) milk coming out of the ‘bellies’ of livestock, 2) honey coming out of the ‘bellies’ of bees, and 3) babies coming out the ‘bellies’ of human females. The word ‘bellies’ is repeated so that a connection may be established; otherwise the obvious ‘wombs’, ‘udders’, and ‘hinds’ could have been used instead. One can read the underlying message that God Almighty is the One capable of creating something wondrous out of nothing; bringing it out of the caldron of formation the ‘belly’. Had it not been for God’s Will, nothing, let alone as wonderful a thing as these, would have come out of them and this is sign enough for people. What He creates is inherently good and useful: babies, honey, milk, only lack of care (not following the straight path) and mishandling can spoil them.
[3378] The magnificent creation of humans out of mere “gushing water” (86: 6) is a strong reminder of both God’s Ability over re-creation by the same measure (“Or were they created out of nothing; or were they themselves the creators!” (52: 35); cf. Abū Ḥātim, al-Biqāʿī, Naẓm al-Durar) and His great favour over them, of bringing them into being and providing abundantly for them.
[3379] Humans should use these faculties and powers of perception (ears, eyes and brains) to see God’s Signs and become thankful for Him; using them to worship Him alone without Association (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn al-Jawzī).
أَلَمۡ يَرَوۡاْ إِلَى ٱلطَّيۡرِ مُسَخَّرَٰتٖ فِي جَوِّ ٱلسَّمَآءِ مَا يُمۡسِكُهُنَّ إِلَّا ٱللَّهُۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يُؤۡمِنُونَ
[3380] This is an example for how a thankful person uses these powers to come to Believe. Seeing the signs (the birds flying in the air) with open hearts and pondering minds (how do they not fall down?) leads to realizing that there is One Who is Able to sustain them in midair, namely, God Almighty Himself (cf. Abū Ḥayyān).
