31.11. Hatha khalqu Allahi faaruuniimatha khalaqa alladhiina min duunihi bali aldhdhalimuunafiidalalin mubiinin
31.11. This is the Creation of Allah. Now show me that which those (ye worship) beside Him have created. Nay, but the wrong doers are in error manifest! (Pickthall)
31.11. Dies ist die Schöpfung Allahs, also zeigt mir, was diejenigen anstelle Seiner geschaffen haben. Vielmehr sind die Unrechthandelnden in klarem Fehlgehen. (Ahmad v. Denffer)
31.11. Das ist Allahs Schöpfung. Zeigt mir nun, was diejenigen außer Ihm erschaffen haben. Aber nein! Die Ungerechten befinden sich in deutlichem Irrtum. (Bubenheim)
31.11. Das ist Gottes Schöpfung. Zeigt mir, was die Götzen, die ihr anstatt Seiner anbetet, geschaffen haben! Die Ungerechten sind in offenkundigem Irrtum. (Azhar)
31.11. Das ist die Schöpfung ALLAHs. Also zeigt Mir, was diejenigen erschufen die anstelle von Ihm sind. Nein, sondern die Unrecht- Begehenden sind im eindeutigen Abirren. (Zaidan)
31.11. Das (alles) hat Allah geschaffen. Zeigt mir nun, was diejenigen (Götter) geschaffen haben, die es (angeblich) außer ihm gibt! Nein! Die Frevler befinden sich offensichtlich im Irrtum. (Paret)
31.11. Dies ist Allahs Schöpfung. Zeigt mir nun, was andere außer Ihm geschaffen haben. Nein, die Ungerechten befinden sich in einem offenkundigen Irrtum. (Rasul)
Tafsir von Maududi für die Ayaat 10 bis 11
He ( 12 ) created the heavens without pillars that you could see; ( 13 ) He set mountains in the earth lest it should tilt away along with you ( 14 ) ; He scattered all kinds of animals in the earth, and sent down rainwater froth the sky and caused a variety of bounteous vegetation to grow in it. This is Allah's creation: now, show Me what have these others created? ( 15 ) The fact is that these wicked people are involved in manifest error. ( 16 )
Desc No: 12 After the above introductory sentence, the discourse now turns to the real theme, i.e.., the refutation of shirk and the invitation to Tauhid.
Desc No: 13 The actual words bi -ghair i amad-in tarauna-ha in the Text may havc two meanings: (1) "You can see for yourself that they stand without pillar"; and (2) 'they stand on the pillars which you cannot see" Ibn 'Abbas and Mujahid havc favoured the second meaning, and many other commentators take the first meaning. If the meaning is expressed in terms of the natural sciences of the present day, it can be said that the countless stars and planets in the heaven have been established in their positions and orbits without any visible support and prop: there are no strings and wires which might have tied them together; there are no iron bars which might be withholding them from falling on one another. It is the law of gravitation which is supporting the system. This interpretation is according to the present-day knowledge. It may be that tomorrow some new addition to our knowledge enables us to interpret the reality better.
Desc No: 14 For explanation, see E. N . 12 of Surah An-Nahl .
Desc No: 15 "These others" 'the beings whom you havc set up as your deities, whom you regard as makers and un-makers of your destinies, whom you have been worshipping as such persistently"
Desc No: 16 That is, "When they do not point out in this universe any creation of anyone else than Allah, and obviously they cannot, their setting up the noncreators as associates in Godhead and bowing before them in worship and invoking them for help, is nothing but mere stupidity, because their foolish conduct cannot be explained in any other way. Unless a person has taken leave of his senses he cannot commit the folly that he should himself admit before you that his deities are non-creators and that Allah alone is the Creator, and yet insist on their being the deities. If somebody has a little of the common sense, he will inevitably think how the one who has no power to create anything, and who has no share whatever in the creation of anything in the earth and heavens, can be our deity. Why should man bow before it and adore it as a deity? Does it possess any power that it could fulfil one's needs and requirements? Even if it hears one's prayers, whet could it do to answer them when it did not havc any power to create anything? For, evidently, afflictions can be removed only by him who can create something and not by him who can create nothing." "
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