36.36. Glory be to Him Who created all the sexual pairs, of that which the earth groweth, and of themselves, and of that which they know not! (Pickthall)
36.36. Preis dem, der die Paarteile geschaffen hat, sie alle, von dem, was die Erde wachsen läßt und von ihnen selber, und von dem, was sie nicht wissen. (Ahmad v. Denffer)
36.36. Preis sei Demjenigen, Der die Paare alle erschaffen hat von dem, was die Erde wachsen läßt, von ihnen selbst und von dem, was sie nicht wissen! (Bubenheim)
36.36. Gepriesen sei Der, Der Paare erschaffen hat von allem, was der Erde entsprießt, von den Menschen und von dem, was sie nicht wissen. (Azhar)
36.36. Gepriesen-erhaben ist Derjenige, Der die Zweiheiten allesamt erschuf von dem, was die Erde wachsen lässt, von ihrem Selbst und von dem, worüber sie keine Kenntnis haben. (Zaidan)
36.36. Gepriesen sei der, der alle (möglichen) Paare geschaffen hat: in der Pflanzenwelt, unter den Menschen selber und unter Wesen, von denen sie nichts wissen! (Paret)
36.36. Preis (sei) Ihm, Der die Arten alle paarweise geschaffen hat von dem, was die Erde sprießen läßt, und von ihnen selber und von dem, was sie nicht kennen. (Rasul)
Tafsir von Maududi für die Ayaat 33 bis 36
The ( 26 ) dead land is a Sign for these people. ( 27 ) We gave it life and produced grain from it, which they eat. We made gardens of date-palms and grapes in it and caused springs to gush out of it so that they may eat fruits thereof. It is not their hands which have made all this. ( 28 ) Do they. not then give thanks? ( 29 ) Glorified is He ( 30 ) Who created in pairs all species, whether of vegetable kingdom or of their own (i.e., human) kind, or of those things of which they know nothing. ( 31 )
Desc No: 26 Until now the disbelieves of Makkah were being warned and reproved for their denial of the truth and their attitude of antagonism which they had adopted towards the Holy Prophet. Now the discourse turns to the basic thing which was the actual cause of the conflict between them and the Holy Prophet, i . c. , the doctrine of Tauhid and the Hereafter, which the Holy Prophet was presenting and the disbelievers were refusing to acecpt. In this connection, some arguments have been given, one after the other, to make the people ponder over the realities, as if to say, "Observe these phenomena of the universe, which are ever present before you. Do they not point to the same reality, which this Prophet is presenting before you?"
Desc No: 27 "A Sign" : A Sign that Tauhid is the Truth and shirk the falsehood.
Desc No: 28 Another translation of this sentence can be: "......so that they may eat fruits thereof and what their own hands make." That is, the artificial kinds of food, which the people prepare from the natural products, e.g. bread, curry, jam, pickles, sauces and countless other things.
Desc No: 29 In these brief sentences the vegetable and plant life of the earth has been presented as an argument. Man is eating the products of the earth day and night and regards this as very ordinary. But if he considers it seriously, he will see drat the growth of rich crops and lush green gardens from the dry earth and the flowing in it of the springs and rivers is not a simple thing, which might be happening of itself, but there is a great wisdom and power and providence which is working behind it. Consider the reality of the earth. The substances of which it is composed do not possess any power of their own for growth. All these substances individually as well as after every sort of combination, remain inorganic, and thus do not possess any sign of life. The question is: How did it become possible for plant life to emerge from the lifeless earth? If one looks into it, one will see that there are some important factors without whose provision leforehand life here could not have coma into existence. First, in particular regions of the earth, on its outer surface, a layer was arranged of many such substances, which could serve as food for vegetation. This layer was kept soft so that the roots of the vegetation could spread in it and suck food. Secondly, a system of irrigation was arranged on the earth in different ways so that the food elements could get dissolved in water and absorbed by the roots . Thirdly, the atmosphere was arranged around the earth which protects it against the calamities of the sky, becomes a means of the rainfall, and possesses gases which are necessary for the life and growth of the vegetation. Fourthly, a relationship was established between the sun and the earth so as to provide proper temperature and suitable seasons for the vegetation. With the provision of these main factors (which in themselves are combinations of countless other factors), the coming to life of the vegetation becomes possible. After arranging the suitable conditions the seed of each species of the vegetation was so constituted that as soon as it received favourable soil, water, air and season, vegetable life should begin stirring within it. Besides, inside the same seed a system was so arranged that from the seed of every species a plant precisely of the same species should grow with all the characteristics of its own species and heredity. Then, in addition to this, another wonderful thing was done. Vegetation was not created in twenty, or fifty, or a hundred kinds but in countless species, and they were so made that they should fulfil the requirements of food, medicine and clothing and innumerable other needs of the countless kinds of animals and man, who were to be brought into being after the vegetation on the earth. Anyone who ponders over this wonderful arrangement, if he is not stubborn and prejudiced, will himself testify that all this could not have come about by itself. There is certainly a wise plan underlying it, according to which harmonies and relationships of the soil, water, air and season with respect to the vegetation, and harmonics and relationships of the vegetation with respect to the needs and requirements of animals and human beings have been determined, keeping in view the finest detail. No sensible person can imagine that these universal, all-embracing relationships could be a mere accident. This same subtle arrangement points to the fact that this cannot be the work of many gods. This is, and can only be, the work of One God, Who is the Creator and Lord of the earth, water, air, sun, vegetation, animals and mankind. If each of these had a separate god, it cannot be imagined that such a comprehensive and universal plan with such deep and wise relationship and harmony could be produced, and should have continued to work with such regularity for millions upon millions of years. After giving these arguments for Tauhid, Allah says: "Do they not then give thanks?" That is: "Are these people so thankless and ungrateful that they do not render thanks to that God Who has provided all this for their survival, but thank others for the blessings and favours done by Him ? Are they so wretched that instead of bowing before Him they bow before the false gods, who have not created even a blade of grass for them ?"
Desc No: 30 "Glorified is He": "He is free from every defect and fault, from every error and weakness, and that another one should be His associate and partner in His work." The Qur'an has generally used these words when refuting polytheistic beliefs, because every belief of shirk is, in fact, an imputation of some defect, some weakness and some fault to Allah. When a person says that Allah has an associate, he, in fact, thinks that either Allah is incapable of running and ruling His Kingdom alone, or He is under compulsion to make another His associate in His work. Or, some other beings are so powerful in themselves that they are interfering in God's administration and God is putting up with their interference. Or, God forbid, Allah has the weaknesses of the worldly kings, due to which He is surrounded by an army of ministers, courtiers, flatterers and beloved princes or princesses, and thus many powers of Godhead have become divided among them. Had there been no such notions of ignorance about Allah in the minds, there could be no question of any idea of shirk in the world. That is why it has been stated again and again in the Qur'an That Allah is free froth and exalted far above those defects and faults and weaknesses which the mushriks ascribe to Him."
Desc No: 31 This is still another argument for Tauhid. Here again certain realities of daily experience have been mentioned and it is suggested that man observes these day and night but does not ponder over them seriously, whereas they contain signs and pointers to the reality. The coming together of the man and woman is the cause of man's own birth. Procreation among the animals also is due to the combination between the male and the female. About vegetation also man knows that the law of sex is working in it. Even among the lifeless substances when different things combine with one another, a variety of compounds come into existence. The basic composition of matter itself has become possible due to the close affinity between the positive and the negative electric charges. This law of the pairs which is the basis of the existence of the entire universe, contains in itself such complexities and finenesses of wisdom and workmanship, and there exist such harmonies and mutual relationships between the members of each pair that an objective observer can neither regard it as the result of an accident, nor can he believe that many different gods might have created these countless pairs and matched their members, one with the other, with such great wisdom. The members of each pair's being a perfect match for each other and coming into being of new things with their combination itself is an explicit argument of the Creator's being One and only One. "
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