42.12. His are the keys of the heavens and the earth. He enlargeth providence for whom He will and straiteneth (it for whom He will). Lo! He is Knower of all things. (Pickthall)
42.12. Sein sind die Schlüssel der Himmel und der Erde, Er weitet die Versorgung aus, für wen Er will, und er mißt ab, Er weiß ja alles. (Ahmad v. Denffer)
42.12. Ihm gehören die Schlüssel der Himmel und der Erde. Er gewährt die Versorgung großzügig, wem Er will, und bemißt auch. Gewiß, Er weiß über alles Bescheid. (Bubenheim)
42.12. Er herrscht über die Himmel und die Erde. Er gibt dem einen mehr an Lebensunterhalt, dem anderen weniger. Sein Wissen umfasst alles. (Azhar)
42.12. Ihm gehören die Schlüssel der Himmel und der Erde. ER gewährt viel Rizq, wem ER will, und ER gewährt wenig. Gewiß, ER ist über alles allwissend. (Zaidan)
42.12. Er hat die Schlüssel von Himmel und Erde. Er teilt den Unterhalt reichlich zu, wem er will, und begrenzt (ihn auch wieder). Er weiß über alles Bescheid. (Paret)
42.12. Sein sind die Schlüssel der Himmel und der Erde. Er erweitert und beschränkt dem die Mittel zum Unterhalt, dem Er will. Wahrlich, Er ist der Allwissende aller Dinge. (Rasul)
Tafsir von Maududi für die Ayaat 10 bis 12
lt ( 13 ) is for Allah to give judgement in whatever you may differ ( 14 ) . The same Allah ( 15 ) is my Lord: in Him did I put my trust, and to Him I turn. ( 16 ) He is the Creator of the heavens and the earth, Who made for you pairs from your own kind, and pairs also of the cattle (from their own kind) so as to multiply you. There is nothing like Him in the universe: ( 17 ) He hears everything and sees everything. ( 18 ) To Him belong the keys of the treasures of the heavens and the earth: He gives abundantly to whomsoever He wills and sparingly to whomsoever He wills: He has knowledge of everything. ( 19 )
Desc No: 13 From here to the end of verse 12, though the whole discourse is a Revelation from Allah, the speaker is not Allah but the Holy Messenger of Allah. In other words, Allah Almighty is telling His Prophet to make this proclamation to the people. Such themes in the Qur'an sometimes begin with qul (say, O Prophet) and sometimes without it. only the style indicates that the speaker at a place is not Allah but Allah's Messenger. Even at some places though the words are Allah's, the speaker arc the believers, as for example in Surah AI-Fatihah; or, the speaker are the angels as in Surah Maryam: 64-65.
Desc No: 14 This is the natural and logical demand of Allah Almighty's being the Master of the Universe and His being the real Guardian. When Sovereignty and Guardianship belong to Him only inevitably He alone is also the Ruler, and it is for Him to judge human beings' mutual disputes and differences. Those who restrict it only to the Hereafter make a mistake. There is no argument to prove that Allah's position as a Ruler has no effect in this world but is meant only for the life hereafter. Likewise, those who restrict it only to beliefs and a few questions of "religious nature" are also in the wrong. The words arc general and they clearly proclaim Allah as having the sole right to judge all disputes and differences. According to them, just as Allah is the Master of the Day of Judgement in the Hereafter; so He is the best of Judges in this world too; and just as He is the Settler of the differences pertaining to beliefs as to what is the Truth and what is falsehood, so also in legal matters He is the Settler of differences as to what is pure for man and what is impure. what is lawful and desirable for him and what is forbidden and undesirable, what is evil and vicious in morals and what is good and virtuous, what arc the rights of the people in their mutual dealings and what are the right practices in social political and economic life and what arc wrong. On this very basis the Qur'an has declared this principle as the fundamental of law: "lf there arises any dispute between you about anything, refer it to Allah and the Messenger. " (An-Nisa: 59). And: "It does not behove a believing man and a believing woman that when Allah and His Messenger have given their verdict in a mattcr, they should exercise an option in that matter of theirs." (AI-Ahzab: 36). And: ¦O people, follow what has been sent down to you from your Lord and do not follow other patrons beside Him." (AI-A'raf: 3). Then, in the context in which this verse has occurred, it gives another meaning also and it is: 'To decide differences is not only Allah's legal right on accepting or rejecting which depends man's being a believer or an unbeliever, but Allah, in fact, practically also is deciding between the truth and falsehood due to which falsehood and its worshippers are ultimately being destroyed and the truth and the faithful are being honoured and exalted, no mattcr how delayed the enforcement of this decision may seem to be. This theme occurs in verse 24 below, and has been expressed at several places above in the Qur'an. For this please see Ar-Ra'd: 17, 41; Ibrahim: 24-27; Bani Isra'il 81; AI-Anbiya': 18, 44; and the E N.'s.
Desc No: 15 "The same Allah", Who is the real Settler of disputes.
Desc No: 16 These arc two verbs one of which is in the past tense and the other in the present which contains the sense of perpetuity. In the past verb it was said: "In Him did I put my trust," i.e.. "I decided once and for all that as long as I live I have to rely on His help, on His guidance, on His support and protection, and on His decision." Then in the present verb it was said: "To Him I turn," i.e. "Whatever situation I face in lift, I turn only to Allah in it. I do not look towards others in an affliction or trouble or difficulty but invoke only Him for help; I Beck only His refuge when I face a danger and depend on His protection; I turn to Him' for guidance whenever I am confronted by a problem and seek its solution in His teaching and guidance; and I look up only to Him when I have a dispute with somebody with the belief that He alone will give the final decision, and have the faith that whatever decision He gives will be the right one. "
Desc No: 17 Literally, "Nothing is like His likeness," which implies this: Even if there were a likeness of Allah, nothing would be like it not to speak of being like unto Allah Himself.
Desc No: 18 That is, "At one and the same time He is hearing everybody and seeing everything in the Universe. "
Desc No: 19 These are the arguments to prove why Allah alone is the true Guardian and why putting trust in Him alone is right and correct and why He alone should be turned to in all matters. (For explanation, see An-Naml: 60-66, Ar-Rum: 20-22 and the E.N.'s). "
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