وَاللَّهُ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَاجًا وَمَا تَحْمِلُ مِنْ أُنْثَى وَلَا تَضَعُ إِلَّا بِعِلْمِهِ وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ ﴿۱۱﴾ وَمَا يَسْتَوِي الْبَحْرَانِ هَذَا عَذْبٌ فُرَاتٌ سَائِغٌ شَرَابُهُ وَهَذَا مِلْحٌ أُجَاجٌ وَمِنْ كُلٍّ تَأْكُلُونَ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ ﴿۱۲﴾ يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ذَلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ ﴿۱۳﴾

﴾11﴿ Wallaahu khalaqakum min turaabin summa min nutfatin summa ja'alakum azwaajaa; wa maa tahmilu min unsaa wa laa tada'u illaa bi'ilmih; wa maa yu'ammaru mim mu'ammarinw wa laa yunqasu min 'umuriheee illaa fee kitaab; inna zaalika 'alal laahi yaseer
﴾12﴿ Wa maa yastawil bahraani haaza 'azbun furaatun saaa'ighun sharaabuhoo wa haazaa milhun ujaaj; wa min kullin ta'kuloona lahman tariyyanw wa tastakhrijoona hilyatan talbasoonahaa wa taral fulka feehi mawaakhira litabtaghoo min fadlihee wa la'allakum tashkuroon
﴾13﴿ Yoolijul laila fin nahaari wa yoolijun nahaara fil laili wa sakhkharash shamsa wal qamara kulluny yajree li ajalim musammaa; zaalikumul laahu Rabbukum lahul mulk; wallazeena tad'oona min doonihee maa yamlikoona min qitmeer

﴾11﴿ And Allah Almighty created you from dust, then from a drop of fluid, then He made you in pairs. No female conceives or gives birth except with Allah’s knowledge. And no aged person is granted a long life, nor is anything reduced from their lifespan, except that it is recorded in a Book (decree). Indeed, this is easy for Allah Almighty
﴾12﴿ And the two seas are not alike: one is fresh and pleasant to drink, while the other is salty and bitter. Yet from both, you eat fresh meat and extract ornaments that you wear. And you see the ships cleaving through the waves in them so that you may seek His bounty and so that you may be grateful
﴾13﴿ He merges the night into the day and merges the day into the night, and He has subjected the sun and the moon, each running for a specified term. The One possessing these attributes is Allah Almighty, your Lord. To Him alone belongs the sovereignty. And those whom you invoke in your needs besides Allah possess not even the membrane of a date seed

[11] This is the sixth rational internal (anfusī) proof, mentioning other human conditions.
Its relevance to the previous verse is that honor is in the control of Allah, the Exalted, because He is the Creator of mankind and the universe and the One who decrees their lifespan.
In this verse, the distant origin of man (dust) and the nearer origin (a drop of fluid) are mentioned.
To show the increase of humanity, marriage is also mentioned.
(By His knowledge)—meaning Allah, the Exalted, knows the duration of pregnancy, its timing, type, form, appearance, happiness, misery, and other conditions.
Then, His decree and perfect will are again mentioned in this sentence:
(No aged person is granted a long life...)—this refers to a single person in both parts, meaning the lifespan of one person is written in the decree—for example, sixty years—then each day is gradually reduced. So in another record, the reduction continues until the end of life.
Or it could mean two different individuals—one with a long life and another with a short one—both are written in the decree.
A third opinion is that the increase and decrease refer to blessing and lack thereof in one’s life, due to good or bad deeds.
[12] This is the seventh rational proof, and it is a proof from the lower world (the physical world).
Its relevance to the previous verse is that just as there is no equality among humans in terms of lifespan, likewise, there is no equality in water.
There is a subtle indication here of the difference between the monotheist and the polytheist.
(The two seas)—one is a sea with salty water, which refers to earthly water. The other is water from the sky, which comes down as rain, flows into rivers and lakes, and eventually returns to the sea. However, these two waters do not mix; the rainwater remains sweet.
In this, they are not equal in quality.
(And from both)—this implies that both types of water are beneficial, but in the essential benefit of drinking, they are not equal.
This is an indication that even if the monotheist and the polytheist are equal in qualities like courage and generosity, they are not equal in foundational belief.
(And you extract)—here, the phrase "from both" and in Surah Rahman (55:22) the phrase "from it" show that pearls and coral and other gems result from the mixture of the two.
The process is that a shell lies open on the surface of the sea, a drop of rain falls into it, the shell closes, and after some time, pearls and coral are formed inside.
[13] This is the eighth rational proof, which is an intermediate temporal proof—based on time.
Day and night are components of time, and their alternation is the cause of time’s variation. For this reason, only they are mentioned.
(That is Allah, your Lord)—this is the conclusion of all the previous proofs and a mention of the blessings in which Allah’s control and knowledge are evident. The meaning of “Lord” here is: the one worthy of worship and the fulfiller of needs.
(And those whom you call upon)—this is a refutation of associating partners in supplication by denying ownership to any deity besides Allah.
The word (those) refers literally to beings with souls and intellect, but it includes idols metaphorically. So, all deities besides Allah fall under this description.
In the Tafsir Ruh al-Ma‘ani, it is written:
(Qitmeer)—this is the thin skin that surrounds the pit of a date. In Arabic idiom, it is used to illustrate extreme insignificance in ownership.
This implies that these deities besides Allah do not even have the power to fully and cleanly separate this thin skin from a date pit.