وَالَّذِي نَزَّلَ مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَنْشَرْنَا بِهِ بَلْدَةً مَيْتًا كَذَلِكَ تُخْرَجُونَ ﴿۱۱﴾ وَالَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ ﴿۱۲﴾ لِتَسْتَوُوا عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ ﴿۱۳﴾ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ ﴿۱۴﴾ وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الْإِنْسَانَ لَكَفُورٌ مُبِينٌ ﴿۱۵﴾ أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَاكُمْ بِالْبَنِينَ ﴿۱۶﴾

﴾11﴿ Wallazee nazzala minas samaaa'i maaa'am biqadarin fa ansharnaa bihee baldatam maitaa' kazaalika tukhrajoon
﴾12﴿ Wallazee khalaqal azwaaja kullahaa wa ja'ala lakum minal fulki wal-an'aami maa tarkaboon
﴾13﴿ Litastawoo 'alaa zuhoorihee summa tazkuroo ni'mata Rabbikum izastawaitum 'alaihi wa taqooloo Subhaanal lazee sakhkhara lana haaza wa maa kunnaa lahoo muqrineen
﴾14﴿ Wa innaaa ilaa Rabbinaa lamunqaliboon
﴾15﴿ Wa ja'aloo lahoo min 'ibaadihee juz'aa; innal insaana la kafoorun mubeen
﴾16﴿ Amit takhaza mimmaa yakhluqu banaatinw wa asfaakum bilbaneen

﴾11﴿ And He is the One who sends down water from the sky in due measure, then We revive with it a barren land—thus shall you be brought forth
﴾12﴿ And He is the One who created all pairs and made for you ships and livestock on which you ride
﴾13﴿ So that you may settle yourselves on their backs, and then remember the blessing of your Lord when you have mounted upon them, and say: Glory be to Him who has subjected this for us, and we were not capable of doing so
﴾14﴿ And indeed, to our Lord, we shall surely return
﴾15﴿ And they attribute to Allah a portion from His servants. Indeed, man is clearly ungrateful
﴾16﴿ Did Allah take daughters from what He created and favor you with sons

[11] This is the third proof. In this as well, two great divine powers are mentioned: sending down rain and creating plants and crops.
The phrase (كَذَٰلِكَ تُخْرَجُونَ) indicates that just as this is a proof of the oneness of Allah the Exalted, it is also a proof of resurrection after death.
Likewise, by mentioning this phrase, it serves as a reminder of the Hereafter—so that when people see crops and gardens, they do not become heedless of the Hereafter.
[12] This is the fourth rational proof. In it, two universal blessings are mentioned.
The phrase (الْأَزْوَاجَ كُلَّهَا)—"all pairs"—includes animals, plants, attributes, directions, temporal and spatial elements: male and female, sweet and bitter, white and black, high and low, right side and left side, heaven and earth, past and future, summer and winter, spring and autumn, night and day, light and darkness, Paradise and Hell, good and evil, poverty and wealth, faith and disbelief, and so on.
[13,14] This passage teaches the etiquette of riding: that a person should never, especially at the time of mounting (which is often a moment of danger or a cause of pride and arrogance), forget Allah the Exalted. One should always remember His oneness and blessings, and also recall the reality of death.
This etiquette is established verbally through hadith, and internally, holding this belief is obligatory.
The Sunnah way is: place the foot in the stirrup and first say Bismillah, then say Allahu Akbar. When seated on the ride, say Alhamdulillah—this refers to the verse: “then remember the blessing of your Lord when you are firmly seated upon it.”
Then say Subhana alladhi... and Wa inna ila Rabbina lamunqalibun—this part reminds of death by analogy through the act of riding. Just as a person now rides an animal and moves in one direction, one day he will be carried on the shoulders of people and moved toward the grave.
[15] This relates to “If you ask them...” and is a rebuke of polytheism. It means: accept that Allah the Exalted is the Creator and All-Powerful—then what need is there for Him to have a child or a partner, as the polytheists claim?
They believe that such-and-such great figure is the child of Allah, that the angels are the daughters of Allah, and that such-and-such saint is Allah’s beloved and holds a share (in divinity).
The word (جُزْءًا)—“a portion”—includes both a child and a partner, as both are considered a type of part or division. For this reason, it is narrated from Qatādah that “juz’” refers to every deity worshipped besides Allah. Most commentators here interpret it specifically as referring to the claim that angels are the daughters of Allah.
[16] This is a refutation of the polytheists regarding the angels, as they believe that the angels are the daughters of Allah the Exalted.
This statement is extremely strange both rationally and culturally: that Allah the Exalted, who has the power to give offspring, would give sons to you, yet take daughters for Himself.