لِتَستَووا عَلىٰ ظُهورِهِ ثُمَّ تَذكُروا نِعمَةَ رَبِّكُم إِذَا استَوَيتُم عَلَيهِ وَتَقولوا سُبحانَ الَّذي سَخَّرَ لَنا هٰذا وَما كُنّا لَهُ مُقرِنينَ
That you may sit on their backs, then remember the blessing of your Lord when you are settled on them, and say: ‘Immaculate is He who has disposed this for us, and we [by ourselves] were no match for it.
EXEGESIS
Litastawū (that you may sit) is made up of the preposition li which is a particle of purpose and the verb tastawū from sawiya, which is to be equivalent or equal. Istawā is the eighth verb form and can carry many meanings, including to be even or equal, to be on the same level or equivalent, to stand up straight (48:29), and to sit firmly or mount, for example, an animal, which is the meaning in this context.
According to Rāghib, istiwāʾ when made transitive with the preposition ʿalā connotes having complete control or ascendancy over something.
This nuance can be seen in the translation of Yusuf Ali who translates the verse as: ‘In order that ye may sit firm and square on their backs …’
Sakhkhara (disposed) comes from the infinitive taskhīr, which means to make subservient and submissive. According to Rāghib, taskhīr means to forcefully drive something to its specific purpose. The Quran frequently mentions that it is Allah who is the doer of such taskhīr (making subservient), for objects such as the sun, moon, night, day, ships, and everything in the skies and earth (14:32-33 and 45:13).
Muqrinīn comes from the root verb qarana which means to join or connect two things together. For example, qarana al-baʿīrayn means two camels were tied together with one rope, in which case each is called a qarīn. The word qarn is used to describe a group of people that live during the same era (6:6 and 23:42), although in modern Arabic it means a century, i.e. 100 years. Muqrinīn, which is used in this verse, is from the fourth form infinitive iqrān, which means to have the ability or power to do something.
EXPOSITION
This verse elucidates the dual purpose behind the creation of the means of transport highlighted in the previous verse. The primary objective is the practical application of these resources, enabling mankind to ride and use them for various purposes. Concurrently, the verse underscores a more subtle yet crucial aspect: recognising and appreciating the divine blessing inherent in their existence. In doing so, individuals are encouraged to glorify Allah and negate any notion of imperfection associated with Him.
The verse encourages individuals to acknowledge a specific blessing from Allah after boarding their mount, yet exegetes differ in their interpretations of which particular blessing is being referenced. Some suggest it could be the gift of having animals or ships, and even the oceans, serve humankind. Others propose that the intended blessing is the direct consequence of Allah’s intervention, giving the ability to travel or transport heavy loads, as mentioned in 14:32 and 16:7. Alternatively, it may refer to the honour bestowed upon humankind by Allah, Certainly We have honoured the Children of Adam, and carried them over land and sea, and provided them with all the good things, and given them an advantage over many of those We have created with a complete preference (17:70). This final interpretation draws support from a relevant narration which will be discussed under Insights from Hadith.
It could also be a general reminder to remember all of Allah’s blessings since man usually recalls many other blessings after acknowledging one blessing. The latter meaning seems more in line with narrations that indicate that the blessing intended here is the blessing of the Quran or Islam (see narration 1 in Insights from Hadith).
The instruction to remember the blessing of your Lord is not merely an invitation to make a verbal declaration, but rather it encourages individuals to genuinely reflect upon this blessing within their hearts whilst acknowledging its significance and magnitude. Ultimately, this remembrance should inspire heartfelt praise and gratitude to Allah for His divine benevolence.
One might question why the verse emphasises the glorification of Allah rather than expressing gratitude. The answer lies in the intrinsic dependence of humans on divine grace to control animals or ships for transportation. This inherent human weakness is a testament to Allah’s self-sufficiency and perfection, as our reliance on His blessings highlights the contrast between the limitations of creation and the boundless attributes of the Creator. In essence, every sign of weakness within creation serves as a reminder of Allah’s transcendence and freedom from imperfections, in accordance with the rational principle that the attributes of creation are distinct from those of the Creator.
In other words, man is ordered to attest that had it not been for the grace and bounty of Allah, he would not have had the capacity and power to make the animal subservient to him in order to ride it, and similarly, it is through the grace of Allah that the ocean is subservient to him to traverse via vessels and ships. If this were not the case, man would never have been able to contest with the strong winds and waves of the ocean, and would have been prevented from reaching his desired destination.
It is noteworthy that the verse commands individuals to express gratitude specifically when settled upon an animal or aboard a ship. According to some exegetes, this timing serves a purpose: acknowledging Allah’s generosity and offering thanks in the midst of experiencing a particular blessing has a more profound impact on the soul and diminishes the likelihood of forgetting that blessing. By contemplating Allah’s benevolence during moments of direct reliance, one can foster a deeper appreciation for His gifts.
INSIGHTS FROM HADITH
- It has been reported from Imam al-Ṣādiq (a): ‘Remembering the blessing is for you to say: “Praise be to Allah for guiding us to Islam and teaching us the Quran, and bestowed upon us as a favour, Muhammad (may the blessings and peace of Allah be upon him and his family),” and say after that: Immaculate is He who has disposed this for us, and we [by ourselves] were no match for it. Indeed, we shall return to our Lord [verses 13-14].’
- It has been reported from Imam Ali (a): ‘When you mount an animal, remember Allah and say, Immaculate is He who has disposed this for us, and we [by ourselves] were no match for it. Indeed, we shall return to our Lord.’
- Abū Baṣīr asked Imam al-Ṣādiq (a) if there was a limit for gratitude such that if a servant were to do that, he would be counted as thankful. The Imam replied in the affirmative. Abū Baṣīr then asked: ‘What is it?’ To which the Imam replied: ‘It is to praise Allah for every blessing upon him, and in his family, and wealth. And if there is any right on the wealth that he has been blessed with then he ought to fulfil it. And from it is His words, Immaculate is He who has disposed this for us, and we [by ourselves] were no match for it, and from it is His words, My Lord! Land me with a blessed landing, for You are the best of those who bring ashore [23:29], and His words, My Lord! Admit me with a worthy entrance, and bring me out with a worthy departure, and render me a favourable authority from Yourself [17:80].’
- It has been reported that whenever Imam Ali (a) wanted to mount his horse, he used to say: ‘In the name of Allah.’ And when he settled on the animal, he used to say: ‘Praise be to Allah who granted us nobility, and bore us across land and sea and provided us with all good things, and gave us a clear advantage over many of those He created [referring to 17:70]. Immaculate is He who has disposed this for us, and we [by ourselves] were no match for it.’
There are several other narrations that have a similar import of encouraging believers to recite the above verse when mounting an animal. While the narrations specifically mention animals, its broader application could extend to other means of transportation, such as ships (as stated in the verse), cars, trains, and airplanes. As a result, the act of reciting this verse may serve as a constant reminder of Allah’s blessings and guidance throughout one’s travels.
REVIEW OF TAFSĪR LITERATURE
According to some, an additional meaning of iqrān means to protect or safeguard something. Based on this meaning, the verse would mean that we ought to praise Allah for disposing these means for us since we could not have protected and maintained them without Him.
Some have gleaned from the verse that the purpose of creating such animals and ships is for man to board them and reach his desired destination in a lawful manner, and thus it is incumbent on man to not use these means in the wrong way, such as by using them to oppress people or boast over others, or utilising them in such a manner as to become heedless of Allah.
Some have also mentioned that this verse could be alluding to the polytheists, for they were utilising the bounties of Allah to move around and yet would direct their appreciation towards their idols.
[1] Hans Wehr, s-w-y.
[2] Raghib, p. 439.
[3] Ibn Ashur, 25/223.
[4] Raghib, p. 402.
[5] Qamus, 5/310.
[6] Amthal, 16/21.
[7] Ibn Kathir, 7/202; Qurtubi, 16/66.
[8] Mizan, 18/88.
[9] Mizan, 18/87.
[10] Alusi, 13/68.
[11] Zamakhshari, 4/239.
[12] Mudarrisi, 12/440.
[13] Amthal, 16/21.
[14] Ibn Ashur, 25/223.
[15] Tabrisi, 9/63; Nur, 4/592.
[16] Khisal, p. 634.
[17] Kafi, 2/96, h. 12.
[18] Amali.T, p. 515; see also Bihar, 73/293 for a similar narration.
[19] Daqaiq, 12/39-42.
[20] Mehr, 18/335.
[21] Mudarrisi, 12/439.
[22] Ibn Ashur, 25/223.