وَآيَةٌ لَهُم أَنّا حَمَلنا ذُرِّيَّتَهُم فِي الفُلكِ المَشحونِ
A sign for them is that We carried their progeny in the laden ship.
EXEGESIS
The pronoun in lahum (for them) refers to all humankind, including the pagans of Mecca and all those who were addressed in the previous verses.
Dhurriyyah (progeny); this term initially means younger offspring or descendants; however, it could be used by extension to include older progeny as well. It is derived either from dharr, which means small particles, or from dharʾ, which means creation. The offspring of a person is called dhurriyyah because they spring off as tiny particles or because God creates them.
Mashḥūn (laden) is used to signify that not only do they board the ship themselves, but it is also loaded with heavy goods and equipment that are transported with it.
EXPOSITION
The two previous sets of verses talked about the measurement of Allah in the world around and above us. Now, this set of verses draws our attention to the security we have in our adventures on the earth and the assurance we have in this world while we go about doing our activities; this is all due to Allah. This is a totally different type of blessing.
Benefitting from the ships is mentioned in the Quran frequently as a divine blessing and a sign to reflect upon. Moreover, ships are the most significant and most essential means of transportation for humankind due to the specific qualities of water. Additionally, the movement of ships in the vast oceans is almost similar to the movement of the celestial bodies in the vastness of space.
The sign that is referred to here is probably the laws of nature, the way everything works in unison to make it possible for us to travel on the water with heavily laden ships without being drowned. We usually take these laws for granted, while the verse implies that these are all accurately planned and measured by God to allow us to move around easily and quickly on the planet. The verse talks about carrying their progeny rather than themselves because people are more concerned about their children’s safety than their own. Despite their love for their children, they feel so secure about the constancy and dependability of Allah’s creation that they send them off on waters without fear.
All these blessings of God have been made subservient to humankind and their entire existence. These signs are presented not only for the polytheists of Mecca but also for the whole human race.
Some commentators have inferred from the term progeny that the verse refers to the ark of Noah (a) since they were the only offspring of Adam that were carried to safety in the deluge, and thus it refers to the mercy of God on the human race who saved them in that overwhelming deluge. Thus dhurriyyah here means their seed. He saved them when they were seeds in the loins of their ancestors, when they were not yet in this world, a few thousand years before they came to this world. A sign for them is that We carried them, the people who were to come into being in future, in a laden ship filled with humans and animals, while they were only seeds in the loins of their fathers.
INSIGHTS FROM HADITH
- Imam al-Ṣādiq (a) said: ‘Look at [the wonders of God in] the wood; one of its great merits is that it floats on water, everyone knows this but do not realise its full worth. Without this characteristic, how could these ships and sea vessels have carried loads such as the goods of the weight of mountains from one city to another? Without this easiness and fewer efforts, how could people have such transportation? The hardships would have been greater in transporting their goods. Besides, they would have been compelled to leave a lot of what they need in their travel that might not be available in some of the cities they travel to.’
REVIEW OF TAFSĪR LITERATURE
This verse echoes what God has said about carrying and transporting human beings, like the verse, 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). God brings to the attention of mankind His signs and blessings from the floating of the planets in space, as mentioned in the previous verse, to the floating of the vessels in the seas in this verse. However, only a few of mankind would appreciate this sign, Have you not regarded that the ships sail at sea by Allah’s blessing, that He may show you some of His signs? Indeed, there are signs in that for every patient and grateful [servant] (31:31).
Rāzī indicates that laden ship has two probabilities. It may be a reference to the ark of Prophet Noah (a), which carried the ancestors of the Meccans, similar to 69:11: Indeed, when the flood rose high, We carried you in a floating ark, or it is any ship in general that carries humans and transports them through the seas, as mentioned in, And who created all the kinds, and made for you the ships and the cattle such as you ride (43:12).
The verse mentions the progeny and not the mischievous Meccans, because they do not deserve to be carried. Therefore, only their pious progeny would be carried and protected by God.
INSIGHTS FROM OTHER TRADITIONS
- Some went out on the sea in ships; they were merchants on the mighty waters. They saw the works of the Lord, his wonderful deeds in the deep. For he spoke and stirred up a tempest that lifted high the waves. They mounted up to the heavens and went down to the depths; in their peril, their courage melted away. They reeled and staggered like drunkards; they were at their wits’ end. Then they cried out to the Lord in their trouble, and he brought them out of their distress. He stilled the storm to a whisper; the waves of the sea were hushed. They were glad when it grew calm, and he guided them to their desired haven. Let them give thanks to the Lord for his unfailing love and his wonderful deeds for humankind. Let them exalt him in the assembly of the people and praise him in the council of the elders.
[1] Amthal, 14/195.
[2] Mizan, 17/92.
[3] Tibyan, 8/460.
[4] Amthal, 14/197.
[5] Amthal, 14/198.
[6] Mufaḍḍal ibn ʿUmar, Tawḥīd Mufaḍḍal, (Najaf: Ḥaydariyyah Printing, 1955), p. 106.
[7] Razi, 26/79.
[8] Razi, 26/78.
[9] Razi, 26/80.
[10] Psalms 107:23-32.