قَالَ الله تعالىٰ: {وَٱلَّذِي خَلَقَ ٱلأَزوَٰجَ كُلَّهَا وَجَعَلَ لَكُم مِّنَ ٱلفُلكِ وَٱلأَنعَٰمِ مَا تَركَبُونَ * لِتَستَوُۥاْ عَلَىٰ ظُهُورِهِۦ ثُمَّ تَذكُرُواْ نِعمَةَ رَبِّكُم إِذَا ٱستَوَيتُم عَلَيهِ وَتَقُولُواْ سُبحَٰنَ ٱلَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُۥ مُقرِنِينَ * وَإِنَّآ إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ} [الزخرف: 12، 14 ].
Allah Almighty says: {And who created the species, all of them, and has made for you of ships and animals those which you mount. That you may settle yourselves upon their backs and then remember the favor of your Lord when you have settled upon them and say: “Exalted is He Who has subjected this to us, and we could not have [otherwise] subdued it. And indeed we, to our Lord, will [surely] return.”} [Surat az-Zukhruf: 12-14]
1) استحضار نعمة الله تعالىٰ بما يسّر لنا مما خلق من الأنعام، وما علمنا من صناعة الفلك، ليستعين بها الإنسان علىٰ قضاء حاجاته.
1) They guide us to recall the favor of Allah as He facilitated to us the use of animals and taught us the manufacture of ships, which helps us in the fulfillment of our needs.
2) تسبيح الله تعالىٰ في هذا المقام أنسب من الحمد؛ لأن فيه تنزيهاً لله تعالىٰ عن النقائص، والتي منها: الحاجة إلىٰ هذه المراكب.
2) Glorifying Allah Almighty in this context is more appropriate than praising Him, as we hold Him far exalted above deficiencies, which include the need for riding a mount or a ship.
فائدة:
Benefit:
قوله تعالىٰ: {وَجَعَلَ لَكُم مِّنَ ٱلفُلكِ وَٱلأَنعَٰمِ مَا تَركَبُونَ}
Allah Almighty says: {And He has made for you of ships and animals those which you mount.}
الفُلْكُ ثلاثة أنواع: بحرية، وبرية، وجوية.
Ships are of different types: sea, land, and air.
أما البحرية: فهي المعروفة منذ زمن نوح عليه الصلاة والسلام، حين أوحىٰ الله إليه {وَٱصنَعِ ٱلفُلكَ بِأَعيُنِنَا وَوَحيِنَا} [هود: 37].
As for the seaborne ships, they were known since the time of Nūh (Prophet Noah) ( peace be upon him), as Allah Almighty revealed to him, saying: {And construct the ship under Our observation and Our inspiration.} [Hūd: 37]
وأما البرية: فمنها ما ظهر متأخراً من أنواع السيارات، وما شابهها.
As for land types, they include cars and the like, which emerged in recent times.
والجوية: هي الطائرات ونحوها. وكل هذه الثلاثة داخلة في قوله تعالىٰ: {وَجَعَلَ لَكُم مِّنَ ٱلفُلكِ} فسبحان مَن أَوْدَعَ في كتابه علوماً للناظرين، فاعتبروا يا أولي الألباب!
Air types include planes and the like. All three types fall under the verse that says: {And He has made for you of ships...} Glory be to the One Who has placed within His Book knowledge for those who look and think!
1/972ــ عن ابنِ عمرَرضي الله عنهما أنّ رَسُولَ الله صلى الله عليه وسلم كانَ إذَا اسْتَوىٰ عَلىٰ بَعِيرِهِ خَارِجاً إلىٰ سَفَرٍ كَبَّرَ ثَلاثاً، ثمَّ قالَ: «سُبْحَانَ الذي سَخَّرَ لَنَا هذَا وَمَا كُنَّا لَهُ مُقرِنِينَ، وَإنّا إلىٰ رَبِّنَا لمُنْقَلِبُونَ، اللَّهم إنَّا نَسْأَلُكَ في سَفَرِنَا هذا البِرَّ وَالتَّقْوَىٰ، وَمِنَ العَمَلِ ما تَرْضَىٰ. اللّهم هَوِّنْ عَلَيْنَا سَفَرَنَا هذا وَاطْوِ عَنَّا بُعْدَهُ. اللّهم أنتَ الصَّاحِبُ في السَّفَرِ، وَالخَلِيفَةُ في الأَهْلِ. اللّهم إنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ، وَكَآبَةِ المَنظَرِ، وَسُوءِ المُنْقَلَبِ في المَالِ والأَهْلِ وَالوَلَدِ» وَإذا رَجَعَ قَالَهُنَّ وَزَادَ فِيهِنَّ: «آيِبُونَ تَائِبُونَ عَابِدُونَ لِرَبِّنَا حَامِدُونَ». رواه مسلم.
972/1 - Ibn ‘Umar (may Allah be pleased with him and his father) reported: Whenever the Messenger of Allah (may Allah’s peace and blessings be upon him) mounted his camel while setting out on a journey, he would say “Allāhu Akbar” thrice then say: “Subhān alladhi sakh-khara lana hadha wa ma kunna lahu muqrinīn, wa inna ila rabbina lamunqalibūn. Allahumma inna nas’aluka fi safarina hadha al-birr wat-taqwa, wa min al-‘amali ma tarda. Allahumma hawwin ‘alayna safarana hadha watwi ‘anna bu‘dah. Allahumma anta al-sāhib fi al-safar wal-khalīfah fi al-ahl. Allahumma inni a‘ūdhu bika min wa‘thā’ al-safar wa ka’ābat al-manzhar wa sū’ al-munqalab fil-māl wal-ahl wal-walad” (Glory be to the One Who has subjected this to us, and we could not have otherwise subdued it. And indeed we, to our Lord, shall return. O Allah, we ask You for righteousness and piety in this journey of ours, and we ask You for deeds which please You. O Allah, facilitate our journey and let us cover its distance quickly. O Allah, You are the Companion on the journey and the Successor over the family. O Allah, I take refuge with You from the hardship of travel, a bad sight in store, and an ill-fated outcome with wealth and family). Upon returning from his journey, he would say the same with the following addition: “Āyibūn tā’ibūn ‘ābidūn lirabbina hāmidūn” (We return, repentant, worshiping, and praising our Lord). [Narrated by Muslim]
معنىٰ «مُقْرِنينَ» مُطِيقِينَ. و«الوَعْثَاءُ» بفتحِ الواوِ وإسكانِ العين المهملة وبالثاءِ المثلثة وبالمد، وَهيَ: الشِّدَّة. وَ«الكَآبة» بِالمَدِّ، وَهِيَ: تَغَيُّرُ النَّفْسِ مِنْ حُزْنٍ وَنحوه. وَ«المنقَلَبُ»: المَرجِعُ.
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2/973 ــ وعن عبد الله بن سَرْجِسَ، رضي الله عنه قالَ: كانَ رسولُ الله صلى الله عليه وسلم إذا سَافَرَ يَتَعَوَّذُ مِنْ وَعْثاءِ السَّفَرِ، وَكآبَةِ المُنْقَلَب، وَالحَوْر بَعْدَ الكَوْنِ، وَدَعْوَةِ المَظْلُومِ، وَسُوءِ المَنْظَرِ في الأَهْلِ وَالمَالِ. رواه مسلِم.
973/2 - ‘Abdullāh ibn Sarjis (may Allah be pleased with him) reported: “When the Messenger of Allah (may Allah’s peace and blessings be upon him) traveled, he would seek refuge [in Allah] from the hardships of the journey, from having a change of heart, adverse conditions replacing good ones, the prayer of an oppressed person, and from seeing a misfortune occurring to his family and wealth.” [Narrated by Muslim, Al-Tirmidhi, and Al-Nasā’i]
هكذا هو في صحيحِ مسلِم: الحَوْرِ بَعْدَ الكوْنِ، بالنون، وكذا رواه الترمذيُّ، والنسائيُ، قال الترمذي: ويروىٰ «الكَوْر» بِالرّاءِ، وَكِلاهُمَا لَهُ وَجْهٌ.
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قالَ العلماءُ: ومعناه بالنونِ والرّاءِ جميعاً: الرّجُوعُ مِنَ الاسْتِقَامَةِ أَوِ الزِّيَادَةِ إلىٰ النَّقْصِ. قالوا: ورِوايةُ الرَّاءِ مَأْخُوذَةٌ مِنْ تكْوِيرِ العِمامَةِ، وَهُوَ لَفُّهَا وَجَمْعُها، وروايةُ النون، مِنَ الكَوْنِ، مَصْدَرُ «كَانَ يكونُ كَوْناً» إذا وُجِدَ وَاسْتَقَرَّ.
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آيبون: عائدون.
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1) بيان الهدي النبوي في دعاء ركوب الدّابة في السفر.
1) It presents the Prophet’s supplication when riding a mount for travel.
2) الترغيب في الإلحاح علىٰ الله تعالىٰ بالتوفيق والتيسير، فلا ملجأَ للعبد في قضاء حاجاته إلَّا عونُ ربِّه.
2) We are encouraged to be persistent in asking Allah Almighty to help us and make things easy for us. In fulfilling our needs, we have none to turn to but our Lord.
3) إحاطة الله تعالىٰ بعباده علماً وحفظاً؛ فهو سبحانه الصاحب في السفر، والخليفة في الأهل يحوطهم ويرعاهم، فهو جلّ وعلا مَعَ الإنسان في سفره، وخليفته في أهله، لأنه تعالىٰ بكل شيء محيط، وهو معكم أينما كنتم.
3) Allah Almighty encompasses His servants in terms of knowledge and protection. He is the Companion during travel and the Successor in one’s family, protecting and taking care of them. Indeed, He is encompassing all things, and He is with us wherever we are.
3/974ــ وعن عَلِيِّ بن رَبيعَةَ قال: شَهِدتُ عليَّ بنَ أبي طالبٍ رضي الله عنه أُتِيَ بِدَابَّةٍ لِيَرْكَبَهَا، فَلَمَّا وَضَعَ رِجْلَهُ في الرِّكَابِ قال: بِسْمِ الله، فَلَمَّا اسْتَوَىٰ عَلىٰ ظهْرِها قال: الحَمْدُ لله، ثم قال: {سُبحَٰنَ ٱلَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُۥ مُقرِنِينَ * وَإِنَّآ إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ} [الزخرف: 13ــ 14] ، ثُمَّ قَالَ: الحَمْدُ لله، ثَلاثَ مَرَّاتٍ، ثُمَّ قال: اللهُ أَكْبَرُ، ثَلاثَ مَرَّاتٍ، ثُمَّ قالَ: سُبْحَانَكَ إنِّي ظَلَمْتُ نَفْسِي، فَاغْفِرْ لِي، فإنَّهُ لا يَغْفِرُ الذُّنُوبَ إلَّا أَنْتَ، ثُمَّ ضَحِكَ، فَقِيلَ: يَا أَمِيرَ المُؤْمِنِينَ، مِنْ أَيِّ شَيْءٍ ضَحِكْتَ؟ قال: رَأَيْتُ النَبِيَّ صلى الله عليه وسلم فَعَلَ كَما فَعَلْتُ، ثُمَّ ضَحِكَ، فقلتُ: يا رسولَ الله مِنْ أَيِّ شَيْءٍ ضَحِكْتَ؟ قال: «إنَّ رَبَّكَ يَعْجَبُ مِنْ عَبْدِهِ إذا قال: اغْفِرْ لي ذُنوبي، يَعْلَمُ أَنهُ لاَ يَغْفِرُ الذُّنُوبَ غَيْرِي». رواه أبو داود، والترمذي وقال: حديثٌ حسنٌ، وفي بعض النسخ: حسنٌ صحيحٌ. وهذا لفظ أبي داود.
974/3 - ‘Ali ibn Rabī‘ah reported: In my presence, a riding animal was brought to ‘Ali ibn Abi Tālib for him to ride. When he put his foot in the stirrup, he said: “Bismillah” (In the name of Allah). When he had settled himself on its back, he said: “Al-hamdulillah” (Praise be to Allah). Then he said: {Subhān alladhi sakh-khara lana hadha wa ma kunna lahu muqrinīn (Glory be to the One Who has subjected this to us, and we could not have otherwise subdued it). Wa inna ila rabbina lamunqalibūn (And indeed we, to our Lord, shall return).} [Surat az-Zukhruf: 13-14] Then, he said “Al-hamdulillah” (praise be to Allah) three times and then “Allahu Akbar” (Allah is Most Great) three times; then, he said: “Subhānaka inni zhalamtu nafsi, faghfir li, fa’innahu la yaghfir adh-dhunūb illa ant” (Glory be to You, I have wronged myself, so forgive me, for indeed none forgives sins but You). Then, he smiled. So, it was asked: “O Commander of the Faithful, what made you smile?” He replied: “I saw the Prophet (may Allah’s peace and blessings be upon him) do as I did and then he smiled. I said: ‘O Messenger of Allah, what made you smile?’ He said: ‘Indeed, your Lord is pleased with His slave when he says: “Forgive for me my sins,” knowing that none can forgive sins but Me.’” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan (sound) and in some editions as Hasan Sahīh (sound and authentic). This is the version narrated by Abu Dāwūd]
1) حرص الصحابة رضي الله عنهم علىٰ الاقتداء برسول الله صلى الله عليه وسلم في أقواله، وأفعاله، وأحواله، وهذا من توفيق الله تعالىٰ لعبده أن يجعله علىٰ طريقة رَسُول الله صلى الله عليه وسلم في هديه.
1) The Companions (may Allah be pleased with them) were keen to follow the Prophet’s example in terms of words, actions, and conditions. Fortunate and guided are those whom Allah enables to abide by the Prophet’s guidance.
2) بيان سعة رحمة الله، فهو سبحانه يفرح بتوبة عبده المذنب.
2) It shows the vast mercy of Allah Almighty, as He rejoices when His sinful servant repents to Him.
3) إثبات صفة العَجَب لله تعالىٰ علىٰ ما يليق به سبحانه، لقول الصادق المصدوق صلى الله عليه وسلم: «إن ربك يعجب من عبده». فلا تستوحش أخي الموّحد من صفة لله تعالىٰ أثبتَتْها النصوص الشرعية البيّنة.
3) It establishes the attribute of '‘ajab' for Allah Almighty in a way that befits Him. The Arabic verb 'ya‘jabu' (translated in the Hadīth above as 'pleased') literally means 'wonders'. So, this attribute is established for Allah Almighty based on the statement of the truthful Prophet, whose literal translation would be: “Allah wonders at His slave...” So, dear Brother who believes in the Oneness of Allah, do not feel discomforted about any attribute of Allah Almighty established by clear texts of Shariah.