16:14 An-Nahl (The Bee)

أي: هو وحده لا شريك له { الَّذِي سَخَّرَ الْبَحْرَ } وهيأه لمنافعكم المتنوعة. { لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِيًّا } وهو السمك والحوت الذي يصطادونه منه، { وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا } فتزيدكم جمالا وحسنا إلى حسنكم، { وَتَرَى الْفُلْكَ } أي: السفن والمراكب { مَوَاخِرَ فِيهِ } أي: تمخر في البحر العجاج الهائل بمقدمها حتى تسلك فيه من قطر إلى آخر، تحمل المسافرين وأرزاقهم وأمتعتهم وتجاراتهم التي يطلبون بها الأرزاق وفضل الله عليهم. { وَلَعَلَّكُمْ تَشْكُرُونَ } الذي يسر لكم هذه الأشياء وهيأها وتثنون على الله الذي منَّ بها، فلله تعالى الحمد والشكر والثناء، حيث أعطى العباد من مصالحهم ومنافعهم فوق ما يطلبون، وأعلى ما يتمنون، وآتاهم من كل ما سألوه، لا نحصي ثناء عليه بل هو كما أثنى على نفسه.

يخبر تعالى عن تسخيره البحر المتلاطم الأمواج ويمتن على عباده بتذليله لهم وتيسيرهم للركوب فيه وجعله السمك والحيتان فيه وإحلاله لعباده لحمها حيها وميتها في الحل والإحرام وما يخلقه فيه من اللآلئ والجواهر النفيسة وتسهيله للعباد استخراجهم من قراره حلية يلبسونها وتسخيره البحر لحمل السفن التي تمخره أي تشقه وقيل تمخر الرياح وكلاهما صحيح وقيل تمخره بجؤجئها وهو صدرها المسنم الذي أرشد العباد إلى صنعتها وهداهم إلى ذلك إرثا عن أبيهم نوح عليه السلام فإنه أول من ركب السفن وله كان تعليم صنعتها ثم أخذها الناس عنه قرنا بعد قرن وجيلا بعد جيل يسيرون من قطر إلى قطر ومن بلد إلى بلد ومن إقليم إلى إقليم لجلب ما هناك إلى هنا وما هنا إلى هناك ولهذا قال تعالى "ولتبتغوا من فضله ولعلكم تشكرون" أى نعمه وإحسانه. وقد قال الحافظ أبو بكر البزار في مسنده وجدت في كتابي عن محمد بن معاوية البغدادي حدثنا عبدالرحمن بن عبدالله بن عمرو عن سهل بن أبى صالح عن أبيه عن أبي هريرة قال: كلم الله البحر الغربي وكلم البحر الشرقي فقال للبحر الغربي إني حامل فيك عبادا من عبادي فكيف أنت صانع فيهم؟ قال أغرقهم فقال بأسك في نواحيك واحملهم على يدي وحرمت الحلية والصيد وكلم البحر الشرقي فقال: إنى حامل فيك عبادا من عبادي فما أنت صانع بهم؟ فقال: أحملهم على يدي وأكون لهم كالوالدة لولدها فأثابه الحلية والصيد ثم قال البزار لا نعلم من رواه عن سهل غير عبدالرحمن بن عبدالله بن عمرو وهو منكر الحديث وقد رواه سهل عن النعمان بن أبي عياش عن عبدالله بن عمرو موقوفا.

Signs in the Oceans, Mountains, Rivers, Roads and Stars

Allah tells us how He has subjected the seas, with their waves lapping the shores, and how He blesses His servants by subjecting the seas for them so that they may travel on them, and by putting fish and whales in them, by making their flesh permissible to eat - whether they are caught alive or dead - at all times, including when people are in a state of Ihram. He has created pearls and precious jewels in the oceans, and made it easy for His servants to recover ornaments that they can wear from the ocean floor. He made the sea such that it carries the ships which plow through it. He is the One Who taught mankind to make ships, which is the inheritance of their forefather Nuh. He was the first one to travel by ship, he was taught how to make them, then people took this knowledge from him and passed it down from generation to generation through the centuries, so that they could travel from country to country and from place to place, bringing goods from here to there and from there to here. Thus Allah says:

وَلِتَبْتَغُواْ مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

(that you may seek from His bounty and that you may perhaps be grateful.) - for His bounty and blessings. Then Allah mentions the earth and how He placed in it mountains standing firm, which make it stable and keep it from shaking in such a manner that the creatures dwelling on it would not be able to live. Hence Allah says,

وَالْجِبَالَ أَرْسَـهَا

(And the mountains He has fixed firmly.) (79: 32).

وَأَنْهَـراً وَسُبُلاً

(and rivers and roads) meaning He has made rivers which flow from one place to another, bringing provision for His servants. The rivers arise in one place, and bring provision to people living in another place. They flow through lands and fields and wildernesses, through mountains and hills, until they reach the land whose people they are meant to benefit. They meander across the land, left and right, north and south, east and west - rivers great and small - flowing sometimes and ceasing sometimes, flowing from their sources to the places where the water gathers, flowing rapidly or moving slowly, as decreed by Allah. There is no god besides Him and no Lord except Him. He also made roads or routes along which people travel from one land or city to another, and He even made gaps in the mountains so that there would be routes between them, as He says:

وَجَعَلْنَا فِيهَا فِجَاجاً سُبُلاً

(And We placed broad highways for them to pass through.) 21:31

وَعَلامَـتٍ

(And landmarks) meaning, signs like great mountains and small hills, and so on, things that land and sea travelers use to find their way if they get lost.

وَبِالنَّجْمِ هُمْ يَهْتَدُونَ

(and by the stars (during the night), they (mankind) guide themselves.) meaning, in the darkness of the night. This was the opinion of Ibn `Abbas.

Worship is Allah's Right

Then Allah tells us of His greatness, and that worship should be directed to Him alone, not to any of the idols which do not create but are rather themselves created. Thus He says

أَفَمَن يَخْلُقُ كَمَن لاَّ يَخْلُقُ أَفَلا تَذَكَّرُونَ

(Is then He, Who creates, the same as one who does not create Will you not then reflect)(16:17). Then He shows His servants some of the many blessings He granted for them, and the many kinds of things that He has done for them. He says;

وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لاَ تُحْصُوهَآ إِنَّ اللَّهَ لَغَفُورٌ رَّحِيمٌ

(And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful.) (16:18) meaning that He pardons and forgives them. If He were to ask you to thank Him for all of His blessings, you would not be able to do so, and if He were to command you to do so, you would be incapable of it. If He punishes you, He is never unjust in His punishment, but He is Forgiving and Most Merciful, He forgives much and rewards for little. Ibn Jarir said: "It means that Allah is Forgiving when you fail to thank Him properly, if you repent and turn to Him in obedience, and strive to do that which pleases Him. He is Merciful to you and does not punish you if you turn to Him and repent."

And He it is Who disposed the sea He it is Who subdued it that it might be sailed upon and dived in that you may eat from it fresh meat that is fish and bring forth from it ornaments which you wear namely pearls and coral. And you see observe the ships ploughing therein ploughing through the water that is cleaving it as they sail upon it coming and going with the same wind; and that you may seek wa-li-tabtaghū is a supplement to li-ta’kulū ‘that you may eat’ of His bounty exalted He be by way of commerce and that you might be thankful to God for all that.

After the description of things created in the heavens and the earth, and the benefits human beings derive from them, the text now turns to the high seas wherein Divine wisdom has placed many more benefits for them. Verse 14 which begins with the words: هُوَ الَّذِي سَخَّرَ‌ الْبَحْرَ‌ لِتَأْكُلُوا (And He is the One who has subjugated the sea so that you may eat) which points out to the excellent arrangement whereby they get their supply of sea food, fresh white meat from the fish.

By calling the fish, fresh meat, in the sentence which follows immediately, that is: لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِ‌يًّا (so that you may eat fresh meat there from - 14), a hint has also been placed within the statement that it is free of any condition of slaughtering necessary with other animals. That is, as if, meat made ready, without having to do so. This was the first benefit.

The second benefit is indentified in the sentence appearing immediately next: وَتَسْتَخْرِ‌جُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا (and may take out from it ornaments you wear - 14), that is, divers would dive in it and take out what the text calls: حِلْيَةً (hilyah: translated as ornaments). The literal meaning of hilyah' is زیِنَۃ zinah, that which beautifies, embellishes, adorns or ornaments. Thus, the reference here is to pearls and precious coral stones which are taken out of the sea. Women wear it as necklaces or earrings. Though these ornaments are worn by women, yet the Holy Qur’ an has used the word in the masculine gender: تَلْبَسُونَهَا talbasunaha), that is, 'you wear.' What has been hinted here is that the wearing of ornaments by women is, in reality, in the interest of men. That woman looks good is, in reality, the right of man. He can even compel his wife to wear dress and ornaments which look good on her. Other than that, men too can use precious stones on their rings.

The third benefit of the sea appears in: وَتَرَ‌ى الْفُلْكَ مَوَاخِرَ‌ فِيهِ وَلِتَبْتَغُوا مِن فَضْلِهِ (And you see the boats cleaving through it and so that you may seek His bounty - 14). The word: فُلْكَ (fulk) means boat, and: مَوَاخِرَ‌ (mawakhir) is the plural of مَاخِرَہ : makhirah. Makhr (مَخَر) means to cleave or plough through the water. The reference is to boats and ships which traverse the sea cleaving through the waves of the waters.

The sense of the verse (14) is that Allah Ta’ ala has made the sea one of the means of reaching distant countries. Thus, He has made it easy for human beings to travel by sea and bring in or send out their commercial goods. The text also declares it to be an excellent means of seeking the bounty of Allah, that is, their rizq or sustenance - because, trading through the sea routes is most economical and beneficial.

He it is who subjected the sea so that you may eat from it fresh flesh. Outwardly, He subjected the oceans of the earth to the creatures, ships running upon it and ben- efits appearing from it. Inwardly, He created oceans in the Adamic soul in which the Adamite is drowned: First is the ocean of preoccupation, second the ocean of sorrow, third the ocean of avarice, fourth the ocean of heedlessness, and fifth the ocean of dispersion. These oceans have ships. Whoever sits in the ship of trust on the ocean of preoccupation will reach the shore of detachment. Whoever sits in the ship of approval on the ocean of sorrow will reach the shore of security. Whoever sits in the ship of contentment on the ocean of avarice will reach the shore of renunciation. Whoever sits in the ship of remembrance on the ocean of heedlessness will reach the shore of wakefulness. Whoever sits in the ship of tawḤīd on the ocean of dispersion will reach the shore of togetherness.