And the pairs of the kinds that you ride. If you say: It is said: They rode the cattle and they rode in the ship. [Mahmoud said: "It is said: I rode the animal and I rode in the ship ... etc." Ahmad said: He did not clarify the expression in this place, for his saying, "The transitive verb without an intermediary dominates over the transitive verb by itself," implies that there is a difference between the two actions, and that is not the case. For the transitive action to the cattle is the same as the transitive action to the ships, at most. Then the Arabs specified it considering some of its actions with an intermediary, and considering some of them as transitive by itself, and the difference is in transitivity and limitation, or by the difference of the means of transitivity. The difference in the number of actions does not necessitate a difference in meaning. Therefore, they count one action once by itself and once with an intermediary, like: I became intoxicated and its sisters, and they count synonymous actions with different means, like: I called and I prayed. For you say: The Prophet prayed for the family of Abu Awfa, and if you said: He called for the family of Abu Awfa, it would imply the opposite of the intended meaning. However, he called for the family of Abu Awfa, and they count some of them as having two objects, and their synonyms as having one object, like: I knew and I recognized. Thus, the difference in transitivity does not lead to a difference in meaning.

And the palaces: the difference in meaning. What is clarified from this is that the combination, considering the two tribes, has one meaning, even if one is specified by the presence of the intermediary and the other by its absence. The correct understanding is one of two matters: either to estimate the related matters as they are if they were separate, so the estimation would be what you combine and what you ride in, and the closest explanation is considering the transitive nature by itself. This is a case of favoring one consideration of the action over the other, which is easier than the favoring in His saying: 'So gather your plan and your partners' regarding one of the interpretations of it. For the distinction is then established between the two actions in terms of meaning, namely: gathering on the matter and gathering the partners. However, when they approached each other, one was favored over the other, and then the favored one was made to be the one that is transitive by itself. And Allah knows best. And He mentioned the two kinds, so how did He say: what you combine? I said: The transitive without an intermediary was favored due to its strength over the transitive with an intermediary. So it was said: you combine it on its backs, on the backs of what you ride, which are the ships and the livestock. And the meaning of mentioning Allah's favor upon them is that they acknowledge it in their hearts, recognizing it and holding it in high regard, then they praise Him for it with their tongues. This is what is narrated about the Prophet, blessings and peace be upon him, that when he placed his foot in the stirrup, he said: 'In the name of Allah.' And when he was settled on the animal, he said: 'Praise be to Allah in every situation, glorified is He who has made this subservient to us... until His saying... for we are returning.' And he declared the takbir three times and the tahleel three times. [Narrated by Abu Dawood, Al-Tirmidhi, Al-Nasa'i, Ibn Hibban, and Al-Hakim from the hadith of Ali. Al-Thalabi narrated it with the wording mentioned here. And in Muslim from the route of Ali Al-Arzi from Ibn Umar: 'That the Messenger of Allah, blessings and peace be upon him, when he was settled on his camel going out for a journey, he declared the takbir three times and then said: 'Glorified is He who has made this subservient to us.' This verse.] And they said: When he rode [I did not find it from his actions, blessings and peace be upon him. And in Al-Tabarani from the hadith of Al-Dahhak from Ibn Abbas, raised: 'A safety for my nation from drowning when they ride in the ship is to say: In the name of Allah, and what they have not measured Allah with His true measure - the verse: In the name of Allah is its course and its anchorage.' And he narrated it in supplication from the hadith of Al-Hasan ibn Ali, may Allah be pleased with them.] in the ship, he said: 'In the name of Allah is its course and its anchorage. Indeed, my Lord is Forgiving and Merciful.' And from Al-Hasan ibn Ali, may Allah be pleased with them, that he saw a man riding an animal and said: 'Glorified is He who has made this subservient to us.' He said: 'Is this what you were commanded?' He said: 'And what were we commanded?' He said: 'To remember the favor of your Lord.' He had neglected the praise, so he was reminded of it. This is from their good observance of Allah's etiquette and their preservation of its subtle and grand aspects. May Allah make us among those who follow them and walk in their way. How beautiful it is for the wise to reflect on the subtleties of crafts, so how about reflecting on the subtleties of religions? Combining and enduring. It is said: to combine something, if it can bear it. Ibn Harmalah said: 'And I combined what you burdened me with, and rarely... can the burden of rejection and abandonment be borne.' [From Ibn Harmalah: 'And to combine something: if you find it a companion for you that does not increase you, then it is used in the sense of endurance broadly. And rarely, the lam is for swearing. And say: did. And what: is a negation, it was combined with it, so the intended meaning is negation and there is no doer for it, and the abstract from rejection and abandonment is likened to the tangible in a figurative manner. He says: I bore what you burdened me with from your rejection of me and your abandonment of me, while in reality, it cannot be borne. And in the objection by her calling: is a type of entreaty.']

The reality of "he means by saying 'he is accompanied'" is that he finds his companion and what he is accompanied by. For the strong cannot be a companion to the weak. Do you not see their saying about the weak: "the strong is not accompanied by him"? And it has been read as "mukarranin," and the meaning is the same. If you say: How is this connected to the saying, "And indeed, we are returning to our Lord"? I say: How many riders on a beast have stumbled or have been thrown off or have fallen from its back and perished? And how many riders in a ship have been broken and drowned? When riding is a direct engagement in a dangerous matter, and is connected to a cause of destruction, it is right for the rider, when connected to a cause of destruction, not to forget on that day that he is doomed and that he is returning to Allah, not escaping from His decree. He should not cease to remember this in his heart and tongue until he is prepared to meet Allah by rectifying himself and being cautious that his riding may be a cause of his death in Allah's knowledge while he is heedless of it. And he seeks refuge in Allah from the state of one who says to his companions: "Come, let us enjoy ourselves on horses or in some boats," while they ride, carrying with them vessels of wine and musical instruments. They continue to drink until their necks lean. And they are on the backs of beasts or in the bellies of ships as they sail, remembering nothing but the devil and obeying none but his commands. I have been informed that one of the sultans rode while drinking from one city to another, a distance of a month, and he did not regain consciousness until he settled in his home. He did not feel his journey nor was he aware of it. So how great is the difference between the actions of those riders and what Allah has commanded in this verse. It is said that they remember, upon riding, the riding of a funeral.