The first and second verses have been explained in the chapter “The natural ways of recognizing God” so we will refer to them briefly and continue further. The first speaks about those who board the ship and invoke their God with all sincerity. The second verse explains in details the behavior of people when they face hardships, and problems surround them, then they raise their hand spontaneously in prayer beseeching the true God and take refuge under His beneficence but when He lets them taste His mercy then a group among them takes to polytheism.
These two points worth the notice in both the verses: Sincerity is created in the hearts of the people at the time of hardships and when the storm of problems blows over a big group among them reverts to polytheism.
The worship of the One God like His recognition is an inherent nature of mankind but in normal life when people are not attentive to the cause and life is full of luxury, the evil of polytheism raises its head in society. If there is scarcity of means and there are limitations then the natural sincerity of worshipping the One God comes out from behind the dark clouds of ignorance and neglect. Mankind reverts to monotheism.
These verses of enjoinment to the true nature awaken those who have transgressed from the bright path. They take mankind to a place devoid of worldly humdrums where he does not lose himself in luxuries. It is in such an atmosphere that man is able to hear the voice of nature within him and the light of the recognition of God reaches him. He learns to worship the One God again but this pleasing voice is heard very rarely. In a place full of lust and passion, nothing is remembered except ease and luxury.
Some times this voice takes a person into the ocean, sometimes into the dungeons, and sometimes afflicts him with incurable diseases. These are the places where the voices of the Satans and the Jinns are silenced and only the sweet voice of the inherent nature of Tawhid is heard. How sweet and pleasant is that voice!
The third verse is addressed to the polytheists with a new explanation of natural and inherent worship of Oneness. God says, “Say” do you think if the chastisement of God comes to you, or if the Hour (of resurrection) approaches you, you will call for help any other than God? Then say it if you are truthful!”
“Azabollah” here means the hardships that we face in this world and “Atatkumus Sa a’to” speaks of the signs of the Judgment Day, the horrific events of the last days and the beginning of the Judgment Day. These hardships have been mentioned in many verses of the Qura’n and we learn that the severe hardships will herald the coming of the Judgment Day.
Many polytheists do not believe on the punishment by God and the Day of Judgment but when they read the history of those who have been punished, especially those nations that existed in and around the Arab peninsula, they will believe after studying the signs of the chastisements. This is also a style of rhetoric to speak of something that a person does not admit through something which he does so when he compares both he agrees. Qura’n does not wait for the polytheists to answer but states what they would have answered and adds, “You people invoke him only in these hardships and He may if He desires solve your problems. He sys, “Nay! You will call upon Him and He will remove that for which you pray to Him if He pleases, and you would forget (the false gods) you set up (with Him). It is necessary that you forget those whom you consider partners of God.
We have mentioned earlier that many commentators believe that, “do you think” means
“Tell us”
But this evidently is the collateral to the real meaning which is “what did you observe?” Or “What did you think?” Anyway this verse tells us about the activeness of the polytheists and has used it as proof against them. (1)
1. In the first instance the observance is through the physical eyes and the in the second sense it is through the spiritual eyes.
