Verse Number 31-32
Allah tells us that He is the One Who has subjugated the sea so that ships may sail on it by His com”See the full heading”Allah tells us that He is the One Who has subjugated the sea so thatships may sail on it by His command, i.e. , by His grace and power
For if He did not give the water the strength to carry the ships, they would not sail. So he says:
لِيُرِيَكُمْ مِّنْ ءَايَـتِهِ
(that He may show you of His signs) meaning, by His power.
إِنَّ فِى ذلِكَ لآيَـتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
(Verily, in this are signs for every patient, grateful.) means, every person who bears difficulty with patience and who gives thanks at times of ease. Then Allah says:
وَإِذَا غَشِيَهُمْ مَّوْجٌ كَالظُّلَلِ
(And when waves cover them like shades,) meaning, like mountains or clouds,
دَعَوُاْ اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ
(they invoke Allah, making their invocations for Him only.) This is like the Ayah,
وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَ إِيَّاهُ
(And when harm touches you upon the sea, those that you call upon vanish from you except Him) (17:67).
فَإِذَا رَكِبُواْ فِى الْفُلْكِ
(And when they embark on a ship…) (29:65) Then Allah says:
فَلَمَّا نَجَّـهُمْ إِلَى الْبَرِّ فَمِنْهُمْ مُّقْتَصِدٌ
(But when He brings them safe to land, there are among them those that stop in between.) Mujahid said, “This refers to the disbelievers — as if he interpreted the word Muqtasid to mean denier as in the Ayah,
فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ
(but when He brings them safely to land, behold, they give a share of their worship to others) (29:65).
وَمَا يَجْحَدُ بِـَايَـتِنَآ إِلاَّ كُلُّ خَتَّارٍ كَفُورٍ
(And Our Ayat are not denied except by every Khattar Kafur.) Khattar means one who betrays or stabs in the back. This was the view of Mujahid, Al-Hasan, Qatadah and Malik, narrating from Zayd bin Aslam. This word describes a person who, whenever he makes a promise, breaks his promise, and it refers to the worst form of treachery.
كَفُورٌ
(Kafur) means, one who denies blessings and does not give thanks for them, rather he forgets them and does not remember them.
Verse Number 33
The Command to fear Allah and remember the Day of Resurrection
Here Allah warns people about the Day of Resurrection, and commands them to fear Him and remember the Day of Resurrection when
لاَّ يَجْزِى وَالِدٌ عَن وَلَدِهِ
(no father can avail aught for his son,) which means, even if he wanted to offer himself as a sacrifice for his son, it would not be accepted from him. The same will apply in the case of a son who wants to sacrifice himself for his father — it will not be accepted from him. Then Allah reminds them once again with the words:
فَلاَ تَغُرَّنَّكُمُ الْحَيَوةُ الدُّنْيَا
(let not then this present life deceive you,) meaning, do not let your feelings of contentment with this life make you forget about the Hereafter.
وَلاَ يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ
(nor let the chief deceiver deceive you about Allah.) refers to the Shaytan. This was the view of Ibn `Abbas, Mujahid, Ad-Dahhak and Qatadah. The Shaytan makes promises to them and arouses in them false desires, but there is no substance to them, as Allah says:
يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمْ الشَّيْطَـنُ إِلاَّ غُرُوراً
(He makes promises to them, and arouses in them false desires; and Shaytan’s promises are nothing but deceptions.) (4:120). Wahb bin Munabbih said: `Uzayr, peace be upon him, said: “When I saw the misfortune of my people, I felt very sad and distressed, and I could not sleep, so I prayed to my Lord and fasted, and I called upon Him weeping. There came to me an angel and I said to him: `Tell me, will the souls of the righteous intercede for the wrongdoers, or the fathers for their sons’ He said: `On the Day of Resurrection all matters will be settled, and Allah’s dominion will be made manifest and no exceptions will be made. No one will speak on that Day except with the permission of the Most Merciful. No father will answer for his son, or any son for his father, or any man for his brother, or any servant for his master. No one will care about anybody except himself, or feel grief or compassion for anyone except himself. Everyone will be worried only about himself. No one will be asked about anybody else. Each person will be concerned only about himself, weeping for himself and carrying his own burden. No one will carry the burden of another.”‘ This was recorded by Ibn Abi Hatim.