Surah an-Naml (The Ant ) 27 : 60

Explanatory Note

The heavens and the earth are undeniable facts, yet no one can claim that other deities have created them, when such deities are nothing but statues, angels, devils, stars or planets. Simple facts are enough to show the fallacy of such a claim. None of the idolaters in Arabia made the absurd claim that the universe came into existence by itself, without a creator, like latter day unbelievers do. Hence, it was sufficient to remind people of the existence of the heavens and earth, and to direct them to reflect on who had created them. This was sufficient to prove the case of faith and show unbelief as something truly absurd. This question, however, does remain valid. The creation of the heavens and earth in the way they are, with deliberate planning clearly evident, could never have come about by blind coincidence. Indeed, the perfect harmony apparent in the heavens and the earth forces any thinking person to acknowledge that it is all the work of the One and only God. Indeed, God’s oneness is evident through His work: there is one harmonious design running throughout the universe, with a single nature and direction. Hence, it must have been made by the One originator whose aim is clear in everything He creates and designs.

“Or, who is it that... sends down for you water from the skies, with which We cause to grow gardens of delightful beauty? You could have never caused such trees to grow.” (Verse 60) Rain is also a clear undeniable fact. One cannot be explained in any way other than acknowledging the Creator of the heavens and earth. He enables all in accordance with a system that permits the sending down of rain, in set quantities that allow for the emergence of life as it is. None of this could have come about by coincidence or accident. It is because of meeting such special needs that the Qur’ān uses the phrase “sends down for you...” The Qur’ān directs people’s attentions to the fine effects of sending rain in suitable measure to meet their needs: “With which We cause to grow gardens of delightful beauty.” (Verse 60)

Gardens warm hearts with endearing vigour and activity. To look at natural beauty is enough to bring hearts alive. To contemplate all the aspects of creation in gardens is sufficient to make a person glorify the Maker of such inimitable beauty. Indeed, even the best artists fall short of matching the colours of just a single flower. The use of shades of the same colours, the intricate lines and the arrangement of little petals within the same flower appears to be a miracle that defies the ingenuity of all art. Add all this to the miracle of growth reflected in trees, and you have a secret the human mind cannot fathom: “You could have never caused such trees to grow.” (Verse 60) For certain, the secret of life remains unknown to all humanity. Up to this moment in time, no one has been able to say how life started and how it was attached to plants, animals and people. To have a proper answer, we need to refer to some source beyond our visible world.

When the sūrah dwells on life growing in delightful gardens, and by means of this heightening interest and causing reflection, it surprises its listeners with the question: “Could there be any deity alongside God?” (Verse 60) No one can claim that there is. All have to admit the fact. Hence, their attitude of equating their alleged deities with God and worshipping them on an equal footing appears to be most unjust: “Nay, they are people who swerve from justice.” (Verse 60)

The Arabic word ya`dilūn used in this verse to describe these people carries two meanings. The first means ‘to equate’, which renders the sentence as “Nay, they are people who equate,’ meaning equating others in their worship with God. The other meaning is the one chosen in our translation, which is “to swerve from justice.” Thus, by associating others with God in their worship they actually swerve from justice. This because God is the only One worthy of worship: He is the only Creator. Whichever meaning we choose, however, makes their action derisive.