Surah an-Naml (The Ant ) 27 : 90

Overview (Verses 82 - 90)

Presages of the Last Hour
 
The sūrah then takes us on another round previewing some of the forerunners of the Day of Resurrection. It mentions the appearance of a beast that will speak to those who do not believe in God’s signs that are placed in the universe. It paints a scene of the resurrection and the rebuke levelled at those who deny God’s signs, while they stand speechless. It then quickly refers to the two signs that are always there to see, namely the night and the day, before taking us back to a horrendous image when the trumpet is blown and the mountains are made to move like clouds. It shows us the good believers safe from all this horror while those who have been errant are thrown on their faces in hell:
 
When the Word comes to pass against them, We will bring forth to them out of the earth a beast which will say to them that mankind had no real faith in Our revelations. On that day We shall gather from each community a host of those who denied Our revelations; and they shall be lined in ranks. And when they come forth [God] will say: Did you deny My revelations even though you did not comprehend them fully; or what was it that you were doing?’ And the Word will come to pass against them because of their wrongdoing, and they will be unable to speak. Are they not aware that it is We who have made the night for them to rest in, and the day to give them light? In this there are truly signs for people who will believe. On that day the trumpet will be sounded, and all who are in the heavens and the earth will be stricken with terror, except those God wills to exempt. All shall come to Him in utter humility. And you see the mountains, which you deem so firm, pass away as clouds pass away. Such is the work of God who has ordered all things to perfection. He is indeed fully aware of all that you do. Whoever comes [before Him] with a good deed shall have far better than it; and they will be secure from the terror of that day. And those who come with evil deeds, their faces will be thrust into the fire: Are you now being recompensed for anything other than what you did [in life]?’ (Verses 82-90)
 
The first of these verses mentions a beast. The same is mentioned in many aĥādīth, some of which are authentic, but these do not give any description of it. There are descriptions of it in other aĥādīth which do not aspire to any reasonable degree of authenticity. Hence, they should be discarded. Of the many descriptions of this beast that should be so discarded are that it is 60 yards in length, that it has fluff, feathers, a beard and hoofs, that it has a bull’s head, pig’s eyes, elephant’s ears, a deer’s horns, an ostrich’s neck, a lion’s chest, a tiger’s colour, a cat’s waist, a ram’s tail and a camel’s limbs. Nothing of such descriptions is of any significance whatsoever.
 
It is better by far to limit ourselves to the text of the Qur’ān and the authentic aĥādīth which tell us that the appearance of the beast is a presage of the Day of Resurrection. It is when the time for repentance has expired and judgement is due on those who rejected the faith that God will bring forth this beast to speak to them. Beasts normally do not speak, or rather their languages are not understood by humans. However, at this point people will understand what this beast says, and they will know that it is a miracle that heralds the Last Hour. But they were keen to deny God’s signs and the Day of Resurrection.
 
It is noticeable in this sūrah that several scenes depict a dialogue between insects, birds, jinn and the Prophet Solomon. Mention of a beast that speaks to people thus fits well with those scenes, as it complements the sūrah’s overall imagery.
 
The sūrah proceeds from this forerunner of the Day of Judgement to the scene of resurrection and gathering: “On that day We shall gather from each community a host of those who denied Our revelations; and they shall be lined in ranks.” (Verse 83) All mankind will be gathered on that day, but the sūrah highlights here the position of those denying revelations. It shows them as they are driven in ranks, altogether, having no say or choice in the direction they have to go.
 
“And when they come forth [God] will say: Did you deny My revelations even though you did not comprehend them fully; or what was it that you were doing?” (Verse 84) The first question is one of reproach, because it is already known that they denied God’s revelations, while the second is sarcastic. This combination is used in spoken language making the second question imply that they took no particularly noticeable action in their lives, apart from their denial of God’s revelations. Such a question receives no answer; those to whom it is put stand speechless: “And the Word will come to pass against them because of their wrongdoing, and they will be unable to speak.” (Verse 85) They deserve such a fate because of the wrongdoing in their lives on earth. They are unable to speak, while the beast has already spoken. What a contrast drawn in the Qur’ānic expression and also in the great signs being described in the Qur’ān.
 
The presentation in this round follows a special pattern, setting scenes from this life against those from the life to come, moving from one to the other at the moment when it is particularly effective. Here the sūrah leaves those who denied God’s revelations as they stand speechless on the Day of Resurrection to draw a scene of this world which should have awakened their consciences and invited them to reflect on the universe and its creation. They should have thought of this and realized that God takes care of them, providing them with what enables them to have comfortable lives, making the universe around them suitable for life, not hostile to it: “Are they not aware that it is We who have made the night for them to rest in, and the day to give them light? In this there are truly signs for people who will believe.” (Verse 86)
 
The scene of the still night and the alert day should give man a religious conscience that directs him to maintain his bond with God who alternates the night and day. Both day and night are two universal signs that bear a clear message to anyone who accepts the faith, but unbelievers do not do so. Had there been only night or only day, life would not have been possible on earth. Indeed, had either the day or the night been ten times longer than what they are now, the sun would have burnt out every plant on earth, while at night every surviving plant would have been frozen. Life then would have been impossible. We see that the present state of the night and day is suitable to life, and this carries signs for people who respond to faith.
 
From this situation in our present life the sūrah moves immediately to the day when the trumpet is blown. This heralds great horror for all, except those protected by God’s will. In addition the mountains that have been symbols of firmness and stability are made to move. The day ends with giving the good believers their reward in the form of security and goodness, while the others are punished by fear, thrown on their faces into the fire. “On that day the trumpet will be sounded, and all who are in the heavens and the earth will be stricken with terror, except those God wills to exempt. All shall come to Him in utter humility. And you see the mountains, which you deem so firm, pass away as clouds pass away. Such is the work of God who has ordered all things to perfection. He is indeed fully aware of all that you do. Whoever comes [before Him] with a good deed shall have far better than it; and they will be secure from the terror of that day. And those who come with evil deeds, their faces will be thrust into the fire: Are you now being recompensed for anything other than what you did [in life]?” (Verses 87-90)
 
The trumpet is blown for the first time to strike terror in the hearts of all creatures except those whom God wishes to spare. It is said that those who are exempt are the martyrs. With this extraordinary sound emanating from the trumpet all living creatures are struck and become senseless. Then the trumpet is blown a second time bringing them all back to life. It is then blown again to gather them all together: “All shall come to Him in utter humility.” (Verse 87)
 
With this great terror, a universal upheaval takes place with everything losing its normal systemic functioning. Thus firm mountains that have been symbols of stability move lightly like clouds. This is an image that shows the terror at its clearest. It is as if the mountains are in fear, moving with those who are struck with terror, confused, unable to determine their direction.
 
“Such is the work of God who has ordered all things to perfection.” (Verse 88) All glory is due to Him. Perfection is clear in everything He does or makes. Nothing happens by chance or coincidence; nothing is flawed; nothing is overlooked or forgotten. When we reflect on God’s creation we cannot find even a little detail left out. Indeed everything, large or small, important or not, is taken into consideration. Everything is made according to an elaborate plan that leaves the one who contemplates in utter amazement.
 
“He is indeed fully aware of all that you do.” (Verse 88) This is now the day of reckoning when all that you have done is reckoned. It is the day set by God who has ordered all things to perfection: it has come at the time set for it, with no hastening or delay. It fulfils its role in God’s method of creation and planning. It brings harmony between action and reward in the two closely linked lives. Hence, it is part of “the work of God who has ordered all things to perfection. He is indeed fully aware of all that you do.” (Verse 88)
 
On this fearsome day, security and reassurance are granted only to those who did well in their first life on earth. This is in addition to their reward which exceeds by far everything they did: “Whoever comes [before Him] with a good deed shall have far better than it; and they will be secure from the terror of that day.” (Verse 89) To be in security when all are in terror is in itself a great reward. What comes after that is granted by God’s grace. These believers feared God in their first life, so He willed that they would have no fear on the Day of Judgement.
 
“And those who come with evil deeds, their faces will be thrust into the fire.” (Verse 90) This is a terrible scene as such people are thrown on their faces into hell. They also suffer further rebuke: “Are you now being recompensed for anything other than what you did [in life]?” (Verse 90) They had turned their back on God’s guidance, which was presented to them as clearly as night and day; so now their faces are the first to face the fire.