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)?’
I am only bidden to worship the Lord of this city who has made it sacred. To Him all things belong. And I am bidden to be one of those who submit themselves (to God). And to recite the Qur’an. So whoever chooses to follow the right path does so for his own benefit; and if any chooses to go astray, say: ‘I am only a warner.’ And say: ‘All praise is due to God. He will indeed make you see His signs, and you will recognize them. Your Lord is never heedless of what you do.’ (The Ants; Al-Naml: 27: 87-93)
Having spoken about certain indications of the arrival of the Day of Judgment, the surah moves immediately to the day when the trumpet is blown, which heralds great horrors for all creatures in the heavens and earth, except those protected by God’s will. In addition the mountains that have been the symbol 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 and by being thrown on their faces in the fire.
The trumpet is blown for the first time to strike terror in the hearts of all creatures in the heavens and the earth, except those whom God wishes to spare such terror. It is said that those who are exempt are the martyrs. At this blow of the trumpet all living creatures are struck and become senseless. Then the trumpet is blown a second time to bring them all back to life, then it is blown to gather them all together: “All shall come to Him in utter humility.”
With this great terror, a universal upheaval takes place with everything losing its normal system. Thus the firm mountains that have been the symbol of stability moving lightly like clouds. That 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.” 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, big 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.” 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.”
On this fearsome day, security and reassurance are granted only to those who had done 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.” 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 Judgment, when all creatures are in fear.
“And those who come with evil deeds, their faces will be thrust into the fire.” This is a terrible scene as such people are thrown on their faces in hell. They also suffer further rebuke: “Are you now being recompensed for anything other than what you did (in life)?” 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.
At the end the Prophet (peace be upon him) is instructed to sum up his call and his method in calling on people to believe. He leaves them to their destiny which they have chosen for themselves after the issues have been clearly put to them. The surah concludes, as it started, with praising God, leaving it to Him to show them His signs and to hold them to account for their deeds: “I am only bidden to worship the Lord of this city who has made it sacred.”
Those Arab idolaters used to believe in the sanctity of Makkah and the Sacred House, i.e. the Kaaba. Indeed they based their supremacy in Arabia on the belief in the sanctity of this House. Yet they did not believe in the oneness of God who made it sacred and also made it the focus of their lives. Therefore, God’s Messenger gives faith its proper value, declaring that he is commanded to worship the Lord of this sacred city, who has no partners. He states the Islamic concept of God’s oneness: The Lord of this city is the Lord of everything: “To Him all things belong.” He also declares that he is bidden to be one of those who surrender themselves totally to God. No one else has any claim on them. They are a group of their own, stretching over countless generations, sharing the belief in God and surrendering themselves to Him.
Such is the essence of his message, while its essential means is the recitation of the Qur’an: “And to recite the Qur’an.” The Qur’an is the book of this message, and also its constitution and method. The Prophet has been ordered to strive against the unbelievers by means of the Qur’an, because it is sufficient as a means to address hearts, minds and souls. It contains what overpowers souls, influences feelings, and violently shakes hearts. Fighting has been permitted at a later stage to defend believers, ensure freedom for God’s message to address people with the Qur’an, and implement the divine law. As for calling people to faith, the Qur’an itself is sufficient: “And to recite the Qur’an.”
“So whoever chooses to follow the right path does so for his own benefit; and if any chooses to go astray, say: I am only a warner.” This statement represents personal responsibility with regard to following divine guidance or error, which in turn reflects the dignity of man that Islam guarantees so as not to allow that people are driven to faith against their will. It is only that we recite the Qur’an and let it work on people in accordance with its profound and meticulous method that address human nature. Needless to say, when human nature is left unshackled, it responds to the Qur’an because its very constitution is in unison with the Qur’anic method.
“And say: All praise is due to God.” This is by way of introducing what is to come about God’s own making. “He will indeed make you see His signs, and you will recognize them.” God certainly says the truth. Everyday He shows His servants some of His signs within themselves and in the great expanse of the universe. He reveals to them some of the secrets at work in the universe.
“Your Lord is never heedless of what you do.” This is the final note in the surah, expressed gently yet imparting an awesome feeling. They are then left to do what they want to do, after this profound note has had its effect on them: “Your Lord is never heedless of what you do.”