Welcome Friends: Ahlan wa sahlan!
Yusuf Ali’s Translation of this Chapter
Muhammad Asad’s Translation of this Chapter.
COMMENTS:
1. Our Reading today begins with Verse 45 (from page 226), continuing the narrative about Prophet Noah, peace upon him.
After the waters receded and the Arc comes to a final stop, Prophet Noah calls upon his Lord-Sustainer regarding his son who was not saved from the flood.
He maintains that his son is from his family, and that His Lord’s promise is the True and Just Promise, ‘al Haqq.’
Notice however, how after saying that, he ends by acknowledging God’s infinite wisdom, as if to say that he is only asking, not questioning God. He undoubtedly remembers that God’s promise did NOT include his entire family; he was told that his ‘ahl’ would all be carried in the Arc, EXCEPT for those (who were Deniers and thus) were among those upon whom God’s sentence had passed /من سبق عليه القول.
He must have been hoping that his son would have faith in the last minute, and we recall how, in Verse 42, Noah (نادى ابنه) called upon his son to join him: ‘naadaa/ called upon.’
In Verse 45 we find him -now in anguish- calling upon his Lord (نادى ربَّه).[1]
Whom would we call upon when we are in distress other than One Who Is closer to us than our jugular vein (HQ 50:15)?
Furthermore, God is, as we shall soon see in Verse 61, (The) ‘Close Responder/قريبٌ مجيب.
He says of Himself with regard to Noah’s call (in HQ 37:75), that He is Best of the Responders/ نعم المجيبون [2]
Let us pause here at the devastating loss of one’s child in front of one’s eyes, and the exchange between a father and His Omnipotent Creator Who could have saved his son. We hear the love and desperation in Noah’s voice, but then we also note his complete trust in God Whose knowledge and wisdom are unquestionable.
Having disobeyed his father -God’s Messenger- both in spiritual and physical direction, the son was not to survive.
2. Upon Noah maintaining that his son is from his family, Verse 46 brings us God’s surprising response; firstly that his son is not ‘of his family,’ and also that his son ‘is’ an unrighteous deed.
Scholars gave us what they understood from this statement, most of them saying that family members were only considered true ‘family’ when they shared the same values; Noah’s son was not ‘of his family’ because he did not share his father’s Faith and rejected him as Messenger of God.
Others posited that the boy/man was not Noah’s genetic son, hence literally not of his family.[3]
God Alone knows.
This is ‘gheyb’ to us, and it is not for us to elaborate upon God’s Words,[4] however, we might look to the Seerah/ Life of Prophet Muhammad peace upon him and reflect upon family members -on opposing sides- facing one another on the battlefields. A well-known example is that of Abu Bakr’s son, who had fought two battles beside his tribe Qureish against the Prophet and his army -which included his own father Abu Bakr! Later, Abd-al-RaHmaan, son of Abu Bakr entered Islam and heard from his father that he would not have hesitated to shoot his arrow at him, his son, had he been within range:
From this we might understand that when the entire faith is in a battle for survival and every effort for or against it can change history, only those who are fighting for its survival are your family. Anyone fighting to eradicate the faith is not of your family, regardless of DNA.
Notice Prophet Noah’s seeking refuge in God in Verse 47, and his plea for forgiveness and mercy.
3. Verse 48 begins by informing Noah that his ‘disembarkation’ (off the Arc- and his descent upon the land and into the life that awaits him) would be in Peace and of much ‘abiding benefit’ (which is the meaning of ‘barakaat’ بركات-), which seems to be in answer to his prayer in HQ 23:29.
As Readers will notice, although stories may seem to be ‘repeated’ at times in the Qur’an, there is added value in each recurrence. Many of those who do not believe the Qur’an to be ‘Truth,’ after studying it, have found great difficulty in explaining how, despite so many recurrences, the narratives only enhance -and never contradict- each other. That alone is proof that the Qur’an has a single True source since, as we know, fabrication always leads to conflicting details.
4. Verse 49: As Prophet Noah’s narrative ends, another begins by readdressing His Messenger Muhammad, peace upon him.
We learn that these are ‘news’ of the Unseen/Gheyb which God is sending him, which neither he nor his people had any knowledge of. We understand that one reason for him being given this information seems to be so that he would persevere in patience, for the final prospect belongs to the Aware.
The final prospect being for The Aware/ al Muttaqeen, is a statement found three times in the Qur’an; we also read once that the prospect is for Awareness itself/ lil-Taqwa.[5]
Note that three out of these four speak of Patient perseverance/ Sabr, and one speaks of humility.
In our actions we note that Awareness and Patient Perseverance (Taqwa and Sabr) often go hand-in-hand, especially since Awareness is the opposite of Aggression/ Udwaan; we certainly need a healthy dose of patience to maintain Awareness and keep ourselves from responding to Aggression with its like!
Verse 50 begins the narrative about Prophet Hud, peace upon him (after whom this Chapter is named). He calls upon his people ‘O my people’ (the tribe of ‘Aad) to worship God, other than Whom there is no god. Except for the ending, this narrative is quite similar to what we read earlier about Hud in HQ 7:65.
The Qur’an mentions the Prophets who made this same call to their people (Noah, Saleh, Hud, Shu’ayb).
In Verse 51, he calls upon them again, ‘O My People’ assuring them that he seeks no personal benefit from them, for his recompense is only upon ‘Him Who Initiated me/الذي فطرني/ allathi faTarani’
Although a similar statement from Prophets seeking no recompense was said nine times in the Qur’an, most said that their recompense was upon ‘Rabbil ‘Alameen (5 times), and upon Allah (3 times).
FAATIR:[6] Is the INITIATOR, The Creator who initiated something, opening it, splitting it apart…[7] and فاطر السماوات والأرض is about Him being Initiator, who first ‘split/broke/sprung’ the Exalted Expanses and the Earth into being (mentioned 6 times in the Qur’an).
5. In Verse 52 Hud calls upon his people again, ‘O My People’ asking them to seek God’s forgiveness first and then to return to Him in repentance.
‘Asking God’s Forgiveness’ means repenting from past wrong-doings, while ‘returning to Him’ means spending the rest of our lives undoing past wrongs and attempting to do everything in line with the rest of God’s Creation, rather than turning away as ‘Mujrimeen,’ or Evil-Earners who have cut themselves off.
What can result from seeking God’s forgiveness and turning to Him in repentance is amazing, as we see in this verse: We are actually shown the ecological and personal revenues humanity can earn from mending destructive habits! Not only will God cause the sky to produce flowing bounties/midraara,[8] but humans will gain strength in themselves.
If we worked WITH nature, and did so FOR the general well-being of all creatures on earth…might not our natural environment be plentiful, producing for us whatever we needed (‘midraara’ referring to all bounties, not specifically rain)? [9]
Would we not also be strengthened in our persons?
Nevertheless, one thing is certain: Every day we see more evidence of how our wrongdoing has diminished the bounties of this earth and all upon it, and weakened us. It only follows logically that reversing our wrongs would replenish earth’s bounties.
See this important concept in HQ 30:41.[10]
Verse 53 gives us the harsh response of Hud’s people, with the three disrespectful rejections they make:
They reject his evidence, saying that there was none.
They reaffirm their devotion to their deities (rejecting God).
They reject Hud himself, stating that they do not and would not have faith and trust in him.
6. Their response continues in Verse 54 with a statement that made Hud give up on them! Perhaps they said it to justify to themselves why Hud said what he did (knowing that he would not lie), or perhaps they were simply adding insult to injury:
They told him that, the way they see it, his behavior was due to THEIR gods having (in retaliation) impaired him! This makes Hud respond (within that same verse) by declaring God as his Witness and them as witnesses that he has absolutely no part in/ is completely exempt of their Shirk.
Then, in the next three verses, he continues to denounce them.
In Verse 55 Hud challenges them to get together -all of them- and outmaneuver him (kayd/(كيد without waiting on him/ giving him respite.[11]
ASIDE:
Let’s take a deeper look at the word ‘kayd’ here, which we had said earlier was about the ‘handling of affairs’[12] having understood (معالجة) as handling. But now we look back at the definition of (عَلَج) [13] and realize that it is about a PHYSICAL handling of something/ someone (since it might be rough or harsh, which necessarily relates to actions committed while handling. It is therefore not about handling or managing a matter or affair, but rather, about maneuvering/ manipulating someone/something to seek prominence; ie, OUT-maneuvering and out-manipulating). Hence, 1/4th of all its mentions appear in Surat Yusuf, as we shall see when we arrive at our next Surah/Chapter.
Kayd is mostly derogatory/ negative, performed by wrong-doers, such as the SheyTaan; Pharoah; the Sorcerers; the Deniers; the woman and her lady-friends who lusted after Yusuf.
However, we do see positive ‘kayd’ from God and from Prophets Abraham and Yusuf, peace upon them.
-Prophet Abraham vowed to ‘yakeed’ his people’s idols in HQ 21:57, which he did, forcing them to hang their heads in admitting that their idols cannot talk, let alone destroy each other.
-Also, God did ‘kayd’ for Prophet Yusuf in HQ 12:76, by which he was able to keep his youngest brother with him.
-The ONLY clear verses about God’s Kayd are related to Him allowing people who belie His Signs or His Divine Revelations to continue forward with their lies, extending them rope (see those who belie His Signs/ Ayaat (HQ 7:183) and those who belie His Communication/Hadeeth (HQ 68:45).[14]
-Also, since there is a verse mentioning ‘Kayd’ which God does NOT guide to success (HQ 12:52; a reality admitted by the repentant woman who had earlier been lusting after Yusuf), then it follows that there is Kayd which God does guide to success.
It is important to know that other people’s ‘Kayd’ does not harm those of us who possess three qualities (HQ 3:120): Attaining Faith – Patiently persevering- Being Aware.
Hud had such certitude in his Lord-Sustainer (and knew that their Kayd will do him no harm) that he challenged them to get together -all of them- and outmaneuver him without awaiting him/ giving him respite.
WHERE did his certitude and fortitude come from?
It came from his reliance upon God.
This is clear in Verse 56 where he announces that I rely upon God MY Lord-Sustainer and YOUR Lord-Sustainer.
He was impressing the reality upon them that God is THEIR Lord; He is The One to Whom all creatures are completely subject; God takes each by its fore-lock/ naaSiyah.[15]
Earlier, in HQ 3:159 we already learnt that God loves the Reliant/Mutawakkileen, and we spoke about the Divine 5-second rule/ call to action, ending procrastination.[16]
Hud also mentions here that his Lord-Sustainer is LORD OVER a Straightened Path.
In Verse 57 he gives them notice and a final warning announcing that whether or not they turn away, he has conveyed (the message) what was relayed to him (fulfilling his duty), and that his Lord would send people to succeed them ‘khalaf,’ and that whatever they do will not harm Him, for his Lord is over everything Protector/Preserver.
Verse 58 brings God’s command upon them, while Hud and Those Who Attained Faith with him are saved from a harsh suffering.
- Then, Verse 59 begins with “And that was (the tribe of) ‘Aad,’ which ends their narrative here with their Prophet Hud and serves to refocus our attention on the Messenger Muhammad, to whom this narrative was revealed, AND on his tribe, Qureish, for whom this narrative was a lesson.
‘Aad had done three things, mentioned in this verse,
-KNOWINGLY DECLINED, discounted and refused[17] their Lord-Sustainer’s Signs
-Disobeyed His Messengers
-Followed the command of every headstrong tyrant
Which is why Verse 60 tells us that they were followed by لعنة or ‘deprivation,’ in both this world and upon Resurrection. We spoke of the verb la’ana earlier:
‘La’ana’ لعن is not a swear-word or a ‘curse.’ It is about being deprived of all that is good; condemned to banishment from God’s Favor.
Prophet Hud’s story with his peoples (Aad) is mentioned in many Surahs/ Chapters with no contradiction at all, which (as we said earlier) constitutes evidence that the Qur’an is God’s Word.
Enough said!
Our next Reading is from HQ 11:61-83.
Peace unto all!
[1] وَهِيَ تَجْرِي بِهِمْ فِي مَوْجٍ كَالْجِبَالِ وَنَادَىٰ نُوحٌ ابْنَهُ وَكَانَ فِي مَعْزِلٍ يَا بُنَيَّ ارْكَب مَّعَنَا وَلَا تَكُن مَّعَ الْكَافِرِينَ ﴿هود: 11:42﴾
وَنَادَىٰ نُوحٌ رَّبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِينَ ﴿هود: 11:45﴾
[2] وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ ﴿الصافات: 37:75﴾
[3] See HQ 66:10 where the ‘betrayal’ of the wives (of Prophets Noah and Lot, peace upon both) is explained by Yusuf Ali as ‘spiritual betrayal.’
[4] وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ ﴿٧٥﴾ وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ ﴿٧٦﴾ وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ ﴿٧٧﴾ وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ ﴿٧٨﴾ سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ ﴿٧٩﴾ إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ ﴿٨٠﴾ إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ ﴿٨١﴾ ثُمَّ أَغْرَقْنَا الْآخَرِينَ ﴿٨٢﴾
And, indeed so it was that Noah called unto Us – and how excellent are the Responders: (75) for We saved him and his family from the great distress (76)and rendered his offspring as the survivors (77) and We left it upon him for others (later generations) (78) “Peace be upon Noah throughout all the worlds!” (79) Verily, thus do We reward the MuHsineen/ Performers of Ultimate Good – (80) for he was truly of our Faithful Worshippers: (81) and then We drowned the others. (37:82)
[5] قَالَ مُوسَىٰ لِقَوْمِهِ اسْتَعِينُوا بِاللَّهِ وَاصْبِرُوا إِنَّ الْأَرْضَ لِلَّهِ يُورِثُهَا مَن يَشَاءُ مِنْ عِبَادِهِ وَالْعَاقِبَةُ لِلْمُتَّقِينَ ﴿الأعراف: ١٢٨﴾
تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنتَ تَعْلَمُهَا أَنتَ وَلَا قَوْمُكَ مِن قَبْلِ هَـٰذَا فَاصْبِرْ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ ﴿هود: ٤٩﴾
وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا لَا نَسْأَلُكَ رِزْقًا نَّحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَىٰ ﴿طه: ١٣٢﴾
3تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ ﴿القصص: ٨٣﴾
[6] There is no consensus among scholars whether or not ‘FaaTir’ is one of God’s Most Beautiful Attributes (Ibn Hazm and eight other recorded scholars say no, while Ibn Hajar and five others say yes).
[7] ابن فارس: (فَطَرَ) الْفَاءُ وَالطَّاءُ وَالرَّاءُ أَصْلٌ صَحِيحٌ يَدُلُّ عَلَى فَتْحِ شَيْءٍ وَإِبْرَازِهِا
الأصفهاني: أصل الفَطْرِ: الشّقُّ طولا، يقال: فَطَرَ فلان كذا فَطْراً، وأَفْطَرَ هو فُطُوراً، وانْفَطَرَ انْفِطَاراً… ومنه: الفِطْرَةُ. وفَطَرَ الله الخلق، وهو إيجاده الشيء وإبداعه على هيئة مترشّحة لفعل من الأفعال، فقوله: فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها[الروم/ 30] ..وقال: الْحَمْدُ لِلَّهِ فاطِرِ السَّماواتِ وَالْأَرْضِ[فاطر/ 1] ، وقال: الَّذِي فَطَرَهُنَّ [الأنبياء/ 56] ، وَالَّذِي فَطَرَنا [طه/ 72] ، أي: أبدعنا وأوجدنا. يصحّ أن يكون الِانْفِطَارُ في قوله: السَّماءُ مُنْفَطِرٌ بِهِ [المزمل/ 18] ، إشارة إلى قبول ما أبدعها وأفاضه علينا منه. والفِطْرُ: ترك الصّوم. يقال:فَطَرْتُهُ، وأَفْطَرْتُهُ، وأَفْطَرَ هو ، وقيل للكمأة فُطُرٌ، من حيث إنّها تَفْطِرُ الأرض فتخرج منها.
ابن منظور: وفي الحديث: قام رسول الله، صلى الله عليه وسلم، حتى تَفَطَّرَتْ قدماه أَي انشقتا… والفُطْر: القليل من اللبن حين يُحْلب…الفَطِيرُ اللبن ساعة يحلب. وقيل: الفَطْر مأْخوذ من تَفَطَّرَتْ قدماه دماً أَي سالَتا…وفَطَرَ الله الخلق يَفْطُرُهم: خلقهم وبدأَهم. والفِطْرةُ: الابتداء والاختراع. وفي التنزيل العزيز: الحمد لله فاطِرِ السمواتِ والأَرضِ؛ قال ابن عباس، رضي الله عنهما: ما كنت أَدري ما فاطِرُ السموات والأَرض حتى أَتاني أَعرابيّان يختصمان في بئر فقال أَحدهما: أَنا فَطَرْتُها أَي أَنا ابتدأْت حَفْرها. وذكر أَبو العباس أَنه سمع ابن الأَعرابي يقول: أَنا أَول من فَطَرَ هذا أَي ابتدأَه. والفِطْرةُ، بالكسر: الخِلْقة.
[8] Darr: Something produced or emanating from something (commonly used when milk flows abundantly from an udder/breast or rain from clouds). Arabs praise a person saying: ‘Lil-Laahi darr’ that person, in that his deeds are blessed by abundance.
دَرَّ: يَدُلُّ عَلَى أَصْلَيْنِ: أَحَدُهُمَا تَوَلُّدُ شَيْءٍ عَنْ شَيْء…. الدَّرُّ دَرُّ اللَّبَنِ. وَالدَّرَّةُ دَرَّةُ السَّحَابِ: صَبُّهُ. وَيُقَالُ سَحَابٌ مِدْرَارٌ. وَمِنْ ذَلِكَ قَوْلُهُمْ: ” لِلَّهِ دَرُّهُ “، أَيْ عَمَلُهُ، وَكَأَنَّهُ شُبِّهَ بِالدَّرِّ الَّذِي يَكُونُ مِنْ ذَوَاتِ الدَّرِّ.
[9] We notice that this same Promise was also said by Noah to his people in HQ 71:11, which makes us think that we should not limit the word ‘midraara’ (abundance) to rain, as Ali put it.
I prefer Asad’s interpretation because the word ‘rain’ was never mentioned in the Arabic:
He will shower upon you heavenly blessings abundant,
[10]ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ ﴿الروم: ٤١﴾
[11] Our Messenger, peace upon him, was commanded to say the same statement to Qureish, in HQ 7:195.
[12] كَيَدَ: أَصْلٌ صَحِيحٌ يَدُلُّ عَلَى مُعَالَجَةٍ لِشَيْءٍ بِشِدَّةٍ، ثُمَّ يَتَّسِعُ الْبَابُ، وَكُلُّهُ رَاجِعٌ إِلَى هَذَا الْأَصْلِ. قَالَ أَهْلُ اللُّغَةِ: الْكَيْدُ: الْمُعَالَجَةُ. قَالُوا: وَكُلُّ شَيْءٍ تُعَالِجُهُ فَأَنْتَ تَكِيدُهُ.
[13] عَلَجَ: يَدُلُّ عَلَى تَمَرُّسٍ وَمُزَاوَلَةٍ فِي جَفَاءٍ وَغِلَظٍ. مِنْ ذَلِكَ الْعِلْجُ، وَهُوَ حِمَارُ الْوَحْشِ، وَبِهِ يُشَبَّهُ الرَّجُلُ الْأَعْجَمِيُّ. وَيَقُولُونَ: إِنَّهُ مِنَ الْمُعَالَجَةِ، وَهِيَ مُزَاوَلَةُ الشَّيْءِ…. وَالْعِلَاجُ: مُزَاوَلَةُ الشَّيْءِ وَمُعَالَجَتُهُ. تَقُولُ: عَالَجْتُهُ عِلَاجًا وَمُعَالَجَةً. وَاعْتَلَجَ الْقَوْمُ فِي صِرَاعِهِمْ وَقِتَالِهِمْ. وَيُقَالُ لِلْأَمْوَاجِ إِذَا الْتَطَمَتْ: اعْتَلَجَتْ… وَعَالَجْتُ فُلَانًا فَعَلَجْتُهُ عَلْجًا، إِذَا غَلَبْتُهُ.
[14] Please put ‘Hadeeth’ in ‘Search Blog.’ Note that the Qur’an speaks of Al-Hadeeth/ the Hadeeth, referring to God’s Communication, the Qur’an.
[15]إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَرَبِّكُم مَّا مِن دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ ﴿هود: ٥٦﴾
يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ ﴿الرحمن: ٤١﴾
كَلَّا لَئِن لَّمْ يَنتَهِ لَنَسْفَعًا بِالنَّاصِيَةِ ﴿العلق: ١٥﴾
نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ ﴿العلق: ١٦﴾
[16] The 5 Second Rule is a simple yet powerful tool that anyone can use as a countdown to take immediate action. Mel Robbins said that through it, she was able to overcome her procrastination, regain control of her life, and achieve her goals.
The Divine 5-second rule is in the second part of this verse. Saying these words takes five seconds; with reliance upon God one is sure to rise and do the right thing:
فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ
فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ
فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ ﴿آل عمران: 3:159﴾
[17] الْجُحُودُ، وَهُوَ ضِدُّ الْإِقْرَارِ، وَلَا يَكُونُ إِلَّا مَعَ عِلْمِ الْجَاحِدِ بِهِ أَنَّهُ صَحِيحٌ. قَالَ اللَّهُ تَعَالَى: {وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ} [النمل: 14] . وَمَا جَاءَ جَاحِدٌ بِخَيْرٍ قَطُّ.
وَجَحَدُوا بِهَا واسْتَيْقَنَتْهَا أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ ﴿النمل: 27:14﴾