Tafsir of An-Nahl 16:45

"Do those who plotted evil deeds feel secure..."

According to the majority of exegetes, these are the people of Mecca who plotted against the Messenger of Allah (may Allah bless him and grant him peace) and sought to turn his companions (may Allah be pleased with them) away from the faith. Ibn Abi Shaybah, Ibn Jarir, and others narrated from Mujahid that they were Nimrod bin Canaan and his people. Some have generalized the meaning, stating: "They are those who schemed for the destruction of the Prophets (peace be upon them)." This is refuted by the fact that the intent is to warn the people of Mecca against suffering the same types of torments that befell those who came before them. Therefore, the reliance is upon what the majority have stated.

"Evil deeds" (al-sayyi'at) is an adjective for a deleted verbal noun; that is, "they plotted the evil plots" which have been recounted regarding them. Or, it is the direct object of the verb "plotted" (makaru), based on the verb encompassing the meaning of a transitive verb such as "performed" ('amilu); meaning: "they performed evil deeds while plotting."

Therefore, the words of the Exalted, "that Allah will cause the earth to swallow them," is the object of "feel secure" (amuna), or "evil deeds" is the object of "feel secure" with an implied genitive, i.e., "the punishment for evil deeds," or that "evil deeds" carries the meaning of "punishments that grieve them," and "that He will cause to swallow" is a substitute for that.

In any case, the fa (the "so" or "then") is for connection to an implied [phrase] that the noble arrangement encompasses; that is: "We have sent down to you the Reminder so that you may clarify to them its content, among which are the accounts of nations destroyed by various types of punishment, and [so that] they may reflect upon that. Have they not reflected, so that those who plotted evil deeds feel secure..." This is directed toward the denial of the two connected clauses, or [it means]: "Have they reflected and felt secure," directing it toward the connected clause. It is also said that it is for connecting to an implied [phrase] indicated by the relative clause; meaning: "Did they plot, and then those who plotted evil deeds felt secure..."

The verb khasafa (to swallow) is used both intransitively and transitively. It is said, as Al-Raghib stated: "Allah caused it to swallow," and "It swallowed." Both usages are possible here. Thus, the ba is either for transitivity or for concomitance, and "the earth" is either the direct object or in the accusative case by the removal of the preposition; meaning: "Do those who plotted evil deeds feel secure that Allah will cause them to disappear into the earth, or cause the earth to disappear with them, just as He did with Qarun?"

"Or that the punishment will come to them from where they do not perceive."

That is, from the direction from which they have no awareness that the punishment would come, such as the direction of their sanctuary or the direction from which they hope for the arrival of their desires. Al-Baydawi said: "That is, suddenly from the direction of the sky, as was done with the people of Lot." It is as if the specification of the direction of the sky is because that which comes from it is generally not perceived, unlike that which comes from the earth, which is mostly sensed. Perhaps this consideration is more consistent with the contrast.

It is also possible that what is meant by "from the direction of the sky" is that which is not at the hand of a created being, whether it originates from the earth or the sky, as it is said: "Leave it as a celestial matter proceeding according to destiny." Thus, it would be figurative. However, it was objected to by saying that it does not align with the example, even if it does not restrict it.