Tafsir of Fatir 35:43

( Istikbaran ) [arrogance] in the land: It is a substitute (badal) for ( nufuran ) [aversion]. Abu Hayyan said: The apparent meaning is that it is a maf'ul li-ajlihi [causative object]. The first opinion is reported on the authority of al-Akhfash. It is also said: It is a hal [state], meaning "being arrogant."

( wa makr al-sayyi' ) [and the evil plot]: It is the deception they intended for the Messenger of Allah, peace be upon him, and the scheming against him. Qatada said: It is shirk [polytheism], and this is reported from Ibn Jurayj; it is a conjunction to ( istikbaran ). The origin of the construction is wa an makaru al-sayyi' [and that they plotted the evil], on the basis that ( al-sayyi' ) is an adjective for a suppressed qualified noun, meaning "the plotting that is evil." Then the verbal noun (masdar) was placed in the position of the particle (an) and the verb, and it was annexed to what was an adjective. It is also permitted that it be a conjunction to ( nufuran ).

Al-A'mash and Hamza read ( al-sayyi' ) with the quiescence (iskan) of the hamza in juncture, treating it as a pause or because of the succession of vowels, and treating the disconnected as the connected. al-Zajjaj claimed that this reading is a solecism (lahn) because of the omission of the grammatical inflection (i'rab), as Abu Ja'far said.

Muhammad ibn Yazid claimed that omission is not permissible in prose or poetry because the vowels of i'rab were introduced to distinguish between meanings. Some grammarians considered it grave that al-A'mash should have read it this way, stating: "He only paused at this word, and the one who narrated it from him was mistaken." The proof for this is that it is the end of a clause, and for this reason, he did not read its counterpart in this way, even though the vowel in it is heavier, as it is a damma between two kasras. The truth is that it is not a solecism. Abu Ali has elaborated in al-Hujjah with citations and argumentation for the iskan due to the succession of vowels and the intention of stopping during junction. Ibn al-Qushayri said: "What is established by widespread diffusion (istifadah) or mass transmission (tawatur) that it was recited as such, then its permissibility is necessary, and it is not permitted to call it a solecism." By my life, the iskan here is better than the iskan in ( bari'ikum ) as in the reading of Abu 'Amr. It is reported from Ibn Kathir: ( wa makr al-say'i ) with a quiescent hamza after the sin, followed by a ya that is maqsura [vocalized with a kasra]. It is an inversion of al-sayyi', the lightened form of al-sayyi', as the poet said: "They do not compensate for good with evil, nor do they compensate for harshness with gentleness." Ibn Mas'ud read: ( makran sayi'an ), joining an indefinite noun to an indefinite noun.

( wa la yahiq al-makr al-sayyi' illa bi-ahlihi ): It means it does not surround [or encompass] except its people. Al-Raghib said: It means it does not strike or descend. Whatever the case, it only occurs regarding what is disliked. Some claimed that the root of haqa is haqqa, and one of the two identical letters was replaced by an alif, such as dhamma becoming dhama and zalla becoming zala. This is from the transmission of proverbs. Among the Arab proverbs: "He who digs a pit for his brother falls into it while he is prone." From Ka'b, it is reported that he said to Ibn Abbas: "I read in the Torah: 'Whoever digs a trap falls into it.'" He replied: "I found that in the Book of Allah Most High," and he recited the verse. In the tradition: "Do not plot, and do not assist a plotter, for Allah Most High says: 'But the evil plot does not encompass except its own people,' and do not transgress, and do not assist a transgressor, for Allah, Glory be to Him, says: 'Your transgression is only against your own souls.'" And the plot of these people encompassed them on the day of Badr.

The verse is general, according to the correct view, and affairs are judged by their conclusions. Allah Most High grants respite but does not neglect. Beyond the world is the Hereafter, and those who have done wrong will know to what [kind of] return they will return. In sum, whoever plots against another and the plot is executed against him sooner in appearance, in reality, he is the victor, and the plotter is the destroyed one. I ask Allah Most High, by the sanctity of His Greatest Beloved, peace be upon him, to repel and lift from us the plots of the plotters, and to treat them in both abodes with His justice. He, Glory be to Him, is the Powerful, the Firm.

It was read ( wa la yuhiq ) with the ya vocalized with damma, and ( al-makr al-sayyi' ) in the accusative case, on the basis that yuhiq is from ahaqa [the transitive form], and its agent is a pronoun referring to Him, the Exalted, and ( al-makr ) is its object.

( fahal yanzuruna ): Meaning, what are they waiting for? This is a metaphor, rendering what is in the future as something being waited for and expected. ( illa sunnat al-awwalin ): Meaning, except the custom of Allah Most High regarding them, by punishing those who denied them.

( falan tajida li-sunnatillahi tabdila ): By Him, the Exalted, placing [something] in place of the punishment. ( wa lan tajida li-sunnatillahi tahwila ): By Him transferring His punishment from the deniers to others. The fa serves to explain the consequence implied by the judgment of their awaiting the punishment—that it will come—and the negation of finding any change or transfer is an expression of the non-existence of both through demonstrative proof. Specifying each one with an independent negation is to emphasize their impossibility. The address is general, or specific to him, peace be upon him.