Tafsir of Fatir 35:43

Surah Fatir (35): Verse 43

{استكبارا في الأرض} (in arrogance on the earth...)

The accusative case (Nasb) for this phrase admits three interpretations:

1. A circumstantial state (Hal): Meaning, they were acting arrogantly on the earth.
2. A reason (Maf'ul li-ajlih): Meaning, they did so for the sake of arrogance.
3. A substitute (Badal) for nufūr (aversion): Meaning, their aversion was arrogance.

{ومكر السيئات} (and the plotting of evils)

The addition of the generic term (al-jins) to its specific type is like saying "the science of jurisprudence" ('ilm al-fiqh) or "the craft of blacksmithing" (hirfat al-haddādah).

The precise meaning is: "And they plotted an evil plot" (wa makarū makran sayyi'an). The plot was then specified (by adding al-sayyi'), because their plotting was already well-known. The definite article (al-lām) was dropped, and it was added to al-sayyi' because the evil nature of the act was the most evident aspect.

It is also possible that makr (plotting) is used here in the sense of action (as we discussed regarding the verse: {yarfa'uhu wa alladhīna yamkurūna al-sayyi'āt} [He raises him, and those who plot evil deeds], meaning they commit evil deeds).

Their evil plotting encompassed all that proceeded from them: intending harm, preventing people from entering the faith, and openly expressing denial.

{ولا يحيق المكر السيئ إلا بأهله} (And the evil plot encompasses none except its perpetrators.)

This means the plot surrounds only the one who enacts it.

In the phrasing {ولا يحيق} (And it does not encompass/surround) and {إلا بأهله} (except its people/perpetrators), there are several benefits:

1. Regarding {يحيق} (encompass/surround): This verb implies a complete encirclement, which is stronger than mere contact or arrival (as in yalhaq or yaṣil). It carries a greater warning than those alternatives.
2. Regarding {بأهله} (its people): This is more emphatic than saying "the evil plot encompasses none except the plotter" (al-mākir). This is so the wrongdoer does not feel secure; if someone commits one evil deed and plots another evil deed, he might still be subject to retribution for the first evil deed. However, if the plot is not truly evil, he is not considered ahl (one of its people), and thus he might feel safe from the evil plot itself.
3. Regarding the structure of negation and affirmation (Nafy and Ithbāt): This structure enforces restriction (exclusivity). This is unlike saying, "The evil plot encompasses its people" (al-makr al-sayyi' yuhīqu bi-ahlih), which does not necessarily imply that it does not encompass others.

Addressing a potential objection:

If someone argues: "We often see that the plotter plots, and his plot succeeds, and he overcomes his opponent through cunning, yet the verse implies the opposite," we offer several replies:

1. The plot mentioned in the verse specifically refers to the plot directed against the Prophet (peace be upon him)—such as the intention to kill him or expel him. This plot only rebounded upon them when they were killed on the day of Badr and elsewhere.
2. The evil plot mentioned is general, and this is the sounder view. The Prophet (PBUH) forbade plotting and informed us that he said: "Do not plot, and do not assist a plotter, for Allah says: {And the evil plot encompasses none except its perpetrators}." Under this view, the one who is plotted against (the victim) is not considered one of its perpetrators (ahl), so the verse is not contradicted by an example.
3. Actions are judged by their consequences ('awāqib). If a plot against someone succeeds immediately in appearance, in reality, the victim is the victor, and the plotter is the doomed one. This is analogous to the comfort of the disbeliever and the hardship of the believer in this world. This meaning is clarified by the subsequent verse: {Do they await anything except the precedent of the former peoples?} meaning, even if their plotting gains traction momentarily, the ultimate outcome belongs to piety, and matters are judged by their conclusions; they will perish just as the former peoples perished.

{فهل ينظرون إلا سنة الأولين} (Then do they await anything other than the precedent of the former peoples?)

This means they have nothing left to await except destruction, which is the established precedent for those before them. This raises several issues:

The statement implies that destruction (ihlāk) is the "precedent of the former peoples." However, destruction is Allah's precedent established upon the former peoples. We respond in two ways:

1. The infinitive noun (the maf'ūl muṭlaq) can be attributed to either the doer or the recipient, depending on the aspect of the connection. For example, if Zayd strikes Amr, one might say, "I am amazed at Amr's striking" (focusing on the impact on Amr) or "I am amazed at Zayd's striking" (focusing on Zayd's force/skill). Similarly, when Allah attributes the precedent to them ({sunnata al-awwalīn}), it is because it was a precedent set upon them. He then attributes it to Himself later: {فلن تجد لسنة الله تبديلا} (And you will never find a change in the way of Allah) because it is one of Allah's established ways. Knowing this, we say: He attributed it to them first in the context of {Say to those who disbelieve} because Allah's precedent involves destruction for polytheism and honor for Islam. They might not know which precedent awaits them. By saying "the precedent of the former peoples," it becomes clear. In the second instance, He attributes it to Himself to magnify it, showing it is an inevitable decree that cannot be averted.
2. The intended meaning of "the precedent of the former peoples" is their continuous denial and arrogance in accepting the truth. Allah's precedent was their annihilation due to their persistence. It is as if the verse means: You desire to follow the precedent of the former peoples, but Allah will bring forth a precedent that has no change or diversion from its rightful recipient.

Why repeat the concept when {تبديلا} (change) implies {تحويلا} (diversion)?

The wisdom lies in the distinct emphasis:

• {فلن تجد لسنة الله تبديلا}: This establishes the certainty that the punishment will not be replaced by something else.
• {ولن تجد لسنة الله تحويلا}: This establishes that the punishment, while not replaceable by reward, will not be diverted from its rightful recipient to someone else. This completes the warning to the wrongdoer.

The one being addressed by {فلن تجد} (You will never find) has two possibilities, which we have mentioned before:

1. General Address: It means, "O hearer, you will never find a change in the way of Allah."
2. Specific Address to the Prophet (PBUH): In this case, it means: Allah's established way is that He does not destroy a people if there remains within them any remnant of faith (as known to Allah). If the time for His decree arrives, He destroys those remaining, just as Noah said: {If You leave them...} meaning, if you delay the matter and the time for Your decree comes.

{أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِن قَبْلِهِمْ وَكَانُوا أَشَدَّ مِنْهُم قُوَّةً وَمَا كَانَ اللَّهُ لِيُعْجِزَهُ مِن شَيْءٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ إِنَّهُ كَانَ عَلِيمًا قَدِيرًا} (Have they not traveled through the earth and observed how the end of those before them was? And they were greater than them in strength. And Allah is not such that anything in the heavens or the earth can frustrate Him. Indeed, He is ever Knowing and All-Powerful.)