Bismillah.
وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ
But evil plots encompass only the people themselves.
(Sūrat al-Fātir, No 35, Āyat 43)
One of the principles of justice mentioned in the Holy Quran is the consequences to be faced by oppressors. Before the advent of Islam, the polytheists of Arabia claimed that if a warner were to come to them, they would believe in his message more readily than any other nation (Q35:42). Yet when the Holy Prophet sallallāhu ‘alayhi wa-ālihi wasallam, began spreading the message of Islam and presented them with the greatest of all scriptures, their response was deeply troubling. Instead of embracing the truth, they rejected his call and responded with hostility. They tried all they could to destroy his mission. The verse under discussion was revealed to expose the reality of their aggression and to warn them of the ultimate consequences of their immoral acts of atrocity.
In the verse mentioned, the word makr refers to “planning” or “plotting.” The verse further explains this plot by using the phrase “makr al-sayyi’,” which denotes a scheme rooted in evil. These were the very types of plots devised by the polytheists of Arabia against the Messenger of God and his followers. Not only did they reject his message and deny him, but they also waged war against him and threatened to kill or expel him.
The root cause of the repulsion of the idolaters to the truth was their arrogance. They plotted to prevent him from spreading his message. They believed their plotting would eliminate the Prophet sallallāhu ‘alayhi wa-ālihi wasallam, but they failed to realize that their schemes would ultimately backfire upon themselves. The consequences of an evil plot inevitably return to the plotters. While the victims of the plot may suffer temporarily, the long-term impact remains with the plotters. The effects of their plotting will become evident in their lives, its corruption will stain their souls, and they will be held accountable for it both in this world and in the Hereafter. This verse reveals that the enemies of the Prophet (s) actively utilized all their resources to harm him. But in the end, their efforts rebounded and struck themselves.
The Messenger of Allah (s) sent Imam Ali (a) to Yemen and said to him while advising him: O Ali… I forbid you from deceit, for indeed, ‘evil scheming does not surround (harm) anyone except its own people. (Shaykh Al-Tūsī, Al-Amali, p 598)
This principle of justice is repeatedly demonstrated throughout history. One striking example is found in the story of Prophet Mūsā ‘alayhis salām and Fir‘awn. Prophet Mūsā (a) was born during the height of Pharaoh’s oppressive rule. Fir’awn acted arrogantly towards the children of Israel, subjecting them to severe persecution. He ordered the slaughter of their sons and spared only their daughters (Q 28:4), intending to prevent any future threat to his own throne. By the will of Allah ‘azza wajall however, Prophet Mūsā (a) was raised and nurtured within Fir’awn’s own palace. When Prophet Mūsā (a) reached maturity, Allah (swt) guided him to the city of Midian (Q 28:14) from where he later came back to announce his Prophethood. This story powerfully illustrates how the schemes of the oppressors ultimately turn against them, and how divine justice prevails in unexpected ways.
The tragedy of Karbala also reflects this principle of divine justice. Yazīd subjected the family of the Ahl al-Bayt (a) to inhumane humiliation and torture. The noble household was martyred on the plains of Karbala, and during the journey to Kufa and Sham, the women were paraded through the streets as captives. These brutal actions did not go unnoticed. The public witnessed the suffering of the Prophet’s family, and the exposure revealed the true nature of Yazid’s cruelty. Rather than silencing the Ahl al-Bayt, his plot backfired. People began to rise against the Banū Umayya. The uprising of Mukhtar al-Thaqafī further amplified the message of the Ahl al-Bayt and brought increased awareness of the moral corruption of Yazīd and his regime.
We also see this reality in the situation in the world today. The tides of public opinion are turning against those who have always oppressed others.
وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ
They planned, and Allah planned, and Allah is the best of planners (Q 3:54).
We pray to the Almighty to be able to uphold the teachings of the Ahl al-Bayt (a) with regards to treating one another ethically as well as upholding the rights of believers. And, we also pray for the Muslims around the world who are suffering in Palestine, Sudan, Iran, Lebanon, Syria, Yemen and throughout the Muslim lands. May we come together as one Ummah to strengthen one another. May the Almighty hasten the reappearance of Imam Al-Mahdi (af).
Sources: Āyatullāh Nāsir Makārim Shirāzī (Ed.), Tafsīr-e Namūneh; ‘Allāmah Muhammad Husayn Tabātabā’ī, Tafsīr al-Mīzān; Shaykh Tabarsī, Tafsīr Majma‘ al-Bayān; Fakhr al-Dīn al-Rāzī, Tafsīr al-Kabīr.