Surah Ibrahim ayat 46 Tafsir Quran 14:46

﴿وَقَدْ مَكَرُوا مَكْرَهُمْ وَعِندَ اللَّهِ مَكْرُهُمْ وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ﴾
[ إبراهيم: 46]

14:46 And they had planned their plan, but with Allah is [recorded] their plan, even if their plan had been [sufficient] to do away with the mountains.

And verily they plotted against the Prophet s their plot — when they desired to kill him or detain him in his house or banish him — but their plotting is with God that is to say knowledge or the requital thereof is with God and their plotting even though it be great was not such whereby mountains should be moved meaning that it is not of any importance but that they are only harming themselves thereby. It is said that the use of ‘mountains’ here is meant to be literal; alternatively it is also said to be a reference to the laws of Islam which are likened to these mountains in the way that they are established and fixed a variant reading has la-tazūlu instead of li-tazūla with in softened from inna ‘verily’ in which case the intended meaning is that the extent of their plotting is great. It is said that ‘plotting’ here is actually a reference to their unbelief. This second reading is consonant with God’s saying Whereby the heavens are almost torn and the earth split asunder and the mountains fall crashing Q. 1990; according to the former reading however one should read it as if it were wa-mā kāna and their plotting was not such ….

Yet, with cleverness in circumventing, they -the Meccan infidels- had recourse to stratagem, but all their cunning they take for a sinister and crooked wisdom comes to Allahs knowledge, notwithstanding that their breastplate of cunning is overreaching that it moves mountains

There will be no Respite after the Coming of the Torment Allah mentions what those who committed injustice against themselves will say when they witness the torment, رَبَّنَآ أَخِّرْنَآ إِلَى أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ ( Our Lord! Respite us for a little while, we will answer Your call and follow the Messengers! ) Allah said in other Ayat, حَتَّى إِذَا جَآءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ ( Until, when death comes to one of them, he says: "My Lord! Send me back." )23:99 and, يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُلْهِكُمْ أَمْوَلُكُمْ ( O you who believe! Let not your properties divert you. ) 63:9-10 Allah described the condition of the wrongdoers on the Day of Gathering, when He said, وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ ( And if you only could see when the criminals shall hang their heads. ) 32:12, وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا ( If you could but see when they will be held over the Fire! They will say: "Would that we were but sent back (to the world )! Then we would not deny the Ayat of Our Lord.
.."!) 6:27 and, وَهُمْ يَصْطَرِخُونَ فِيهَا ( Therein they will cry. ) 35:27 Allah refuted their statement here, أَوَلَمْ تَكُونُواْ أَقْسَمْتُمْ مِّن قَبْلُ مَا لَكُمْ مِّن زَوَالٍ ( Had you not sworn aforetime that you would not leave. ) Allah says, `Had you not vowed before, that your previous state will not change, that there will be no Resurrection or Reckoning Therefore, taste this torment because of what you vowed before.' Mujahid commented that, مَا لَكُمْ مِّن زَوَالٍ ( that you would not leave. ) refers to leaving this worldly life to the Hereafter.
Allah also said, وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لاَ يَبْعَثُ اللَّهُ مَن يَمُوتُ ( And they swear by Allah with their strongest oaths, that Allah will not raise up him who dies. ) 16:38 Allah said next, وَسَكَنتُمْ فِى مَسَـكِنِ الَّذِينَ ظَلَمُواْ أَنفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ الأَمْثَالَ ( And you dwelt in the dwellings of men who wronged themselves, and it was clear to you how We had dealt with them.
And We put forth (many ) parables for you.) Allah says, `you have witnessed or heard of the news of what happened to the earlier disbelieving nations, but you did not draw a lesson from their end, nor did what We punished them with provide an example for you,' حِكْمَةٌ بَـلِغَةٌ فَمَا تُغْنِـى النُّذُرُ ( Perfect wisdom but the warners benefit then not. )54:5 Shu`bah narrated that Abu Ishaq said that `Abdur-Rahman bin Dabil said that `Ali bin Abi Talib commented on Allah's statement, وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ ( though their plot was not such as to remove the mountains from their places. ) "He who disputed with Ibrahim about his Lord, took two eaglets and raised them until they became adult eagels.
Then he tied each eagel's leg to a wooden box with ropes and left them go hungry.
He and another man sat inside the wooden box and raised a staff with a piece of meat on its tip.
So, the two eagles started flying.
The king asked his companion to tell him what he was seeing, and he described the scenes to him, until he said that he saw the earth as a fly.
So, the king brought the staff closer to the eagels and they started landing slowly.
This is why Allah said, ( وَإِنْ كَادَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ ) `though their plot was hardly one to remove the mountains from their places."' Mujahid also mentioned that this story was about Nebuchadnezzar, and that when the king's sight was far away from earth and its people, he was called, `O tyrant one! Where are you headed to' He became afraid and brought the staff closer to the eagels, which flew faster with such haste that the mountains almost shook from the noise they made.
The mountains were almost moved from their places, so Allah said, وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ ( though their plot was not such as to remove the mountains from their places. )" Ibn Jurayj narrated that Mujahid recited this Ayah in a way that means, "though their plot was such as to remove the mountains from their places." However, Al-`Awfi reported that Ibn `Abbas said that, وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ ( though their plot was not such as to remove the mountains from their places. ) indicates that their plot was not such as to remove the mountains from their places.
Similar was said by Al-Hasan Al-Basri.
Ibn Jarir reasoned that, "Associating others with Allah and disbelieving in Him, which they brought upon themselves, did not bother the mountains nor other creatures.
Rather, the harm of their actions came to haunt them." I ( Ibn Kathir ) said, this meaning is similar to Allah's statement, وَلاَ تَمْشِ فِى الاٌّرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الاٌّرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً ( And walk not on the earth with conceit and arrogance.
Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height. )17:37 There is another way of explaining this Ayah; `Ali bin Abi Talhah reported that Ibn `Abbas said that, وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ ( though their plot was not such as to remove the mountains from their places. ) refers to their Shirk, for Allah said in another Ayah, تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ ( Whereby the heavens are almost torn. ) 19:90 Ad-Dahhak and Qatadah said similarly.

(14:46) They had tried all their cunning devices to outwit Us but Allah had the remedy to counteract their devices, even though these were so powerful as to move mountains. " *55

And they had planned their plan, but meaning

*55) That is, " You have seen that the former people who violated the Divine Law, and who opposed the Message, devised very effective and cunning schemes to avert the consequences of their iniquity, but AIIah defeated them with His single counter-device.
You did not give up your crafty schemes against the Message of Truth in the vain hope that your "strong" measures would succeed where the schemes of your predecessors had failed.

 

There will be no Respite after the Coming of the Torment Allah mentions what those who committed injustice against themselves will say when they witness the torment, رَبَّنَآ أَخِّرْنَآ إِلَى أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ ( Our Lord! Respite us for a little while, we will answer Your call and follow the Messengers! ) Allah said in other Ayat, حَتَّى إِذَا جَآءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ ( Until, when death comes to one of them, he says: "My Lord! Send me back." )23:99 and, يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُلْهِكُمْ أَمْوَلُكُمْ ( O you who believe! Let not your properties divert you. ) 63:9-10 Allah described the condition of the wrongdoers on the Day of Gathering, when He said, وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ ( And if you only could see when the criminals shall hang their heads. ) 32:12, وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا ( If you could but see when they will be held over the Fire! They will say: "Would that we were but sent back (to the world )! Then we would not deny the Ayat of Our Lord.
.."!) 6:27 and, وَهُمْ يَصْطَرِخُونَ فِيهَا ( Therein they will cry. ) 35:27 Allah refuted their statement here, أَوَلَمْ تَكُونُواْ أَقْسَمْتُمْ مِّن قَبْلُ مَا لَكُمْ مِّن زَوَالٍ ( Had you not sworn aforetime that you would not leave. ) Allah says, `Had you not vowed before, that your previous state will not change, that there will be no Resurrection or Reckoning Therefore, taste this torment because of what you vowed before.' Mujahid commented that, مَا لَكُمْ مِّن زَوَالٍ ( that you would not leave. ) refers to leaving this worldly life to the Hereafter.
Allah also said, وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لاَ يَبْعَثُ اللَّهُ مَن يَمُوتُ ( And they swear by Allah with their strongest oaths, that Allah will not raise up him who dies. ) 16:38 Allah said next, وَسَكَنتُمْ فِى مَسَـكِنِ الَّذِينَ ظَلَمُواْ أَنفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ الأَمْثَالَ ( And you dwelt in the dwellings of men who wronged themselves, and it was clear to you how We had dealt with them.
And We put forth (many ) parables for you.) Allah says, `you have witnessed or heard of the news of what happened to the earlier disbelieving nations, but you did not draw a lesson from their end, nor did what We punished them with provide an example for you,' حِكْمَةٌ بَـلِغَةٌ فَمَا تُغْنِـى النُّذُرُ ( Perfect wisdom but the warners benefit then not. )54:5 Shu`bah narrated that Abu Ishaq said that `Abdur-Rahman bin Dabil said that `Ali bin Abi Talib commented on Allah's statement, وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ ( though their plot was not such as to remove the mountains from their places. ) "He who disputed with Ibrahim about his Lord, took two eaglets and raised them until they became adult eagels.
Then he tied each eagel's leg to a wooden box with ropes and left them go hungry.
He and another man sat inside the wooden box and raised a staff with a piece of meat on its tip.
So, the two eagles started flying.
The king asked his companion to tell him what he was seeing, and he described the scenes to him, until he said that he saw the earth as a fly.
So, the king brought the staff closer to the eagels and they started landing slowly.
This is why Allah said, ( وَإِنْ كَادَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ ) `though their plot was hardly one to remove the mountains from their places."' Mujahid also mentioned that this story was about Nebuchadnezzar, and that when the king's sight was far away from earth and its people, he was called, `O tyrant one! Where are you headed to' He became afraid and brought the staff closer to the eagels, which flew faster with such haste that the mountains almost shook from the noise they made.
The mountains were almost moved from their places, so Allah said, وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ ( though their plot was not such as to remove the mountains from their places. )" Ibn Jurayj narrated that Mujahid recited this Ayah in a way that means, "though their plot was such as to remove the mountains from their places." However, Al-`Awfi reported that Ibn `Abbas said that, وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ ( though their plot was not such as to remove the mountains from their places. ) indicates that their plot was not such as to remove the mountains from their places.
Similar was said by Al-Hasan Al-Basri.
Ibn Jarir reasoned that, "Associating others with Allah and disbelieving in Him, which they brought upon themselves, did not bother the mountains nor other creatures.
Rather, the harm of their actions came to haunt them." I ( Ibn Kathir ) said, this meaning is similar to Allah's statement, وَلاَ تَمْشِ فِى الاٌّرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الاٌّرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً ( And walk not on the earth with conceit and arrogance.
Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height. )17:37 There is another way of explaining this Ayah; `Ali bin Abi Talhah reported that Ibn `Abbas said that, وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ ( though their plot was not such as to remove the mountains from their places. ) refers to their Shirk, for Allah said in another Ayah, تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ ( Whereby the heavens are almost torn. ) 19:90 Ad-Dahhak and Qatadah said similarly.

( Verily they have plotted their plot ) they did their deed through their denial of the messengers, ( and their plot is with Allah ) the punishment of their deed is with Allah, ( though their plot were one whereby the mountains should be moved ) whereby the mountains should crumble; it is also said that this means: the plotting of Nimrod was such that the mountains would have crumbled, for the sounds of the Ark and eagles were heard.

Indeed, they planned their plot, and their plot was with Allah, though their plot was a great (one, still) it would never be able to remove the mountains (real mountains or the Islamic law) from their places (as it is of no importance) [Tafsir Ibn Kathir, Vol. 2, Page 597]. [It is said by some interpreters regarding this Verse that the Quraish pagans plotted against Prophet Muhammad SAW to kill him but they failed and were unable to carry out their plot which they plotted].

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