Surah Ibrahim (14) — Ayah 46
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
➋ {وَ اِنْ كَانَ مَكْرُهُمْ لِتَزُوْلَ مِنْهُ الْجِبَالُ:} This is { ’’ اِنْ ‘‘} nafiya (meaning "not"), after which there is a kasrah on the laam, it is called laam of negation (laam jahd), which comes for emphasis of negation, and after it the present tense verb is made mansub with {’’أَنْ‘‘}, which is obligatorily omitted after laam jahd. This is the common recitation, and its meaning is: "Their plotting was never such that the mountains could be moved by it," meaning the religion of Allah, which is as firm as mountains, could never be harmed by their conspiracies.
Kisai's recitation is different from this; he reads {’’ لِتَزُوْلَ ‘‘} with a fathah on the laam and {’’ تَزُوْلُ‘‘ } as marfu'. In this case, in {’’ وَ اِنْ كَانَ مَكْرُهُمْ ‘‘}, { ’’ اِنْ ‘‘ ’’إِنَّهُ‘‘} (i.e., the particle resembling a verb { ’’إِنَّ‘‘} and its pronoun of status {’’ هٗ ‘‘ } as its substitute) is a lightened form of {’’إِنَّهُ‘‘}, and in { ’’لَتَزُوْلُ‘‘} the initial laam is for emphasis. The meaning will be that surely their plotting and conspiracy was so dangerous and extremely frightening that even the mountains (if they could somehow be moved from their place) would certainly have been moved by these conspiracies.
Note that this translation will be in the case of {’’لَتَزُوْلُ‘‘}, i.e., the initial laam with fathah and the final laam marfu'; if someone translates the first recitation (i.e., the first laam with kasrah and the last mansub) in this way, then it will not be correct. In terms of meaning, both the second recitation is very excellent and the first as well.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
46. 2. Because if the mountains had moved, they would not have remained in their places, whereas all the mountains are firm and established in their respective places. This is in the form of "in" (negation); others have taken "in" as "mukhaffafah min al-muthaqalah," meaning certainly their schemes were so great that even the mountains would have moved from their places. It is Allah alone who did not let their schemes succeed, just as regarding the polytheists' shirk, Allah said: تكاد السموات يتفطرن منه وتنشق الأرض وتخر الجبال هدا. أن دعوا للرحمن ولدا. Surah Maryam. "The heavens are almost torn apart from it, and the earth splits, and the mountains collapse in devastation, that they claim the Most Merciful has a child."
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[46]
What Was the Powerful Plot of the Disbelievers of Makkah?
These words are used as an idiom, meaning their plots were so certain and effective that there was no expectation of their failure. What were those plots? Their mention is found in other verses of the Quran: either this Prophet should be exiled, or imprisoned, or killed. Then it was agreed that his house should be besieged, and those besieging would consist of one person from each tribe. All of them together would attack and kill him, and in this way, both the Prophet of Islam and Islam itself would be completely eradicated, and so on. This is the meaning in the case when in ﴿وَاِنْ كَانَ مَكْرُهُمْ لِتَزُوْلَ مِنْهُ الْجِبَالُ﴾ the particle 'in' is understood as conditional. And some commentators have understood the particle 'in' here as negative; in that case, its meaning would be that their plots were not such that mountains would be moved by them. That is, in comparison to Allah’s plan, their plots had no significance. Allah’s planning is so firm that even mountains can be moved by it. Impossible things become possible. And some commentators do not restrict these words only to the Quraysh of Makkah, but take them to mean all rebellious nations who had built very strong and lofty buildings so that even if Allah’s punishment came, they would remain safe. Even if mountains were moved, their schemes would not fail. But when the punishment came, they were destroyed and ruined—then why do you not take a lesson from them?
