Monumental plots against GOD , Islam by disbelievers going to meet their fate of decimation at some point…history says so.

Surah Ibrahim (14:46)

Arabic Text

وَقَدْ مَكَرُوْا مَكْرَهُمْ وَعِنْدَ اللّٰهِ مَكْرُهُمْ ۖ وَاِنْ كَانَ مَكْرُهُمْ لِتَزُوْلَ مِنْهُ الْجِبَالُ 

English Translation (from Tafheem-ul-Quran by Syed Abul Ala Maududi)

Indeed the unbelievers contrived their plan, but it is in Allah’s power to nullify their plan, even though their plans were such that would move even mountains. 11

Tafseer (Explanation)

The nations of the past resorted to all sorts of contriving to evade the consequences of having denied God’s laws and to defeating the mission of God’s Messengers. But it is well known that just one move from God checkmated them. Despite this, the unbelievers have not ceased their contriving, fancying that their efforts will ultimately meet with success. 11

Tafseer al Tabari

Surah Ibrahim (14:46) – Al-Tabari’s Tafsir

Arabic Text

وَقَدْ مَكَرُوا مَكْرَهُمْ وَعِنْدَ اللَّهِ مَكْرُهُمْ وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ

English Translation (Sahih International)

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.

Tafseer (Explanation)

Al-Tabari, in his comprehensive tafsir “Jami’ al-Bayan fi Ta’wil al-Qur’an,” collects various narrations from the Salaf (early generations) to explain this verse. He begins by noting that the verse addresses the disbelievers’ machinations against Allah’s messengers and the truth, emphasizing that all such plots are fully known and encompassed by Allah, rendering them futile.

Key interpretations from narrations:

• From Qatadah: The disbelievers plotted extensively, but their schemes are with Allah—He knows them intimately. Even if their plots were so immense that they could shake or remove mountains, they would not escape Allah’s decree. Qatadah links this to the historical nations mentioned in the previous verse (14:45), like those of Noah, ‘Ad, and Thamud, whose dwellings the later generations inhabited without learning lessons.
• From Mujahid: The phrase “even if their plan had been [sufficient] to do away with the mountains” is interpreted as hyperbolic, indicating the grandeur of their scheming. Mujahid recounts a story of a tyrant (often identified as Nimrod or Nebuchadnezzar) who attempted to ascend to the heavens using eagles tied to a box, carrying him and a companion aloft with a staff baited with meat. As they rose, the tyrant aimed arrows at the sky, deluding himself into challenging Allah. Upon descending, the rush caused the mountains to nearly tremble—illustrating that even such audacious plots fail and do not disrupt Allah’s creation.
• From ‘Ali bin Abi Talib: Similar to Mujahid, ‘Ali describes the incident with the eagles, emphasizing that the plot was “not such as to remove the mountains,” meaning it was immense in ambition but ineffective against divine will. This narration underscores the futility of shirk (associating partners with Allah) and disbelief.
• From Ibn ‘Abbas: The “plan” refers to their kufr (disbelief) and opposition to the prophets. Allah records all their schemes in the Preserved Tablet (al-Lawh al-Mahfuz), and no matter how powerful they seem—capable of metaphorically moving mountains—they cannot avert Allah’s punishment or alter His plan.
• Linguistic analysis by Al-Tabari: He discusses variant readings and meanings of “makr” (plot), noting it implies cunning deception. The conditional “in kan makruhum li-tazula minhu al-jibal” can be read as “though their plot was such that mountains would depart from it” (indicating magnitude) or “was not such” (negating its impact). Al-Tabari prefers interpretations that highlight Allah’s omniscience and the inevitable failure of evil plots, cross-referencing verses like 27:50-51 (where Allah’s plan supersedes human schemes).

Al-Tabari concludes that the verse serves as a warning to the Quraysh disbelievers in Mecca, whose plots against Prophet Muhammad (peace be upon him) mirror those of past nations, and a consolation to believers that Allah controls all outcomes. 2 4

Comparison with Tafheem-ul-Quran (by Maududi) and Ibn Kathir’s Tafsir

Al-Tabari’s tafsir stands out as the most exhaustive and tradition-oriented among the three, being one of the earliest comprehensive commentaries (completed around 922 CE). It relies heavily on chains of narration (isnad) from companions like Ibn ‘Abbas and ‘Ali, and early scholars like Mujahid and Qatadah, providing a raw collection of opinions without much synthesis—allowing readers to see diverse views. This contrasts with Ibn Kathir’s approach, which summarizes and selects from Tabari’s material (often quoting him directly, e.g., the eagle story from Mujahid and ‘Ali), adding cross-references to other verses and hadiths for a more streamlined, student-friendly exegesis focused on the afterlife’s no-respite theme and warnings against shirk. Maududi’s Tafheem-ul-Quran is even more concise and modern, emphasizing thematic lessons for contemporary readers, such as historical nations’ failed attempts to evade divine laws through “contriving,” portrayed as a quick divine “checkmate” without delving into specific narrations or linguistic debates. While Tabari and Ibn Kathir share a classical, hadith-based depth (with Tabari being more voluminous and less filtered), Maududi prioritizes motivational and practical insights over detailed scholarly chains. All three agree on the core message: the futility of disbelievers’ plots against Allah’s unassailable plan, using the “mountains” metaphor to illustrate their perceived but illusory power.