His saying, exalted and majestic is He: "And you dwelled in the dwellings of those who wronged themselves, and it became clear to you how We dealt with them and We struck for you examples." "And they plotted their plot, and with Allah is their plot. And if their plot were to remove mountains." "So do not think that Allah will fail His promise to His messengers. Indeed, Allah is Exalted, Lord of Retribution." "The Day the earth will be changed to another earth, and the heavens, and they will appear before Allah, the One, the Prevailing."

He, exalted and majestic is He, says: O you who turn away from the signs of Allah from all the worlds! You dwelled in the dwellings of those who wronged themselves by disbelief from the previous nations, and the punishments befell them. So your saying is to take heed and learn a lesson. The majority read: "And it became clear" with a ت (taa), and Al-Sulami read - as reported by Al-Mahdawi -: "And We clarify" with a ن (noon) of greatness, in the past tense, meaning: or did We not clarify, in conjunction with "Did you not see" [Ibrahim: 44]. Abu Amr said: And Abu Abd al-Rahman read with a ضم (dhamma) on the noon and raising the last noon.

And His saying: "And with Allah is their plot" implies an omitted addition, its meaning being: and with Allah is the punishment for their plotting, or the recompense for their plotting. It is possible that His saying, exalted is He: "And they plotted their plot" is addressed to Muhammad, blessings and peace be upon him, and the pronoun refers to his contemporaries. It is also possible that it is something said to the oppressors on the Day of Resurrection, and the pronoun refers to those who dwelled in their homes.

The seven reciters, except for Al-Kisai, read: "And if their plot were to remove mountains" with a kasra (i) on لِتَزُولَ (li-tazool) and a fatha (a) on the second, which is the reading of Ali ibn Abi Talib and a group. This is on the assumption that "if" is negating, meaning "not," and the meaning of the verse is to belittle their plotting, and that it was not to remove the laws and prophethood and the decrees of Allah by which they are like mountains in their steadfastness and strength. This is the interpretation of Al-Hasan and a group of the commentators.

In my view, this reading can also mean the greatness of their plotting, meaning: and if it is severe, it only acts to remove the foundations of matters. Al-Kisai read: "لَتَزُولُ" (la-tazool) with a fatha on the first لام (lam) and raising the second, which is the reading of Ibn Abbas, Mujahid, and Ibn Wathab. This is on the assumption that "if" is a lighter form of the heavy one, and the meaning of the verse is to magnify their plotting and its severity, meaning that it is something that causes distress and removes mountains from their places with its strength. However, Allah, exalted is He, nullified it and supported His allies, and this is more severe in the lesson.

Ali ibn Abi Talib, Ibn Mas'ud, Umar ibn al-Khattab, and Ubayy ibn Ka'b read: "And if their plot was almost (to succeed)," and it is related to this reading in "to be removed" what has preceded. Abu Hatim mentioned that in the reading of Ubayy ibn Ka'b: "And were it not for the word of Allah, the mountains would have been removed from their plotting." Al-Tabari narrated from some of the interpreters that they made this verse an indication of what Nimrod did, as he hung the coffin between the ants and raised the meat on the tips of the spears after he had starved them. He and his doorkeeper entered the coffin, and the ants lifted them until Nimrod said to him: What do you see? He said: I see a sea and an island, wanting the inhabited world. Then he said: What do you see? He said: I see a cloud and do not see a mountain, as if the mountains had been removed from the sight of the eye by this plotting. This was mentioned from Ali ibn Abi Talib, may Allah be pleased with him, and I do not find it authentic from Ali. In this entire story, there is weakness in terms of meaning, as it is not possible for the ants to ascend as described, and it is far-fetched for anyone to endanger himself in such a manner.

And His saying, the Exalted: "So do not think that Allah..." is a confirmation for the Prophet, blessings and peace be upon him, and for others among his nation. The Prophet, blessings and peace be upon him, was not one who thought such a thing, but the expression came out this way, and what is intended by it is to admonish those who participated with the Prophet, blessings and peace be upon him, in intending to confirm him. The majority of the people read: "the one who breaks his promise" with the addition of "His messengers" in the accusative. They added "the one who breaks" to "the promise" since breaking is related to the warning in a figurative sense, and the true relation is to the messengers. This is similar to the saying of the poet:

You see the bull in it entering the shade with its head, and all its other parts are exposed to the sun.

And like your saying: "This is giving Zayd a dirham." And a group read: "the one who breaks his promise, His messengers" with the promise in the accusative and "messengers" in the genitive as an addition. This reading was mentioned by Al-Zajjaj and he weakened it, and it obstructs the addition between the added and the added to by the object. It is like the saying of the poet:

And I pushed it with a push, like the push of the camel of my father Mazadah.

And if it is conditioned in such a manner by the circumstance, it is more famous in speech, like his saying:

For Allah's sake, today who blames her.

And another said:

As the book was written by the hand of a Jew, approaching or removing.

And the meaning is: Do not think, O Muhammad, you and those who consider the matter from your nation and others, that Allah does not fulfill His promise in aiding His messengers and manifesting them, and punishing those who disbelieve in them in this world and the Hereafter. For indeed, Allah is Mighty; nothing can prevent Him. He is the Avenger of the disbelievers, and there is no way for Him to pardon them.

'And His saying, the Most High: "The Day the earth will be changed". "The Day" is a term for the mentioned vengeance before it. It has been narrated regarding "the changing of the earth" various sayings: Among them, it is authentically reported that Allah will change this earth to a pure white earth, as if it were a disk of pure silver. It is authentically reported that Allah will change it to a loaf from which the believer will eat from beneath his feet. It has been narrated that it will be changed to an earth of silver, and it has been narrated that it will be an earth like silver in its whiteness. It has been narrated that it will be changed from fire. Some of the interpreters said: The changing of the earth is the uprooting of its mountains, the bursting forth of its seas, and its alteration until no crookedness or unevenness is seen in it. This is a state different from the first, and this is how the changing occurs.

Qadi Abu Muhammad, may Allah have mercy on him, said: I heard from my father, may Allah be pleased with him, that it has been narrated that the changing occurs in the earth, but it will be changed for each group according to what their state requires. The believer will be on bread from which he eats according to his need for it, and a group will be on silver - if the chain of narration is authentic regarding it - and a group of disbelievers will be on fire. This is all permissible and occurs under the power of Allah, the Most High. Most interpreters agree that the changing will be to a pure white earth in which Allah was not disobeyed, nor was blood shed in it, and there is no landmark for anyone in it. It has been narrated from the Prophet, blessings and peace be upon him, that he said: "The believers at the time of the changing will be in the shade of the Throne," and it has been narrated from him that he said: "The people at the time of the changing will be on the bridge," and from him that he said: "At that time, the people will be the guests of Allah, and nothing will be beyond their capability from what He has."

And "they will emerge" is taken from al-biraz, meaning: they will appear before Him, with no building or fortress concealing them. And His saying: "the One, the Subduer" are two attributes suitable for mentioning this state.