أَم أَبرَموا أَمرًا فَإِنّا مُبرِمونَ

Have they settled on some [devious] plan? Indeed We too are settling [on Our plans].

EXEGESIS

Abramū (settled) comes from the infinitive ibrām which means to solidify or make something firm. It is derived from the expression ibrām al-ḥabl, which refers to tightening a rope by twisting its strands.[1] Mubrimūn (those who settle) is the plural active participle of the same.

Some exegetes suggest that the contrast between using the verb in reference to the polytheists and the active participle in reference to God lies in the fact that their resolution constitutes an actual occurrence, whereas Allah’s act of resolving conveys a warning that He has decreed the annulment of what they have contrived. This is because the active participle in Arabic essentially indicates the present tense, meaning: We are now decreeing a momentous matter for them.[2]

EXPOSITION

This verse now returns to addressing the polytheists. Based on the context of this verse and the following verses, it would seem that the polytheists had worked out a scheme against the Holy Prophet. Thus, this verse would be similar in purport to 52:42, Do they seek to outmanoeuvre [Allah]? But it is the faithless who are the outmanoeuvred ones!,[3] and 27:50, They devised a plot, and We [too] devised a plan, but they were not aware.[4]

As indicated in 14:46 – They certainly devised their schemes, but their schemes are known to Allah, and their schemes are not such as to dislodge the mountains – their plots were sinister and great.

The polytheists of Mecca plotted schemes to assassinate the Prophet and extinguish the light of Islam. This verse responds to them by declaring that God likewise intends to support His cause in a manner that they cannot perceive, and repay these individuals, both in this worldly life and in the hereafter.[5] Other exegetes add that God’s settling or plan also includes helping His Prophet.[6]

It has also been suggested that the verse could be pointing towards a general trait of the polytheists: to be established against all truth whether in this world or in the hereafter. As such, God’s response to them is that in every matter contrary to the truth – in this world and the hereafter – Allah firmly establishes the truth and nullifies falsehood.

In terms of meaning, this verse can be considered connected to the previous verse in that whilst the previous verse condemned the attitude of being averse to the truth, this verse presents a symbol of this aversion – their recalcitrant attitude to continuously plot against the Prophet.[7] Moreover, this verse can be alluding to an amplification of their evil attitude. In other words, not only did they have an attitude of being averse to the truth, they also plotted against it.[8] This can be supported by the fact that whilst the previous verse was speaking to the polytheists in the second person, this verse speaks to them in the third person, indicating that their plotting against the Prophet is worse than their being averse to the truth.[9]

Whilst this verse is a threat against the polytheists, it also serves to strengthen the morale of the Prophet as God exclaims that He shall respond to their deviant plots.[10]

Some exegetes view the occasion for the revelation of this verse as the plot to assassinate the Prophet before his migration to Medina, which is referenced in, And [remember] when those who disbelieved plotted against you (8:30). This view has been attributed to Muqātil ibn Sulaymān.[11] However, it seems that this is only an application of the verse and not the occasion of revelation.[12]

Many exegetes suggest that God’s settling on responding to their plots culminated in their defeat and death at the Battle of Badr.[13] Yet a broader principle can be drawn from the verse: that the course of creation itself stands against such evil schemers (see also 25:43). For rarely do their plots bear fruit, and seldom do affairs unfold according to their design. Some exegetes allude to how this state of affairs is the clearest proof of the existence of the Creator.[14]

REVIEW OF TAFSĪR LITERATURE

Exegetes have offered alternative interpretations as to what exactly the polytheists had settled upon. Some suggest that it refers to their settling on denying the Prophet’s messengership, and in return, God’s settling is on punishing them.[15] This view has been attributed to Qatādah.[16] Mudarrisi explains the verse in a similar manner stating that the polytheists had firmly decided to not believe in Allah, and thus God also firmly decided to punish them eternally.[17]

[1] Raghib, p. 120.
[2] Ibn Ashur, 25/295.
[3] Mizan, 18/125.
[4] Ibn Kathir, 7/221.
[5] Amthal, 16/101; Tabrisi, 9/87.
[6] Thaalabi, 5/191.
[7] Rahnama, 17/106.
[8] Hadi, 3/268.
[9] Baydawi, 5/96; Alusi, 13/103; Hadi, 3/268.
[10] Rahnama, 17/106.
[11] Muqatil, 3/803-805; Razi, 27/644; Qurtubi, 16/118.
[12] Amthal, 16/101.
[13] Ibn Ashur, 25/295; Qurtubi, 16/118.
[14] Bursawi, 8/395.
[15] Tibyan, 9/218; Baydawi, 5/96; Safi, 4/400.
[16] Qurtubi, 16/118.
[17] Mudarrisi, 12/528.