Transliteration:( Wa iz nataqnal jabala fawqahum ka annahoo zullatunw wa zannooo annahoo waaqi'un bihim khuzoo maaa aatainaakum biquwwatinw wazkuroo maa feehi la'allakum tattaqoon )
And when We raised [393] the mountain over them as if it were a canopy, and they thought that it would fall on them [394]. (We said,) “Hold firmly to what We have given you and remember what is in it, so that you may become accountable [395]."
The mountain was uprooted and raised above the Israelites like a canopy by Hazrat Jibraeel (on whom be peace), by the command of Allah Almighty. Since the actions of His beloved servants are attributed to Allah, the verse states “We raised”—reflecting that the miracle, though executed by an angel, was truly by divine will.
When the mountain loomed overhead, every Israelite fell into prostration, placing their left cheek on the ground while keeping one eye upward—fearing the mountain might fall. To this day, the Yahud prostrate differently, not placing their forehead fully on the ground, a posture inherited from that moment of awe and fear. (Tafseer Khazainul Irfaan)
Initially, when Hazrat Musa (on whom be peace) presented the complete Tauraat, the Israelites hesitated, overwhelmed by its strict commands. In response, Allah raised a mountain over them, either from Sinai or Palestine, and warned them: accept this Book or be crushed beneath it. This moment shows why the Qur’an was revealed gradually over 23 years—out of divine mercy, making it easier for people to absorb and act upon the laws, unlike the sudden imposition experienced by Bani Israel.
171. And (remember) when We Nataqna the mountain over them as if it had been a canopy, and they thought that it was going to fall on them. (We said): “Hold firmly to what We have given you ﴿the Tawrah﴾, and remember that which is therein (act on its commandments), so that you may fear Allah and obey Him.”
`Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah,
(And (remember) when We Nataqna the mountain over them), “We raised the mountain, as Allah’s other statement testifies,
(And for their covenant, We raised over them the mountain) ﴿4:154﴾.” Also, Sufyan Ath-Thawri narrated that Al-A`mash said that, Sa`id bin Jubayr said that Ibn `Abbas said, “The angels raised the Mount over their heads, as reiterated by Allah’s statement,
(We raised over them the mountain) ﴿4:154﴾.” Al-Qasim bin Abi Ayyub narrated that Sa`id bin Jubayr said that Ibn `Abbas said, “Musa later on proceeded with them to the Sacred Land. He took along the Tablets, after his anger subsided, and commanded them to adhere to the orders that Allah ordained to be delivered to them. But these orders became heavy on them and they did not want to implement them until Allah raised the mountain over them,
(as if it had been a canopy), that is, when the angels raised the mountain over their heads.” An-Nasa’i collected it.
(7:171) And recall when We shook the mountain over them as though it were a canopy, and they thought that it was going to fall over them; and We said: Hold firmly to that which We have given you, and remember what is in it, that you may guard against evil.[132]
132. The allusion here is to the event which took place when Moses proclaimed God’s Divine Law at the foot of Mount Sinai.
Then Moses brought the people out of the camp to meet God; and they took their stand at the foot of the mountain. And Mount Sinai was wrapped in smoke, because the Lord descended upon it in fire; and the smoke of it went up like the smoke of a kiln, and the whole mountain quaked greatly. (Exodus 19: 17-18.)
This awesome atmosphere was created by God at the time when He made the people of Israel enter into a covenant with Him in order to impress upon them the gravity of the event and the supreme importance of the covenant. It should not be mistakenly assumed, however, that the people of Israel, who were reluctant to make the covenant, were forced to enter into it. In fact they were all believers and had gone to the Mount merely to make the covenant. The extraordinary conditions which God created were such as to make the Israelites realize that making a covenant with God was not an ordinary matter. They were rather made to feel that they were entering into a covenant with none other than Almighty God and that violating it could spell their disaster.
This concludes the discourse especially addressed to the Israelites. From here on the discourse is directed to all mankind, and particularly to the people whom the Prophet (peace be on him) addressed directly.
[416]- For their rebellion and disobedience.
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