Surah An-Nahl 16:92
سُورَةُ النَّحۡلِ · Meccan · Verse 92 of 128
وَلَا تَكُونُوا۟ كَٱلَّتِى نَقَضَتْ غَزْلَهَا مِنۢ بَعْدِ قُوَّةٍ أَنكَٰثًۭا تَتَّخِذُونَ أَيْمَٰنَكُمْ دَخَلًۢا بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِىَ أَرْبَىٰ مِنْ أُمَّةٍ ۚ إِنَّمَا يَبْلُوكُمُ ٱللَّهُ بِهِۦ ۚ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ ٱلْقِيَٰمَةِ مَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
Translation
Do not use your oaths to deceive each other- like a woman who unravels the thread she has firmly spun- just because one party may be more numerous than another. God tests you with this, and on the Day of the Resurrection He will make clear to you those things you differed about.
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
This verse continues the powerful injunction from the preceding one, warning us against breaking the sacred trust of covenants. Here, Allah draws a vivid picture, using precise words to reveal the immense folly and spiritual danger of such an act.
The Unraveled Effort
Allah begins by commanding, "And do not be like the one who unraveled her spun yarn after it was strong, into broken threads" (وَلَا تَكُونُوا۟ كَٱلَّتِى نَقَضَتْ غَزْلَهَا مِنۢ بَعْدِ قُوَّةٍ أَنكَٰثًۭا). The Arabic phrase *naqadhat ghazlaha* means "she unraveled her spun yarn." Scholars like Ibn Ashur point out that *ghazl* (yarn) here refers to the completed, twisted thread, not the act of spinning itself. This emphasizes the destruction of something already achieved and made firm. The phrase *min ba'di quwwatin* (after it was strong) underscores the senselessness of the act. As al-Razi explains, the yarn was well-made and secure; to then undo it is utterly irrational. Imagine someone painstakingly creating a beautiful, sturdy fabric, only to deliberately pull it apart into weak, useless fragments, *ankaathan*. This word, *ankaathan*, means "broken threads," showing the result of this destructive act. It highlights how breaking an oath is like undoing all the effort and trust built into a commitment, reducing it to worthless pieces. It's a striking parable of self-sabotage, portraying the oath-breaker as foolish and destructive.
The Deceptive Motive
The verse continues, "taking your oaths as a means of deceit among yourselves, because one community is more numerous than another" (تَتَّخِذُونَ أَيْمَٰنَكُمْ دَخَلًۢا بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِىَ أَرْبَىٰ مِنْ أُمَّةٍ). The word *dakhala* (deceit) is crucial here. Ibn Ashur describes it as something corrupt or falsely introduced. It means using something meant for sincerity, like an oath, as a tool for betrayal and trickery. The motivation for this treachery is then laid bare: *an takoona ummatun hiya arba min ummatin*. The word *arba*, beautifully highlighted by Ibn Ashur, is an expansive term. It means "more numerous," "stronger," or "better off" in terms of wealth or power. This single word encapsulates all the worldly temptations, the lure of greater numbers, richer alliances, or superior strength, that might tempt a person to break their sworn word. Allah's precise choice of *arba* reveals the superficiality of these motives, as they are based on fleeting external advantages rather than enduring principles.
Allah's Test and Ultimate Judgment
Finally, Allah declares, "Allah only tests you with this, and He will certainly make clear to you on the Day of Resurrection what you used to differ over" (إِنَّمَا يَبْلُوكُمُ ٱللَّهُ بِهِۦ ۚ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ ٱلْقِيَٰمَةِ مَا كُنتُمْ فِيهِ تَخْتَلِفُونَ). The particle *innama* (only/exclusively) emphasizes that these apparent advantages of another group are nothing but a divine test. It's not a valid reason to abandon a commitment, but rather an opportunity for Allah to see who will remain steadfast in their integrity. The closing statement uses two powerful linguistic devices: the *lam* of oath and the *noon* of emphasis in *walayubayyinanna* (He will certainly make clear). This double emphasis underscores the absolute certainty that on the Day of Resurrection, all hidden truths and disputes will be revealed. There will be no ambiguity then about who was faithful and who was treacherous, and the true value of every covenant will be laid bare.
Sources: al-Zamakhshari (al-Kashshaf), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jalalayn, al-Razi (Mafatih al-Ghayb), al-Jadwal fi I'rab al-Quran (Mahmud Safi)
Worldly Mirror
This verse offers a profound reflection on the nature of commitment and integrity, warning us against the self-destructive act of breaking solemn pledges. Allah addresses us directly, forbidding us from becoming like a foolish woman who painstakingly spins her yarn into a strong thread, only to then unravel it into scattered fibers.
The Folly of Self-Sabotage
At its core, the parable of the woman who "unravels her yarn after it was strong" (نَقَضَتْ غَزْلَهَا مِنۢ بَعْدِ قُوَّةٍ) is a powerful mirror for our inner state. Imagine the effort and dedication required to spin yarn, making it firm and cohesive. Then picture that same effort being undone by one's own hand, reducing something whole and strong back to a useless mess. Sayyid Qutb highlights the foolishness and weak will of such an act, describing it as "despicable and hateful," an image no person of integrity would wish to embody. This reflects a deep spiritual flaw: the act of undermining one's own achievements, integrity, or spiritual progress for transient gains. It is a warning against self-inflicted chaos, where we tear down what we have diligently built, whether it is a relationship, a project, or our own moral character.
Trust in Our World: Relational and Communal Ties
The verse extends this reflection to our relational and communal life. The Quran describes those who "take their oaths as means of deception among yourselves because one group is more numerous than another" (تَتَّخِذُونَ أَيْمَٰنَكُمْ دَخَلًۢا بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِيَ أَرْبَىٰ مِنْ أُمَّةٍ). This isn't just about personal agreements; it speaks to the broader social fabric. As Tazkirul Quran explains, mutual trust is paramount for collective life. If individuals or groups break covenants without just cause, society descends into corruption, making any constructive endeavor impossible.
Historically, as Israr Ahmad points out, this verse was revealed at a time when some were tempted to abandon their covenant of belief in the Prophet Muhammad, swayed by tribal loyalties or the apparent numerical strength of opposing groups. The test (يَبْلُوكُمُ ٱللَّهُ بِهِۦ) was whether they were driven by truth-seeking (*haq parast*) or by group identity (*nasal parast*). This pattern echoes in our own lives today, whether in personal betrayals of trust or in larger societal and political contexts, where alliances and agreements are forsaken for perceived advantage, be it wealth, power, or popular opinion. Such actions destabilize communities and undermine the very foundation of ethical coexistence.
The Ultimate Test and Accountability
Ultimately, the verse reminds us that "Allah only tests you by it, and He will surely make clear to you on the Day of Resurrection that over which you used to differ" (إِنَّمَا يَبْلُوكُمُ ٱللَّهُ بِهِۦ ۚ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ ٱلْقِيَٰمَةِ مَا كُنتُمْ فِيهِ تَخْتَلِفُونَ). Our commitment to our words, our adherence to covenants, and our integrity in the face of temptation are all part of a divine test. It's a call to examine our sincerity: are we upholding our agreements and principles because of Allah, or are we swayed by fleeting worldly benefits? The Day of Judgment will reveal the true motives behind our choices, clarifying the reality of our commitments and betrayals.
Sources: Israr Ahmad (Bayan ul Quran), Sayyid Qutb (Fi Zilal al-Quran), Tazkirul Quran, al-Munir (Wahba al-Zuhayli), Ibn al-Jawzi (Zad al-Masir)
Topics that discuss this verse
Surah An-Nahl 16:92 is discussed in 9 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah An-Nahl 16:92 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.