భావార్ధాల అనువాదం వచనం 92 సూరహ్ సూరహ్ అన్-నహల్ - ఇంగ్లీషు అనువాదం - డా. వలీద్ బలీహష్ అల్ అమ్రి - పవిత్ర ఖుర్ఆన్ యొక్క ఎన్సైక్లోపీడియా

వచనం: 92

وَلَا تَكُونُواْ كَٱلَّتِي نَقَضَتۡ غَزۡلَهَا مِنۢ بَعۡدِ قُوَّةٍ أَنكَٰثٗا تَتَّخِذُونَ أَيۡمَٰنَكُمۡ دَخَلَۢا بَيۡنَكُمۡ أَن تَكُونَ أُمَّةٌ هِيَ أَرۡبَىٰ مِنۡ أُمَّةٍۚ إِنَّمَا يَبۡلُوكُمُ ٱللَّهُ بِهِۦۚ وَلَيُبَيِّنَنَّ لَكُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ مَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ

(92) ^[3408]Do not be like she who unknits her weaving, after its strength, into shreds, ˹by˺ taking your oaths ˹as a means˺ to gain leeway amongst you, ˹until˺ may ˹another˺ group, greater than ˹the˺ one ˹earlier˺ group ˹becomes ready for alliance˺^[3409]. Allah tests you with it^[3410] and so that He may explain to you what you differ over on the Day of Judgement^[3411].

[3408] This is an illustrative example highlighting through imagery how one unravels one’s work by reneging on a pledge and how wasting this kind of behaviour is. The woman who ‘unknits her weaving, after its strength, into shreds’ posed as the example here, is well-known among the Makkans of the time, whom they jeered for her folly in so doing (cf. Ibn ʿĀshūr).
[3409] They are warned against the treacherous action of entering into treaties with other parties through solemn oaths, while intending all along to break them should the opportunity of forging another with a stronger party present itself even if it were in conflict with the earlier one, and would require betraying the party signatory to it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3410] The binding pledge and the alluring pact with a stronger party is but a test that separates those who follow God’s Commands and those who flout them (cf. al-Ṭabarī, Ibn al-Jawzī, al-Saʿdī). Both Ibn Juzayy and Ibn ʿĀshūr interpret this taking the ‘greater’ party as the Qurayshite idolaters and the ones addressed here as those who might be tempted to break away from the Muslim community, for the reason explained.
[3411] Those who violate such treaties will naturally convince themselves of the morality and/or pragmatism of their action by finding some ‘convincing evidence’ to this effect. But on the Day of Judgement, when all falsehoods are unmasked, people will realize that Islam is pure good and Denial is sheer evil (cf. Ibn ʿĀshūr): “To each of you ˹nations˺ we have given a ˹different˺ law and way ˹of life˺; had Allah wished, He could have made you into one nation but He wants to test you by what He gave you. Then vie in a race to good deeds, to Allah you shall all return and then He will tell you ˹the Truth˺ of what you used to differ over!” (5: 48)