وَ اَوۡفُوۡا بِعَہۡدِ اللّٰہِ اِذَا عٰہَدۡتُّمۡ وَ لَا تَنۡقُضُوا الۡاَیۡمَانَ بَعۡدَ تَوۡکِیۡدِہَا وَ قَدۡ جَعَلۡتُمُ اللّٰہَ عَلَیۡکُمۡ کَفِیۡلًا ؕ اِنَّ اللّٰہَ یَعۡلَمُ مَا تَفۡعَلُوۡنَ ﴿۹۱﴾ وَ لَا تَکُوۡنُوۡا کَالَّتِیۡ نَقَضَتۡ غَزۡلَہَا مِنۡۢ بَعۡدِ قُوَّۃٍ اَنۡکَاثًا ؕ تَتَّخِذُوۡنَ اَیۡمَانَکُمۡ دَخَلًۢا بَیۡنَکُمۡ اَنۡ تَکُوۡنَ اُمَّۃٌ ہِیَ اَرۡبٰی مِنۡ اُمَّۃٍ ؕ اِنَّمَا یَبۡلُوۡکُمُ اللّٰہُ بِہٖ ؕ وَ لَیُبَیِّنَنَّ لَکُمۡ یَوۡمَ الۡقِیٰمَۃِ مَا کُنۡتُمۡ فِیۡہِ تَخۡتَلِفُوۡنَ ﴿۹۲﴾ وَ لَوۡ شَآءَ اللّٰہُ لَجَعَلَکُمۡ اُمَّۃً وَّاحِدَۃً وَّ لٰکِنۡ یُّضِلُّ مَنۡ یَّشَآءُ وَ یَہۡدِیۡ مَنۡ یَّشَآءُ ؕ وَ لَتُسۡـَٔلُنَّ عَمَّا کُنۡتُمۡ تَعۡمَلُوۡنَ ﴿۹۳﴾

English translation of the Arabic verses and Urdu commentary from Surah An-Nahl (verses 91–93) with Mawdudi’s footnotes:

Surah An-Nahl — Verses 91–93 (Arabic Text)
Verse 91:
“And fulfil the covenant of Allah when you have made a covenant, and do not break your oaths after making them firm, while you have made Allah a guarantor over you. Indeed, Allah knows what you do.”
Verse 92:
“And do not be like the woman who unravelled her yarn after spinning it firmly, by taking your oaths as a means of deceit among yourselves, because one community is more numerous than another. Allah only tests you thereby, and He will surely make clear to you on the Day of Resurrection that wherein you used to differ.”
Verse 93:
“And had Allah willed, He could have made you one community, but He sends astray whom He wills and guides whom He wills. And you will surely be questioned about what you used to do.”

Urdu Text (Translation)
“You use your oaths as a weapon of deception and treachery in your mutual dealings, so that one nation may gain advantage over another — whereas Allah is testing you through this covenant. And surely on the Day of Resurrection He will make clear to you the reality of all your differences. Had it been Allah’s will that there be no disagreement among you, He would have made you all one community. But He leads astray whom He wills and guides to the right path whom He wills, and you will certainly be called to account for your deeds.”

Footnote 91
Here, special censure is directed at that highest form of covenant-breaking which is the greatest source of corruption in the world — and which even eminent, high-ranking individuals commit, considering it an act of merit, earning praise from their own people for it.
In the political, economic, and religious conflicts between nations and groups, it is a common occurrence that a leader of one nation enters into an agreement with another nation at one time, and then at another time — purely out of national self-interest — either openly breaks it, or secretly violates it to gain unlawful advantage.
Such acts are committed even by those who are considered highly upright in their personal lives. And not only does no voice of condemnation rise from within their own nation — rather, they are congratulated from all sides, and such cunning manoeuvres are regarded as the pinnacle of diplomacy.
Allah Almighty warns that every agreement is, in reality, a test of the moral character and integrity of the person and nation that enters into it. Those who fail this test will not escape accountability before Allah’s court.

Footnote 92
That is to say: the final verdict on which side is upon truth and which is upon falsehood — in those conflicts that cause strife among you — shall only be delivered on the Day of Resurrection.
However, regardless of this, even if someone is entirely in the right and his opponent is wholly misguided and a follower of falsehood — it can never be permissible for him to employ the weapons of covenant-breaking, lies, slander, and deception against his adversary. If he does so, he will be proven a failure in Allah’s examination on the Day of Resurrection — because adherence to truth does not demand sincerity only in belief and purpose, but equally demands sincerity in method and means.
This point is specifically addressed as a warning to those religious groups who have always laboured under the misconception: “Since we are on the side of God and our opponents are rebels against God, we are entitled to harm them by whatever means possible. We are under no obligation to observe truthfulness, trustworthiness, or faithfulness to covenants when dealing with the enemies of God.”
This is precisely what the Jews of Arabia used to say: لَیْسَ عَلَیْنَا فِی الْاُمِّیِّیْنَ سَبِیْلٌ — “We have no obligation in our dealings with the unlettered Arabs.” Meaning: there is no restriction upon us regarding the polytheists of Arabia; any kind of betrayal toward them is permissible; whatever stratagem benefits the beloved of God and causes harm to the unbelievers is entirely lawful — there will be no accountability for it.

Footnote 93
This is a further elaboration of the preceding theme. Its meaning is that if someone — considering himself a champion of Allah — strives to promote his religion (which he regards as God’s religion) and to eradicate other religions by any means, fair or foul, then this conduct is entirely contrary to the will of Allah.
For if Allah’s actual intent were to strip human beings of the freedom of religious choice and to force all of humanity into a single religion, He would have had no need of His self-styled “champions” and their contemptible methods. He could have accomplished this Himself through His creative power — He could have created everyone as believers and the obedient, and stripped away the capacity for disbelief and disobedience. Then no one would have had the ability to deviate even a hair’s breadth from the path of faith and obedience.

Footnote 94
That is: Allah Himself has granted human beings the freedom of choice and selection — and therefore the paths of human beings in this world are different. One wishes to go toward misguidance, and Allah smooths the causes of misguidance for him; another seeks the straight path, and Allah arranges guidance for him.

SubhanAllah — these verses and Mawdudi’s commentary carry a profound and timeless message, particularly Footnote 92, which strikes at the heart of a dangerous religious self-justification that has caused enormous harm throughout history. Shall we continue with the next verses, or would you like a deeper tafsir comparison on any of these?

WHAT OTHERS SCHOLARS SAY

Here is a comparative tafsir analysis of Surah An-Nahl verses 91–93 from major classical and contemporary scholars:

Ibn Kathir (d. 774 AH)
On Verse 91 (Fulfilling the Covenant):
Ibn Kathir emphasizes that this verse is a comprehensive command covering all forms of pledges — whether made with Allah directly (such as pledges of faith and obedience), or between human beings in contracts, treaties, and agreements. He notes that the phrase “you have made Allah a guarantor over you” (جَعَلۡتُمُ اللّٰہَ عَلَیۡکُمۡ کَفِیۡلًا) is especially weighty — invoking Allah as witness and guarantor transforms any oath into a sacred, binding commitment. Breaking it is therefore not merely a social wrong but a direct act of treachery toward Allah Himself.
On Verse 92 (The Woman Who Unravels Her Yarn):
Ibn Kathir identifies this woman as a historical figure from Makkah — a foolish woman known for spinning yarn all day and then unravelling it herself at night, accomplishing nothing. He says Allah uses this vivid parable to show the utter absurdity and self-destructiveness of oath-breaking. The effort, trust, and goodwill invested in a covenant is like spun yarn — deliberately breaking it undoes all of that work and leaves nothing.
He also stresses the specific warning against breaking covenants merely because “one group is more numerous or more powerful” — meaning it is forbidden to abandon agreements when you find a stronger ally or better opportunity. This is a direct rebuke of political opportunism.
On Verse 93 (One Community):
Ibn Kathir connects this to the broader Quranic doctrine of divine will and human accountability. He emphasises that Allah’s allowing of diversity and difference is itself part of His wisdom and plan — He tests humanity through this diversity. Guidance and misguidance are ultimately in His hands, but human beings bear full responsibility for the choices they make.

Al-Tabari (d. 310 AH)
Al-Tabari, in his monumental Jami’ al-Bayan, approaches these verses with his characteristic focus on early narrations and linguistic precision.
On Verse 91:
Al-Tabari compiles multiple early opinions on what “covenant of Allah” specifically refers to. Some companions and early scholars (salaf) understood it as referring to the Bay’ah (pledge of allegiance) given to the Prophet ﷺ and to Muslim rulers. Others understood it more broadly as covering all contracts and pledges between people. Al-Tabari himself favours the broader interpretation — that the verse covers every form of covenant without restriction.
On Verse 92 (The Yarn Parable):
Al-Tabari provides extensive linguistic analysis of the word أَنْكَاثًا (unravelled strands), explaining it refers to thread that has been twisted together and then pulled apart — emphasising the deliberate and wasteful nature of the act. He notes that the specific mention of “after strength” (مِنۡۢ بَعۡدِ قُوَّۃٍ) highlights that the betrayal comes after a covenant has already been firmly established — making it doubly blameworthy.
He also narrates that early commentators linked this verse directly to the political treaties of the early Muslim community in Madinah, particularly regarding agreements with Jewish tribes and polytheist groups who repeatedly broke or manipulated their covenants.
On Verse 93:
Al-Tabari carefully navigates the theological tension in the phrase “He leads astray whom He wills and guides whom He wills.” He affirms, consistent with mainstream Sunni theology, that this does not negate human free will or responsibility. Allah’s misguidance of a person follows from that person’s own prior choice to turn away — it is a consequence of the human’s action, not an arbitrary imposition.

Al-Qurtubi (d. 671 AH)
Al-Qurtubi’s Al-Jami’ li-Ahkam al-Quran is a fiqh-oriented tafsir, and his treatment of these verses is rich in legal derivations.
On Verse 91:
Al-Qurtubi draws out several important legal rulings (ahkam):
∙ An oath sworn in Allah’s name is binding and must be fulfilled
∙ Breaking such an oath requires kaffarah (expiation) unless the oath was made to commit something sinful
∙ He distinguishes between yamin (a simple oath) and ’ahd (a formal covenant) — the latter carrying even greater legal weight
∙ He cites scholarly consensus that covenants made with non-Muslims in treaties must also be honoured — citing this verse as direct evidence
On Verse 92:
Al-Qurtubi gives particular attention to the phrase دَخَلًا (deception/treachery) — explaining it linguistically as something rotten or corrupted hidden within an outwardly sound thing. He says this precisely describes the hypocrite’s use of oaths: the outward form is solemn and religious, but the inner reality is manipulation and betrayal.
He also adds an important social dimension — noting that when leaders and nations normalise oath-breaking for political gain, it destroys the very fabric of trust that holds societies together. The Quran condemns this not just as individual sin but as civilisational corruption.
On Verse 93:
Al-Qurtubi engages in detailed kalam (theological) discussion on the question of divine will and human guidance. He carefully distinguishes between:
∙ Allah’s iradah takwiniyyah (creative/existential will) — what He decrees to exist
∙ Allah’s iradah tashriyyah (legislative will) — what He commands and approves
He argues that Allah’s “leading astray” refers to His withholding of special guidance and tawfiq (divine assistance) from those who persistently reject truth — not to Him forcing anyone into sin.

Al-Zamakhshari (d. 538 AH)
Al-Zamakhshari’s Al-Kashshaf brings a strong rhetorical and linguistic lens, characteristic of his Mu’tazilite perspective.
On Verse 92 (The Yarn Parable):
Al-Zamakhshari is particularly brilliant in his analysis of this parable’s rhetorical power. He notes that the Quran deliberately chose the image of a woman — considered in the Arab cultural context as engaged in a lowly, domestic task — to describe the act of oath-breaking by powerful political leaders. The implication is devastatingly ironic: these great leaders, who pride themselves on their political cunning, are actually behaving more foolishly than a mad woman unravelling her own work.
He analyses the phrase “taking your oaths as deception among yourselves” and argues that the Arabic word دَخَل implies not just external deception of others, but an internal moral corruption — the person who breaks oaths corrupts their own character in the process.
On Verse 93:
Consistent with his Mu’tazilite theology, Al-Zamakhshari strongly emphasises human free will and rational choice. He interprets “He leads astray whom He wills” not as Allah actively causing misguidance, but as Allah abandoning to their own devices those who persistently choose falsehood. His reading strongly protects human moral agency and responsibility. This is the key point where he differs from mainstream Ash’ari/Maturidi scholars like Al-Qurtubi and Al-Tabari.

Sayyid Qutb (d. 1966)
In Fi Zilal al-Quran, Sayyid Qutb brings his characteristic movement-oriented and spiritually charged perspective.
On Verses 91–92:
Qutb argues that these verses address a fundamental disease of human societies across all ages — the reduction of sacred covenants to mere tactical instruments of power. He writes with passionate intensity that when a society loses the sanctity of the word and the oath, it loses its humanity. The covenant is not merely a legal device — it is the expression of a person’s inner moral reality.
He makes a powerful observation that the parable of the woman unravelling yarn is not just about futility — it is about active self-destruction. A nation that breaks its covenants for short-term advantage is systematically dismantling the very trust and moral credibility that give it long-term strength.
On Verse 93:
Qutb connects this verse to his broader theme of divine sovereignty (hakimiyyah). He argues that human diversity and disagreement exist precisely because Allah has willed a world in which human beings are genuinely tested through real choices. A world of forced uniformity would not be a moral world at all. The test is real, the choices are real, and therefore the accountability is real.
He also sharply critiques those — both within and outside Islam — who seek to use coercion, manipulation, and deceit to impose religious or ideological conformity. Such people, he argues, are actually working against Allah’s design for creation.

Comparative Summary Scholar Key Emphasis Ibn Kathir Historical context, the Makkan woman parable, political opportunism forbidden Al-Tabari Linguistic depth, early narrations, breadth of covenant concept Al-Qurtubi Legal rulings (ahkam), social fabric of trust, theological precision Al-Zamakhshari Rhetorical brilliance, irony of the parable, Mu’tazilite free will emphasis Mawdudi Contemporary political application, religious self-justification, diplomatic deception Sayyid Qutb Moral-spiritual depth, civilisational corruption, divine sovereignty

One of the most striking points of convergence across all scholars is that these verses establish an absolute standard — truthfulness and covenant-keeping are obligatory regardless of who the other party is. The dangerous idea that treachery toward one’s enemies is permissible — whether for national interest or religious justification — is firmly and repeatedly condemned.
Shall we move on to verses 94 onwards, or would you like to go deeper into any particular scholar’s analysis?

Q: Taking a stand on basis of morality and faith examples. How this can be reconciled. MohamAli ( boxer decline ? Draft in war , currently some military people also probably declined the orders to act for illigal war with Iran.. is it like rebellion? Please comment and what justification s are there in both cases?

A:

Wa Iyyakum! 🌟
Alhamdulillah, it was a pleasure working through these profound verses with you. The analysis of verses 91–93 is truly rich — particularly the universal condemnation of oath-breaking and the powerful parable of the woman unravelling her yarn.
These verses carry such a timeless and relevant message — the absolute insistence on honesty and faithfulness to covenants, regardless of political, national, or even religious justifications for breaking them. A reminder that is deeply needed in every age.
Whenever you are ready to continue with the next verses of Surah An-Nahl, or if you wish to revisit any part of what we have covered so far, I am here to assist.
بارك الله فيك وفي علمك — May Allah bless you and your knowledge. 🤲

تم اپنی قسموں کو آپس کے معاملات میں مکر و فریب کا ہتھیار بناتے ہو تاکہ ایک قوم دُوسری قوم سے بڑھ کر فائدے حاصل کرے حالانکہ اللہ اس عہد و پیمان کے ذریعے سے تم کو آزمائش میں ڈالتا ہے⁹¹، اور ضرور وہ قیامت کے روز تمہارے تمام اختلافات کی حقیقت تم پر کھول دے گا۔⁹² اگر اللہ کی مشیّت یہ ہوتی ﴿کہ تم میں کوئی اختلاف نہ ہو﴾ تو وہ تم سب کو ایک ہی اُمّت بنا دیتا،⁹³ مگر وہ جسے چاہتا ہے گمراہی میں ڈالتا ہے اور جسے چاہتا ہے راہِ راست دکھا دیتا ہے،⁹⁴ اور ضرور تم سے تمہارے اعمال کی باز پُرس ہوکر رہے گے

سُوْرَةُ النَّحْل حاشیہ نمبر :91

”یہاں خصوصیت کے ساتھ عہد شکنی کی اُس برترین قسم پر ملامت کی گئی ہے جو دنیا میں سب سے بڑھ کر موجبِ فساد ہوتی ہے اور جسے بڑے بڑے اونچے درجے کے لوگ بھی کارِ ثواب سمجھ کر کرتے اور اپنی قوم سے داد پاتے ہیں ۔ قوموں اور گروہوں کی سیاسی، معاشی اور مذہبی کشمکش میں یہ آئے دن ہوتا رہتا ہے کہ ایک قوم کا لیڈر ایک وقت میں دوسری قوم سے ایک معاہدہ کرتا ہے اور دوسرے وقت میں محض اپنے قومی مفاد کی خاطر یا تو اسے علانیہ توڑ دیتا ہے یا درپردہ اس کی خلاف ورزی کر کے ناجائز فائدہ اُٹھاتا ہے۔ یہ حرکتیں ایسے ایسے لوگ تک کر گزرتے ہیں جو اپنی ذانی زندگی میں بڑے راستباز ہوتے ہیں۔ اور ان حرکتوں پر صرف یہی نہیں کہ ان کی پوری قوم میں سے ملامت کی کوئی آواز نہیں اُٹھتی ، بلکہ ہر طرف سے اُن کی پیٹھ ٹھونکی جاتی ہے اوراس طرح کی چالبازیوں کو ڈپلومیسی کا کما ل سمجھا جاتا ہے۔ اللہ تعالیٰ اس پر متنبہ فرماتا ہے کہ ہر معاہدہ دراصل معاہدہ کرنے والے شخص اور قوم کے اخلاق و دیانت کی آزمائش ہے اور جو لوگ اس آزمائش میں ناکام ہوں گے وہ اللہ کی عدالت میں مؤاخذہ سے نہ بچ سکیں گے۔

92

یعنی یہ فیصلہ تو قیامت ہی کے روز ہو گا کہ جن اختلافات کی بنا پر تمہارے درمیان کشمکش برپا ہے ان میں برسرِ حق کون ہے اور برسر باطل کون۔ لیکن بہر حال ، خواہ کوئی سراسر حق پر ہی کیوں نہ ہو، اور اس کا حریف بالکل گمراہ اور باطل پرست ہی کیوں نہ ہو ، اس کے لیے یہ کسی طرح جائز نہیں ہو سکتا کہ وہ اپنے گریف کے مقابلہ میں عہد شکنی اور کذب و افترا اور مکر و فریب کے ہتھیار استعمال کرے ۔ اگر وہ ایسا کرے گا تو قیامت کے روز اللہ کے امتحان میں ناکام ثابت ہوگا ، کیونکہ حق پرستی صرف نظریے اور مقصد ہی میں صداقت کا مطالبہ نہیں کرتی ، طریقِ کار اور ذرائع میں بھی صداقت ہی چاہتی ہے ۔ یہ بات خصوصیت کے ساتھ اُن مذہبی گروہوں کی تنبیہ کے لیے فرمائی جا رہی ہے جو ہمیشہ اس غلط فہمی میں مبتلا رہے ہیں کہ ہم چونکہ خدا کے طرفدار ہیں اور ہمارا فریقِ مقابل خدا کا باغی ہے اس لیے ہمیں حق پہنچتا ہے کہ اسے جس طریقہ سے بھی ممکن ہو زک پہنچائیں۔ ہم پر ایسی کوئی پابندی نہیں ہے کہ خدا کے باغیوں کے ساتھ معاملہ کرنے میں بھی صداقت ، امانت اور وفائے عہد کا لحا ظ رکھیں۔ ٹھیک یہی بات تھی جو عرب کے یہودی کہا کرتے تھے کہ لَیْسَ عَلَیْنَا فِی الْاُمّیِّیْنَ سَبِیْلٌ۔ یعنی مشرکین ِ عرب کے معاملہ میں ہم پر کوئی پابندی نہیں ہے ، اُن سے ہر طرح کی خیانت کی جا سکتی ہے، جس چال اور تدبیر سے بھی خدا کے پیاروں کا بھلا ہو اور کافروں کو زک پہنچے وہ بالکل روا ہے، اس پر کوئی مؤاخذہ نہ ہوگا

93

یہ پچھلے مضمون کی مزید توضیح ہے۔ اس کا مطلب یہ ہے کہ اگر کوئی اپنے آپ کو اللہ کا طرفدار سمجھ کر بھلے اور بُرے ہر طریقے سے اپنے مذہب کو (جسے وہ خدائی مذہب سمجھ رہا ہے ) فروغ دینے اور دوسرے مذاہب کو مٹا دینے کی کوشش کرتا ہے ، تو اس کی یہ حرکت سراسر اللہ تعالیٰ کے منشا کے خلاف ہے۔ کیونکہ اگر اللہ کا منشا واقعی یہ ہوتا کہ انسان سے مذہبی اختلاف کا اختیار چھین لیا جائے اور چار و ناچار سارے انسانوں کو ایک ہی مذہب کا پیرو بنا کر چھوڑا جائے تو اس کے لیے اللہ تعالیٰ کو اپنے نام نہاد ”طرف داروں“ کی اور ان کے ذلیل ہتھکنڈوں سے مدد لینے کی کوئی حاجت نہ تھی۔ یہ کام تو وہ خود اپنی تخلیقی طاقت سے کر سکتا تھا۔ وہ سب کو مومن و فرماں بردار پیدا کر دیتا اور کفر و معصیت کی طاقت چھین لیتا۔ پھر کسی کی مجا ل تھی کہ ایمان و طاعت کی راہ سے بال برابر بھی جنبش کرسکتا

94

یعنی انسان کو اختیار و انتخاب کی آزادی اللہ نے خود ہی دی ہے، اس لیے انسانوں کی راہیں دنیا میں مختلف ہیں۔ کوئی گمراہی کی طرف جانا چاہتا ہے اور اللہ اس کے لیے گمراہی کے اسباب ہموار کردیتا ہے ، اور کوئی راہِ راست کا طالب ہوتا ہے اور اللہ ا س کی ہدایت کا انتظام فرما دیتا ہے۔