Surah 16. An-Nahl

And among the many objects of His creation,⁹⁵ God has appointed for you [various] means of protection:⁹⁶ thus, He has given you in the mountains places of shelter, and has endowed you with [the ability to make] garments to protect you from heat [and cold],⁹⁷ as well as such garments as might protect you from your [mutual] violence.⁹⁸ In this way does He bestow the full measure of His blessings on you, so that you might surrender yourselves unto Him.

  - Mohammad Asad

Lit., "out of that which He has created".

Lit., "shades (zilal. sing. zill). Metonymically, this term is occasionally used to describe anything that "shades" one in the sense of protecting him; and since the sequence clearly refers to means of protection, I believe that this derivative meaning of zilal is here preferable to the literal.

According to almost all the classical commentators, the mention of "heat" implies here its opposite as well, namely "cold"; hence my interpolation.

According to most of the commentators, the second incidence of the term "garments" (sarabil) in this verse is to be understood as "coats of mail" or "armour", in which case it would allude to wars and other instances of mutual violence. But although this interpretation cannot be ruled out, it seems to me that the second mention of "garments" can be understood in a much wider sense, perhaps metonymically denoting all manner of "coverings" (i.e., devices meant to protect the body) which man may be constrained to use in dangerous situations of his own making: hence the stress on "your violence" (ba'sakum).

Allah has provided you shades from the sun out of what He has created. He has granted you resorts in the mountains, has granted you garments to protect yourselves from heat; and coats of armor to protect you during your wars. Thus He completes his favors to you, so that you may become Muslims.

  - Muhammad Farooq-i-Azam Malik

And Allah has provided you shade out of what He created, and has given you shelter in the mountains. He has also provided you with clothes protecting you from the heat 'and cold', and armour shielding you in battle. This is how He perfects His favour upon you, so perhaps you will 'fully' submit 'to Him'.

  - Mustafa Khattab

And Allah hath given you, of that which He hath created, shelter from the sun; and hath given you places of refuge in the mountains, and hath given you coats to ward off the heat from you, and coats (of armor) to save you from your own foolhardiness. Thus doth He perfect His favor unto you, in order that ye may surrender (unto Him).

  - Marmaduke Pickthall

It is Allah who made out of the things He created some things to give you shade; of the hills He made some for your shelter; He made you garments to protect you from heat and coats of mail to protect you from your (mutual) violence. Thus does He complete his favors on you that ye may bow to His will (in Islam). ^{2118 2119 2120}

  - Abdullah Yusuf Ali

For example, trees, gardens, the roofs of houses; also from another point of view, the fact that the sun's rays at various times and in various parts of the earth, come obliquely, thus causing shadow along with sunshine. In the hills there are caves and grottoes.

Our clothes protect us from heat and cold, just as our armour protects us from the hurt which we might otherwise receive in battle.

All these blessings, which have both a physical and (by promoting the good of man) a spiritual purpose, should teach us to rally to Allah and tune our will with His Universal Will, which is another name for Islam.

BUT IF they turn away [from thee, O Prophet, remember that] thy only duty is a clear delivery of the message [entrusted to thee].

  - Mohammad Asad

If they still give no heed to you O Muhammad, you need not worry, for your duty is only to convey the message clearly.

  - Muhammad Farooq-i-Azam Malik

But if they turn away, then your duty 'O Prophet' is only to deliver 'the message' clearly.

  - Mustafa Khattab

Then, if they turn away, thy duty (O Muhammad) is but plain conveyance (of the message).

  - Marmaduke Pickthall

But if they turn away thy duty is only to preach the clear message.

  - Abdullah Yusuf Ali

They [who turn away from it] are fully aware of God's blessings, but nonetheless they refuse to acknowledge them [as such], since most of them are given to denying the truth.⁹⁹

  - Mohammad Asad

I.e., although they are aware of the many blessings which man enjoys, they refuse to attribute them to God's creative activity, thus implicitly denying the truth of His existence. My rendering of al-kafirun as "[such as] are given to denying the truth" is conditioned by the definite article al which, in the above construction, is meant to stress the quality of deliberate intent.

They recognize the favors of Allah, yet they deny them; most of them are ungrateful disbelievers.

  - Muhammad Farooq-i-Azam Malik

They are aware of Allah's favours, but still deny them. And most of them are 'truly' ungrateful.

  - Mustafa Khattab

They know the favor of Allah and then deny it. Most of them are ingrates.

  - Marmaduke Pickthall

They recognize the favors of Allah; then they deny them; and most of them are (creatures) ungrateful. ²¹²¹

  - Abdullah Yusuf Ali

'Arafa is distinguished from 'alima is implying a specific discernment (or recognition) of various qualities and uses. All mankind recognised the value of the blessings they enjoy, but in forgetting or disobeying their Author, the wicked show gross ingratitude; for in practice they deny their obligation to Him for those blessings.

But one Day We shall raise up a witness out of every community,¹⁰⁰ whereupon they who were bent on denying the truth will not be allowed to plead [ignorance],¹⁰¹ and neither will they be allowed to make amends.

  - Mohammad Asad

An allusion to the Day of Judgment, when the prophets whom God has called forth within every community - or, in the wider sense of the term ummah, within every civilization or cultural period - will symbolically bear witness to the fact that they had delivered God's message to their people and explained to them the meaning of right and wrong, thus depriving them of any subsequent excuse.

According to Zamakhshari, their being "refused permission" to plead is a metonym for their having no valid argument or excuse to proffer. (Cf. also {77:35-36}.)

Do they realize what will happen on that Day when We shall call a witness from every nation? Then the unbelievers will neither be allowed to put forward any excuse nor will they receive any favor.

  - Muhammad Farooq-i-Azam Malik

'Consider, O Prophet,' the Day We will call 'a prophet as' a witness from every faith-community. Then the disbelievers will neither be allowed to plead nor appease 'their Lord'.

  - Mustafa Khattab

And (bethink you of) the day when We raise up of every nation a witness, then there is no leave for disbelievers, nor are they allowed to make amends.

  - Marmaduke Pickthall

One day We shall raise from all peoples a witness: then will no excuse be accepted from Unbelievers nor will they receive any favors. ²¹²²

  - Abdullah Yusuf Ali

To each People is sent Allah's Messenger or Teacher, to point out the right way. There may be one, or there may be many. Such a Messenger (Rasul) will be a witness that Allah's Truth was preached to all peoples in express terms, in addition to the Signs of Allah everywhere in nature. There will then be no room for excuses of any kind. Those who rejected Allah after repeated warnings cannot reasonably ask for more respite, as they had every kind of respite during their life of probation; nor can they now take refuge behind Allah's Grace, which they had repeatedly rejected. A) That is, they will not be allowed to seek grace by repentance. Cf. xxx. 57, xlv. 35.

And when they who were bent on evildoing behold the suffering [that awaits them, they will realize that] it will not be lightened for them [by virtue of their pleading]; and neither will they be granted respite.

  - Mohammad Asad

When the wrongdoers face the punishment, it will neither be lightened for them nor will they be granted a delay.

  - Muhammad Farooq-i-Azam Malik

And when the wrongdoers face the punishment, it will not be lightened for them, nor will they be delayed 'from it'.

  - Mustafa Khattab

And when those who did wrong behold the doom, it will not be made light for them, nor will they be reprieved.

  - Marmaduke Pickthall

When the wrongdoers (actually) see the Penalty then will it in no way be mitigated nor will they then receive respite. ²¹²³

  - Abdullah Yusuf Ali

When the terrible Penalty is actually on them, it is too late for repentance and for asking for Mercy. Justice must take its course.

And when they who were wont to ascribe divinity to beings other than God behold [on Judgment Day] those beings to whom they were wont to ascribe a share in His divinity,¹⁰² they will exclaim: "O our Sustainer! These are the beings to whom we ascribed a share in Thy divinity, and whom we were wont to invoke instead of Thee!"¹⁰³ - whereupon [those beings] will fling at them the retort: "Behold, you have indeed been lying [to yourselves]!"¹⁰⁴

  - Mohammad Asad

Cf. 6:22 and the corresponding note [15].

The Qur'an states in many places that every sinner who dies without repentance will be endowed on Judgment Day with a clear, objectified vision of his sins, every one of which will have assumed for him the status of an independent reality bearing witness against him and forcing him to acknowledge his now irremediable guilt. It is to be remembered in this connection that the Qur'an describes every act of sinning - whether it be an offence against the concept of God's oneness and uniqueness or a wrong done to any of His creatures - as, primarily, one's "wronging oneself" or "sinning against oneself".

Cf. {6:23-24} and the corresponding notes [16] and [17].

When the mushrikin see their deities whom they associated with Allah, they will say: "Our Rabb! Here are our 'associate gods' whom we used to invoke besides You." At this their deities will toss their statement back at them saying: "You are liars!"

  - Muhammad Farooq-i-Azam Malik

And when the polytheists see their associate-gods, they will say, 'Our Lord! These are our associate-gods that we used to invoke besides You.' Their gods will throw a rebuttal at them, 'saying,' 'You are definitely liars.'

  - Mustafa Khattab

And when those who ascribed partners to Allah behold those partners of theirs, they will say: Our Lord! these are our partners unto whom we used to cry instead of Thee. But they will fling to them the saying: Lo! ye verily are liars!

  - Marmaduke Pickthall

When those who gave partners to Allah will see their "partners" they will say: "Our Lord! these are our `partners' those whom we used to invoke besides thee." But they will throw back their word at them (and say): "Indeed ye are liars!" ²¹²⁴

  - Abdullah Yusuf Ali

The worshippers of false gods will try to shift the responsibility from their own shoulders to that of the false gods. They will suggest (though they will not have the courage for such a bare-faced lie) that they were misled by the false gods. But their lying suggestion will be contradicted and thrown back at them as explained in the next note.

And on that Day will they [who had thus been sinning, belatedly] proffer their surrender to God; and all their false imagery will have forsaken them.

  - Mohammad Asad

They shall tender their submission to Allah that Day: and the gods of their own inventions will leave them in the lurch.

  - Muhammad Farooq-i-Azam Malik

They will offer 'full' submission to Allah on that Day, and whatever 'gods' they fabricated will fail them.

  - Mustafa Khattab

And they proffer unto Allah submission on that day, and all that they used to invent hath failed them.

  - Marmaduke Pickthall

That day shall they (openly) show (their) submission to Allah; and all their inventions shall leave them in the lurch. ²¹²⁵

  - Abdullah Yusuf Ali

In so far as the false gods were real things, such as deified men or forces of nature, they will openly disclaim them and then (as always) show their submission to Allah. In so far as the false gods were the invention of the fancy of the idolaters, they will leave their worshippers in the lurch, for they will be shown as non-existent.

Upon all who were bent on denying the truth and who turned others away from the path of God will We heap suffering upon suffering in return for all the corruption that they wrought:

  - Mohammad Asad

As for those who disbelieve and debar others from the Way of Allah, We shall punish them all the more for their misdeeds.

  - Muhammad Farooq-i-Azam Malik

For those who disbelieve and hinder 'others' from the Way of Allah, We will add more punishment to their punishment for all the corruption they spread.

  - Mustafa Khattab

For those who disbelieve and debar (men) from the way of Allah, We add doom to doom because they wrought corruption.

  - Marmaduke Pickthall

Those who reject Allah and hinder (men) from the path of Allah for them will We add Penalty to Penalty; for that they used to spread mischief.

  - Abdullah Yusuf Ali

for one Day We shall raise up within every community a witness against them from among themselves.¹⁰⁵ And thee [too, O Prophet,] have We brought forth to bear witness regarding those [whom thy message may have reached],¹⁰⁶ inasmuch as We have bestowed from on high upon thee, step by step, this divine writ, to make everything clear,¹⁰⁷ and to provide guidance and grace and a glad tiding unto all who have surrendered themselves to God.

  - Mohammad Asad

See note [100] above.

Although the Arabian contemporaries of the Prophet were, naturally, the first to whom his revelation was conveyed - a fact that gave a particular weight to the manner in which they responded to it - the Qur'anic message as such is addressed to all mankind (see in this connection, in particular, 7:158 and 21:107 , as well as the corresponding notes).

I.e., everything that pertains to the knowledge of good and evil, in both the individual and social senses of these terms. - Regarding my rendering of nazzalna, it should be borne in mind that this particular grammatical form is often used in the Qur'an to bring out the fact that it was revealed gradually ("step by step") over a considerable period of time, and not in one piece.

O Muhammad, warn them about that Day when We shall call a witness from every nation to testify against it, and We shall call you O Muhammad to testify against your people: that is why We have sent down to you this Book (The Qur'an) to explain everything - a guide, a blessing and good news for Muslims.

  - Muhammad Farooq-i-Azam Malik

'Consider, O Prophet,' the Day We will call against every faith-community a witness of their own. And We will call you to be a witness against these 'people of yours'. We have revealed to you the Book as an explanation of all things, a guide, a mercy, and good news for those who 'fully' submit.

  - Mustafa Khattab

And (bethink you of) the day when We raise in every nation a witness against them of their own folk, and We bring thee (Muhammad) as a witness against these. And We reveal the Scripture unto thee as an exposition of all things, and a guidance and a mercy and good tidings for those who have surrendered (to Allah).

  - Marmaduke Pickthall

One day We shall raise from all peoples a witness against them from amongst themselves: and We shall bring thee as a witness against these (thy people): and We have sent down to thee the Book explaining all things a guide a Mercy and glad tidings to Muslims. ²¹²⁶

  - Abdullah Yusuf Ali

To the thought expressed in xvi. 84 above, is added another detail here. Not only will there be witnesses from Peoples, but the witnesses will be men from amongst the Peoples themselves, men of their own kith and kin, who understood them and explained Allah's Message in their own language. The Prophet Muhammad will be witness against all those who rejected the Message he brought. For those who believe in him of (all races and peoples), the Book which he brought will be an explanation, a guide, a mercy and a Gospel.

BEHOLD, God enjoins justice, and the doing of good, and generosity towards [one's] fellow-men;¹⁰⁸ and He forbids all that is shameful and all that runs counter to reason,¹⁰⁹ as well as envy; [and] He exhorts you [repeatedly] so that you might bear [all this] in mind.

  - Mohammad Asad

Lit., "the giving to [one's] kinsfolk (dhu'l-qurba)". The latter term usually denotes "relatives", either by blood or by marriage; but since it occurs here in the context of a comprehensive ethical exhortation, it obviously alludes to man's "kinsfolk" in the widest sense of the term, namely, to his "fellow-men".

The term al-munkar (rendered by me in other places as "that which is wrong") has here its original meaning of "that which the mind [or the moral sense] rejects", respectively "ought to reject". Zamakshari is more specific, and explains this term as signifying in the above context "that which [men's] intellects disown" or "declare to be untrue" (ma tunkiruhu al-'uqul): in other words, all that runs counter to reason and good sense (which, obviously, must not be confused with that which is beyond man's comprehension). This eminently convincing explanation relates not merely to intellectually unacceptable propositions (in the abstract sense of the term) but also to grossly unreasonable and, therefore, reprehensible actions or attitudes and is, thus, fully in tune with the rational approach of the Qur'an to questions of ethics as well as with its insistence on reasonableness and moderation in man's behaviour. Hence my rendering of al-munkar, in this and in similar instances, as "all that runs counter to reason".

Allah commands doing justice, doing good to others, and giving to near relatives, and He forbids indecency, wickedness, and rebellion: He admonishes you so that you may take heed.

  - Muhammad Farooq-i-Azam Malik

Indeed, Allah commands justice, grace, as well as courtesy to close relatives. He forbids indecency, wickedness, and aggression. He instructs you so perhaps you will be mindful.

  - Mustafa Khattab

Lo! Allah enjoineth justice and kindness, and giving to kinsfolk, and forbiddeth lewdness and abomination and wickedness. He exhorteth you in order that ye may take heed.

  - Marmaduke Pickthall

Allah commands justice the doing of good and liberality to kith and kin and He forbids all shameful deeds and injustice and rebellion: He instructs you that ye may receive admonition. ²¹²⁷

  - Abdullah Yusuf Ali

Justice is a comprehensive term, and may include all the virtues of cold philosophy. But religion asks for something warmer and more human, the doing of good deeds even where perhaps they are not strictly demanded by justice, such as returning good for ill, or obliging those who in worldly language "have no claim" on you; and of course a fortiori the fulfilling of the claims of those whose claims are recognised in social life. Similarly the opposites are to be avoided; everything that is recognised as shameful, and everything that is really unjust, and any inward rebellion against Allah's Law or our own conscience in its most sensitive form.

And be true to your bond with God whenever you bind yourselves by a pledge,¹¹⁰ and do not break [your] oaths after having [freely] confirmed them¹¹¹ and having called upon God to be witness to your good faith:¹¹² behold, God knows all that you do.

  - Mohammad Asad

Regarding the expression "bond with God" ('ahd Allah), see surah {2}, note [19]. The clause "whenever you bind yourselves by a pledge" has a twofold meaning: in the first instance (as in 13:20 ) it refers to the spiritual, moral and social obligations arising from one's faith in God; and, secondly, it applies to all pledges or promises given by one person to another - for, as Razi points out, every pledge given by man to man represents, in its essence, a pledge to God. It is to this second aspect of man's "bond with God" that the sequence refers.

I.e., as distinct from oaths "uttered without thought" (see 2:225 ).

Lit., "and having made God [or "named God as"] your guarantor (kafil)".

Fulfill the covenant of Allah when you have pledged to do so, and do not break your oaths after you have sworn them; for swearing in His name you have made Allah your surety; surely Allah has knowledge of all your actions.

  - Muhammad Farooq-i-Azam Malik

Honour Allah's covenant when you make a pledge, and do not break your oaths after confirming them, having made Allah your guarantor. Surely Allah knows all you do.

  - Mustafa Khattab

Fulfill the covenant of Allah when ye have covenanted, and break not your oaths after the asseveration of them, and after ye have made Allah surety over you. Lo! Allah knoweth what ye do.

  - Marmaduke Pickthall

Fulfil the covenant of Allah when ye have entered into it and break not your oaths after ye have confirmed them; indeed ye have made Allah your surety; for Allah knoweth all that ye do. ²¹²⁸

  - Abdullah Yusuf Ali

The immediate reference may or may not be to the oath of fidelity to the Prophet taken at 'Aqaba fourteen months before the Hijra and repeated a little later: see v. 7, and n. 705. But the general meaning is much wider. And this may be viewed in two aspects (1) Every oath taken, or covenant made, is a Covenant before Allah, and should be faithfully observed. In this it approaches in meaning to v. 1. (2) In particular, every Muslim makes, by the profession, of his Faith, a Covenant with Allah, and he confirms that Covenant every time he repeats that profession. He should therefore faithfully observe the duties taught to him by Islam.

Hence, be not like her who breaks and completely untwists the yarn which she [herself] has spun and made strong - [be not like this by] using your oaths as a means of deceiving one another,¹¹³ simply because some of you may be more powerful than others.¹¹⁴ By all this, God but puts you to a test - and [He does it] so that on Resurrection Day He might make clear unto you all that on which you were wont to differ.¹¹⁵

  - Mohammad Asad

Lit., "as a [means of] deception (dakhalan) among yourselves".

Lit., "because there are people (ummah) more powerful than [other] people": relating to declarations and false promises made out of fear.

As is evident from the preceding passage as well as from the sequence, the differences alluded to here relate to ethical and moral values, regarding the truth and relevance of which people of various communities and persuasions hold most divergent views. See also surah {2}, note [94].

Do not behave like that woman who had spun her yarn strongly and then had herself broken it into pieces; nor take your oaths for mutual deceit so that one people may take undue advantage over the other, for Allah puts you to trial by these oaths; and on the Day of Judgment He will certainly reveal to you the truth about which you differed.

  - Muhammad Farooq-i-Azam Malik

Do not be like the woman who 'foolishly' unravels her yarn after it is firmly spun, by taking your oaths as a means of deceiving one another in favour of a stronger group. Surely Allah tests you through this. And on the Day of Judgment He will certainly make your differences clear to you.

  - Mustafa Khattab

And be not like unto her who unravelleth the thread, after she hath made it strong, to thin filaments, making your oaths a deceit between you because of a nation being more numerous than (another) nation. Allah only trieth you thereby, and He verily will explain to you on the Day of Resurrection that wherein ye differed.

  - Marmaduke Pickthall

And be not like a woman who breaks into untwisted strands the yarn which she has spun after it has become strong. Nor take your oaths to practice deception between yourselves lest one party should be more numerous than another: for Allah will test you by this; and on the Day of Judgment He will certainly make clear to you (the truth of) that wherein ye disagree. ^{2129 2130 2131 2132}

  - Abdullah Yusuf Ali

The Covenant which binds us in the spiritual world makes us strong, like strands of fluffy cotton spun into a strong thread. It also gives us a sense of security against much evil in this world. It costs a woman much labour and skill to spin good strong yarn. She would be foolish indeed, after she has spun such yam, to untwist its constituent strands and break them into flimsy pieces.

Here tattakhithun is used as an adverb to qualify the negative command takunu at the beginning of the verse.

Do not make your religion merely a game of making your own party numerically strong by alliances cemented by oaths, which you readily break when a more numerous party offers you its alliance. The Quraish were addicted to this vice, and in international politics at the present day, this seems to be almost a standard of national self-respect and international skill. Islam teaches nobler ethics for individuals and nations. A Covenant should be looked upon as a solemn thing, not to be entered into except with the sincerest intention of carrying it out; and it is binding even if large numbers are ranged against it.

Disagreements need not necessarily cause conflict where the parties are sincere and honest and do not wish to take advantage of one another. In such cases they do not go by numbers, groupings, and alliances, but by just conduct as in the sight of Allah. Honest differences will be removed when all things are made clear in the Hereafter.

For, had God so willed, He could surely have made you all one single community;¹¹⁶ however, He lets go astray him that wills [to go astray], and guides aright him that wills [to be guided];¹¹⁷ and you will surely be called to account for all that you ever did!¹¹⁸

  - Mohammad Asad

I.e., bound by mutually agreed-upon moral values. See in this connection 10:19 and the corresponding notes, especially note [29]. For an elucidation of the concept of ummah wahidah ("one single community") and its further implications, see surah {2}, notes [197] and [198].

Or: "He lets go astray whomever He wills, and guides aright whomever He wills". Regarding the problem of free will versus predestination, seemingly implied in the concept of God's "letting man go [or "causing him to go"] astray" or, alternatively, "guiding him aright", see surah {14}, note [4].

Alluding to the erroneous idea that man's good or evil actions - and therefore also his propensities and resulting attitudes - are "predetermined" by God and not really an outcome of free choice, Zamakhshari rounds off his views on this problem (quoted by me in surah {14}, note [4]) in these words: "If [it were true that] God compels [men] to go astray or, alternatively, to follow His guidance - why should He have postulated their deeds as something for which they will be held responsible?"

If Allah wanted, He could have made you all one nation, but He lets go astray whom He wants and guides whom He pleases: but most certainly you will be questioned about all your actions.

  - Muhammad Farooq-i-Azam Malik

Had Allah willed, He could have easily made you one community 'of believers', but He leaves to stray whoever He wills and guides whoever He wills.¹ And you will certainly be questioned about what you used to do.

  - Mustafa Khattab

 He guides those who are sincere in their quest for guidance.

Had Allah willed He could have made you (all) one nation, but He sendeth whom He will astray and guideth whom He will, and ye will indeed be asked of what ye used to do.

  - Marmaduke Pickthall

If Allah so willed He could make you all one people: but He leaves straying whom He pleases and He guides whom He pleases: but ye shall certainly be called to account for all your actions. ²¹³³

  - Abdullah Yusuf Ali

Cf. xiv. 4 and n. 1875. Allah's Will and Plan, in allowing limited free-will to man, is, not to force man's will, but to give all guidance, and leave alone those who reject that guidance, in case they should repent and come back into Grace. But in all cases, in so far as we are given the choice, we shall be called to account for all our actions. "Leaving to stray" does not mean that we can do what we please. Our personal responsibility remains.

And do not use your oaths as a means of deceiving one another - or else [your] foot will slip after having been firm,¹¹⁹ and then you will have to taste the evil [consequences]¹²⁰ of your having turned away from the path of God, with tremendous suffering awaiting you [in the life to come].

  - Mohammad Asad

I.e., "you will offend against God after having attained to faith", seeing that - as has been pointed out in note [110] above - every pledge given by man to man is synonymous with a pledge to God.

I.e., in this world (Tabari, Zamakhshari, Baydawi), inasmuch as the breaking of pledges unavoidably leads to a gradual disappearance of all mutual trust and, thus, to the decomposition of the social fabric.

O believers! Do not take oaths to deceive each other, lest your foot slip after being firmly fixed upon guidance; and taste the evil consequences for debarring others from the Way of Allah and incur a mighty punishment.

  - Muhammad Farooq-i-Azam Malik

And do not take your oaths as a means of deceiving one another or your feet will slip after they have been firm. Then you will taste the evil 'consequences' of hindering 'others' from the Way of Allah, and you will suffer a tremendous punishment.

  - Mustafa Khattab

Make not your oaths a deceit between you, lest a foot should slip after being firmly planted and ye should taste evil forasmuch as ye debarred (men) from the way of Allah, and yours should be an awful doom.

  - Marmaduke Pickthall

And take not your oaths to practice deception between yourselves with the result that someone's foot may slip after it was firmly planted; and ye may have to taste the evil (consequences) of having hindered (men) from the path of Allah and a mighty Wrath descend on you. ²¹³⁴

  - Abdullah Yusuf Ali

In xvi. 92, above, the motive for false and fraudulent covenants was pointed out with reprobation. Now are pointed out the consequences, viz., (1) to others, if they had not been deceived, they might have walked firmly on the Path, but now they lose faith and perhaps commit like frauds for which you will be responsible; (2) to yourselves; you have not only gone wrong yourselves; but have set others on the wrong path; and you deserve a double Penalty. Perhaps the "evil consequences" refer to this world, and the "Wrath" to the Hereafter.

Hence, do not barter away your bond with God for a trifling gain! Verily, that which is with God is by far the best for you, if you but knew it:

  - Mohammad Asad

Do not sell the covenant of Allah for a petty price. Certainly Allah's reward is far better than all your gain, if you but knew it.

  - Muhammad Farooq-i-Azam Malik

And do not trade Allah's covenant for a fleeting gain. What is with Allah is certainly far better for you, if only you knew.

  - Mustafa Khattab

And purchase not a small gain at the price of Allah's covenant. Lo! that which Allah hath is better for you, if ye did but know.

  - Marmaduke Pickthall

Nor sell the covenant of Allah for a miserable price: for with Allah is (a prize) far better for you if ye only knew. ²¹³⁵

  - Abdullah Yusuf Ali

Any possible gain that you can make by breaking your Covenant and thus breaking Allah's Law must necessarily be miserable; while your own benefit is far greater in obeying Allah's Will and doing right.