Tafsir of An-Nahl 16:92

“And do not be like her who untwists her yarn”—(in what you do of breaking [covenants])—“after it was firmly spun”—the word ghazl (yarn) is a verbal noun used in the sense of the passive participle, meaning "what has been spun." The verb is ghazala, yaghzulu, with a kasra on the za. Naqd (untwisting) is the opposite of ibram (spinning/twisting tightly). In physical objects, it is the separating of its parts from one another. The statement of the Exalted, “min ba’di quwwa” (after strength), is connected to naqadat (untwisted) as an end point for it, not as a state. The min (from) is an expletive (extra) particle in such a context; it means: like the woman who untwisted her yarn after she had twisted and firmed it.

“Ankath” (masses of untwisted thread) is the plural of nakth, with a kasra on the nun, which is that which has its twisting undone. Regarding its being in the accusative: it is said it is a confirming state of ghazliha (her yarn). It is also said it is a second object for naqada (untwisted), because it implies the meaning of "making" or "rendering." Al-Zajjaj permitted the accusative as being a verbal noun (infinitive) because naqadat is in the sense of nakathat, so it matches its operative agent in meaning. In al-Kashf, it states: making it an object based on the implication is better than making it a state or a verbal noun. Coming in the plural form provides emphasis, as does omitting the noun it describes, to point toward the foolish, witless woman and those like her. In al-Kashshaf, there is an indication of considering the implication, where it says: "meaning, do not be like the woman who set upon her yarn after she had perfected it, and rendered it into ankath."

His statement "set upon" (anhat) contains, as al-Qutb said, an indication that naqadat is a metaphor for the intention to untwist, similar to His saying, "When you rise to prayer." He mentioned that this interpretation combines intention and action to demonstrate her stupidity and her deserving of blame. For if her untwisting were unintentional, she would not deserve that blame. Furthermore, the more detailed a comparison is, the better it is. The difficulty of considering this implication and metaphor is evident, and it is as if for this reason it was said: the consideration of intention is because it is what is immediately understood from volitional acts. In al-Kashf, that meaning is extracted from His saying, “min ba’di quwwa,” for the untwisting of that which is tightly spun does not occur except after intense resolve and complete intention.

He did not intend a specific woman by the description, but rather the meaning is anyone who possesses this trait. The verse compares the state of the covenant-breaker to the state of the untwister in her most debased condition, as a warning against it; for this is not the act of the wise, and its doer is counted among foolish women. It is said: the intent is a known woman among the addressees who used to spin, and when she would firmed her yarn, she would untwist it; she was called the "witless woman of Mecca." Ibn al-Anbari said: Her name was Rayta bint 'Amr, and she was nicknamed al-Hafra'. Al-Kalbi and Muqatil said: She was a woman from the Quraish named Rayta bint Sa'd al-Taymi. She would take a spindle the size of a cubit and a hook like a finger, and a heavy whorl to match. She and her maids would spin from the morning until noon, then she would order them to untwist what they had spun. Ibn Abi Hatim narrated from Abu Bakr ibn Hafs that he said: Sa'ida al-Usayda was a madwoman who would collect hair and palm fiber, and this verse was revealed: “And do not be like her who untwists her yarn.” Ibn Marduyah narrated from 'Ata' that she complained of her madness to the Messenger of Allah (may Allah bless him and grant him peace) and asked him to pray for her recovery. He (peace and blessings be upon him) said to her: "If you wish, I will pray and Allah will heal you; and if you wish, you may be patient and seek reward, and you will have Paradise." She chose patience and Paradise. 'Ata' mentioned that Ibn 'Abbas showed her to him. From Mujahid: This is the act of the women of Najd; one of them would untwist her yarn, fluff it up, and then spin it with wool. Qatada (may Allah have mercy on him) held the view that it is not a specific person.

“Making your oaths a source of deceit among you”—a state from the pronoun in “do not be” or in the prepositional phrase serving as the predicate. It is permitted that it be the predicate of “do not be,” with “like her who untwisted” being in the position of a state, but this is contrary to the apparent meaning. The Imam said: The sentence is initiated as an interrogative of denial; meaning, "Do you take...?" Dakhal (deceit), originally, is that which enters a thing but is not of it, then it was used as a metonym for corruption and hidden enmity, like daghal. Qatada interpreted it as treachery and betrayal. Its accusative case is as a second object, and it is said it is for the sake of the cause. The benefit of the sentence appearing as a state is to point toward the aspect of the comparison; meaning: "Do not be like a woman whose way this is, while you take your oaths as a means for treachery and corruption among you."

“Lest one community”—meaning, that a group “be more numerous”—more in number and wealthier “than another community.” The meaning is: do not betray a people because of your numbers or their scarcity; rather, maintain your oaths with them. Ibn Jarir, Ibn al-Mundhir, and others narrated from Mujahid that he said: They would form alliances with allies, and when they found a group more numerous and mightier, they would break their alliance and ally with the ones who were mightier, so they were forbidden from that. The meaning is: do not betray a group because another group is more numerous and mightier; rather, you must fulfill your oaths and maintain them, even if those you allied with are few and the others are many. It is permitted for “be” (takuuna) to be complete or incomplete. As for “hiya” (it), it could be a subject or a pronoun of separation, with “arba” (more numerous) being nominative or accusative. You know that the Basrans do not permit “hiya” to be a pronoun of separation for an indefinite “umma.” Some of the Shi'a claimed that this verse was corrupted, and that its origin was "Lest an Imam be more pure than your Imams." By my life, they have gone astray from the right path.

“Allah only tests you thereby”—the genitive pronoun refers either to the verbal noun formed from “that it be” (an takuuna) or to the verbal noun understood from “arba” (more numerous), which is rubu in the sense of increase. The statement of Ibn Jubayr, Ibn al-Sa'ib, and Muqatil—meaning by it the multitude—is their attempt to explain the total meaning. Ibn al-Anbari thought they meant that the pronoun refers to the multitude itself, but since its femininity is not true (literal), the masculine pronoun is correct—and you see how that is. It is said it refers to arba (more numerous) by interpreting it as "the numerous," or to the command to fulfill, which is indicated by His saying, "And fulfill..." There is no need to make it understood from the prohibition against breaking the covenant. Some chose the first because it is more quickly understood; meaning: He treats you with the treatment of one being tested by that condition, to see if you will hold fast to the rope of fulfilling the covenant of Allah—the Exalted—and the pledge of His Messenger—peace and blessings be upon him—or if you will be deceived by the multitude of the Quraish and their power, and the scarcity and weakness of the believers according to the outward state.

“And He will surely make clear to you on the Day of Resurrection that over which you used to differ.” He will recompense you for your deeds, with reward and punishment.