His saying, exalted and majestic is He:

﴿And do not make your oaths a means of deception among yourselves, so that a foot may slip after it was firm, and you taste the evil of what you diverted from the way of Allah. And for you is a great punishment﴾ ﴿And do not exchange the covenant of Allah for a small price. Indeed, what is with Allah is better for you if you only knew﴾ ﴿What is with you will end, but what is with Allah will remain. And We will surely give the patient their reward according to the best of what they used to do﴾ ﴿Whoever does a righteous deed, whether male or female, while he is a believer, We will surely give him a good life, and We will surely give them their reward according to the best of what they used to do﴾

He repeated the prohibition of taking oaths as a means of deception, emphasizing the prohibition due to its significant impact on religion and its implications in social interactions. "Deception" - as we said - refers to the pitfalls. His saying: ﴿so that a foot may slip after it was firm﴾ is a metaphor for a person who is upright in his condition falling into great evil and stumbling in it. This is because when a foot slips, it moves a person from a state of good to a state of evil. From this meaning is the saying of Kuthayyir:

؎ So when we met, I was firm, and I stumbled

Meaning: I moved from one state to another, thus he borrowed the term "stumbling" for it. From this, it is said about someone who makes a mistake in something: he stumbled in it. Then he warned afterwards of punishment in this world and a great punishment in the Hereafter. His saying: ﴿for what you diverted from the way of Allah﴾ indicates that the verse is about those who pledged allegiance to the Messenger of Allah, blessings and peace be upon him.

And His saying, exalted and majestic is He: ﴿And do not exchange the covenant of Allah for a small price﴾, this verse is a prohibition against bribery and taking money for doing what one must leave or leaving what one must do. For this is what Allah has commanded His servants regarding it. Whoever takes money for that has given up the covenant of Allah and taken a small amount from this world. Then He informed, blessed and exalted is He, that what is with Him from the delights of Paradise and the gifts of the Hereafter is better for those who are pious and knowledgeable and guided. Then He clarified the difference between the state of this world and the state of the Hereafter by stating that the former will end and will be exhausted from a person or it will be exhausted from it, while the Hereafter is everlasting and permanent. Ibn Kathir and Asim read: "And We will surely give" with a ن (noon), while the others read: "And He will surely give" with a ي (ya). They did not differ in His saying: "And We will surely give them" that it is with a ن (noon). Abu Ali said this, and Abu Hatim said: Nafi was narrated from him: "And He will surely give them" with a ي (ya). And "the patient" means: from desires and upon the hardships of obedience. This is a reference to patience from the desire for earning money through the mentioned means. His saying: "according to the best of what they used to do" means: in proportion to the best of what they used to do.

And His saying, exalted and majestic is He: ﴿Whoever does a righteous deed﴾ encompasses all acts of obedience, then he qualified it with faith. People have differed regarding the good life - Ibn Abbas and Al-Dahhak said it is lawful provision. Al-Hasan and Ali ibn Abi Talib, may Allah be pleased with him, said it is contentment, and this is the best life of this world. Ibn Abbas also said: it is happiness. Al-Hasan Al-Basri said: the good life is the life of the Hereafter and the delights of Paradise.

Qadi Abu Muhammad, may Allah have mercy on him, said:

And there is the good, absolutely. However, the apparent meaning of this promise is in this world. What I say is that the goodness of life necessary for the righteous is only by the activity of their souls, their attainment, and the strength of their hope. Hope for the soul is a delightful matter. With this, their lives become good. And because they have belittled the world, its worries have departed from them. If lawful wealth and health, or contentment, are added to this, then that is perfection. Otherwise, the goodness mentioned is constant. And His saying: ﴿So We will surely give them a good life﴾ is in the context of