Al-Bukhari recorded that `A'ishah the wife of the Prophet said, "Allah's
Messenger used to examine women who migrated to his side according to this Ayah,
[يأَيُّهَا
النَّبِىُّ إِذَا جَآءَكَ الْمُؤْمِنَـتُ يُبَايِعْنَكَ]
(O Prophet! When believing women come to you pledging to you...) until,
[إِنَّ اللَّهَ
غَفُورٌ رَّحِيمٌ]
(Verily, Allah is Oft-Forgiving, Most Merciful.)'' `Urwah said, "`A'ishah
said, `When any believing woman agreed to these conditions, Allah's Messenger
would say to her,
«قَدْ
بَايَعْتُك»
(I have accepted your pledge.) but, by Allah, he never touched the hand of
any women at all while taking the pledge from them. He only took their pledge of
allegiance by saying,
«قَدْ بَايَعْتُكِ
عَلى ذَلِك»
(I have accepted your pledge.)'' This is the wording of Al-Bukhari. Imam
Ahmad recorded that Umaymah bint Ruqayqah said, "I came to Allah's Messenger
with some women to give him our pledge and he took the pledge from us that is
mentioned in the Qur'an, that we associate none with Allah, etc; as in the Ayah.
Then he said,
«فِيمَا
اسْتَطَعْتُنَّ وَأَطَقْتُن»
(As much as you can bear to implement.) We said, `Surely, Allah and His
Messenger are more merciful with us than we are with ourselves.' We then said,
`O Allah's Messenger, should you not shake hands with us' He said,
«إِنِّي لَا
أُصَافِحُ النِّسَاءَ، إِنَّمَا قَوْلِي لِامْرَأَةٍ وَاحِدَةٍ كَقَوْلِي لِمِائَةِ
امْرَأَة»
(I do not shake hands with women, for my statement to one woman is as
sufficient as my statement to a hundred women.)'' This Hadith has an authentic
chain of narration; At-Tirmidhi, An-Nasa'i and Ibn Majah collected it.
Al-Bukhari also recorded that Umm `Atiyah said, "The Messenger of Allah took our
pledge and recited to us the Ayah,
[أَن لاَّ يُشْرِكْنَ
بِاللَّهِ شَيْئاً]
(...that they will not associate anything with Allah,) and forbade us to wail
for the dead. Thereupon, a lady withdrew her hand saying, `But such and such
lady shared with me in lamenting (over one of my relatives), so I must reward
hers.' The Prophet did not object to that, so she went there and returned to the
Prophet and he accepted her pledge of allegiance.'' Muslim also collected this
Hadith. Imam Ahmad recorded that `Ubadah bin As-Samit said, "While we were with
the Prophet , he said,
«تُبَايِعُونِي عَلى
أَنْ لَا تُشْرِكُوا بِاللهِ شَيْئًا، وَلَا تَسْرِقُوا، وَلَا تَزْنُوا، وَلَا
تَقْتُلُوا أَوْلَادَكُمْ»
(Pledge to me in that you will not associate any with Allah, nor steal, nor
commit Zina, nor kill your children.) Then he recited the Ayah that begins;
[إِذَا جَآءَكَ
الْمُؤْمِنَـتُ]
(when the believing women come to you. ..) and took the pledge of allegiance
from the women. He then added,
«فَمَنْ وَفَى
مِنْكُمْ فَأَجْرُهُ عَلَى اللهِ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَعُوقِبَ
بِهِ فَهُوَ كَفَّارَةٌ لَهُ، وَمَنْ أَصَابَ مِنْ ذَلِكَ شَيْئًا فَسَتَرَهُ اللهُ
عَلَيْهِ فَهُوَ إِلَى اللهِ، إِنْ شَاءَ غَفَرَ لَهُ، وَإِنْ شَاءَ
عَذَّبَه»
(Those among you who fulfill this pledge, will receive their reward from
Allah. Those who deviate from any of it and receive the legal punishment (in
this life), the punishment will be expiation for that sin. Whoever deviates from
any of it and Allah screens him, then it is up to Allah to punish or forgive if
He wills.) The Two Sahihs recorded this Hadith. Allah's statement,
[يأَيُّهَا
النَّبِىُّ إِذَا جَآءَكَ الْمُؤْمِنَـتُ يُبَايِعْنَكَ]
(O Prophet! When the believing women come to you pledging to you) means, `if
any woman comes to you to give you the pledge and she accepts these conditions,
then accept the pledge from her,'
[عَلَى أَن لاَّ
يُشْرِكْنَ بِاللَّهِ شَيْئاً وَلاَ يَسْرِقْنَ]
(that they will not associate anything with Allah, that they will not steal,)
meaning, the property of other people. In the case where a husband is not
fulfilling his duty of spending on his wife, then she is allowed to use a part
of his wealth, what is reasonable, to spend on herself. This is the case
regardless of whether the husband knows about his wife's actions or not, because
of the Hadith in which Hind bint `Utbah said, "O Allah's Messenger! Abu Sufyan
is a miser! He does not give me sufficient money for the living expense of our
family and myself. Am I allowed to secretly take from his money without his
knowledge'' Allah's Messenger said to her,
«خُذِي مِنْ مَالِهِ
بِالْمَعْرُوفِ، مَا يَكْفِيكِ وَيَكْفِي بَنِيك»
(You may take from what is reasonable and appropriate for you and your
children) This Hadith was recorded in the two Sahihs. Allah's statement,
[وَلاَ
يَزْنِينَ]
(they will not commit Zina,) is similar to His other statement,
[وَلاَ تَقْرَبُواْ
الزِّنَى إِنَّهُ كَانَ فَاحِشَةً وَسَآءَ سَبِيلاً ]
(And come not near to Az-Zina. Verily, it is a Fahishah (immoral act) and an
evil way.) (17:32) A Hadith collected from Samurah mentions that for the
adulterers and fornicators there is a painful torment in the fire of Hell. Imam
Ahmad recorded that `A'ishah said, "Fatimah bint `Utbah came to give her pledge
to Allah's Messenger , who took the pledge from her,
[أَن لاَّ يُشْرِكْنَ
بِاللَّهِ شَيْئاً وَلاَ يَسْرِقْنَ وَلاَ يَزْنِينَ]
(that they will not associate anything with Allah, they will not steal, that
they will not commit Zina (fornication and adultery),) Fatimah bashfully placed
her hand on her head in shyness. The Prophet liked what she did. `A'ishah said,
`O woman! Accept the pledge, because by Allah, we all gave the pledge to the
same.' She said, `Yes then,' and she gave her pledge to the same things
mentioned in the Ayah.''' Allah's statement,
[وَلاَ يَقْتُلْنَ
أَوْلْـدَهُنَّ]
(that they will not kill their children,) includes killing children after
they are born. The people of Jahiliyyah used to kill their children because they
feared poverty. The Ayah includes killing the fetus, just as some ignorant women
do for various evil reasons. Allah's statement,
[وَلاَ يَأْتِينَ
بِبُهُتَـنٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ]
(and that they will not utter slander, fabricating from between their hands
and their feet,) Ibn `Abbas said, "It means that they not to attribute to their
husbands other than their legitimate children.'' Muqatil said similarly. Allah's
statement,
[وَلاَ يَعْصِينَكَ
فِى مَعْرُوفٍ]
(and that they will not disobey you in Ma`ruf (good),) means, `that they will
obey you when you order them to do good and forbid them from evil.' Al-Bukhari
recorded that Ibn `Abbas said about Allah's statement,
[وَلاَ يَعْصِينَكَ
فِى مَعْرُوفٍ]
(and that they will not disobey you in any Ma`ruf (good), ) "This was one of
the conditions which Allah imposed on the women.'' Maymun bin Mihran said,
"Allah did not order obedience to His Prophet for other than Ma`ruf, and Ma`ruf
is itself obedience.'' Ibn Zayd said, "Allah commanded that His Messenger, the
best of His creation, be obeyed in that which is Ma`ruf.'' Ibn Jarir recorded
that Umm `Atiyah Al-Ansariyah said, "Among the conditions included in our pledge
to Allah's Messenger to good was not to wail. A woman said, `So-and-so family
brought comfort to me (by wailing over my dead relative), so I will first pay
them back.' So she went and paid them back in the same (wailed for their dead),
and then came and gave her pledge. Only she and Umm Sulaym bint Milhan, the
mother of Anas bin Malik, did so.'' Al-Bukhari collected this Hadith from the
way of Hafsah bint Sirin from Umm `Atiyah Nusaybah Al-Ansariyah, may Allah be
pleased with her. Ibn Abi Hatim recorded that Asid bin Abi Asid Al-Barrad said
that one of the women who gave the pledge to Allah's Messenger said, "Among the
conditions included in the pledge that the Messenger took from us, is that we do
not disobey any act of Ma`ruf (good) that he ordains. We should neither scratch
our faces, pull our hair (in grief), tear our clothes nor wail.''
[يأَيُّهَا الَّذِينَ
ءَامَنُواْ لاَ تَتَوَلَّوْاْ قوْماً غَضِبَ اللَّهُ عَلَيْهِمْ قَدْ يَئِسُواْ
مِنَ الاٌّخِرَةِ كَمَا يَئِسَ الْكُفَّـرُ مِنْ أَصْحَـبِ الْقُبُورِ ]
(13. O you who believe! Take not as friends the people who incurred the wrath
of Allah. Surely, they have despaired of the Hereafter, just as the disbelievers
have despaired of those (buried) in graves.) Just like in the beginning of the
Surah, Allah the Exalted forbids taking the disbelievers as protecting friends
at the end of the Surah, saying,
[يأَيُّهَا الَّذِينَ
ءَامَنُواْ لاَ تَتَوَلَّوْاْ قوْماً غَضِبَ اللَّهُ عَلَيْهِمْ]
(O you who believe! Take not as friends the people who incurred the wrath of
Allah.) referring to the Jews, Christians and the rest of the disbelievers whom
Allah became angry with and cursed. Those who deserved being rejected and
banished by Him. (Allah says here), `how can you become their allies, friends
and companions, after Allah decided that they earn the despair of receiving any
good or delights in the Hereafter' Allah's statement,
[كَمَا يَئِسَ
الْكُفَّـرُ مِنْ أَصْحَـبِ الْقُبُورِ]
(just as the disbelievers have despaired of those (buried) in graves.) This
has two possible meanings. First, the disbelievers despair of ever again meeting
their relatives buried in graves, because they do not believe in Resurrection or
being brought back to life. Therefore, they have no hope that they will meet
them again, according to their creed. Secondly, just as the disbelievers who are
buried in graves have lost hope in receiving any kind of goodness (i.e., after
seeing the punishment and knowing that Resurrection is true). Al-A`mash reported
from Abu Ad-Duha from Masruq that Ibn Mas`ud said,
[كَمَا يَئِسَ
الْكُفَّـرُ مِنْ أَصْحَـبِ الْقُبُورِ]
(just as the disbelievers have despaired of those (buried) in graves.) "Just
as the disbeliever despairs when he dies and realizes and knows his (evil)
recompense.'' This is the saying of Mujahid, `Ikrimah, Muqatil, Ibn Zayd,
Al-Kalbi and Mansur; Ibn Jarir preferred this explanation. This is the end of
the Tafsir of Surat Al-Mumtahanah, all praise and thanks be to Allah.
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