Al-Mumtahinah (The Examined One)

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O you who believe! Do not take My enemy and your enemy for friends: would you offer them love while they deny what has come to you of the truth, driving out the Messenger and yourselves because you believe in Allah, your Lord? If you go forth struggling hard in My path and seeking My pleasure, would you manifest love to them? And I know what you conceal and what you manifest; and whoever of you does this, he indeed has gone astray from the straight path.

(60:2)
If they find you, they will be your enemies, and will stretch forth towards you their hands and their tongues with evil, and they ardently desire that you may disbelieve.

(60:3)
Neither your relatives nor your children will benefit you on the Day of Resurrection (against Allah). He will judge between you. And Allah is the All-Seer of what you do.
All about its descend:
Shan e Nuzul
Most of the interpreters defined with some difference these ayat (or the first ayat) that is descended about the Hatib ibn baltah. Here we define what the late Tabrasi expressed in the majmaul bayan with some differences. The matter is such that a woman by the name Sara belonging to some of the tribe of Mecca, came to meet the prophet peace be upon him. The prophet told her: Do you accepted the Islam and came here? She replied: No. The prophet asked: did you come as a migrant? She replied: No. He enquired: what is cause of your coming here? She responded: You were our close relative in our family and all my guardians are dead and I became very much poor and destitute and came to you so that you grant me some clothes and an animal to travel back to Mecca.
The prophet peace be upon him asked: Then what happened to the youngsters of the Mecca city? (Indicating, that woman was a singer and she was singing for the young people).
She said: After the battle of Badr nobody demanded a song from me. (This is showing that the battle of Badr had left a great burden upon the polytheists of the Mecca).
His highness prophet peace be upon him instructed the children of Abdul Muttalib to provide her clothes; animal to ride and expenses of the journey and this was happened when the prophet peace be upon him was getting himself prepared to conquer the Mecca.
In this occurrence Hatib Bin Abi Baltah (one of the famous Muslims in the battle of Badr who visited in the agreement of the oath of allegiance) came to Sara, wrote a letter and told her: Give it to the people of Mecca and gave her 10 deenar or according to some 10 dirham and gifted her a Egyptian cloth material. And in that letter wrote: The prophet of God is planning to attack you and get organized to defend yourselves.
Sara picked up the letter and proceeded from Medina towards Mecca.
Regarding this incident the archangel Jibril alaihis salam (Gabriel) informed the prophet peace be upon him. His eminence ordered Ali alaihis salam, Ammar , Omar, Zubair, Talha. Miqdad and Abu Mar’ad to mount the horses and ride towards the Mecca city and said: You will reach a woman at the halting place in midway who is carrying a letter from Hatib for the polytheists of Mecca and take back the letter from her.
They proceeded and reached her in the same place where the prophet ordered to go and she swore that she had not any letter with her and they searched her luggage and did not get any letter in it. All of them decided to return back but Ali Alaihis salam said: neither the prophet peace be upon him fabricated a story for us nor we tell the untruth. He dragged out the sword and said: take out the letter else by God I will behead you. When Sara felt the situation is grave, she took out the letter from her hair locks where she hid it and handed the letter over to the Ali alaihis salam. They brought the letter to the prophet peace be upon him.
The prophet pbuh called the Hatib and said: Do you recognize this letter? He replied: Yes. He said: what was the reason that you had committed this act?
He replied: O messenger of God! I swear by the great God, from the day I had accepted the Islam I never stepped in the kufr (violated Islam) and never deceived you. Since departed from them I never accepted the invitation of the polytheists. But the problem is that all the immigrants (muhajireen) who have relatives in Mecca they defend them to protect before the polytheists. But I am poor among them and my family is trapped in their clutches and like this manner I wanted to gain their favour so that they avoid troubling my family. While I was fully aware that at last the Majestic God afflict them with the defeat and my letter will be of no use for them.
The great prophet peace be upon him accepted his excuse. However Omar got up and said: O prophet of Allah! Give me permission to behead this hypocrite.
The prophet peace be upon him said: he is one among the warriors of the battle of Badr. The Benevolent God had specific favours upon them. Here the above ayaat descended and taught the Muslims important lessons regarding any type of friendly relationship with the polytheists.

Definition
The result of planning the friendship with the enemies of the God, the Sovereign Lord,.
As we came to know in the shan e Nuzul (all about the descend) that one of the Muslims attempted a move though it was not an endeavour to spy them. But it was counted as the manifestation of favour towards the enemies of Islam. Hence the above ayaat descended and warned the Muslims that in future avoid repeating such kind of annoyance.
First it said: Those who believe! Do not befriend my enemy and your enemy.

It means that they are only the enemies of Almighty Allah who are malicious with you too. In this condition how you initiate and go forward to make friendship with them?
Then it adds: You express the friendship for them while they went against whatever descended upon you (Islam and the noble Quran) from the Praiseworthy and True God. They cast away the messenger of Allah and the believers from their homeland for they believed upon, what the Creator God and whatever descended upon you.

In faith they are against you and practically they upraised against you. The deed which is your biggest honour that is to believe in the Provider God and they count it the biggest sin and crime for you. And for this reason they made you homeless and wanderers and thrown you out of your homelands. In spite of all this, is there any place for you to express love for them? And to protect yourselves from the hands of the divine punishments, effort firmly to create power for the hands of the soldiers of Islam
Then to define more it adds: if you fought in my way and migrated to gain my favour, then do not carry on your friendly relationship with them.

If you are truly speaking about the love towards the compassionate God and to pursue his favour you left your city and country for him only and you want to fight jihad in the way of Allah and gain his favour then this issue is not agreeable with the friendship with the enemies of Allah Taala.
Then to define more it adds: you make secret friendly relationship with them. While I am aware more than every body of whatever you do secretly or openly.

Therefore the Majestic God has all the knowledge upon unseen and noticeable things as well there is no use of doing anything secretly.
In the end of ayat to warn them firmly, it said: Any one among you who happen to commit such a mistake that person had gone astray and off track from the right path of Allah.

Even he has gone astray by the path of awareness and wisdom and thinking that something is concealed from the All-knowing God. And by planning the friendship with the enemies of Islam he had deviated the way of faith, genuineness and piety. Even he had uprooted himself in his life by giving information of secret to his enemy. And this is the worst kind of perversion. It may affect the faithful person after accomplishment to the fountain head of devotion.
In the next ayat to affirm and define more, it adds: For what reason you want to plan the friendship in spite of the fact that if they happen to conquer upon you they will become your enemy. And they will open their vicious hands and tongue for you.

You sympathise them where as their enmity is deep rooted for you in that same manner, if they dominate upon you they will not hesitate to inflict upon you any kind of harm. With their acts and dialogue they will not bother to create damage for you with every type of destruction. Does this kind of people deserve your sympathy?
Worst of all “they desire you to turn back from the Islam towards the blasphemy and impiety. It is their biggest honour that you lose your gem of faith.
It is the most painful blow that they want to cause upon you.
The last ayat under discussion answered the people like Hatib bin abi balta who responded to the prophet peace be upon him when asked: why did you handed over the secret of the Muslims to the polytheists of Mecca? He replied: I have some relatives in Mecca who are confined in the clutches of the polytheists. I fear they harm them. In this manner I wanted to protect them.
Your children and relatives never provide you any benefit.

As the faithless children and relatives have no prestige and value in this world as well as in hereafter. Then why the believers commit such acts which provoke the divine wrath and disconnect themselves with the friends of Allah?
Then it adds: The Almighty Allah brings the separation between you and them on Judgement day.
The believers proceed towards the paradise and the unbelievers go towards the hell. In fact it is a purpose of what is told before, that means when all of you get separated and the entire relations will be totally scratched away, what benefit will they provide for you?
Indeed this ayat resembles the fact which is mentioned in the ayaat 34-37 of sura e Abasa and said:

(80:34)
80:34 on a Day when everyone will flee from his brother,

(80:35)
80:35 and from his mother and father,

(80:36)
80:36 and from his spouse and his children:

(80:37)
80:37 Everyman, that Day, will have enough to make him careless of others.
It is the day when the man runs away from his mother, father, spouse and children.
In the end of the ayat once again warns everybody that the all-knowing God is watching whatever you are doing.
He knows whatever your wish is and your entire deeds which you commit secretly and if in some of the instances like Hatib Bin Abi Balta if he does not discloses the secret, it is not for the reason that the Benevolent God is not aware of it.
In fact the knowledge of Allah towards the concealed objects, visible things, secret and open, all these are an effective means to organize the man and make him capable in every way, to observe himself before the Almighty Allah and calculate the entire world before the threshold of the True God. He must always be careful of his deeds, dialogues even his wishes, for this reason we say: the perfect awareness of Benevolent God is the fountain head that causes piety and faithfulness in man.

(60:7)
Perhaps Allah will make friendship between you and those whom you hold as enemies. And Allah has power (over all things), and Allah is Oft-Forgiving, Most Merciful.

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Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity.

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Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your removal - [forbids] that you make allies of them. And whoever makes associates of them, then it is those who are the unjust.

Definition:
Kindness with those infidels who have no war
These ayat continued the discussion about the previous aayaat regarding “the love in the way of the glorious Allah, and to hate in the cause of the magnificent Allahâ€‌ and to end the relation with the unbelievers. Whereas this termination of relationship creates a kind of vacuum in the sentiments for a group of Muslims, in spite of that the real believers and the companions of prophet peace be upon him, in this path showed their firmness. The Merciful God to reward them and to rectify this deficiency gave them a glad tiding, not to get concerned, the condition will not remain the same and said: There is hope that Almighty may establish between you and your enemies a bond of love and affection ( by the way of acceptance of Islam).

(60:7)
At last these verses became true in the eighth year of migration the city of Mecca was conquered by the people of Mecca and reached to the truth of the aayat

Group and crowd of people entered in the religion of Islam. The clouds of enmity got cleared from the sky of their life and sunbeams of faith with the warmth and bond of love and friendship sparkled in their life.
Some of the interpreters indicated these words towards the marriage of prophet peace be upon him with umme habiba daughter of Abu Sufyan who accepted the Islam and migrated to habsha with her husband Ubaidullah bin Jahesh and the migrants of Habasha and her husband died there. The prophet of Islam peace be upon him send someone to Najjashi to propose her and brought her into his marriage.
Since the relationship of son in law in the Arabs at those time used to reduce the enmities. This matter affected the Abu Sufyan and the people of Mecca.
But this supposition seems doubtful as the aayaat under discussion descended at the starting point of the victory of Mecca and the aim of Hatib bin Abi Balta by writing the letter was to inform the unbelievers of Mecca. Such as we know Jaafar bin Abi Talib and his companions a little earlier to this event (close to the victory of Mecca) returned back to the medina.
Any way those who are attached to the school of Islam and detached themselves for a period from it must not get disappointed by their return. As the great God has power over everything. He is the one who charges the hearts. He is the one who forgives the sins and evils of his servants. Therefore in the end it adds:

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أڑأ³أ“أ³أ¬
The word above in the vocabulary of Arab is told in the occasions when there is hope of the fulfilment of something. Most of the interpreters had taken it in noble Quran as a hope of the people towards the Mighty God. But as we expressed before this word in the words of Allah Taala certainly has the same real meaning. As sometimes to reach certain goal there are certain conditions. Any time if some of the conditions are not attained this term is used (point to be noted).
The forthcoming aayat defines about leaving the friendly relation with the unbelievers and said:

As the protector God loves those who monitor the justice.

The Creator and Fashioner Allah warns you from being friend with those who fought you on the base of religion and made you wandering from your home land or helped the enemy to make you homeless and throw you away from your home town. Yea Allah the great forbids you of building friendly relation with these people.

The one who loves them he is cruel and heartless.

Like this manner divided the non-Muslims into two groups: a group who stood before the Muslims and dragged the sword to fight them and compelled them to leave their homes and home town. Briefly to say they expressed their hostility towards Islam and Muslims through their actions and saying. It is the duty of every Muslims to cut off every type of attachment and friendship with them and avoid himself with every type of friendly relation with them. The clear example were the unbelievers of Mecca specifically the chiefs of Quraish tribe. A group of them officially committed this act and another groups assisted them.
But there was a group who in spite of believe in polytheism and blasphemy they were not harming the Muslims and they do not have the feelings of animosity and they were not fighting with the Muslims. They were not thinking to throw them away from their city and home land. Even a group of them had pledged the oath to leave the resentment with the Muslims. There is no objection treating virtuously with these kinds of people, if engaged in any treaty with them. They have to be loyal with them and struggle hard in the implementation of the Justice.
The example of this was the group and tribe of the Khazaeh who signed the pact of cooperation with the Muslims.
Consequently there is no space for any commentator to cancel this rule. Its answer is told in the ayat 5 of sura e Tauba and said:

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When the prohibited months is completed wherever you find the idolaters execute them, as the ayat of this sura is speaking about those polytheists who had broken their oath of alliance and evidently stood against the Muslims. The forthcoming aayaat give evidence to this fact.
Some of the interpreters about this ayat defined: the divorced wife of Abu Bakr brought some gifts for her daughter Asma from Mecca and Asma refused to accept it and even did not allowed her mother to enter her house. The above ayat descended and the prophet peace be upon him ordered her to accept the gifts from her mother, respect and be kind to her.
This illustration narrates that all the people of Mecca were not under this rule. But among them there were the minority of the people who were not showing any enmity towards the Muslims.
Any way in these aayaat the basic principal on the pattern of relation between the Muslims with the non-Muslims was interpreted, it is definite and confirmed, not only for that period of time but it is compulsory for today and tomorrow as well
The point is that, it is the duty of Muslims to confront any group, mob and country who are their enemy that stand against Islam and Muslims or support the opponents of Islam and strictly stand against them and eliminate every type of friendly relation with them.
But in spite of being an unbeliever towards Islam and the Muslims they remain impartial and they are interested to be impartial. The Muslims can establish friendly relations with them. Certainly not on that level how they maintain pleasant bonds with the Muslims, not to such limits that causes influence in the Muslims.
If the people or the government comes under the group first they must change their way and place. Or on the contrary they are among the second group who alter their way, their status should be standardize by their existing condition and it should be acted according to the above ayat.

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O you who believe! When believing women come to you as emigrants, examine them, Allah knows best as to their Faith, then if you ascertain that they are true believers, send them not back to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them. But give the disbelievers that (amount of money) which they have spent [as their Mahr] to them. And there will be no sin on you to marry them if you have paid their Mahr to them. Likewise hold not the disbelieving women as wives, and ask for (the return of) that which you have spent (as Mahr) and let them (the disbelievers, etc.) ask back for that which they have spent. That is the Judgement of Allah. He judges between you. And Allah is All-Knowing, All-Wise.

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And if anything (out of the dowries) of your wives has passed away from you to the unbelievers, then your turn comes, give to those whose wives have gone away the like of what they have spent, and be careful of (your duty to) Allah in Whom you believe.

Shan e Nuzul
All about the descent of aayaat
About its descent of aayaat a group of the interpreters defined such that: the prophet of Allah peace be upon him signed in one of the article of treaty was to return back the person whoever among the people of Mecca departed from them and joined the Muslims. If anybody among the Muslims left the Islam and returned back to Mecca and he or she cannot be returned back to the Muslims.
Meanwhile a woman by the name Sabee’a accepted Islam and on the land of Hudaibia joined the Muslims, his husband approached the prophet and said: O Muhammad sent back my wife as it is one of the clause of the agreement and still its ink is not dried up.
The above ayat descended and commanded the Muslims to test the women who migrated from Mecca to Medina. ( Ibn Abbas defined that their test was in such a manner that these women must pledge that their migration was not for the hatred for their husband or the interest with the new land or any other worldly purpose it was merely carried out for the cause of Islam.
That lady vowed that she had the same purpose only for Islam. Here the prophet of Allah paid back the dowry (mahriya) of that lady to her husband and the expenses that her husband paid for her and said: according to the clause we will send back the menfolk not the womenfolk.

Definition:
The compensation of the losses of Muslims and the unbelievers
In the previous aayaat the discussion was about the hatred in the way of Allah svt and the detachment of one self with the enemies of Allah svt but in the aayat under discussion there is discussion about the love in the cause of Allah svt and to establish the attachment with the people who separated with polytheism and attached themselves to the right faith.
The first ayat speaks mainly about the women migrants and totally it includes seven rules in this ayat and a part of it is about the polytheist women.
1- The first rule is about the test of the migrated woman and talked about the Muslim women who migrated and approaches the prophet peace be upon him and said: O believers when the believing women comes to you as a migrants do not cast them away but test them.

The command of test for instance as they are entitled for the believers, they are for the reason that they declared their faith orally and joined the believers. And this test was to gain the confidence and to coordinate their appearance with their inner self.
But the mode of test as mentioned was such that these newly converted women were giving oath in the name of Mighty God that she had migrated only for the cause of Islam and they were obliged to pledge that they did not migrated for the reason of the enmity with husband or love with another man or the love of the land of Medina and likewise.
The twelfth ayat of this same sura defines a feature of the test of migrant women according to that they pledge the oath of allegiance to the prophet of Islam and never follow the way of polytheism and avoid to commit theft, escape unchaste and immodest act and likewise never involve in the killing of the their children.
Certainly most of the polytheists of that period after the pledge of alliance and giving the oath remained firm upon it that caused the commitment of the truth among the people. Like this manner though the aforementioned test was not always the main causes of their definite believe but it could reveal that fact.
Hence in the next sentence it adds: The Mighty God is more aware what is hidden in their heart.

2- In the next command it is said: whenever they fulfilled their duty and you are confirmed that they are the true believers then do not return them towards the unbelievers.

It is true that one of the decided clauses of the Hudaibia was that the person who as a Muslims migrates from Mecca to Medina, he must return back to Medina but the womenfolk was not included in this clause. Hence the prophet peace be upon never returned back the women to the unbelievers. If such kind of act was performed, keeping in the mind the extreme weak position of the woman of that period, this was tremendously dangerous in that society.
3- In fact in the third stage of that article adds in the previous command: Neither these women are legal to them nor those unbeliever men are legal for those believing women.
In the third stage, in fact it is an object for the previous clause it adds: these women are not legal for them nor those unbelieving men are legal for those women.

It must be like wise as the faith and disbelief cannot gather at one place. The holy oath of marriage cannot establish the relation between the kafir (unbeliever) and the Muslim. As they are standing on the reverse lines while the bond of marriage must create unity between the pair and both these are not agreeable to each other.
Though in the beginning of Islam, the Islamic society was still unsettled then they were the pairs between them one was kafir (unbeliever) and another was Muslim and the prophet peace be upon him was never preventing them until the Islam was firmly spread its roots. But later evidently the command of total separation was evidently given to them; the ayat under discussion was one the proof of this subject.
It was the custom of Arabs to pay the dowry of the bride beforehand. And in the fourth command it adds: pay back to their kafir (unbeliever) spouses who had spent in their marriage.
It is true that their husband is an unbeliever, as she committed for the separation on the line of faith. It is necessity for the Islamic justice to pay the losses of the husband.
Does here the term Infaq (expenditure) means only meher (dowry) or the other expenses too which the husband underwent are included? Most of the interpreters selected the first definition. Certainly from the ayat it is evident the same custom. Though the commentators like Abul Fatuh Razi in its definition presented alimonies too.
Undoubtedly the payment of dowry was defined about the polytheists who pledged a treaty in the Hudaibia or otherwise, to set aside the enmity with the Muslims and they signed upon it.
But who must pay this dowry? It is apparent that the payment of dowry ( of converted woman to Islam)is the duty of the Islamic government and public funds. As all the affairs which have specific duty is in the hands of Islamic society and its public funds. And the ayat express the limits of punishment of a thief and adulterer is quite evident.
5- The another rule after defining the above rules is established such that: it is not a sin to marry them whenever you paid their dowry.

So you must not think that as they had taken the dowry from their previous husband and equal to that amount is to be paid to their husbands by the public fund. And now when you are marrying them, is there is any need of paying dowry to them or is it going to finish free of cost for you? No, the respect of woman obliges you that in her new marriage a proper dowry must be fixed for her too.
One should take note that the woman here married without taking the divorce from her kafir (unbeliever) husband she should complete her idda (the period of time when the woman have to avoid marriage after the divorce).
The famous faqih ( the jurist consult in Islamic law) by the name sahib Javahar in the defining the words of the investigator in the Islamic laws said: except the men and women of followers of book whenever one of the spouses husband or wife accepts the religion of Islam if it is before the consummation of the bond of marriage, it automatically will break. Or after the consummation of marriage the wife has to fulfill the Iddat (the period of time when the women have to avoid marriage after the divorce). It said: there is not any difference in these rules and judgments as all the religious jurisprudence are harmonious.
6- And whenever the case is opposite that means the husband accepted the Islam and the wife is remained at her kufr (blasphemy) here too the relation of husband and wife will automatically brake up and the nikah (marriage contract) will get cancelled. Hence in the continuation of the ayat it is said: do not keep the unbeliever wives in the bond of marriage.

About the matters whether this ayat is specifically related to the polytheist women or the people of the book such as Christians and the Jews are included in it as well. There is a discussion about it among the religious jurisprudence and they are different narrations about it we have to search it in the books of the jurisprudence but the outward appearance of the ayat is in an absolute form and the polytheist women are included in it. And the Shan e Nuzal does not make it limited. The question of the number of the people is confirmed in its previous manner as whether the child given birth by that woman is Muslim as his father had been a Muslim.
7- In the last commandment that is mentioned in the ayat is about the dowry of the woman (meher) who had left the Islam and joined the polytheist people and said: Whenever any of your woman separated from Islam, you have the right to demand the dowry which you had paid for them, same as they had the right to demand the amount which you paid for them, when they joined Islam.

And this is the requirement of justice and high esteem of the people’s mutual right.
In the end of the ayat to emphasize that was expressed in the previous ayat and told: This is the command of Allah the great which he orders you. The Marvelous Allah is wise and learned.

They are rules which are entirely caused by the divine knowledge which is blended with the wisdom and spirituality. The rights of everybody are taken into the view. It is homogeneous with the base of Islamic justice and the impartiality. Taking into the view the fact that they are entirely from the Majestic God and it is taken into account the biggest enforcement for these rules.
In the second and the last ayat under discussion to continue the conversation, it is said: If you lost some of your wives who left the Islam and joined the unbelievers and then you conquered them in the war and acquired some booty, to those who had lost their wives, as much as the dowry they had paid, compensate them that amount from the acquired booty.

According to the above ayat the Muslims were able to receive the dowry of the women from the unbelievers in this manner. Same as they had the right to ask for the dowry of their wives from the Muslims who joined the Islam and migrated.
According to the narrations the Muslims agreeing to that rule followed that rule according to the law and the polytheists of the Mecca went against it. Hence it was commanded that the persons who were deprived of their rights and did not get the amount of the dowry from the polytheists they must be paid from the booty first and then the booty must be distributed among the Muslims.
أڑأ³أ‡أ‍أ³أˆأ؛أٹأµأ£أ؛
The term above means the victory of Muslims over unbelievers and to punish them and taking booty from them as well rotating it too. As one day is the turn of unbelievers and the next day is the turn of Muslims and their victory over them.
There is another supposition too, by this sentence it means to reach the final end and the completion of a mission. Here by the term â€کto reach the final end’ means to take the booty of war.
Whichever is the meaning but consequently the only way to reach the result is different (point to be noted).
In the end of the aayat it invites the Muslims entirely towards the piety and said: for the God which you brought faith in him, be pious and never select the way against the piety.

Here the command of piety is possibly for the reason that commonly the said dowry is trusted that is told by the wives. Possibly the devilish temptations may cause to demand more than the real amount. Hence they are advised to follow the piety.
In the history of narrations it is told that this Islamic rule was imposed only upon the six women only who scratched their relation with their Muslim husbands and joined the polytheists and the prophet paid the amount of their dowry to their husbands from the war booty.

The point:
There is justice even for the enemies
The intricate study in the above aayaat shows that the elegance and tenderness of the specific points of fact that are used in the above rules is the base of the justice in executing the Islamic rules. Even in the stormy and critical period too never to harm anybody even to the enemy as well.
In the world while in the extra ordinary critic conditions it is commonly told by the people that the situation is terrific we have to twist ourselves according to it. There is no place to ignore the rights of others, every type of irregularities have to be tolerated. The noble Quran says even in the most critical conditions we have to try our best not to ruin the right of even a single person. Not only the right of the friends even if there is any right for the enemies we cannot cross that limit.
This type of Islamic rules is a kind miracle and proves just the invitation of the prophet in the atmosphere which paid no value for the life of the people and their wealth. It provided the rights of the people to such an extent.

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O Prophet, when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge and ask forgiveness for them of Allah . Indeed, Allah is Forgiving and Merciful.
The terms of women at the time of Allegiance: In the continuation of the past aayaat which defined the rules of the women who migrated, in the first ayat under discussion defined the rule of the allegiance with the prophet peace be upon him.
The interpreters wrote in such a manner that this ayat descended on the day as soon as the city of Mecca was conquered. At the time when the prophet stood up at the mount of Safa and took the oath of alliance with men. The women of Mecca who brought faith approached the prophet to give the oath of alliance. The above ayat descended and declared the manner of the allegiance. Addressed the prophet peace be upon him and said: O messenger! When the women believers come to you and give you the oath of alliance under these conditions such that they will not bring any partner before the Allah, they will not get involved in theft, not polluting them with the adultery, not to kill their children and must not inflict upon the people the accusation, defamation and scandals. They must not disobey a single rule of prophet peace be upon him. Take their alliance and seek forgiveness for them. The creator is forgiver and kind.

Following that event the prophet peace be upon him took the oath of allegiance with them.
About the manner of the allegiance with the women folk some inscribed that the prophet peace be upon him ordered to bring the container of the water. The prophet put his into that water and the women too on another side of container inserted their hands into the water. Some defined the prophet took the oath of allegiance by placing the cloth on his hand.
It is noteworthy that in the above aayaat there are six rules and conditions defined for taking the oath of allegiance from women and they have to accept them all.
1- They have to leave any type of polytheism and idol worshipping it is the basic rule of Islam and faith.
2- To leave the theft as they were the care taker of the possession of their husband and the worst financial condition of that period made the husbands strict in the money matters and the low level of education caused the women to steal something from the money of their husband. Later the case of the Hind will be defined in this matter which proves this fact, any way the meaning of the ayat is elaborate and vast.
3- To leave the dirty act of adultery, as the history expressed that in the period of ignorance before the advent of prophet of Islam peace be upon him this sexual perversion was at its extreme limits.
4- Not to kill their offspring which was used to committed in the two faأ§ades some times by the way of abortions and sometimes by the way of vitad ( to bury the new born alive as soon as he or she is born).
5- To leave the accusation and blame. Some historians had drawn that those women were lifting the child in the suspicious condition from the roadside and claiming that child is from their husband (this issue was more possible in the prolonged absence of the husband).
Some ascribed it an act of shame, this too was among the remnants of the period of ignorance, where a single woman used to give her authority to the number of men and at the time of giving birth to the child she used to give the status of father whomever she was pleased.
Considering the issue of adultery as discussed before, the continuation of such act is impossible in the Islam. The first definition is appropriate the wideness of the meaning of ayat includes every type of accusation and blame.

Means before their legs and hands, may be it is indicating the foster child who was placed upon their lap while lactating.
6- They must not disobey the constructive commands of the prophet peace be upon him, this rule is very much wide too. It includes every command of prophet. Some of them points towards certain conducts of the women like wailing loudly at the occasion of the mourning upon their dead people, tearing the collars, scratching and wounding their faces and the similar acts but it does not means only these kind that acts.
Here the question arises that why the oath of allegiance with women required such terms whereas for the oath of allegiance with men required only to bring faith in Islam and to combat in jihad ( to fight in the cause of religion).
In the reply it can be said: In that environment the most important of all were to bring faith and fight jihad in the way of Allah. as on the part of the women the holy war was prohibited. So the other conditions were defined for them and the most important among them after believing in oneness of Allah, the women in that society were involved in the unorthodox activities.

The points:
The connection of the women’s oath of allegiance with their Islamic personality
In the definition of the sura fatah ayat 18 a detail discussion was revealed regarding the oath of allegiance, its conditions and specifications in the Islam which does not needed the repetition. The thing which is needed to be remembered is the matter of the oath of allegiance of prophet with the women that too with the valuable and constructive terms.
On the contrary to the expression of the ignorant and self-interested people who say Islam is for the half of the human society that means it had no value and does not taken the women to account whereas it has given them importance in the essential matters such as the issue of the oath of alliance. Occurred Once in the Hudaibia (on the sixth year of migration (hijrath) and once at the occasion of the victory of the Mecca, the women too along with the men entered in this divine treaty, they even accepted more terms and conditions. The terms which give the woman human identity and saved her from getting invaluable commodity and a tool of entertainment for the men.
2- The episode of the Hind’s oath of alliance, the wife of Abu Sufyan
In the proceeding of the victory of Mecca among the women who came to the prophet peace be upon him for the oath of allegiance was Hind the wife of Abu Sufyan. A woman the history of Islam remembers painful events created by her such as the miserable martyrdom of Hamza alaihis salam “the chief of the martyrsâ€‌ in the battle field of the Uhud.
Though at last she hopelessly knelt down before Islam and the prophet peace be upon him and outwardly accepted the Islam but regarding the occurrence of her oath of alliance as actually she was same way loyal to the previous believe. Hence there is no place of astonishment when the generation and children of Bani Umayya committed such excessive crimes which were matchless in the previous history.
Any way the interpreters wrote that Hind covered her face with a veil. While the prophet peace be upon him was standing upon the mount Safa. A group of women too were accompanied him. When the prophet peace be upon him addressed those women and said: I will take oath of allegiance from all of you that you must not bring any partner for the only God, Allah Taala. Here Hind protested and said: You are taking the oath from us which you had not been taken from men. Since the oath of allegiance of men was only depended upon bringing faith and performing jihad.
The prophet peace be upon him without paying her any heed continued his speech and said: Do not steal.
Hind said: Abu Sufyan is an excessively miserly person and I had stolen a lot of money and many other things from him. I do not know whether he will pardon me or not. Abu Sufyan was present there, he said: I have forgiven you whatever you had stolen from me but be careful in future.
Here the prophet smiled and recognized Hind and expressed: are you Hind? She replied: Yes O prophet of Allah, you pardon my past the Mighty Allah will forgive you.
The prophet peace be upon him continued and said: do not indulge yourself in the adultery and disloyalty.
Hind in astonishment said: does a noble woman involve herself in such an act. Some of the people present there laughed who were well aware of her condition in the period of ignorance as the past of Hind was never hidden upon anybody.
Again the prophet peace be upon him continued and said: Do not kill your children. Hind said: we nurtured them in the childhood when they grown up you killed them. You and they know it better. She meant her son Hanzala who was killed at the battle field of Badr by the hands of Ali alaihis salam.
Hearing these words the prophet peace be upon him smiled and said: Do not indulge yourself in scandals and untruth propaganda. Hind said: scandals are obscene. You always invited us towards the morality, virtues deeds and piety.
When he announced: you must follow me in your entire good deeds. Hind added: Are we sitting here by the intention of disobeying you? Whereas the matter was completely different but according to the Islamic education the prophet peace be upon him was bounded to receive these statements.
3- To obey the lawful deeds
From the above ayat the interesting points have been taken and those are to obey the prophet peace be upon him in his virtues deeds as the the prophet is infallible and he never commands for the undesirable and evil deed but possibly this term is presented as a pattern in all the matters which are to be executed. They are in the case respectable and can be implemented that are suitable according to the preaching of noble Quran and the basic principles of the Islamic jurisprudence.
How far away those people are from the procedures of ruler ship without giving importance and calculating what are their basic rules and from whomever they are executed but without giving it any importance they believe it obligatory to obey them which does not suit the wisdom nor the commandments of noble Quran.
In the popular letter of Amir mominan Ali alaihis salam addressing the people of Egypt about the ruler ship of Malik e Ashtar wrote eminent details concerning Malik Ashtar who was their governor, in the end he wrote: Hear his words and follow his order whatever it is just and true because he is one of the sword among the swords of the Mighty God.

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O you who have believed, do not make friends of a people with whom Allah has become angry. They have given up hope of [reward in] the Hereafter just as the disbelievers have no hope of [meeting] the inhabitants of the graves.

Definition:
With these people upon whom is the wrath of allah the great
As we observed this sura started by the issue of splitting the relations with the enemies of Allah and ended too with the same subject. In other words the end of the sura is return to its beginning and said: O people who accepted the faith do not make friendship with the people upon whom the mighty creator inflicted his wrath.

You must not select them as your friends and must not reveal your secrets to them.
Who are the people upon whom the mighty creator inflicted his wrath?

Some clearly defined that they are the Jews, as in the other aayaat of the noble Quran called them by these names. In the ayat 90 of the sura e Baqara about the Jews we read:

This term is agreeable with the shan e nuzul “about the event of its descentâ€‌ and said: a group of poor people who were revealing the news of Muslims to the Jews. At its reward the Jews were presenting them the fruits of their gardens, the above ayat descended and warned them.
With all that interpretations the ayat have wide and extensive meaning includes all the polytheists and unbelievers. The term wrath is not only correlated to the Jews only but it is used for the Hypocrites too ( fatah 2) and shane Nuzul too does not limits the meaning of the ayat.
Therefore whatever is mentioned in the ayat coordinates with the wide subject which in the initial part of the sura on the ground of the friendship with the enemies of the great God.
Then states a topic which verifies â€کthe friendship with the enemies of the great God and said: they are totally desperate with the salvage on the Day of Judgment same as the unbelievers who are buried in the graves.

For the reason that the dead unbelievers in the state of limbo (an abode after the death before judgment day) observe the result of their deeds and they have no way for the return to compensate hence they are completely distressed. This group is desperate regarding the worldly life too which is polluted in the sins that they have not any hope for their salvation same as the dead unbelievers.
These people are dangerous and they are unreliable and there words cannot be trusted for their truth and sincerity. They have no hope for the mercy of Allah. For that reason they commit any type of crime. In that case they cannot be relied upon and made friendship with them.
O Merciful God! Never deprive and disappoint us from your unending favours.
O Sovereign Lord! Grant us such an ability to be always a friend with your friends and be a foe with your enemies. And make us stable in the way of your love
O The Protector God! Make us the successful followers of your beloved messengers and the saints.
Ameen! O Allah the Provider of the whole universe