CHAPTER 60: AL MUMTAHINAH (THE WOMAN EXAMINEE / THE WOMAN TO BE TESTED)

It was revealed in the Medina period, in the seventh year of the Hijra. It consists of 13 verses. It takes its name from the content of the 10th verse, which deals with the testing of women who came for the purpose of emigration. (H. T. FEYIZLI, 1/548)

In the name of Allah, the Most Gracious, the Most Merciful.

60/1-3 IF YOU HAVE GONE OUT TO SEEK MY PLEASURE

Translation

1- O you who have believed! Do not take My enemies and your enemies (the Meccan polytheists and disbelievers) as allies/friends. You offer them affection (by sending them news). But they have disbelieved in what has come to you of the truth (the Quran); they have driven out the Messenger and yourselves [from your homeland] because you believe in Allah, your Lord. If you have gone out (emigrated) to strive in My cause and seeking My pleasure, (how can it be that) you show them affection and give them secrets? (O My servants!) I am most knowing of what you conceal and what you declare. And whoever among you does that (takes the Meccan polytheists / disbelievers as allies) has certainly strayed from the straight path.

2- If they (the disbelievers) gain dominance over you, they would be to you as enemies and extend against you their hands and their tongues with evil, and they desire that you should disbelieve.

3- (O disbelievers!) Never will your relatives or your children benefit you on the Day of Resurrection; (Allah) will judge between you. And Allah is Seeing of what you do.

Commentary

(1) ‘O you who have believed! Do not take My enemies and your enemies (the Meccan polytheists and disbelievers) as allies/friends. You offer them affection (by sending them news).’ This prohibits taking as guardians, friends, or companions the polytheists and disbelievers who have declared war against Allah, His Messenger, and the believers, and with whom it has been made legitimate to be enemies and to fight. (From Ibn Kesir; S. HAWWA, 15/17)

‘But they have disbelieved in what has come to you of the truth (the Quran); they have driven out the Messenger and yourselves because you believe in Allah, your Lord.’ They had driven you out of Mecca because you believed in Allah, your Lord. That is, you had no sin committed against them other than your faith in Allah, the Lord of the worlds. (S. HAWWA, 15/17)

‘If you have gone out (emigrated) to strive in My cause and seeking My pleasure, (how can it be that) you show them affection and give them secrets? (O My servants!) I am most knowing of what you conceal and what you declare.’ Nesafi says: ‘That is, you are secretly revealing the affection you feel for them. Or, because of affection, you are secretly conveying the secrets of the Messenger of Allah (pbuh).’ (S. HAWWA, 15/18)

While the Prophet (pbuh) was secretly preparing for the conquest of Mecca, a woman named Sarah came to Medina from Mecca to collect aid. As she was returning with the aid collected, Hatib b. Abi Balta'a gave her a letter informing her of the situation in order to protect his relatives in Mecca. Upon this, the Prophet sent a six-man cavalry from the companions. They caught the woman in the garden of Hah, which he had described and ordered, and took the letter. In this verse, Allah the Exalted commands us not to be friends/confidants with those who show open or secret enmity to Him and the Muslims, and not to show them affection. (H. T. FEYIZLI, 1/548)

Acting in this way is espionage, regardless of the person's intention. Moreover, this espionage was carried out at a time that could lead to dangerous and harmful events. So much so that the enemy was intended to be informed before the attack. Furthermore, this did not remain a closed, suspicious matter, but the culprit was caught red-handed. For the letter was there, and no other evidence was needed. Although this crime was committed during a state of war, not at a normal time, the Prophet (pbuh) did not imprison Hatib without giving him a chance to defend himself and also conducted the trial openly. From all this, it is understood that in Islam, administrators and judges do not have the authority to immediately imprison someone even if they know the person's guilt themselves or have suspicions. Furthermore, trial behind closed doors has no place in Islam. (MAWDUDI, 6/215)

When Umar (ra) asked for permission from the Prophet to kill Hatib, the Prophet (pbuh) did not say that the punishment for this crime was not death. However, permission was not given to Umar because Hatib was among the people of Badr, and this was sufficient to prove his sincerity. Moreover, his explanation that he acted this way to protect his own children, and not to do a favor for the enemies, was true. In this regard, some Islamic jurists, citing this incident as evidence, have concluded that the punishment for espionage in Islam is death, but if a very important mitigating reason is found, a lesser punishment or tazir (discretionary punishment) can be given. However, there is disagreement on this issue. According to Imam Shafi'i, it is not permissible to kill a Muslim who commits espionage, but he can be given tazir. Imam Abu Hanifa and Awzai are of the opinion that a Muslim who commits espionage should be beaten and given a long-term prison sentence. (MAWDUDI, 6/217)

(2) ‘If they gain dominance over you,’ if those enemies you treat as friends and to whom you give secrets out of affection defeat you, capture you, and bring you under their rule, they will not act with friendship as you did for them. On the contrary, ‘they would be to you as enemies and extend against you their hands and their tongues with evil;’ they would do evils such as killing, taking prisoner, and torturing with their hands; and they would speak evil words such as cursing and insults with their tongues. How concise, how comprehensive, how frightening, and how elegant is this short warning of the Quran. History is reviewed; the evils, torture, insults, oppression, meanness, slanders, lies, attacks, and destructions committed by the disbelievers and oppressors with their hands and tongues against Muslims who have lost their independence—even after a ruling and treaty—are so tragic and so ugly that it is easily seen how they make the hair of even the readers stand on end and how they make consciences ache. A human being is disgusted even by imagining these. (ELMALILI, 7/545)

‘And they (always) desire that you should disbelieve.’ That is, they hope that you will turn away from your religion and apostatize. Since the situation is like this, it is a great mistake to harbor affection and friendship for such people. (S. HAWWA, 15/18)

(3) ‘Never will your relatives or your children benefit you,’ they cannot save you from the punishment of the sin you have committed. ‘On the Day of Resurrection, Allah will judge between you.’ Indeed, as required by the verse ‘The Day a man will flee from his brother...’ (Abasa 80/34-36), on that day, a person flees from his brother, mother, father, spouse, and children. There is an indication here that the days of defeat and disaster in war also resemble the Day of Resurrection. ‘And Allah is Seeing of all your deeds.’ He gives reward or punishment accordingly, not according to your children and relatives. Therefore, those who are friends with the enemies of Allah cannot be the friends of Allah. For this reason, believers should not treat the enemies of Allah as friends for the sake of their children and families, and they should stay far away from leaking secrets to them with affection, especially during wartime. (ELMALILI, 7/546)

60/4-6 THERE IS A GOOD EXAMPLE IN ABRAHAM (AS)

Translation

4- (O believers!) There has already been for you an excellent example in Abraham and those with him. When they said to their people, "Indeed, we are disassociated from you and from whatever you worship other than Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone (without partners)." Except for the saying of Abraham to his father: "I will surely ask forgiveness for you, (but) I possess not [power to do] for you anything against Allah." (This is not an example for you. They also said:) "Our Lord, upon You we have relied, and to You we have returned, and to You is the destination."

5- "Our Lord, make us not (subjects of) fitnah (trial/oppression) for those who disbelieve and forgive us, our Lord. Indeed, it is You who is the Almighty, the Wise." (they had said.)

6- (O believers!) There has certainly been in them for you an excellent example for anyone whose hope is in Allah and the Last Day (and its happiness). And whoever turns away (it is against them). Indeed, Allah is the Free of need, the Praiseworthy.

Commentary

(4) ‘There has already been for you an excellent example in Abraham and those with him.’ (...) The declaration of Prophet Abraham that he had severed his relationship with the polytheistic society is a good example for you. However, his promise to pray for his polytheistic father and his actual praying for him is not an example for you. Because loving disbelievers does not befit believers. ‘It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire.’ (Tawbah 9/113). In this regard, it is not permissible for a Muslim to ask forgiveness from Allah for their disbelieving relatives by saying "Abraham also prayed." (MAWDUDI, 6/218, 219)

‘Except for the saying of Abraham (before it was forbidden) to his father: 'I will surely ask forgiveness for you. (But) I possess not [power to do] for you anything against Allah.' (This is not an example for you.)’ While it is commanded to take Abraham's (as) firm stance against the system of shirk as an example, it is specifically requested not to take as an example his words to his polytheistic father: "I will surely ask forgiveness for you from Allah...". As stated in several places in the Holy Quran, Abraham (as) kept his promise to seek forgiveness for his father, saying, "My Lord! Forgive my father; indeed, he was among those astray" (Shuara 26/86; see also Ibrahim 14/41), but when he realized that his father, for whom he asked forgiveness, was an "enemy of Allah," he stopped seeking forgiveness. (cf. Tawbah 9/114) (O. CELIK, 5/99)

One may pray to Allah for a disbeliever to become a believer and a Muslim. However, one cannot pray for them to be forgiven without believing. A person cannot ask Allah to forgive their father, mother, son, daughter, or another relative who is a disbeliever, whether they are alive or dead. (I. KARAGOZ, 7/711)

(5) ‘Our Lord, make us not (subjects of) fitnah for those who disbelieve! And forgive us, our Lord. Indeed, it is You who is the Almighty, the Wise." (they had said.)’ That is, do not let them defeat us, do not let us fall into their hands to suffer distress and torment, and do not give them the opportunity to extend their hands and tongues against us, so that they do not increase their devotion to disbelief by looking down upon faith because of our hardship. (ELMALILI, 7/548)

(6) Later, Allah the Exalted repeats the encouragement to follow Prophet Abraham, saying: ‘There has certainly been in them for you an excellent example for anyone whose hope is in Allah and the Last Day.’ This is an encouragement for everyone who believes in Allah and the resurrection after death to follow Prophet Abraham and those with him, and they are being moved to action for this. (S. HAWWA, 15/20, 21)

‘And whoever turns away,’ if they do not listen to Allah's command to follow Prophet Abraham and those with him, ‘indeed, Allah is the Free of need (al-Ghani);’ He has no need for any of the creatures; ‘He is the Praiseworthy (al-Hamid);’ He is the one worthy of praise. (S. HAWWA, 15/21)

60/7-9 ALLAH LOVES THOSE WHO ARE JUST

Translation

7- (O believers!) It may be that Allah will put affection between you and those to whom you have been enemies. And Allah is Competent. And Allah is Forgiving and Merciful.

8- (O believers!) Allah does not forbid you from those who do not fight you because of religion (those who show respect to you because you live your religion) and do not expel you from your homes—from being righteous toward them and acting justly toward them. (In this regard, be just.) Indeed, Allah loves those who are just.

9- (O believers!) Allah only forbids you from making allies of those who fought you because of religion and expelled you from your homes (scorning you because you live according to your religion) and aided in your expulsion. And whoever makes allies of them, then it is those who are the wrongdoers.

Commentary

(7) ‘It may be that Allah will put affection between you and those to whom you have been enemies.’ That is, it is hoped that He will bring about love after grudge, affection after hatred, and integration after separation. This happens by Him granting them success in attaining faith. Indeed, this situation manifested for the Migrants (Muhajireen) on the day the conquest of Mecca took place. Their people entered Islam, and a complete affection emerged between them. (S. HAWWA, 15/21)

‘Allah is Competent.’ His power is great; He is competent to turn enmities into friendship. ‘And Allah is Forgiving, Merciful.’ He does not let the hardships endured for His sake go to waste. He forgives the sins of those who repent from enmity toward Allah and the believers and become friends. (ELMALILI, 7/548, 549)

(8) ‘Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes—from being righteous toward them and acting justly toward them. Indeed, Allah loves those who are just.’ That is, Allah the Exalted does not forbid you from doing good to those who have not fought you regarding religion and have not expelled you from your homes, nor does He forbid you from being just toward them. For the Almighty Allah loves those who possess the quality of justice. (S. HAWWA, 15/21)

(9) ‘Allah only forbids you from making allies of those who fought you because of religion and expelled you from your homes and aided in your expulsion.’ Ibn Kesir says: "That is, the Almighty Allah forbids you from taking as allies those who show enmity toward you and thus fight you, expel you from your homes, and help in your expulsion. While the Almighty Allah forbids taking such people as allies, He also commands you to be enemies to them." (S. HAWWA, 15/22)

The Quran divides non-Muslims into four groups in terms of the believers' relations with them: (1) Enemies who attack Muslims or who have attacked and mistreated Muslims in the past, expelled them from their homes, supported those who expelled them, took away their rights, and who still continue to attack without compensating for what they have done. (2) Non-Muslims who are allies of Muslims. (3) Non-Muslims who are neutral. (4) Non-Muslims who submit to the authority of Muslims in exchange for jizya as a result of war. (O. CELIK, 5/101, 102)

Muslims can only attack and fight the first of these four groups. (...) It is forbidden to attack neutral non-Muslims or allies of Muslims who do not attack Muslims, do not expel them from their homes, and do not support their expulsion. For doing so is oppression (zulm). And oppression is haram. In fact, as the 8th verse explicitly declares, it is recommended to do good to them, to provide help, and to act with justice. (O. CELIK, 5/102)

According to these verses, Muslims cannot love or take as allies non-Muslims only for the following reasons: (1) Harboring enmity and grudge toward Islam and Muslims, (2) Waging war against Islam and Muslims, (3) Trying to alienate Muslims and their children from Islam, (4) Excluding Muslims in any field such as political, social, cultural, economic, educational, professional, fundamental rights, and the like, (5) Preventing Islam from being known or recognized, and preventing its commands, prohibitions, and rulings from being implemented in life, (6) Oppressing and putting pressure on Muslims. (I. KARAGOZ, 7/715, 716)

Hadith: Asma (ra), daughter of Abu Bakr (ra), said: "My mother, who was still a polytheist, came at the time when the treaty was made with the Quraish. I went to the Prophet (pbuh) and said: 'O Messenger of Allah, my mother has come willingly. Shall I treat her in a way that observes the ties of kinship?' The Prophet (pbuh) replied: 'Yes, treat your mother in a way that observes the ties of kinship'." (From Bukhari, Muslim, and Ahmad b. Hanbel; S. HAWWA, 15/35)

From this incident, it is understood that it is permissible for a Muslim to serve their non-believing parents and to help their siblings and relatives, provided they are not enemies of Islam. In fact, a Muslim can also give charity (sadaka) to poor dhimmis (non-Muslim citizens). (MAWDUDI, 6/221)

60/10-11 BEWARE OF DISOBEYING ALLAH IN WHOM YOU BELIEVE

Translation

10- O you who have believed! When the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful (wives) for them, nor are they (the disbelievers) lawful (husbands) for them. But give them (the disbelievers) what they have spent (of dower). And there is no blame upon you if you marry them when you have given them their due compensation (dower). And hold not to marriage bonds with disbelieving women, and ask for what you have spent and let them ask for what they have spent. That is the judgment of Allah; He judges between you. And Allah is Knowing and Wise.

11- And if any of your wives should go from you to the disbelievers (and the dower is not returned), and then you have your turn (over them in victory and take spoils), then give to those whose wives have gone the equivalent of what they had spent. And fear Allah, in whom you are believers.

Commentary

(10) ‘O you who have believed! (1) When the believing women come to you as emigrants (claiming to be believers), examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers. (2) They are not lawful (wives) for them, nor are they (the disbelievers) lawful (husbands) for them. (3) But give them (the disbelievers) what they have spent (of dower). (4) And there is no blame upon you if you marry them when you have given them their due compensation. (5) And hold not to marriage bonds with disbelieving women (who remained polytheists or fled to the disbelievers). (6) Ask for what you have spent (of dower from the disbelieving husbands they went to). (7) And let them (the disbelievers) ask for what they have spent (on the believing women who emigrated to you).’ This verse declares the rulings and regulations regarding the believing women who emigrated to Medina after the Treaty of Hudaybiyyah made with the Meccan polytheists. Accordingly:

(1) These women who emigrated must be subjected to an examination to understand whether they truly believed or not. If they have truly believed, they will not be returned to the disbelievers. A principle of the law of testimony is obtained from this verse. This rule is understood even more clearly through the practical application of the Prophet. Three points are emphasized in the verse: First, when emigrating women introduce themselves as believers, the truthfulness of their claim of faith will be investigated. Second, only Allah knows whether they have truly believed or not. It is not possible to know the faith they carry within them. Third, if it is concluded at the end of the inquiry that they are believers, they will not be returned to the disbelievers. In accordance with the command to investigate the women's claim of faith, the Prophet would make them take an oath, and if they took the oath, he would accept it. According to the result derived from this application, it is not necessary for the judge in the court to have actual knowledge. The information obtained from witnesses is sufficient. Another rule is that the one who takes an oath should be trusted unless there is another piece of evidence that they are a liar. A third rule is that a person's own statements about their belief are fundamental. Probing whether their belief is as they say it is is not correct unless an open sign belies their faith. The fourth rule is that the statements of those who testify in a situation that is impossible for anyone else to know should be accepted. (MAWDUDI, 6/224)

The sentence ‘And if you know them to be believers, then do not return them to the disbelievers’ is placed in the context of an extradition process to a polytheistic society that would result in the woman being forced to live with a man she does not want—along with being supported by some other evidence—since the word ‘disbelievers’ is mentioned here, the conclusion has been reached that a Muslim woman cannot even marry a man from the People of the Book and cannot continue her marriage. (QUR’AN WAY, 5/322, 323)

(2) These believing women are no longer lawful for their former disbelieving husbands. (3) By returning the dowries paid by the disbelieving husbands to these women, they will be released from their marriage bond. (4) There is no harm in Muslims marrying these women by giving them their dowries. (5) Henceforth, Muslims shall not keep disbelieving women under their marriage. (6) They will ask back for the dowries they had given to the women who fled from them and joined the disbelievers because of their disbelief. (7) The polytheists will also ask back for the dowries they had given to the women who came and joined the Muslims. (O. CELIK, 5/103)

In this verse, four important principles regarding family and international relations are explained: (a) A Muslim woman is not lawful for a disbelieving husband, nor is a disbelieving husband lawful for a Muslim woman. (b) The marriage of a married Muslim woman is automatically dissolved after she emigrates from the Abode of Disbelief (Dar al-Kufr) to the Abode of Islam (Dar al-Islam). She can now marry any Muslim she wishes in exchange for a dower. (c) It is not permissible for a Muslim man to keep a disbelieving woman under marriage. (d) When there is a peace treaty between the Abode of Disbelief and the Abode of Islam, the Islamic administration should make a treaty with the disbelieving state such that: ‘When a married Muslim woman emigrates from the Abode of Disbelief to the Abode of Islam, the Islamic administration will pay her dower, and the dower of a woman married to a Muslim who remains in the Abode of Disbelief will be paid by the government of disbelief.’ (MAWDUDI, 6/224)

Refugee Women: According to the Hudaybiyyah ceasefire agreement, Muhammad (pbuh) had accepted the return of refugees unilaterally in favor of the Meccan polytheists. However, by interpreting the relevant articles of the agreement, he kept women out of the scope of return, and after some hesitation, the polytheists accepted this. The above verse legalized this practice and stated that a believing woman cannot remain under the marriage of a man from the people of disbelief. (H. DONDUREN, 2/885)

According to Ibn Abbas, the Prophet first made the women who took refuge in Medina take an oath by repeating the Kalima-i Shahadah as follows: ‘Do you swear that you emigrated not because of hatred for your husband, or a desire to travel the country, or any desire other than love for Allah and His Messenger, but only because of your inclination toward Islam?’ (ELMALILI, 7/553) (...) According to the narration from Aisha (ra), the Messenger of Allah would examine the believers only with the verse of Mumtahanah 60/12. (Bukhari) In short, it was not considered sufficient for those who fled from the enemy country and took refuge to just say ‘I became a Muslim,’ and an inquiry was requested. However, for a citizen of an Islamic country, signs such as ‘the Kalima-i Shahadah, giving greetings (salam)’ are sufficient to be considered a believer. (H. DONDUREN, 2/885)

(11) ‘And if any of your wives should go to the disbelievers,’ that is, if any of their wives flee to the disbelievers, ‘and you have your turn,’ that is, if you defeat them in war and punish them until you take spoils, ‘then give to those whose wives have gone the equivalent of what they had spent.’ Nesafi says: ‘That is, pay the dowries of the wives of Muslim men who joined the Abode of War (Dar al-Harb) by apostatizing, from this booty.’ (S. HAWWA, 15/28)

Scholars are in consensus that the rulings on the exchange of dowries mentioned in these verses—in connection with the complex relations between Muslims and polytheists at that time and the treaty between these two groups—were specific to that time. (Ibn Ashur) Of course, this determination does not prevent drawing some messages and general principles from the regulations in question. It is easily understood in these verses that, even in such a milieu of intertwined relations, the principle of loyalty to the covenant (ahde vefâ) should be meticulously followed, the provisions of the contract should be interpreted and implemented honestly, and every right holder should be given their due. The following sentence at the end of the 11th verse is a very impressive expression in terms of reminding what a great responsibility faith in Allah imposes on Muslims, as individuals and as a society, regarding being sensitive to observing rights and laws: ‘Beware of disobeying Allah in whom you believe.’ (QUR’AN WAY, 5/322)

60/12-13 THE PLEDGE OF THE BELIEVING WOMEN

Translation

12- O Prophet! When the believing women come to you to give you their pledge (of allegiance)—that they will not associate anything with Allah, nor will they steal, nor will they commit adultery, nor will they kill their (female) children, nor will they bring forth a slander they have invented between their arms and legs (i.e., attributing a child from another to their husband), nor will they disobey you in what is right (ma'ruf)—then accept their pledge and ask Allah for their forgiveness. Indeed, Allah is Forgiving and Merciful.

13- O you who have believed! Do not take as allies a people with whom Allah has become angry (the Jews and the disbelievers). (Because) they have despaired of the Hereafter just as the disbelievers have despaired of [the resurrection of] the inhabitants of the graves.

Commentary

(12) ‘O Prophet! When the believing women come to you to give you their pledge... (1) that they will not associate anything with Allah, (2) nor will they steal,’ Stealing is the secret taking of property by someone who has no right to it. Its definition in Sharia is "taking something of a certain amount from a private place." That is, never taking property belonging to another unjustly. The Prophet’s (pbuh) cursing of the thief is reason enough to explain how evil stealing is. (I. H. BURSEVI, 21/274) (...) (3) ‘nor will they commit adultery,’ Adultery is having sexual intercourse with a woman without a marriage contract. (I. H. BURSEVI, 21/274) (...) (4) ‘nor will they kill their (female) children,’ Nesafi says: "The intention here is burying female children alive." (...) Ibn Kesir says: "It also includes killing after existence. Indeed, people of the pre-Islamic ignorance (jahiliyya) killed their children out of fear of poverty. It also includes killing the child while it is a fetus. This is like some ignorant women making themselves have a miscarriage due to a corrupt purpose or similar reason." (S. HAWWA, 15/29) (...) (5) ‘nor will they bring forth a slander they have invented between their arms and legs.’ "Taking a child from another," as mentioned in the verse, happens in two ways: either through illegitimate means or by taking someone else's child because she has no child and claiming it is from her husband; both cases are acquiring a child through slander. The phrase "they will not commit adultery" and the act of claiming a child born of adultery belongs to the husband are separate crimes. Because a woman could claim her pregnancy from adultery is from her husband before or after this pledge. (H. T. FEYIZLI, 1/550)

(6) ‘nor will they disobey you in what is right (ma'ruf)’ Two important principles are declared in this short sentence: (a) The first principle regarding obedience to the Prophet is to pledge allegiance to Him upon ma'ruf. However, there is not even a slight doubt like the Prophet commanding what is evil (munkar). This means that obedience to no creature is permissible except in obedience to Allah. For Allah even made obedience to His Prophet conditional on ma'ruf. (MAWDUDI, 6/231)

Ma'ruf: Prayer, zakat, charity, being truthful, doing good to parents, and all kinds of good and beautiful words, actions, and behaviors are ma'ruf. (3/104, 4/19, 100, 5/79, 9/71). Ma'ruf mentioned in the verse means obedience to Allah and His Prophet. (I. KARAGOZ, 7/725)

Hadith: "There is no obedience (to a creature) in defying Allah (sin). Obedience is only in what is right (ma'ruf)." (From Muslim, Abu Dawud, Nasai; MAWDUDI, 6/231)

Indeed, this command is one of the fundamental principles of the Islamic Constitution. A behavior contrary to Islam is, in principle, a crime. Therefore, no one has the right and authority to give a command regarding the performance of an illegitimate act. Both the one who commands contrary to Islamic rulings and the one who carries out the command are guilty. (MAWDUDI, 6/231)

(b) (...) The Prophet did not limit himself to taking a pledge regarding the cessation of bad behaviors common among women in the Arab society of that period mentioned in the Quran, but he also took a pledge on matters not specified in the Quran. (MAWDUDI)

‘...when they want to give you their pledge, then accept their pledge’ Biat (pledge) means giving a word of loyalty. The Messenger of Allah (pbuh) took pledges from Muslims, whether male or female, at important turning points of his prophetic mission. The Akaba pledges during the Meccan period, the pledge he took when he arrived in Medina, and the Pledge of Ridvan taken under the tree at Hudaybiyyah are examples of this. This verse speaks of the Muslim women in Mecca coming to give their pledge to our Master after the conquest of Mecca. (O. CELIK, 5/105)

The contract the Prophet made with women by Allah's command is an extremely important and advanced practice for that age. This practice shows that the Prophet did not discriminate between men and women and valued women. (..) Our Prophet (pbuh) gave women a legal status by making a pledge with them. He granted women freedom of thought and expression. For example, he did not allow a woman or girl to be married to a man she did not want. (I. KARAGOZ, 7/725)

When the Messenger of Allah (pbuh) finished the pledge with the women under the conditions mentioned in the verse, he added the condition ‘as much as you can and to the extent of your strength.’ Thereupon, the women said: "Allah and His Messenger are more merciful to us than ourselves," remembering with gratitude what a great Prophet of mercy he was. (From Tabari; O. CELIK, 5/105)

Aisha (ra) narrates: "I swear by Allah that when the Messenger of Allah took the pledge from women, he would not touch their hands. He would take the pledge from them only verbally and say, 'I have accepted your pledge'." (From Bukhari and Ibn Jarir; MAWDUDI, 6/233)

(13) ‘O you who have believed! Do not take as allies a people with whom Allah has become angry (the Jews and the disbelievers).’ According to Abdullah b. Abbas, Mujahid, and Qatada (...) the group with whom Allah is angry and therefore forbidden for the believers to establish friendship with are the Quraish Polytheists. (M. DEMIRCI, 3/342)

(...) Two years before the revelation of Surah al-Mumtahanah, all Jews had been removed from Medina, and even Jewish towns like Khaybar had come under the administration of Muslims. In this case, naturally, there was no Jewish community left there with whom the believers would be friends and give secrets to. (S. ATEŞ) While this is the case, it is not possible to claim that the group mentioned in the verse in question is the Jewish community. (M. DEMIRCI, 3/343)

‘(Because) they have despaired of the Hereafter just as the disbelievers have despaired of [the resurrection of] the inhabitants of the graves.’ These disbelievers have lost hope in the reward of the hereafter just as the dead disbelievers have lost hope in such a reward. Accordingly, the verse declares that it is haram to take disbelievers of this quality as guardians (wali). (S. HAWWA, 15/31)

Only those who persist in denial by showing blind bigotry despair of Allah's mercy. A believer, no matter how deficient they are in servitude, does not despair of His vast mercy and forgiveness by saying "Allah will definitely not have mercy on me and forgive me." Likewise, no matter how much this believer strives to be a good servant, they never trust in their deeds and think, "I have done everything falling upon me, I no longer need Allah's mercy and forgiveness." Because both situations are behaviors that limit Allah's absolute will and are strictly haram. (cf. A’raf 7/99; Yusuf 12/87; Hijr 14/49-50; QUR’AN WAY, 5/328)

In short, despair is a form of disbelief; it invites the wrath of Allah. Indeed, it is stated in the Quran: "For no one despairs of Allah's mercy except the disbelieving people." (Yusuf 12/87). Therefore, one should avoid losing hope in the hereafter. May the Truth (Allah) protect our hearts from despair and fill them with the joy and hope of faith. (Amin, ELMALILI, 7/561)