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Draft:Verse 12 of Sura al-Mumtahana

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Verse 12 of Sura al-Mumtahana
Verse's Information
SuraSura al-Mumtahana (Qur'an 60)
Verse12
Juz'28
Content Information
Cause of
Revelation		Pledge of Women with the Prophet (s) after the Conquest of Mecca


Qur'an 60:12 expresses the conditions of the pledge of women with the Prophet (s) after the Conquest of Mecca. It is mentioned in exegetical sources that after the Conquest of Mecca in 8/629-30 and the pledge of men with the Prophet (s), women also came to him to pledge allegiance to him. The Prophet was commanded to accept their pledge, but with these conditions: they should not associate anything with God in polytheism, they should not commit theft and adultery, they should not kill their children, they should not attribute illegitimate children to their husbands, and they should not disobey the Prophet in good deeds. It is said that these conditions were among the issues in which women in the society of the Prophet's time were afflicted with deviation.

Some exegetes have considered this verse indicative of the independent position of women in the Islamic society and the importance of their presence in social and political responsibilities. Also, some, by citing this verse, believe that the pledge of believers with the Prophet (s) or his successor completes a person's faith.

Conditions of the Pledge of Women with the Prophet (s)

Qur'an 60:12, in continuation of Qur'an 60:10 and Qur'an 60:11, which examine the rulings of immigrant women, has explained the ruling of the pledge of women with the Prophet (s)[1] and determines conditions for this pledge.[2] The conditions determined in this verse for the pledge of women with the Prophet (s) are: not associating anything with God (polytheism), not stealing, not committing adultery, not killing children, not attributing illegitimate children to husbands, and not disobeying the Messenger of God (s) in good deeds.[3] Tafsir-i nimuna has explained the reason for determining the six conditions for the pledge of women as follows: at the time of the Prophet, what was most important regarding men was faith and jihad; but regarding women, since jihad was not legislated, other conditions were mentioned, the most important of which, after monotheism, were matters in which women in that society were afflicted with deviation.[4]

Cause of Revelation

The revelation of this verse has been considered related to the events after the Conquest of Mecca.[5] al-Kulayni[6] and 'Ali b. Ibrahim[7] from the Shi'a hadith scholars and exegetes in the third and fourth centuries AH, have narrated in their books that after the Conquest of Mecca in 8/629-30 and the pledge of men with the Prophet (s), women also came to him to pledge allegiance to him. At this time, this verse was revealed and the Prophet was commanded to accept their pledge with conditions.[8] Regarding the manner of the pledge of women, it is narrated that the Prophet refused to shake hands with them and asked for a bowl of water, then he put his hand in the water and took it out, and said: put your hands in the water and pledge allegiance in this way.[9]

Meaning of "bayn aydihinna wa arjulihinna" and "ma'ruf"

Exegetes have considered the phrase "bayn aydihinna wa arjulihinna" (between their hands and their feet) as an allusion to the womb (stomach) which is between the hands and feet;[10] meaning that do not falsely attribute [illegitimate] children who are not related to your husbands to them.[11] According to some exegetes, considering that the condition of not committing adultery was mentioned earlier, the meaning of this part of the verse is abandoned children who, during breastfeeding, were placed in the laps of women and were usually in front of their hands and feet.[12]

The meaning of "ma'ruf" (good) and abandoning disobedience to it in the verse has been considered, according to a narration, as prayer, zakat, and good deeds.[13] In another narration, its meaning is abandoning the customs of the women of the Age of Ignorance (Jahiliyya) in mourning, such as tearing collars, scratching cheeks, and disheveling hair.[14] The author of Majma' al-bayan has expressed a comprehensive meaning and believes that the meaning of ma'ruf is all the commands of the Prophet (s); because the Prophet does not command other than ma'ruf.[15] Ma'ruf is also the opposite of munkar, which means anything for which there is no rational or transmitted evidence for its obligation or recommendation.[16]

Role of Women in the Islamic Society from the Perspective of Qur'an 60:12

Qur'an 60:12 has been considered indicative of the role of women in the Islamic society and the importance of their presence in social and political responsibilities.[17] According to Tafsir-i nimuna, Islam has equally involved men and women in this divine pact in important issues such as pledging allegiance to the Prophet (s) after the Conquest of Mecca.[18] Even women in this event accepted conditions beyond men, which strengthened their human identity.[19]

Some exegetes, using this verse, have considered woman as a being with will, a chooser, and possessing an independent real and legal personality in the Islamic society;[20] to the extent that at the time of the Prophet (s), women directly talked and expressed their opinions to him as the Islamic leader.[21] The Prophet also, in the light of revelation, had an equal and just behavior and encounter towards men and women.[22]

Role of Allegiance in Strengthening Faith and Facing Crises

Sayyid 'Ali Khamene'i, citing Qur'an 60:12, believes that pledging allegiance to the Prophet or his successor completes a person's faith. This means that every believer must show their loyalty and commitment to their guardian of affairs (wali l-amr).[23] He introduces the presence of the Iranian people in Friday prayer, elections, and marches as examples of the people's allegiance to the guardian of affairs and the Islamic system.[24]

Ayatollah Makarim Shirazi, an exegete and marja' of taqlid, also believes that such allegiances at the time of the Prophet and the Imams were a kind of emphasis on loyalty and were carried out in special situations. In particular, these allegiances were used to confront crises and difficult events in order to breathe a new spirit into individuals with their help. As its profound effects can be seen in the Pledge of Ridwan in the Peace of Hudaybiyya and the pledge of women after the Conquest of Mecca.[25]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh/1995-6, vol. 24, p. 44.
  2. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417/1996-7, vol. 19, p. 242.
  3. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417/1996-7, vol. 19, p. 242.
  4. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh/1995-6, vol. 24, p. 47.
  5. ↑ Ṭabarsī, Majmaʿ al-bayān, 1382 Sh/2003-4, vol. 9, pp. 413-414.
  6. ↑ Kulaynī, al-Kāfī, 1407/1986-7, vol. 5, p. 527, hadith 5.
  7. ↑ Qummī, Tafsīr al-Qummī, 1404/1983-4, vol. 2, p. 364.
  8. ↑ Ṭabarsī, Majmaʿ al-bayān, 1382 Sh/2003-4, vol. 9, pp. 413-414.
  9. ↑ Kulaynī, al-Kāfī, 1407/1986-7, vol. 5, p. 527, hadith 5; Qummī, Tafsīr al-Qummī, 1404/1983-4, vol. 2, p. 364.
  10. ↑ Mughniya, al-Tafsīr al-kāshif, 1424/2003-4, vol. 7, p. 309; Majlisī, Biḥār al-anwār, 1403/1982-3, vol. 21, p. 97.
  11. ↑ Ṭabarsī, Majmaʿ al-bayān, 1382 Sh/2003-4, vol. 9, p. 414.
  12. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh/1995-6, vol. 24, p. 46.
  13. ↑ Qummī, Tafsīr al-Qummī, 1404/1983-4, vol. 2, p. 364; Majlisī, Biḥār al-anwār, 1403/1982-3, vol. 79, p. 76.
  14. ↑ Kulaynī, al-Kāfī, 1407/1986-7, vol. 5, p. 527, hadith 5; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409/1988-9, vol. 20, p. 211.
  15. ↑ Ṭabarsī, Majmaʿ al-bayān, 1382 Sh/2003-4, vol. 9, p. 414.
  16. ↑ Ṭabarsī, Majmaʿ al-bayān, 1382 Sh/2003-4, vol. 9, p. 414.
  17. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh/1995-6, vol. 24, p. 47; Qarāʾatī, Tafsīr-i nūr, 1388 Sh/2009-10, vol. 9, pp. 593-594.
  18. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh/1995-6, vol. 24, p. 47.
  19. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh/1995-6, vol. 24, p. 47.
  20. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 Sh/2009-10, vol. 9, p. 593.
  21. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 Sh/2009-10, vol. 9, p. 593.
  22. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 Sh/2009-10, vol. 9, p. 594.
  23. ↑ Khāmanaʾī, Bayān-i Qurʾān, 1399 Sh/2020-1, p. 79.
  24. ↑ Khāmanaʾī, Bayān-i Qurʾān, 1399 Sh/2020-1, p. 79.
  25. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh/1995-6, vol. 22, p. 73.

References

  • Ḥurr al-ʿĀmilī, Muḥammad b. Ḥasan al-. Wasāʾil al-Shīʿa. Qum, Muʾassasat Āl al-Bayt (ʿa), 1409/1988-9.
  • Khāmanaʾī, Sayyid ʿAlī. Bayān-i Qurʾān (Tafsīr-i Sūra-yi Mumtaḥana). Tehran, Daftar-i Ḥifẓ wa Nashr-i Āthār-i Ḥaḍrat-i Āyat Allāh Khāmanaʾī, Intishārāt-i Inqilāb-i Islāmī, 1399 Sh/2020-1.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Edited by ʿAlī Akbar Ghaffārī and Muḥammad Ākhūndī. Tehran, Dār al-Kutub al-Islāmiyya, 1407/1986-7.
  • Majlisī, Muḥammad Bāqir. Biḥār al-anwār al-jāmiʿa li-durar akhbār al-aʾimmat al-aṭhār. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403/1982-3.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1374 Sh/1995-6.
  • Mughniya, Muḥammad Jawād. Al-Tafsīr al-kāshif. Tehran, Dār al-Kutub al-Islāmiyya, 1424/2003-4.
  • Qarāʾatī, Muḥsin. Tafsīr-i nūr. Tehran, Markaz-i Farhangī-yi Darshāyī az Qurʾān, 1388 Sh/2009-10.
  • Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī. Researched by Sayyid Ṭayyib Mūsawī Jazāʾirī. Qum, Dār al-Kitāb, 1404/1983-4.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Qum, Daftar-i Intishārāt-i Islāmī, 1417/1996-7.
  • Ṭabarsī, Faḍl b. Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. With an introduction by Muḥammad Jawād Balāghī. Tehran, Nāṣir Khusraw, 1382 Sh/2003-4.
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