سُوْرَةُ الْمُمْتَحِنَةِ
Surah Al-Mumtahana (60) — Ayah 12
يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِذَا جَآءَكَ ٱلْمُؤْمِنَـٰتُ يُبَايِعْنَكَ عَلَىٰٓ أَن لَّا يُشْرِكْنَ بِٱللَّهِ شَيْـًٔا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَـٰدَهُنَّ وَلَا يَأْتِينَ بِبُهْتَـٰنٍ يَفْتَرِينَهُۥ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِى مَعْرُوفٍ ۙ فَبَايِعْهُنَّ وَٱسْتَغْفِرْ لَهُنَّ ٱللَّهَ ۖ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ ﴿12﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
O Prophet! When believing women come to you to give you the Bai‘ah (pledge), that they will not associate anything in worship with Allâh, that they will not steal, that they will not commit illegal sexual intercourse, that they will not kill their children, that they will not utter slander, intentionally forging falsehood (i.e. by making illegal children belonging to their husbands), and that they will not disobey you in Ma‘rûf (Islâmic Monotheism and all that which Islâm ordains), then accept their Bai‘ah (pledge), and ask Allâh to forgive them. Verily, Allâh is Oft-Forgiving, Most Merciful.
Word by Word — Arabic, Transliteration & Meaning
يَـٰٓأَيُّهَا
yāayyuhā
O
ٱلنَّبِىُّ
l-nabiyu
Prophet
إِذَا
idhā
When
جَآءَكَ
jāaka
come to you
ٱلْمُؤْمِنَـٰتُ
l-mu'minātu
the believing women
يُبَايِعْنَكَ
yubāyiʿ'naka
pledging to you
عَلَىٰٓ
ʿalā
[on]
أَن
an
that
لَّا
lā
not
يُشْرِكْنَ
yush'rik'na
they will associate
بِٱللَّهِ
bil-lahi
with Allah
شَيْـًۭٔا
shayan
anything
وَلَا
walā
and not
يَسْرِقْنَ
yasriq'na
they will steal
وَلَا
walā
and not
يَزْنِينَ
yaznīna
they will commit adultery
وَلَا
walā
and not
يَقْتُلْنَ
yaqtul'na
they will kill
أَوْلَـٰدَهُنَّ
awlādahunna
their children
وَلَا
walā
and not
يَأْتِينَ
yatīna
they bring
بِبُهْتَـٰنٍۢ
bibuh'tānin
slander
يَفْتَرِينَهُۥ
yaftarīnahu
they invent it
بَيْنَ
bayna
between
أَيْدِيهِنَّ
aydīhinna
their hands
وَأَرْجُلِهِنَّ
wa-arjulihinna
and their feet
وَلَا
walā
and not
يَعْصِينَكَ
yaʿṣīnaka
they will disobey you
فِى
fī
in
مَعْرُوفٍۢ ۙ
maʿrūfin
(the) right
فَبَايِعْهُنَّ
fabāyiʿ'hunna
then accept their pledge
وَٱسْتَغْفِرْ
wa-is'taghfir
and ask forgiveness
لَهُنَّ
lahunna
for them
ٱللَّهَ ۖ
l-laha
(from) Allah
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
غَفُورٌۭ
ghafūrun
(is) Oft-Forgiving
رَّحِيمٌۭ
raḥīmun
Most Merciful
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
12. 1. This pledge was taken when women would migrate, as is mentioned in Sahih Bukhari, Tafsir of Surah Mumtahanah. In addition, on the day of the conquest of Makkah, the Prophet ﷺ also took the pledge from the women of Quraysh. At the time of taking the pledge, the Prophet ﷺ would only take the oath verbally; he never touched the hand of any woman. Hazrat Aisha (may Allah be pleased with her) says, "By Allah, the hand of the Prophet ﷺ never touched the hand of any woman in the pledge." At the time of the pledge, the Prophet ﷺ would only say, "I have taken the pledge from you on these matters." (Sahih Bukhari) In the pledge, the Prophet ﷺ would also take this promise from women that they would not wail, would not tear their collars, would not pull their hair, and would not lament like in the days of ignorance. (Sahih Bukhari) In this pledge, there is no mention of prayer, fasting, Hajj, or Zakat, etc., because these are pillars of the religion and symbols of Islam, and thus do not require clarification. The Prophet ﷺ specifically took the pledge on those matters which women commonly committed, so that along with adhering to the pillars of religion, they would also avoid these things. From this, it is understood that scholars, callers to Islam, and preachers should not focus their eloquence only on explaining the pillars of religion, which are already clear, but should also strongly refute those evils and customs which are common in society and which even those who are regular in prayer and fasting do not avoid.
