Surah al-Mumtahanah (The Woman Examined) 60 : 10

Overview 

(Verses 10 - 11)

The surah issues a ruling concerning women believers who might join the Muslim community:

Believers! When believing women come to you as migrants, test them. God knows best their faith. If you ascertain that they are believers, do not send them back to the unbelievers. They are no longer Lawful [as wives] for the unbelievers, and these are no longer lawful to them. None the less, hand back to the unbelievers the dowries they have paid them. It is no offence for you to marry them after giving them their dowries. Do not hold on to marriage ties with unbelieving women. Ask for repayment of the dowries you have paid, just as they have the right to ask for repayment of their dowries. Such is God's judgement. He judges between you in equity. God is all-knowing, wise. Should any of your wives go over to the unbelievers and you subsequently acquire gains from them, then pay those whose wives have gone away the equivalent of whatever dowry they had paid. Fear God, in whom you believe. (Verses 10-11)

The Prophet concluded the al-Hudaybiyah Treaty with the Quraysh in Makkah and this specified a condition whereby the Prophet and the Muslim community would return to them anyone who went over to the Muslims, even though that person might be a Muslim. Reports mention that when the Prophet was about to leave al-Hudaybiyah, a few women came over to him seeking to join the Muslim community in Madinah. The Quraysh asked for their extradition in accordance with the terms of the treaty. It appears that those terms were not conclusive in the case of women. These two verses were revealed to block returning women believers to the unbelievers, for fear that they would be persecuted on account of their faith.'

This was a situation requiring rules of international law. These rules outlined here regulate such cases on the basis of absolute fairness, without allowing the behaviour of the other party, unfair as it may be, to influence the Islamic stand. Furthermore, Islam's stance is that it ensures justice in all internal and external dealings.

The first step required by these rules was to test migrating women in order to determine their reasons for migration. In other words, they must not be trying to escape from a marriage that had gone wrong, or be pursuing some other material benefit, or hoping to marry men they were in love with in the Muslim community. Ibn 'Abbas reports that the Prophet tested any such woman, asking her: "By God, have you fled to us because you hate your husband? By God, have you come to us merely to migrate to a new land? By God, are you coming to us in pursuit of some material gain? By God, have you come to us only because you love God and His Messenger?"

Ikrimah explains that the test was a form of questioning so as to establish whether the woman was migrating only because she loved God and His Messenger or for some other purpose. The test was also to establish whether or not she was in love with a man from the Muslim community, and whether or not she was fleeing from her husband.

Such, then, was the test. It relied on statements made under oath. Whether such a woman had any different motive, God only knew People simply cannot establish this with any measure of certainty: "God knows best their faith." (Verse 10) When they have made their statements under oath, confirming that they are believers, then the Muslim community cannot "send them back to the unbelievers. They are no longer lawful has wives] for the unbelievers, and these are no longer law.* to them." (Verse 10) When the most important bond of faith has been severed, nothing can repair the relationship. Marriage is a union of permanent settlement and it cannot be properly established when the primary bond of faith is absent. Faith is the basic and vital emotion that keeps a heart alive; it cannot be replaced by any other. A believer's heart cannot warm to another that is devoid of faith. There can be no true feeling of mutual inclination or security between two hearts when only one of them has faith. Marriage survives on mutual affection, compassion, inclination and security.

After the Prophet's migration to Madinah this issue had been left open, with no rule stated about it in the Qur'an. Therefore, no couple were separated even if only one accepted Islam while the other did not. This was due to the fact that the Muslim society had not yet by then established firm roots. When al-Hudaybiyah Treaty was concluded, it was time that such a separation be made. Muslims, men and women, should understand that the bond that overrides all other bonds is faith, and they should put this rule into practice.

The provision for separating such couples was accompanied by a provision for compensation. Thus, an unbeliever whose wife left him because she was Muslim was entitled to receive back whatever he had paid to her in dowry at the time of their marriage. The same applied in reverse, should the man be a believer and his wife not.

When this had been done, the Muslims could marry such migrant women, provided that they paid them dowries. Scholars differ as to whether such women should observe a waiting period; as also over the length of the waiting period. Some scholars say that it is the same as that observed by a divorced woman, i.e. until she has gone through three menstrual periods, while others maintain that it lasts only until she has completed one period, to make sure that she is not pregnant. It is agreed that if any such woman is pregnant, her waiting period lasts until she has given birth.

"None the less, hand back to the unbelievers the dowries they have paid them. It is no offence for you to marry them after giving them their dowries. Do not hold on to marriage ties with unbelieving women. Ask for repayment of the dowries you have paid, just as they have the right to ask for repayment of their dowries." (Verse 10) All these rules are then tied to the strongest guarantee a believer has, which is that of watching God and fearing Him: "Such is God's judgement. He judges between you in equity. God is all-knowing, wise." (Verse 10) Indeed, this is the only inviolable guarantee. God's judgement is that of the One who knows what is in people's hearts, the Almighty who has power over all creatures. It is enough that a Muslim should realize the source of this judgement in order to implement it fully, because he knows that he will ultimately return to God.

Should a believer lose what he had paid in dowry, because his unbeliever wife or her family refuses to refund her Muslim husband, as happened in some cases, the Muslim ruler would compensate him for this, taking this from any money due to the unbelievers whose Muslim wives had migrated to join the Muslim community, or from any war gains made by the Muslim community: "Should any of your wives go over to the unbelievers and you subsequently acquire gains from them, then pay those whose wives have gone away the equivalent of whatever dowry they had paid." (Verse 11) Again this ruling is tied to the same guarantee that ensures the implementation of every Islamic rule: "Fear God, in whom you believe." (Verse 11) This is a profound and touching instruction for believers.

We see how these rulings concerning the separation of married couples provide an example of the practical implementation of the Islamic concept of life values and ties. They reflect the unity of the Muslim community and its being distinct from any other. It is a community where all life is based on faith, where all distinctions of race, colour, language, family and land are insignificant. There is only one sign that distinguishes between people — the sign of the party to which they belong. There are only two parties: the party of God and the party of Satan.
 
 

Overview 

(Verses 10 - 11)

The surah issues a ruling concerning women believers who might join the Muslim community:

Believers! When believing women come to you as migrants, test them. God knows best their faith. If you ascertain that they are believers, do not send them back to the unbelievers. They are no longer Lawful [as wives] for the unbelievers, and these are no longer lawful to them. None the less, hand back to the unbelievers the dowries they have paid them. It is no offence for you to marry them after giving them their dowries. Do not hold on to marriage ties with unbelieving women. Ask for repayment of the dowries you have paid, just as they have the right to ask for repayment of their dowries. Such is God's judgement. He judges between you in equity. God is all-knowing, wise. Should any of your wives go over to the unbelievers and you subsequently acquire gains from them, then pay those whose wives have gone away the equivalent of whatever dowry they had paid. Fear God, in whom you believe. (Verses 10-11)

The Prophet concluded the al-Hudaybiyah Treaty with the Quraysh in Makkah and this specified a condition whereby the Prophet and the Muslim community would return to them anyone who went over to the Muslims, even though that person might be a Muslim. Reports mention that when the Prophet was about to leave al-Hudaybiyah, a few women came over to him seeking to join the Muslim community in Madinah. The Quraysh asked for their extradition in accordance with the terms of the treaty. It appears that those terms were not conclusive in the case of women. These two verses were revealed to block returning women believers to the unbelievers, for fear that they would be persecuted on account of their faith.'

This was a situation requiring rules of international law. These rules outlined here regulate such cases on the basis of absolute fairness, without allowing the behaviour of the other party, unfair as it may be, to influence the Islamic stand. Furthermore, Islam's stance is that it ensures justice in all internal and external dealings.

The first step required by these rules was to test migrating women in order to determine their reasons for migration. In other words, they must not be trying to escape from a marriage that had gone wrong, or be pursuing some other material benefit, or hoping to marry men they were in love with in the Muslim community. Ibn 'Abbas reports that the Prophet tested any such woman, asking her: "By God, have you fled to us because you hate your husband? By God, have you come to us merely to migrate to a new land? By God, are you coming to us in pursuit of some material gain? By God, have you come to us only because you love God and His Messenger?"

Ikrimah explains that the test was a form of questioning so as to establish whether the woman was migrating only because she loved God and His Messenger or for some other purpose. The test was also to establish whether or not she was in love with a man from the Muslim community, and whether or not she was fleeing from her husband.

Such, then, was the test. It relied on statements made under oath. Whether such a woman had any different motive, God only knew People simply cannot establish this with any measure of certainty: "God knows best their faith." (Verse 10) When they have made their statements under oath, confirming that they are believers, then the Muslim community cannot "send them back to the unbelievers. They are no longer lawful has wives] for the unbelievers, and these are no longer law.* to them." (Verse 10) When the most important bond of faith has been severed, nothing can repair the relationship. Marriage is a union of permanent settlement and it cannot be properly established when the primary bond of faith is absent. Faith is the basic and vital emotion that keeps a heart alive; it cannot be replaced by any other. A believer's heart cannot warm to another that is devoid of faith. There can be no true feeling of mutual inclination or security between two hearts when only one of them has faith. Marriage survives on mutual affection, compassion, inclination and security.

After the Prophet's migration to Madinah this issue had been left open, with no rule stated about it in the Qur'an. Therefore, no couple were separated even if only one accepted Islam while the other did not. This was due to the fact that the Muslim society had not yet by then established firm roots. When al-Hudaybiyah Treaty was concluded, it was time that such a separation be made. Muslims, men and women, should understand that the bond that overrides all other bonds is faith, and they should put this rule into practice.

The provision for separating such couples was accompanied by a provision for compensation. Thus, an unbeliever whose wife left him because she was Muslim was entitled to receive back whatever he had paid to her in dowry at the time of their marriage. The same applied in reverse, should the man be a believer and his wife not.

When this had been done, the Muslims could marry such migrant women, provided that they paid them dowries. Scholars differ as to whether such women should observe a waiting period; as also over the length of the waiting period. Some scholars say that it is the same as that observed by a divorced woman, i.e. until she has gone through three menstrual periods, while others maintain that it lasts only until she has completed one period, to make sure that she is not pregnant. It is agreed that if any such woman is pregnant, her waiting period lasts until she has given birth.

"None the less, hand back to the unbelievers the dowries they have paid them. It is no offence for you to marry them after giving them their dowries. Do not hold on to marriage ties with unbelieving women. Ask for repayment of the dowries you have paid, just as they have the right to ask for repayment of their dowries." (Verse 10) All these rules are then tied to the strongest guarantee a believer has, which is that of watching God and fearing Him: "Such is God's judgement. He judges between you in equity. God is all-knowing, wise." (Verse 10) Indeed, this is the only inviolable guarantee. God's judgement is that of the One who knows what is in people's hearts, the Almighty who has power over all creatures. It is enough that a Muslim should realize the source of this judgement in order to implement it fully, because he knows that he will ultimately return to God.

Should a believer lose what he had paid in dowry, because his unbeliever wife or her family refuses to refund her Muslim husband, as happened in some cases, the Muslim ruler would compensate him for this, taking this from any money due to the unbelievers whose Muslim wives had migrated to join the Muslim community, or from any war gains made by the Muslim community: "Should any of your wives go over to the unbelievers and you subsequently acquire gains from them, then pay those whose wives have gone away the equivalent of whatever dowry they had paid." (Verse 11) Again this ruling is tied to the same guarantee that ensures the implementation of every Islamic rule: "Fear God, in whom you believe." (Verse 11) This is a profound and touching instruction for believers.

We see how these rulings concerning the separation of married couples provide an example of the practical implementation of the Islamic concept of life values and ties. They reflect the unity of the Muslim community and its being distinct from any other. It is a community where all life is based on faith, where all distinctions of race, colour, language, family and land are insignificant. There is only one sign that distinguishes between people — the sign of the party to which they belong. There are only two parties: the party of God and the party of Satan.