Al-Mumtahanah

(Women Tested)

Prologue

The present surah provides yet another episode in the cultivation of the Muslim community, its social organization and state building during the Madinah period. It thus forms a link in the chain that is the divine system, a system laid down for the community chosen to implement it in society. With such a well-defined and distinctive system humanity would be able to strive to achieve its goals, but there would be times when its efforts would fall short of what is required. Nonetheless, humanity would always look up to it, aiming to mirror that ideal form when the first Muslim community put it into practice.

This objective required, as we have stated on more than one occasion, long preparations each involving different stages. The events that happened within or around the Muslim community provided some of the material necessary for such preparations. While the events themselves were determined according to God's knowledge, they also provided the context for their explanation and interpretation, as also for comments and directives.

In the midst of all these events, the process of building the characters of the people who undertook the task of implementing the Islamic system was completed. Thus, in its formative stage, the Muslim community separated itself from the rest of society insofar as it needed to remain pure, free of any alien aspect. Furthermore, it should also be acknowledged that this distinctive concept of faith, Islam, represented something new, unknown anywhere else in the world, and especially not in Arabia. All this, however, did not mean that Islam isolated itself from events occurring in the larger society. Indeed the Muslims were part of these events, interacting with them as they took place. This process of interaction also meant that they might be repeatedly influenced, and in different ways, by the same event. God, who created those people, knew that they do not all respond in the same way to the first touch, and that they might need more than one such touch for a certain effect to settle in. He also knew that remnants of the past, natural attractions and tendencies, human weaknesses, practical considerations, as well as old habits and traditions might represent obstacles that could hinder the process of cultivation. To overcome such difficulties necessitated repeated reminders. Events took place in succession, as determined by God's will, providing the required admonition and the basis for issuing warnings and directives.

Sharp, alert and blessed with keen insight, the Prophet used such events and occasions wisely, at every turn, to help this process of character cultivation. He was supported in this process by revelations that directed and endorsed what he did to mould that first Muslim community.

This surah represents a stage in that long process of cultivation aiming to establish within the conscience of every Muslim a pure world, with faith as the pivot around which it turns. In this world, Muslims congregate around this axis of faith, having only one unseverable bond. They purge their hearts of all ties of nationality, race, country, clan or family, replacing them all with the single bond of belief in God and being members of God's party.

The world Islam wants to build is both divine and human: it is divine in the sense that it derives all its principles and values from God's directives and wisdom, and addresses all its actions to God hoping to earn His pleasure. It is human in the sense that it encompasses all humanity within the broad scope of faith. Hence, in such a world the barriers of race, country, language, family and all that separates one person from another are removed to leave only the tie of faith. Such is the noble world that is worthy of man, a creature God has honoured, breathing of His spirit into him.

Obstacles hindering the building of such a world were numerous in the Arabian environment, as also in our world today. Attachments to family, clan, race and land accounted for some of these obstacles. Others included personal leanings and desires, such as selfishness, pride, greed, psychological preferences and prejudices, as well as many other elements that work on man's mind. Islam needed to deal with all this in the community that had been chosen to implement the divine system and provide a practical example of it. This surah, then, is a step in that long process.

Some of the Muslims who migrated to Madinah, leaving their possessions, homes and families behind for the sake of their faith continued to feel some attachment to those they had left behind in Makkah, specifically, for example, their spouses and offspring. Furthermore, despite all the persecution they had suffered at the hands of the Makhans, some Muslims still wished for a reconciliation that would see an end to fighting against relatives and family members.

On the other hand, God wanted to purge their hearts of all these bonds, so that they dedicated themselves to His faith and the system He wanted implemented. God knew the heavy pressures of natural tendencies and old practices on people. Indeed, the Arabs valued the ties of family, clan and tribe more strongly than any other community. Therefore, the Qur'an continued to administer its effective treatment through events and comments on those events. Thus, the treatment would be administered on the stage of reality, just at the appropriate moment.

Reports mention a particular incident that led to the revelation of the first part of the present surah. This may be so, with the incident providing the immediate reason for such revelation, but Qur'anic texts always go much further than particular events.
 
Hatib ibn Abu Balta 'all was one of the Muhdjirin who migrated with the Prophet from Makkah to Madinah and was one of those who took part in the Battle of Badr. He had children and property he had left behind in Makkah. He did not belong to the Quraysh, but was an ally of `’Uthman. When the Prophet decided to march to Makkah after its people were in breach of the peace treaty he had concluded with them two years earlier, he ordered his Companions to get ready. He prayed to God that the Quraysh would remain unaware of his intentions. He did, however, tell some of his Companions what he was planning to do; Hatib was among those. Hatib then wrote a letter to the Quraysh warning them that the Prophet intended to mount an attack against them. He gave it to a woman who concealed it and managed to leave Madinah without being detected by any of the guards appointed by the Prophet on all exits and entrances. By so doing, Hatib hoped the Quraysh would consider his action as a favour and so not harm his family. The Prophet was informed by God of Hatib's action. He therefore sent chasers to retrieve the letter from that woman.

Al-Bukhari relates on the authority of 'Ali ibn Abi Talib: "God's Messenger sent me and al-Zubayr ibn al- Awwam, on horseback, telling us to go as far as a place called Rawdat Khakh, where we would find a woman unbeliever carrying a letter written by Hatib ibn Abi Balta’ah to the unbelievers, which we were to retrieve. We caught up with her as she was riding her camel. We asked her to give us the letter, but she denied having any such thing. We sat her camel down and tried to find the letter but we could see none. We said to her: 'We swear by God, the Prophet has not lied. You will either do as we tell you and give us the letter or we will undress you.' She realized that we were serious and that she had no option but to comply. She undid her hair, which was covered and took the letter out. She gave it to us and we went straight back to Madinah to hand it to the Prophet."

The Prophet called Hatib in and questioned him about what he had done. Hatib appealed to the Prophet not to jump to any conclusions. He said: "I am certainly a believer in God and His Messenger. I have not changed at all. It is not that I have any doubts in matters of faith. I only thought of doing the Quraysh a favour by which God would protect my children and family. All your Companions who have families or property in Makkah have relatives and clans there to whom God provides protection."

The Prophet recognized that Hatib was telling the truth. He said to those around him: "What he has told you is certainly the truth. Therefore, say nothing but good about him." (Umar ibn al-Khattab said to the Prophet: "He has betrayed God, His Messenger and the believers. Allow me to behead this hypocrite." The Prophet said to him: "Was he not one of the people who fought the Battle of Badr? How would you know, (Umar, that God has not looked at the soldiers of Badr and said to them: I have forgiven you whatever you will do?" Tears sprang to (Umar's eyes as he said: "God and His Messenger know better."

Al-Bukhari adds in another version of this story that the present surah was revealed in connection with this event. In a third version he says that the Prophet sent three men, the other being al-Miqdad, to retrieve the letter.

To reflect a little on this event and its consequences does not go beyond our purpose of looking at how the Qur'an uses events to cultivate the Muslim community and refine its attitudes through both the Prophet and Qur'anic instructions and commentaries.

The first thing to look at is the deed itself done by Hatib, an early Muslim who belonged to the elite of the Muhajirin and one of the few who were informed by the Prophet of the objective behind his intended campaign. The event shows us how the human soul may experience moments of weakness, no matter how strong it may be in its faith. Only God can protect us from such moments.

Then we see the Prophet's great attitude through it all, waiting to establish the facts before coming to any conclusion. He patiently questioned Hatib about his motives. We see the sympathy for his Companion in his moment of weakness, realizing that he told the truth. Therefore, he stopped his Companions from having a go at him, telling them: "What he has told you is certainly the truth. Therefore, say nothing but good about him." Thus he helped him to rise after he had slipped. He did not allow anyone to taunt him. By contrast, we see `Umar's seriousness in such a matter as he said to the Prophet: "He has betrayed God, His Messenger and the believers. Allow me to behead this hypocrite." (Umar looked at the deed itself and his reaction reflects his uncompromising attitude. The Prophet, on the other hand, looked at it from a broader perspective, with his thorough understanding of human nature. His sympathy was that of a caring educator, with profound and comprehensive knowledge, looking at all circumstances.

We also need to reflect a little on Hatib's own words explaining his momentary weakness, even though his concept of God's will and the factors at play in worldly matters was perfectly sound. He said to the Prophet: "I only thought of doing the Quraysh a favour by which God would protect my children and family..." Thus, he knew that it is God who protects, not the favour he wanted to do the Quraysh. This is confirmed in the remainder of his explanation: 'All your Companions who have families or property in Makkah have relatives and clans there to whom God provides protection." We see how he maintained that it is God who protects, not relatives or clans. They are merely the tools by which God's purpose may be done.

Perhaps the Prophet's reaction took this right concept into account. Perhaps he realized that Hatib was telling the truth. Hence, what he said to his Companions required them only to say good words to Hatib.

Another point of reflection looks at God's will as this event unfolds. Hatib was one of the few people who knew from the Prophet the true goal behind this campaign, yet here we see a moment of weakness affect one of these select few. Then, God's will ensured that this moment of weakness had no adverse consequences for the Muslims. It is as if the whole purpose was to unravel this weakness and treat it. None of the Prophet's other Companions who had not been informed of the Prophet's secret objective tried to exploit this moment, pressing their own claims of being more worthy of trust. This reflected the Muslims' attitude towards their leadership, and their own humility, as well as their desire to learn the lesson of what had happened to their brother.

The event itself is related in confirmed and authentic ahadith. As for its being the direct cause of the revelation of these verses, this is mentioned in one of the versions related by al-Bukhari. We do not exclude the possibility that this report is accurate. However, the significance of the Qur'anic texts goes much further than this individual case. These Qur'anic verses deal with a psychological situation that could affect anyone. They follow the Qur'anic method of using a particular event to press home certain instructions and directives.

The Qur'an deals here with the question of close relations, narrow affiliations, as well as adherence to what is familiar and what one generation inherits from another. It wants to instil new bonds, values and standards into believers as well as a new outlook on the universe, life, man, their role as believers and the purpose for human existence. It was, in effect, bringing together these new plants, the believers, under God's care so that He could teach and enlighten them about their existence and role. It wanted to open their eyes to the hostilities around them and to the schemes of their enemies. God wanted them to feel that they belonged to Him, making up His party, and that He wanted them to bring about something He willed to happen. They were to be marked out as His, known among all communities as His own, both in this life and in the life to come. Let them, then, dedicate themselves to His cause, maintaining no ties other than His.

The surah in its entirety moves in this direction. Even the legislative verses at the end, which speak about how believing women who migrate to join the Muslim community should be treated, the pledge of loyalty given by women who accept Islam, separating women believers from their husbands who are not Muslim, and relations between male believers and their wives who reject the faith, all lay down regulations in line with that general direction.

The surah concludes in the same way as it started, ordering the believers not to make God's enemies, whether idolaters or Jews, their intimate friends. This ensures that the separation between believers and unbelievers is complete, and that all ties except that of faith, are abandoned.
 

Overview

(Verses 1 - 3) 

The surah begins with this friendly and inspiring address, calling on ' believers. It is an address by their Lord in whom they believe, who calls on them in the name of faith that establishes their bond with Him, to carefully consider their position. He also warns them against their enemies' schemes and reminds them of the task they have been assigned. In a kindly and friendly way, God makes their enemies His enemies: "Believers! Do not take My enemies, who are your enemies as well for your friends, showing them affection." (Verse 1) Thus, He makes the believers feel that they belong to Him. Whoever is hostile to them is actually hostile to Him. They are the people who bear His insignia on earth and the ones He loves. Therefore, it is inconceivable that they should show affection to those who are His and their enemies.

God reminds them of the crimes, aggression and injustice committed by those people against them, their faith and His Messenger: "They have rejected the truth you have received, and have driven the Messenger and yourselves out only because you believe in God, your Lord." (Verse 1) Having committed all such injustices, what basis could there be for friendship and affection? They rejected the truth and drove the Prophet and his followers out of their homes for no other reason than that they believed in God. He reminds the believers of all this, stating in effect that it was for their faith that the unbelievers fought them, not for any other reason. The real issue of contention, i.e. faith, is brought to the fore. They were driven out of their homes for no reason other than faith.
 
Having thus stated the true issue of conflict, the surah reminds the believers that there is no room for intimacy between them and the unbelievers, if they have truly left their homes for God's sake, and in quest of His pleasure: " If you have left your homes to strive in My cause and to seek My pleasure." (Verse 1) It is not possible for someone to migrate seeking God's pleasure and His cause to combine this with friendship with those who drove him out because of it. Such people are the enemies of God and His Messenger.

The surah then adds an implicit warning against what they conceal in their hearts of friendly feelings towards their enemies, God's enemies. He is fully aware of what hearts may secretly harbour and what they leave in the open: "Do not secretly lean towards them with affection. I well know all that you conceal and all that you reveal." (Verse 1) This is followed by a fearsome warning that strikes fear in believers' hearts: "Whoever of you does this has already strayed from the right path." (Verse 1) A believer fears nothing worse than going astray after he has known and followed guidance.

The threat and the warning come right in the middle of an explanation of the unbelievers' true character and their evil intentions. Further explanation follows: "If they get the better of you, they will remain your enemies and stretch out their hands and tongues to you with evil. They dearly wish to see you unbelievers." (Verse 2) Whenever they have the chance to take advantage of the Muslims, they will act as open enemies, causing them whatever harm they can, verbal and physical, using every means available.

What is even worse is that "they dearly wish to see you unbelievers." (Verse 2) To a believer, this is worse than any verbal or physical harm that can be done to him. To wish him to lose his most valuable treasure of faith and revert to disbelief is to be his worst enemy. A person who has tasted the sweetness of faith after being an unbeliever, who has seen its light after the darkness of unbelief, and who has experienced the reassurance and happiness generated by holding the concepts and feelings of a believer will hate to revert to disbelief, just as much as he would hate being thrown into a fire. It is only an enemy of God who wishes to see him return to the hell of unbelief after he has experienced the happiness of living in the heaven of faith. How could he tolerate the emptiness of unbelief after he has enjoyed life in the active world of belief? The Qur'an gradually builds up the believers' reaction against their enemies until it culminates in a true description of their dearest wish: "they dearly wish to see you unbelievers." (Verse 2)

The second round makes only one comment about the strong bond of blood relations, a tie that is deeply rooted in people's hearts. It is a bond that often forces its presence in the form of warm friendliness: "Neither your kinsfolk nor your own children will be of any benefit to you. On the Day of Resurrection He will decide between you. God sees all that you do". (Verse 3)

A believer works for the life to come, on which he focuses his hopes. Whatever he does in this life is merely the planting of the seeds. The harvest he awaits is in the life to come. This verse touches his heart with what happens th0ere when all ties of blood are severed, and if the bond of faith is non-existent. This should make it easier for him to abandon such ties in the short life of this world, preferring the permanent bond that remains strong in both this life and the life to come. Hence, the surah says to the believers: "Neither your kinsfolk nor your own children will be of any benefit to you." (Verse 3) These ties which you cherish, and the preservation of which forces you to befriend yours and God's enemies happened to Hatib in his eagerness to preserve his bond with his family, and as happened to others who left their relatives and children. All these ties will be of no benefit to you, because "on the Day of Resurrection He will decide between you." (Verse 3) You will be separated from them, because the tie that binds people together is already severed. Belief is the only tie that counts in God's sight. "God sees all that you do." (Verse 3) He is aware of the action itself and the intention behind it.