Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Mumtahanah

Welcome to a detailed linguistic analysis of Surah Al-Mumtahanah (The Examined One) with this comprehensive dictionary, glossary and vocabulary guide. This exploration offers a deep dive into the meaning of words in Surah Al-Mumtahanah, moving beyond surface-level translation to uncover the rich Qur’anic etymology and semantic depth of each key term. Discover the profound layers of meaning in this chapter’s crucial guidance on allegiance, interfaith relations, and the establishment of a just and principled community.

Each entry goes beyond simple translation, offering:

• Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.
• Morphology – exploring grammatical patterns and word structures.
• Extended Semantic Range – uncovering shades of meaning and contextual depth.
• Occurrences in Surah Al-Mumtahanah and the Qur’an – showing where and how frequently the term appears in Surah Al-Mumtahanah and elsewhere in the Qur’an.
• Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.
• Thematic Context – placing words within the broader themes and structure of Surah Al-Mumtahanah.
• Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.
• Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Aʿduwwī wa ʿaduwwakum (عَدُوِّي وَعَدُوَّكُمْ) – My enemy and your enemy

Linguistic Root & Etymology

Root: (ع د و) ʿ-D-W

• Arabic Root: ع-د-و
• Core Meaning: The root ʿayn-dāl-wāw (ع د و) signifies transgression, hostility, enmity, or running.
• Morphology & Derived Forms: `ʿAduww` (عَدُوّ) is a noun meaning “enemy.” `ʿAdāwah` is enmity. The phrase `ʿaduwwī wa ʿaduwwakum` (“My enemy and your enemy”) uses possessive pronouns to establish a complete alignment of interests.
• Extended Semantic Range: An enemy (`ʿaduww`) is one who has transgressed the bounds of peace and entered a state of opposition. The phrase is a powerful rhetorical device that erases any distinction between the believer’s enemy and God’s enemy.
• Qur’anic Occurrences: Derivatives of this root are very common. This specific phrase appears in the opening of this surah.

Linguistic and Contextual Explanation: The surah opens by forbidding the believers from taking `ʿaduwwī wa ʿaduwwakum` (“My enemy and your enemy”) as allies. The linguistic construction is profound. By identifying the enemy as both “Mine” and “yours,” God establishes that in matters of faith, the believer’s allegiances must align completely with the divine. The enemy of God is, by definition, the enemy of the believer. To secretly offer them friendship is therefore a contradiction of one’s core identity and a betrayal of this divinely established alignment.

Classical Exegesis (Tafsir)

The surah opens with this powerful prohibition (60:1): “O you who have believed, do not take My enemy and your enemy as allies.” The commentators explain that the historical context for this was a companion, Hatib ibn Abi Balta’a, who sent a secret letter to the Quraysh in Mecca to protect his family there. The verse rebukes this action, not by questioning his faith, but by re-framing his perspective. It establishes a fundamental principle: those who are in a state of active enmity and disbelief towards God are, by definition, the enemies of the believers. To offer them secret friendship and support is a betrayal of the primary allegiance owed to God.

Thematic Context

This is the central theme of the first part of the surah: the nature of loyalty and allegiance (al-walāʾ wa-l-barāʾ). The theme is that a believer’s emotional and political allegiances must be aligned with their theological commitment. The phrase “My enemy and your enemy” dissolves any separation between the believer’s interests and God’s interests. It is a call to see the world through the lens of faith, where the ultimate defining line is belief versus disbelief.

Modern & Comparative Lens

The concept of not taking the “enemies of God” as allies is a complex one in a modern, pluralistic world. It is crucial to understand this in its Qur’anic context, which refers to those in a state of active political and military hostility towards the Muslim community. Modern Islamic scholarship emphasizes that this does not prohibit kind and just relations with peaceful non-Muslims, a principle explicitly stated later in this very surah (60:8). It is a principle of political and military allegiance, not a prohibition of personal kindness.

Practical Reflection & Application

This verse is a call to examine our own loyalties. We must ask ourselves: Are our deepest allegiances based on faith and principle, or are they based on worldly ties of kinship or personal interest? The practical application is to make our love and our support conditional upon a person’s relationship with God and His truth. While we must be kind to all, our intimate alliance and our ultimate loyalty must be with God, His Messenger, and the community of believers.

2. An tabarrūhum wa tuqsiṭū ilayhim (أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ) – That you treat them with righteousness and act justly toward them

Linguistic Root & Etymology

Roots: (ب ر ر) B-R-R and (ق س ط) Q-S-Ṭ

• Arabic Root (tabarrūhum): ب-ر-ر
• Arabic Root (tuqsiṭū): ق-س-ط
• Core Meaning: `B-R-R` signifies righteousness, piety, and vast goodness. `Q-S-Ṭ` signifies equity and justice.
• Morphology & Derived Forms: `Tabarrūhum` (تَبَرُّوهُمْ) is a verb meaning “you treat them with `birr`.” `Tuqsiṭū` (تُقْسِطُوا) is a Form IV verb meaning “you act with `qisṭ` (justice).”
• Extended Semantic Range: `Birr` is a higher standard than mere justice; it is proactive kindness and goodness, the same word used for honoring one’s parents. `Qisṭ` is precise, impartial justice. The command combines the highest level of kindness with the firm foundation of justice.

Linguistic and Contextual Explanation: This phrase, an tabarrūhum wa tuqsiṭū ilayhim (أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ), establishes the default ethical stance towards peaceful non-Muslims. The surah clarifies that God does not forbid believers from treating them with `birr` and `qisṭ`. The combination of these two terms is comprehensive. `Birr` commands a proactive, warm, and righteous kindness, while `qisṭ` commands perfect, impartial fairness in all dealings. This is not just a permission but an encouragement, as the verse concludes that Allah “loves those who act justly.”

Classical Exegesis (Tafsir)

In a foundational verse on the ethics of interfaith relations in Surah Al-Mumtahanah (60:8), a clear distinction is made. “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.” The commentators explain that this is the general rule for interacting with peaceful, non-hostile non-Muslims. The believers are not just permitted, but are encouraged to treat them with “birr,” which is the highest level of goodness and kindness (the same word used for kindness to parents), and with “qisṭ,” which is perfect and impartial justice.

Thematic Context

This connects to the central theme of the surah: the nature of allegiance. After the first verse prohibited taking the *active enemies* as allies, this verse provides the crucial and balancing clarification. The theme is that the Islamic worldview is not one of indiscriminate hostility towards all non-Muslims. The line is drawn based on action, not on belief alone. The relationship with peaceful non-Muslims is to be governed by the highest ethical standards of goodness and justice.

Modern & Comparative Lens

This verse is a cornerstone of the Islamic jurisprudence of interfaith relations and is a powerful refutation of extremist interpretations of the religion. It provides a clear and unambiguous scriptural basis for a positive, peaceful, and just coexistence with people of other faiths. It establishes “goodness” and “justice” as the default stance, with hostility being a specific and reactive response to aggression, not a general rule.

Practical Reflection & Application

This verse is a direct and practical guide for our daily interactions in a pluralistic society. The practical application is to treat our non-Muslim neighbors, colleagues, and fellow citizens with the utmost kindness, fairness, and justice. We should be a source of “birr” and “qisṭ” for them, thereby representing the true and beautiful ethics of our faith. This is the ultimate form of daʿwah through action.

3. Buraʾāʾu minkum (بُرَآءُ مِنكُمْ) – We are disassociated from you

Linguistic Root & Etymology

Root: (ب ر أ) B-R-ʾ

• Arabic Root: ب-ر-أ
• Core Meaning: The root bā’-rā’-alif (ب ر أ) means to be free from, clear of, quit of, or disassociated from something. It also means to create something out of nothing.
• Morphology & Derived Forms: `Bura’ā’` (بُرَآء) is the plural of `barī’` (بَرِيء). `Barā’ah` is the verbal noun, meaning disavowal or disassociation.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The word appears once in this surah. The root is common.

Linguistic and Contextual Explanation: The phrase innā bura’ā’u minkum (إِنَّا بُرَآءُ مِنكُمْ) is the first part of the powerful declaration of Abraham and his followers to their polytheistic people. It is a declaration of `barā’ah`—a complete ideological and religious disassociation. This is not merely a statement of disagreement, but a severing of religious allegiance from the people and their false objects of worship. It is the necessary “clearing” of one’s allegiance before one can have pure and exclusive loyalty to God alone.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:4), this is the first part of the powerful declaration made by the Prophet Abraham and his followers to their polytheistic people. “We are disassociated from you and from whatever you worship other than Allah.” The commentators explain that this is the practical manifestation of the “excellent example” (uswatun ḥasanah) of Abraham. It is a clear, public, and unambiguous declaration of disavowal (barāʾah). It is a complete ideological and religious break from the falsehood of polytheism. This disavowal is a necessary prerequisite for a pure and sincere monotheism.

Thematic Context

This connects to the theme of the nature of true allegiance. The surah is a call to a clear and uncompromising faith. The example of Abraham is presented as the perfect model for this. The theme is that true allegiance to God requires a clear disavowal from all false objects of worship. One cannot have a foot in both camps. The declaration is not one of personal animosity, but of ideological clarity and the severing of religious ties with falsehood.

Modern & Comparative Lens

The concept of a “declaration of independence” from a corrupt system or a false ideology is a powerful one. Abraham’s declaration is the ultimate spiritual declaration of independence. It is a courageous act of standing for the truth, even if it means severing ties with one’s own people. This principle of “disavowal from falsehood” is a key element of the monotheistic worldview, which demands an exclusive and uncompromising allegiance to the one God.

Practical Reflection & Application

This verse encourages us to have a clear and unambiguous commitment to the truth of Tawḥīd in our own lives. While we must be kind and just to all people, our hearts must be completely “disassociated” from any form of polytheism or false worship. The practical application is to purify our own beliefs and practices from any trace of shirk, and to have a clear and confident identity as a sincere monotheist, following the “excellent example” of our father Abraham.

4. Buhtānin yaftarīnahu (بُهْتَانٍ يَفْتَرِينَهُ) – A slander they have invented

Linguistic Root & Etymology

Roots: (ب ه ت) B-H-T and (ف ر ي) F-R-Y

• Arabic Root (buhtān): ب-ه-ت
• Arabic Root (yaftarīnahu): ف-ر-ي
• Core Meaning: `B-H-T` means to be dumbfounded or bewildered by a shock. `F-R-Y` means to invent or forge.
• Morphology & Derived Forms: `Buhtān` (بُهْتَان) is a noun for a shocking lie or slander. `Yaftarīnahu` (يَفْتَرِينَهُ) is a feminine plural verb, “they invent it.”
• Extended Semantic Range: A `buhtān` is not a simple lie, but a calumny so egregious and baseless that it leaves the listener speechless. To `iftarā` it means to concoct it from nothing.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah. The root `B-H-T` appears 7 times.

Linguistic and Contextual Explanation: The phrase buhtānin yaftarīnahu (بُهْتَانٍ يَفْتَرِينَهُ) is one of the sins the believing women pledge to avoid. The combination of `buhtān` (a shocking slander) and `yaftarīnahu` (which they themselves invent) points to a particularly grievous form of falsehood. The phrase `bayna aydīhinna wa arjulihinna` (“between their hands and their feet”) is an idiom for something done directly and personally. The most common interpretation is the sin of a woman falsely attributing a child to her husband, a lie she “invents” and which has devastating consequences for lineage and inheritance.

Classical Exegesis (Tafsir)

In the “Pledge of the Women” in Surah Al-Mumtahanah (60:12), this is one of the sins that the believing women are to pledge to avoid. “…and that they will not kill their children or bring forth a slander they have invented between their hands and feet…” The commentators have explained this “slander” in several ways. The most common interpretation is that it refers to the sin of a woman attributing a child to her husband when the child is not his, either through adultery or by taking in an abandoned child and claiming it as her own. It is a grave falsehood that corrupts lineage and inheritance.

Thematic Context

This is a key part of the surah’s theme of establishing a pure and just social order. The pledge of the women is a foundational charter for the ethical life of a believing woman. The prohibition of this specific “slander” is a testament to the immense importance that Islam places on the sanctity of the family, the purity of lineage, and the protection of the rights of the husband and the child. It is a sin that combines lying with a profound social injustice.

Modern & Comparative Lens

The issue of paternity fraud is a serious one with devastating social and emotional consequences. This verse is a powerful and ancient prohibition of this act. The phrase “between their hands and feet” is a vivid idiom for something that is a direct and personal fabrication. The verse is a testament to the detailed and practical nature of Islamic social ethics, which seeks to protect the family unit at its very core.

Practical Reflection & Application

This verse is a powerful reminder of the importance of absolute truthfulness and integrity within the family. While the specific context may be about paternity, the general principle is a call to avoid all forms of deception and “slander” that can destroy the trust and the purity of the marital and family bond. The practical application is to make our family lives a sanctuary of truthfulness, free from the destructive poison of lies and false accusations.

5. ʿIṣami l-kawāfir (بِعِصَمِ الْكَوَافِرِ) – The bonds of the disbelieving women

Linguistic Root & Etymology

Root: (ع ص م) ʿ-Ṣ-M

• Arabic Root: ع-ص-م
• Core Meaning: The root ʿayn-ṣād-mīm (ع ص م) means to protect, preserve, or hold onto.
• Morphology & Derived Forms: `ʿIṣam` (عِصَم) is the plural of `ʿiṣmah` (عِصْمَة), which means a bond, tie, or that which one holds onto for protection. `Al-Kawāfir` (الْكَوَافِر) is the plural of `kāfirah` (a disbelieving woman).
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The command lā tumsikū bi-ʿiṣami-l-kawāfir (وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِرِ) (“do not hold onto the bonds of disbelieving women”) is a specific legal ruling. The `ʿiṣmah` is the marriage bond. The verse commands believing men not to remain married to polytheistic women who have chosen to stay in a state of hostility towards Islam. The bond of faith is shown to take precedence over the bond of marriage when the two are in direct and irreconcilable conflict.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:10), a clear legal ruling is given to the believing men. “And do not hold onto the bonds of the disbelieving women.” The commentators explain that this was a crucial ruling that was given after the Treaty of Hudaybiyyah. It established the principle that a marriage between a believing man and a polytheistic woman who is actively at war with Islam is not valid. The “bond” of marriage is dissolved when one spouse chooses Islam and emigrates, and the other chooses to remain in a state of hostile disbelief. The verse commands the believers to sever these ties, and then provides a just financial solution for the dowries that were paid.

Thematic Context

This connects to the surah’s central theme of the primacy of the bond of faith over all other bonds. The surah has already established that the allegiance to God is higher than the allegiance to one’s parents or tribe. This verse extends that principle to the most intimate of all bonds, the bond of marriage. The theme is that the foundation of a true and lasting marriage in the Islamic worldview is a shared faith. When the foundation of faith is fundamentally opposed, the marital “bond” cannot be maintained.

Modern & Comparative Lens

The issue of interfaith marriage is a major topic in Islamic jurisprudence. This verse is a key text, specifically prohibiting the marriage of a Muslim man to a polytheistic woman (while other verses permit marriage to the chaste women of the “People of the Scripture”). The verse is a powerful statement on the importance of a shared worldview as the foundation for a successful and harmonious marriage. It prioritizes spiritual compatibility over emotional or social ties.

Practical Reflection & Application

This verse, within its specific legal context, teaches us a broader and profound lesson about the importance of a shared faith as the foundation for our most intimate relationships. The practical application is to seek a spouse who shares our core values and our ultimate allegiance to God. It is a reminder that a marriage that is not built on a shared spiritual foundation is a fragile one, and that true and lasting partnership is one where both spouses are helping each other on the path to God.

6. Fa-ʿāqabtum (فَعَاقَبْتُمْ) – Then you have your turn

Linguistic Root & Etymology

Root: (ع ق ب) ʿ-Q-B

• Arabic Root: ع-ق-ب
• Core Meaning: The root ʿayn-qāf-bā’ (ع ق ب) means to follow, to come after, or to result in a consequence.
• Morphology & Derived Forms: `ʿĀqabtum` (عَاقَبْتُمْ) is a Form III perfect tense verb. `ʿUqbā` or `ʿāqibah` means the final outcome or consequence.
• Extended Semantic Range: Form III often implies alternation or taking turns. The phrase here refers to a turn of fortune, specifically when the Muslims gain the upper hand in battle and acquire spoils.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The verb appears once in this surah. The root is very common.

Linguistic and Contextual Explanation: The phrase fa-ʿāqabtum (فَعَاقَبْتُمْ) is part of a legal ruling on financial compensation. If a Muslim man’s wife apostatizes and her dowry is lost to the disbelievers, the verse states, `fa-ʿāqabtum` (“then you have your turn [of victory]”). This refers to a subsequent battle where the Muslims are victorious and gain spoils. At that point, the community is commanded to use those spoils to compensate the man for his financial loss, ensuring social solidarity.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:11), a specific legal ruling is given concerning the financial losses of the believers. “And if you have missed any of your wives to the disbelievers and you have your turn [of victory], then give those whose wives have gone the equivalent of what they had spent.” The commentators explain that if a Muslim man’s wife apostatized and fled to the disbelievers, taking her dowry with her, and then later the Muslims were victorious in a battle and gained spoils, they were commanded to use a portion of those spoils to compensate the husband who had suffered the financial loss. It is a principle of communal social insurance.

Thematic Context

This connects to the theme of the Muslim community as a single, mutually supportive body. The surah is a detailed guide to building a just and compassionate society. This verse is a beautiful example of this. The financial loss of an individual member of the community is treated as a collective responsibility. The theme is one of mutual support and solidarity. The community ensures that no individual is left to bear such a loss alone.

Modern & Comparative Lens

This is a remarkable and early example of a system of social insurance. It establishes a community fund (from the spoils) to compensate for the personal losses of its members. It is a powerful principle of social solidarity. In a modern context, it provides a theological basis for the concepts of social welfare and communal funds designed to help individuals who have suffered a significant and unjust financial loss.

Practical Reflection & Application

This verse is a powerful lesson in the importance of mutual support and solidarity within our communities. The practical application is to be aware of the financial and emotional hardships of our brothers and sisters, and to be ready to help them. We should strive to create a community where the burdens of the individual are shared by the collective. It is a call to be a truly supportive and compassionate Ummah.

7. Fitnatan (فِتْنَةً) – A trial

Linguistic Root & Etymology

Root: (ف ت ن) F-T-N

• Arabic Root: ف-ت-ن
• Core Meaning: The root fā’-tā’-nūn (ف ت ن) means to test, try, or purify, originally by smelting ore to separate gold from dross.
• Morphology & Derived Forms: `Fitnah` (فِتْنَة) is a verbal noun. It can mean a trial, tribulation, persecution, or even a source of temptation or discord.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The word appears once in this surah. The root is common, appearing about 60 times.

Linguistic and Contextual Explanation: The term fitnatan (فِتْنَةً) is used in the prayer of Abraham: `lā tajʿalnā fitnatan li-lladhīna kafarū` (“Make us not a trial for those who disbelieve”). This is a profound supplication. It is a plea to God not to allow the believers to be defeated or humiliated in such a way that the disbelievers would see it as a “proof” that their own falsehood is correct and the believers’ faith is false. In this way, the believers’ defeat would become a `fitnah` (a trial and a cause for misguidance) for the disbelievers themselves.

Classical Exegesis (Tafsir)

In the beautiful prayer of Abraham in Surah Al-Mumtahanah (60:5), he says, “Our Lord, make us not a trial for those who have disbelieved.” The commentators have explained this profound prayer in two main ways. The first is: “O Lord, do not allow us to be defeated by the disbelievers, lest they think that their disbelief is the true path and our faith is false, and thus they are further confirmed in their error.” The second is: “O Lord, do not give the disbelievers power over us, lest they persecute us and ‘try’ to turn us away from our faith.” In both cases, it is a prayer for protection, both for the sake of the believers and for the sake of not being a cause of misguidance for the disbelievers.

Thematic Context

This connects to the theme of the believer’s role in the world. The surah presents Abraham as the “excellent example.” This prayer is a key part of his example. The theme is that a believer should not only be concerned with their own personal salvation, but also with the impact that their condition has on the perception of the faith by others. The believer’s state can be a “trial”—either a source of guidance or a source of misguidance—for those around them.

Modern & Comparative Lens

This is a profound and socially-conscious prayer. It is a recognition that the state of the Muslim community has a direct impact on the daʿwah to non-Muslims. When the community is weak, defeated, or morally corrupt, it becomes a “trial” for the disbelievers, a “proof” that they use to justify their own rejection of Islam. The prayer is a call for a community that is a source of attraction to the faith, not a source of repulsion from it.

Practical Reflection & Application

This verse gives us a beautiful and important prayer to add to our own supplications. The practical application is to strive to be a good ambassador for our faith. We should live our lives in such a way that our character and our conduct are a source of guidance for others, not a “trial” that turns them away from the truth. We should pray to God to make us, our families, and our communities a source of honor for Islam, not a source of disgrace.

8. Ghaḍiba Allāh ʿalayhim (غَضِبَ اللَّهُ عَلَيْهِمْ) – Allah has become angry with them

Linguistic Root & Etymology

Root: (غ ض ب) GH-Ḍ-B

• Arabic Root: غ-ض-ب
• Core Meaning: The root ghayn-ḍād-bā’ (غ ض ب) means anger or wrath.
• Morphology & Derived Forms: `Ghaḍiba` (غَضِبَ) is a perfect tense verb. `Ghaḍab` is the noun for “wrath.”
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah. The concept of God’s `ghaḍab` is a serious warning in the Qur’an.

Linguistic and Contextual Explanation: The phrase ghaḍiba Allāh ʿalayhim (غَضِبَ اللَّهُ عَلَيْهِمْ) is used to describe the ultimate spiritual state of the enemies of faith. The believers are commanded not to ally with a people `ghaḍiba Allāh ʿalayhim`. To be in a state of `ghaḍab Allāh` (divine anger) is to have earned God’s just wrath through persistent and arrogant disbelief. It signifies a complete severing of the relationship of mercy between the Creator and the created.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Mumtahanah (60:13), the believers are given a final prohibition. “O you who have believed, do not take as allies a people with whom Allah has become angry.” The commentators explain that this refers to the disbelievers who have been cursed by God and have no hope in the Hereafter. The primary example is the hypocrites and their disbelieving allies who have demonstrated their persistent enmity towards the truth. To ally with a people who are under the “wrath” of God is to place oneself in the same precarious position.

Thematic Context

This is the concluding statement of the surah’s central theme of allegiance. The surah has laid out the two opposing parties in great detail. This final verse is a definitive command to not ally with the party that has earned God’s “wrath.” The theme is that a believer must make a clear and decisive choice in their loyalties. The surah ends with this powerful and final demarcation of the lines of allegiance.

Modern & Comparative Lens

The concept of “divine wrath” represents the idea that God is not morally neutral, but has a just and powerful opposition to persistent evil. This verse is a call to not be an ally of those who are in a state of active war against the divine and moral order. In a modern context, it is a call to disassociate from ideologies and groups that are fundamentally based on injustice, oppression, and a rejection of divine guidance.

Practical Reflection & Application

This verse is a final and powerful guide for our alliances. The practical application is to be discerning in our friendships and our political and social loyalties. We should seek the alliance of the righteous, the people of faith and good character. We must avoid becoming intimate allies and supporters of any group or ideology that is characterized by its persistent and arrogant opposition to the truth and justice of God.

9. Al-Ghanī al-Ḥamīd (الْغَنِيُّ الْحَمِيدُ) – The Self-Sufficient, the Praiseworthy

Linguistic Root & Etymology

Roots: (غ ن ي) GH-N-Y and (ح م د) Ḥ-M-D

• Arabic Root (Ghanī): غ-ن-ي
• Arabic Root (Ḥamīd): ح-م-د
• Core Meaning: `Al-Ghanī` (The Self-Sufficient/Rich), `Al-Ḥamīd` (The Praiseworthy).
• Morphology & Derived Forms: Both are divine names on intensive adjectival patterns (`faʿīl`).
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The pairing appears once in this surah.

Linguistic and Contextual Explanation: This pair of names, Al-Ghanī al-Ḥamīd (الْغَنِيُّ الْحَمِيدُ), describes God’s absolute independence. After commanding the believers to follow the example of Abraham and disavow falsehood, the verse warns that whoever turns away harms only themselves, `fa-inna-llāha huwa-l-Ghaniyyu-l-Ḥamīd`. God is `Ghanī` (Self-Sufficient), needing nothing from His creation. He is `Ḥamīd` (Praiseworthy) in His very essence, whether anyone praises Him or not. Our worship is for our own benefit, not His.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:6), after presenting the example of Abraham, a warning is given. “…And whoever turns away – then indeed, Allah is the Self-Sufficient, the Praiseworthy.” The commentators explain that this is a statement of God’s absolute independence. If the entire world were to turn away from Him, it would not diminish His kingdom in the slightest, because He is “al-Ghanī“—completely free of all needs. And His praiseworthiness is intrinsic to His being (“al-Ḥamīd“); He is worthy of all praise whether anyone praises Him or not. Our worship is for our own benefit, not because He needs it.

Thematic Context

This connects to the theme of the surah as a call to a sincere and willing submission. The surah makes it clear that God is not coercing us to believe because He needs us. The choice is entirely for our own good. This pair of names is a powerful reminder of this. The theme is one of divine majesty and independence. We are the ones who are in need of Him; He is not in need of us.

Modern & Comparative Lens

The concept of divine “aseity” or self-sufficiency is a central attribute of God in classical theology. The Qur’anic name al-Ghanī is a perfect expression of this. It is a powerful statement against any theology that would portray God as “needing” human worship to be complete. The attribute al-Ḥamīd adds another layer: His perfection is such that He is worthy of praise, even if no one is there to offer it.

Practical Reflection & Application

This verse is a powerful cure for spiritual pride. It should humble us and purify our intentions in worship. The practical application is to worship God not out of a sense of doing Him a favor, but out of a deep and humble recognition of our own desperate need for Him and His intrinsic, self-sufficient praiseworthiness. It is a call to a worship that is based on humility and love, not on arrogance and a sense of transaction.

10. Ḥattā tuʾminū bi-Allāhi waḥdah (حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ) – Until you believe in Allah alone

Linguistic Root & Etymology

Root: (أ م ن) ʾ-M-N

• Arabic Root: أ-م-ن
• Core Meaning: `Ḥattā` (until), `tu’minū` (you believe), `bi-llāhi waḥdah` (in Allah alone).
• Morphology & Derived Forms: `Waḥdahu` (وَحْدَه) emphasizes exclusivity and uniqueness.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This phrase, ḥattā tuʾminū bi-Allāhi waḥdah (حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ), is the condition given by Abraham to end the state of enmity with his people. The disavowal is not permanent; it lasts “until you believe in Allah alone.” This clarifies that the basis of the conflict is purely theological: the rejection of `Tawḥīd` (pure monotheism). The moment they accept this foundational truth, the enmity dissolves and is replaced by brotherhood in faith.

Classical Exegesis (Tafsir)

In Abraham’s powerful declaration of disavowal in Surah Al-Mumtahanah (60:4), this is the condition he gives for ending the state of enmity. “…hostility and hatred have appeared between us and you, forever, until you believe in Allah alone.” The commentators explain that this clarifies the nature of the disavowal. It is not based on personal hatred or tribal animosity. It is a purely ideological and theological separation. The enmity is not with the people themselves, but with their polytheism. The moment they abandon their false gods and embrace the pure monotheism of “believing in Allah alone,” the basis for the enmity will be removed, and they will be welcomed as brothers.

Thematic Context

This is the central part of the theme of al-walāʾ wa-l-barāʾ (allegiance and disavowal). The surah establishes that the defining line is Tawḥīd. The enmity is not permanent in the sense of being a blood feud; it is conditional. The theme is a powerful call to the disbelievers. The door to reconciliation and brotherhood is always open. The only key required is the key of pure monotheism.

Modern & Comparative Lens

This is a profound statement on the nature of religious conflict from an Islamic perspective. It asserts that the basis of the conflict is ideological, not ethnic or personal. It also provides a clear and permanent path to peace and reconciliation: the acceptance of the foundational principle of monotheism. It is a rejection of a permanent, irreconcilable “clash of civilizations” and an affirmation of a conditional, principle-based relationship.

Practical Reflection & Application

This verse teaches us that our disagreements with others, especially in matters of faith, should be based on principle, not on personal animosity. The practical application is to always keep the door open for reconciliation. We should hate the sin, not the sinner. We should oppose falsehood with clarity and firmness, but we should always do so with the underlying hope and prayer that the other person will see the truth and embrace the path of “believing in Allah alone,” at which point all enmity must cease.

11. Ḥukmu Allāh (حُكْمُ اللَّهِ) – The Judgment of Allah

Linguistic Root & Etymology

Root: (ح ك م) Ḥ-K-M

• Arabic Root: ح-ك-م
• Core Meaning: The root ḥā’-kāf-mīm (ح ك م) means to judge, rule, or decide.
• Morphology & Derived Forms: `Ḥukm` (حُكْم) is the verbal noun. `Al-Ḥakīm` (The All-Wise) is one of God’s names.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase ḥukmu Allāh (حُكْمُ اللَّهِ) is used to seal the legal rulings concerning the emigrant women. `Dhālikum ḥukmu-llāh` (“That is the judgment of Allah”). This gives the preceding laws the highest possible authority. They are not human opinions or cultural norms, but the direct and binding `ḥukm` (judgment/ruling) from God Himself, based on His perfect knowledge and wisdom.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:10), after laying down the detailed legal rulings concerning the migrating believing women, the verse concludes, “That is the judgment of Allah; He judges between you.” The commentators explain that this is a definitive statement of the source and the authority of the laws that have just been revealed. These are not the opinions of the Prophet or the customs of the community; they are the direct “judgment of Allah.” This gives the legal ruling the highest possible authority and makes its implementation a matter of religious devotion.

Thematic Context

This connects to the theme of the surah as a source of divine legislation. The surah is actively engaged in building the legal and social framework of the new Muslim state in Medina. The theme is that the basis for law in an Islamic society is the “ḥukm of Allah.” The surah provides a clear and practical case study of how this divine judgment intervenes to solve a new and complex social and political problem (the status of female migrants).

Modern & Comparative Lens

The concept of “divine law” is a central feature of the Abrahamic traditions. This verse is a powerful statement of this concept. It asserts that the ultimate source of just and wise legislation is God. In modern debates on the relationship between religion and state, this verse is a key text for the Islamic perspective that law should be grounded in the ethical and just “judgment of God,” as revealed in the Qur’an and the Sunnah.

Practical Reflection & Application

This verse is a call to submit to the “judgment of Allah” in our own lives. The practical application is to turn to the Qur’an and the Sunnah as our ultimate source of guidance for our personal, family, and social affairs. We should strive to make our own “judgments” and our own choices in accordance with the just and wise framework that God has revealed, with the full confidence that His judgment is always the most perfect and the most merciful.

12. Ibtighāʾa marḍātī (ابْتِغَاءَ مَرْضَاتِي) – Seeking My good pleasure

Linguistic Root & Etymology

Root: (ر ض ي) R-Ḍ-Y

• Arabic Root: ر-ض-ي
• Core Meaning: The root rā’-ḍād-yā’ (ر ض ي) means to be pleased with, content with, or satisfied.
• Morphology & Derived Forms: `Marḍāt` (مَرْضَاة) is the verbal noun, meaning “good pleasure.” `Ibtighā’` (ابْتِغَاء) means “seeking.”
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah. The concept is central to the definition of sincerity (`ikhlāṣ`).

Linguistic and Contextual Explanation: The phrase ibtighāʾa marḍātī (ابْتِغَاءَ مَرْضَاتِي) defines the highest and purest intention for a believer’s actions. God addresses the emigrants, acknowledging that they have gone forth `jihādan fī sabīlī wa-btighā’a marḍātī` (“striving in My cause and seeking My good pleasure”). This establishes the gold standard for sincerity: the ultimate goal of all struggle and sacrifice should not be worldly gain or reputation, but only the seeking of God’s contentment and pleasure.

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-Mumtahanah (60:1), this is mentioned as the motivation for the believers’ struggle. “If you have gone forth to strive in My cause and to seek My good pleasure…” The commentators explain that this is the definition of a sincere intention (niyyah). The true believer’s ultimate motivation for all their sacrifices—their emigration, their striving, their fighting—is not any worldly gain, but the single, noble goal of “seeking the good pleasure of God.” This is the hallmark of a pure and sincere faith.

Thematic Context

This connects to the theme of the importance of sincerity and the inner state of the heart. The surah is a call to a faith that is pure and uncompromising in its allegiance. This phrase defines the inner engine of that allegiance. The theme is that actions are only valuable if they are driven by this one, pure intention. The companion who wrote the letter was reprimanded because his action, while he may have been a believer, was motivated by a worldly concern (protecting his family) that compromised this primary intention of “seeking God’s pleasure.”

Modern & Comparative Lens

The concept of “intention” as the primary determinant of the moral value of an action is a key principle in many ethical systems. The Islamic concept, as expressed here, is a God-centric one. The highest and purest intention is to seek the “good pleasure” of the ultimate moral authority, God. This provides an objective and transcendent anchor for one’s ethical and spiritual life.

Practical Reflection & Application

This verse gives us the most beautiful and the most powerful of all possible intentions for our lives. The practical application is to consciously make the “seeking of God’s pleasure” the primary motivation for all of our good deeds. Before we pray, before we give charity, before we are kind to someone, we can pause and make this intention in our hearts. This simple act transforms a mundane action into a profound act of worship and ensures that our striving is not in vain.

13. Imtaḥinūhunna (فَامْتَحِنُوهُنَّ) – So examine them

Linguistic Root & Etymology

Root: (م ح ن) M-Ḥ-N

• Arabic Root: م-ح-ن
• Core Meaning: The root mīm-ḥā’-nūn (م ح ن) means to test, examine, or try something to ascertain its reality.
• Morphology & Derived Forms: `Imtaḥinūhunna` (امْتَحِنُوهُنَّ) is a Form VIII plural imperative verb. `Miḥnah` is a trial or ordeal.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The command appears once in this surah, giving the surah its name (“The Examined One”).

Linguistic and Contextual Explanation: The command imtaḥinūhunna (فَامْتَحِنُوهُنَّ) is the central legal ruling of the surah. When women emigrate from the enemy camp claiming to be believers, the Muslim community is commanded to “examine them.” This `imtiḥān` (examination) was a process to ascertain the sincerity of their faith, as their legal status (whether to grant them asylum or return them) depended on it. It established that a woman’s declaration of faith gives her independent legal agency.

Classical Exegesis (Tafsir)

This is the central command in the verse that gives the surah its name (60:10). “O you who have believed, when the believing women come to you as emigrants, then examine them. Allah is most knowing of their faith.” The commentators explain that this was a legal and social command. In accordance with the Treaty of Hudaybiyyah, male defectors from Mecca were to be returned, but this verse establishes a different rule for female emigrants. The Muslim community was commanded to “examine” or “test” the sincerity of their faith. If they were found to be genuine believers who had emigrated for the sake of their religion, they were not to be returned to their disbelieving husbands in Mecca.

Thematic Context

This connects to the surah’s theme of establishing the legal and social boundaries of the new Muslim community. The command to “examine” them is a practical and necessary step to ensure the integrity of the community and to protect the rights of these women. The theme is one of a community that is based on sincere faith, and which has a clear and just process for ascertaining that sincerity. It is also a powerful testament to the agency of women, whose personal declaration of faith was to be taken seriously and “examined.”

Modern & Comparative Lens

This verse is a foundational text in Islamic law concerning the issues of asylum, religious conversion, and the legal status of women. The command to “examine” them is a call for a process of due diligence. In a modern context, this can be seen as a precursor to the processes of examining the claims of refugees or asylum seekers. It is a call for a process that is both just and based on an attempt to ascertain the sincere convictions of the individual.

Practical Reflection & Application

This verse, within its specific legal context, teaches us a broader lesson about the importance of sincerity and due diligence. The practical application in our own lives is to be sincere in our own commitments to the faith. It also encourages our communities to have just and fair processes for welcoming new members, processes that are based on a sincere attempt to ascertain their commitment, not on a superficial judgment. It is a call to a community that is both welcoming and discerning.

14. Jihādan fī sabīlī (جِهَادًا فِي سَبِيلِي) – Striving in My cause

Linguistic Root & Etymology

Root: (ج ه د) J-H-D

• Arabic Root: ج-ه-د
• Core Meaning: The root jīm-hā’-dāl (ج ه د) means to struggle, strive, or exert utmost effort.
• Morphology & Derived Forms: `Jihād` (جِهَاد) is the verbal noun of the Form III verb `jāhada`. `Fī sabīlī` means “in My path/cause.”
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah. The root is common.

Linguistic and Contextual Explanation: The phrase jihādan fī sabīlī (جِهَادًا فِي سَبِيلِي) describes the believers’ motivation for emigrating. They have gone forth `jihādan`, striving and struggling in God’s cause. `Jihād` here encompasses all forms of struggle required by their faith—leaving their homes, facing opposition, and preparing to defend their new community. It is the active, effortful component of their faith journey.

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-Mumtahanah (60:1), this is the second of the great motivations for the believers’ actions. “If you have gone forth striving in My cause (jihādan fī sabīlī) and seeking My good pleasure…” The commentators explain that “striving in the cause of God” is a comprehensive term. In the context of this surah, it refers to the emigration (hijrah) and the military struggle of the early Muslims. More broadly, it refers to any and all efforts made to uphold the truth of God’s religion and to establish justice on earth. It is the practical, effortful manifestation of a sincere faith.

Thematic Context

This connects to the theme of the active and demanding nature of faith. The surah is not a call to a passive, quietist belief. It is a call to an active “striving.” The theme is that a true allegiance to God must be proven through a willingness to sacrifice and to struggle for His cause. The surah provides a detailed ethical framework for how this “striving” is to be conducted, both in relation to one’s enemies and one’s allies.

Modern & Comparative Lens

The term “jihād” is one of the most widely misunderstood terms in Islam. This verse is a clear example of its true Qur’anic meaning. It is not about “holy war” in the aggressive sense, but about “striving” in God’s path. This striving has many dimensions: the internal struggle against the ego (the “greater jihad”), the struggle to spread the message with wisdom, and, when necessary, the physical struggle to defend the community from aggression. The verse ties this striving directly to its only acceptable motivation: to seek the pleasure of God.

Practical Reflection & Application

This verse encourages us to be people who are actively “striving in the cause of God” in our own lives. The practical application is to identify our own personal “jihad.” This could be the struggle to overcome a bad habit, the struggle to seek knowledge, the struggle to raise a righteous family, or the struggle to stand for justice in our community. We should engage in this striving with the pure intention of seeking God’s pleasure.

15. Junāḥ (جُنَاح) – Blame / sin

Linguistic Root & Etymology

Root: (ج ن ح) J-N-Ḥ

• Arabic Root: ج-ن-ح
• Core Meaning: The root jīm-nūn-ḥā’ (ج ن ح) means to incline or lean to one side.
• Morphology & Derived Forms: `Junāḥ` (جُنَاح) is a noun for a sin, as sin is an “inclination” away from the straight path. `Janāḥ` is a wing.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The word appears once in this surah. It is a common legal term in the Qur’an.

Linguistic and Contextual Explanation: The phrase lā junāḥa ʿalaykum (لَا جُنَاحَ عَلَيْكُمْ) (“there is no blame upon you”) is a legal formula used to remove any doubt or guilt about a particular action. After establishing the new law regarding the marriages of female emigrants, the surah states that there is “no blame” on the believers for marrying them after compensating them. It provides a clear divine sanction for this new social practice, removing any potential stigma.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:10), after giving the ruling about the emigrant women, the surah states, “And there is no blame upon you (lā junāḥa ʿalaykum) to marry them when you have given them their due compensation.” The commentators explain that this is a legal clarification. After the difficult and emotional process of testing the women and separating them from their past lives, this phrase is a divine permission and a removal of any potential doubt or feeling of blame. It makes the act of marrying these women a completely lawful and blessed one.

Thematic Context

This connects to the theme of the surah as a source of clear, practical, and compassionate legislation. The surah is dealing with a very sensitive and complex social situation. The use of the phrase “there is no blame” is a common one in the Qur’an to provide clear legal permission and to remove any psychological or social stigma from an action that has been made lawful by God. It is a sign of the clarity and the mercy of the divine law.

Modern & Comparative Lens

The need for clear legal rulings to govern complex social situations like marriage, divorce, and migration is a universal one. This verse is a powerful example of the Qur’an’s legislative function. The phrase “there is no blame” is a key legal and ethical formula. It is a declaration that an action, when performed according to the just conditions laid down by God, is completely free from any sin or social stigma.

Practical Reflection & Application

This verse, within its specific context, teaches us a broader principle. We should seek to live our lives in such a way that there is “no blame” upon us in the sight of God. The practical application is to adhere to the clear legal and ethical framework of the Sharīʿah. By following the clear permissions and prohibitions that God has laid down, we can navigate the complexities of life with the confidence that there is “no blame” upon us.

16. Kafarū bi-mā jāʾakum min al-ḥaqq (كَفَرُوا بِمَا جَاءَكُم مِّنَ الْحَقِّ) – They have disbelieved in what has come to you of the truth

Linguistic Root & Etymology

Roots: (ك ف ر) K-F-R and (ح ق ق) Ḥ-Q-Q

• Core Meaning: `Kafarū` (they disbelieved/rejected), `jā’akum` (has come to you), `al-ḥaqq` (the truth).
• Morphology & Derived Forms: `Kafarū` (كَفَرُوا) is a perfect tense verb.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase kafarū bi-mā jāʾakum min al-ḥaqq (كَفَرُوا بِمَا جَاءَكُم مِّنَ الْحَقِّ) provides the ideological basis for enmity. The enemies are not defined by their race or tribe, but by their active rejection (`kufr`) of “the Truth” (`al-ḥaqq`) that has come to the believers through revelation. Their hostility is a direct consequence of their ideological opposition to the divine truth.

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-Mumtahanah (60:1), this is the description of the active enemies of God. The believers are forbidden from taking as allies those who “have disbelieved in what has come to you of the truth.” The commentators explain that “the truth” is the Qur’an and the message of Islam. Their enmity is not based on a personal or tribal issue; it is based on a fundamental, ideological rejection of the “truth” that has been revealed by God. This is what defines them as the “enemy of God and your enemy.”

Thematic Context

This connects to the central theme of the surah: the dividing line between belief and disbelief. The surah makes it clear that the basis for the conflict is not race or tribe, but the response to the revealed “truth.” The theme is that the rejection of this truth is not a neutral act; it is the act that defines one as being in a state of enmity with the divine order. The entire legal and social framework of the surah is built upon this fundamental distinction.

Modern & Comparative Lens

The concept of “truth” is a central one in all religions. This verse is a powerful statement that the conflict described is not a worldly one, but an ideological one. It is a struggle between two opposing worldviews: one that is based on the acceptance of the revealed “truth,” and one that is based on its rejection. This is a timeless description of the nature of the conflict between faith and disbelief.

Practical Reflection & Application

This verse encourages us to be grateful for the gift of having accepted “the truth that has come to us.” The practical application is to hold fast to this truth, to study it, to live by it, and to appreciate its immense value. We should see our faith not as a mere cultural identity, but as a conscious and grateful alignment with the “truth” that has been sent down as a mercy from our Lord.

17. La-astaghfiranna laka (لَأَسْتَغْفِرَنَّ لَكَ) – I will surely ask forgiveness for you

Linguistic Root & Etymology

Root: (غ ف ر) GH-F-R

• Arabic Root: غ-ف-ر
• Core Meaning: The root ghayn-fā’-rā’ (غ ف ر) means to cover, conceal, or forgive.
• Morphology & Derived Forms: `La-astaghfiranna` (لَأَسْتَغْفِرَنَّ) is a doubly-emphasized Form X imperfect verb, “I will most certainly seek forgiveness.”
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This phrase, la-astaghfiranna laka (لَأَسْتَغْفِرَنَّ لَكَ), is the promise made by Abraham to his polytheistic father. It is the one part of Abraham’s example that believers are explicitly told *not* to follow. While his disavowal from idolatry is the `uswatun ḥasanah` (excellent example), this promise to seek forgiveness for an idolator, born of familial love, was made before it was clarified that this is not permissible for those who die upon polytheism. The surah uses this exception to teach a nuanced lesson about the limits of intercession.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:4), this is the one statement of Abraham to his polytheistic father that the believers are told *not* to emulate. The surah presents Abraham’s disavowal from his people as the “excellent example,” with the exception of this one promise. The commentators explain that Abraham, out of his love and hope for his father, promised to seek forgiveness for him. This was a promise made before it was made clear to him that forgiveness cannot be sought for one who dies as an enemy of God. The Qur’an clarifies that while Abraham’s disavowal from polytheism is the model, this specific promise is not to be followed. He himself later retracts this when he says, “I have no power to protect you from Allah at all.”

Thematic Context

This connects to the theme of the absolute and uncompromising nature of Tawḥīd. The surah is drawing a very clear line of allegiance. This verse provides a crucial clarification. The theme is that our love for our family, no matter how deep, cannot override the fundamental principles of the faith. While we must be kind to our polytheistic relatives, our spiritual allegiance is to God alone, and we cannot seek forgiveness for those who have chosen to die in a state of enmity with Him.

Modern & Comparative Lens

The story of Abraham’s prayer for his father is a profound and poignant one, also mentioned elsewhere in the Qur’an. It is a powerful exploration of the tension between the love for one’s family and one’s absolute commitment to God. This verse is a key text in the Islamic theological discussion on the limits of intercession. It is a realistic and compassionate portrayal of a prophet’s very human struggle, while also providing a clear and final legal ruling.

Practical Reflection & Application

This verse teaches us a profound lesson about the balance between family ties and religious principles. We should be the kindest of people to our non-Muslim relatives, and we should pray for their guidance in this life. However, we must also understand and accept the clear theological boundaries that God has set. The practical application is to combine the utmost personal kindness with an absolute and uncompromising clarity in our creed and our ultimate allegiance.

18. Mawaddah (مَوَدَّة) – Affection

Linguistic Root & Etymology

Root: (و د د) W-D-D

• Arabic Root: و-د-د
• Core Meaning: The root wāw-dāl-dāl (و د د) means love, affection, or friendship.
• Morphology & Derived Forms: `Mawaddah` (مَوَدَّة) is the verbal noun. `Al-Wadūd` (The Most Loving) is one of God’s names.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The word appears three times in this surah.

Linguistic and Contextual Explanation: The concept of mawaddah (مَوَدَّة) is central to the surah’s discourse on allegiance. Believers are forbidden from offering `mawaddah` (secret affection/friendship) to the active enemies of God. However, the surah also offers a profound hope: `ʿasā-llāhu an yajʿala baynakum wa bayna-lladhīna ʿādaytum minhum mawaddah` (“Perhaps Allah will place affection between you and those you have taken as enemies”). This shows that enmities are not permanent, and God has the power to turn the hearts of enemies into loving friends through the guidance of Islam.

Classical Exegesis (Tafsir)

This word is a key concept in Surah Al-Mumtahanah, appearing three times in the opening verses (60:1, 7). The believers are forbidden from “offering them [the enemy] affection (bi-l-mawaddah).” The commentators explain that this is a prohibition against harboring a secret, loving friendship with the active, hostile enemies of the faith. Then, in a verse of profound hope, the surah says, “Perhaps Allah will place between you and those of them whom you hold as enemies, affection (mawaddah).” This is a promise that the very same enemies could, through the grace of God, have their hearts turned and become believers and loving brothers.

Thematic Context

This connects to the theme of the nature of allegiance and the possibility of transformation. The surah forbids “affection” for the enemy as a matter of principle. However, it also opens the door of hope, suggesting that this state of enmity is not necessarily permanent. The theme is a sophisticated one. The believer must be firm in their disavowal of the enemy’s disbelief, but they should also harbor a hope in their hearts for their guidance and their ultimate transformation into loving friends in faith.

Modern & Comparative Lens

The concept of “tough love” is a modern psychological principle that is very similar to the surah’s message. It is the idea that true love sometimes requires one to be firm and to set clear boundaries, not to be an enabler of harmful behavior. The surah’s prohibition of “mawaddah” is this kind of “tough love.” It is a severing of a harmful alliance, done with the ultimate hope of the other’s redemption.

Practical Reflection & Application

This verse is a profound guide to our emotional lives. We must align our “affection” with our faith. The practical application is to direct our deepest love and friendship towards God, His Messenger, and the believers. We should be kind and just to all, but our special “mawaddah” should be reserved for the people of faith. And we should always keep a hopeful heart, praying that God will place “mawaddah” in the hearts of those who are currently in a state of enmity.

19. Muʾminātin (مُؤْمِنَاتٍ) – Believing women

Linguistic Root & Etymology

Root: (أ م ن) ʾ-M-N

• Arabic Root: أ-م-ن
• Core Meaning: The root alif-mīm-nūn (أ م ن) means to be safe, secure, and to have faith.
• Morphology & Derived Forms: `Mu’mināt` (مُؤْمِنَات) is the feminine plural of `mu’min` (a believer).
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The word is central to this surah, appearing in verses 10 and 12.

Linguistic and Contextual Explanation: The term muʾminātin (مُؤْمِنَاتٍ) is crucial to the surah’s legal rulings. The chapter provides specific guidance for when `al-mu’mināt` come as emigrants, establishing their independent religious identity and agency, separate from their disbelieving husbands. It also outlines the pledge of allegiance (`bayʿah`) taken from the `mu’mināt`, defining the core principles of their faith and practice.

Classical Exegesis (Tafsir)

This term is central to the key legislative verses of Surah Al-Mumtahanah (60:10, 12). The surah gives specific rulings for the “believing women (al-muʾmināt) [who] come to you as emigrants.” The commentators explain that these verses establish the independent legal and spiritual agency of women. A woman’s faith is her own; it is not tied to that of her husband or her tribe. If she becomes a “believing woman” and her husband does not, their marriage is dissolved, and she has the right to emigrate and seek refuge in the Muslim community.

Thematic Context

This connects to the theme of the surah as a charter for the new Muslim society. The detailed rulings concerning the “believing women” are a powerful statement of their status and their rights in the new community. The theme is one of spiritual egalitarianism. The path of faith, the act of emigration for God’s sake, and the pledge of allegiance are all open to and are recognized for women, just as they are for men.

Modern & Comparative Lens

These verses are among the most important in the Qur’an for the study of the status of women in Islam. They are a powerful testament to the agency and the independent spiritual identity granted to women by the revelation. The surah shows women as active agents in the great historical drama of the founding of the Muslim community: making the difficult choice to believe, undertaking the dangerous journey of emigration, and making a direct pledge of allegiance to the Prophet.

Practical Reflection & Application

This verse is a powerful reminder of the honored status and the great responsibilities of the “believing women” in our community. The practical application is to ensure that the women in our families and our societies are given the full rights, respect, and opportunities to live out their faith and to be active and valuable members of the community, following the powerful example of the first female emigrants.

20. Al-Muqsiṭīn (الْمُقْسِطِينَ) – The ones who act justly

Linguistic Root & Etymology

Root: (ق س ط) Q-S-Ṭ

• Arabic Root: ق-س-ط
• Core Meaning: The root qāf-sīn-ṭā’ (ق س ط) has two opposing meanings. The Form I verb `qasaṭa` means to act unjustly. The Form IV verb `aqsaṭa`, from which this participle is derived, means to act justly or equitably.
• Morphology & Derived Forms: `Al-Muqsiṭīn` (الْمُقْسِطِين) is the plural of the active participle of `aqsaṭa`. `Qisṭ` is equity.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The word appears once in this surah.

Linguistic and Contextual Explanation: The term Al-Muqsiṭīn (الْمُقْسِطِينَ) is used to describe those whom Allah loves. After commanding believers to treat peaceful non-Muslims with righteousness (`birr`) and justice (`qisṭ`), the verse concludes, `inna-llāha yuḥibbu-l-muqsiṭīn` (“Indeed, Allah loves those who act justly”). Being a `muqsiṭ` means being meticulously fair and equitable, especially with those from whom one differs, and this quality is a direct means of earning God’s love.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:8), after commanding the believers to be righteous and just towards peaceful non-Muslims, the verse concludes with a powerful motivation: “Indeed, Allah loves those who act justly (al-muqsiṭīn).” The commentators explain that the command for justice is absolute and universal. It is not limited to our dealings with fellow Muslims, but must be extended to all people. The reward for this impartial justice is the greatest of all rewards: the love of God Himself.

Thematic Context

This connects to the surah’s theme of the high ethical standards of the believing community. The surah is a detailed guide to navigating the complex relationships with those outside the community. This verse provides the foundational ethical principle for those relationships: justice. The theme is that the believer’s character should be defined by this commitment to equity, and this is what will make them a source of attraction to the faith.

Modern & Comparative Lens

The virtue of justice is a universal ethical ideal. The Qur’anic verse adds a powerful spiritual and emotional dimension to it by linking it to the “love of God.” This elevates the practice of justice from a mere social duty to a profound act of worship. It suggests that the desire to be just is a way of seeking a loving relationship with the ultimate source of all justice, al-ʿAdl.

Practical Reflection & Application

This verse should make the pursuit of justice a central goal in our lives. The practical application is to be scrupulously fair and equitable in all our dealings, especially with those who are not of our faith. We should strive to be among the “muqsiṭīn,” not for any worldly gain, but out of a sincere desire to be among those whom Allah loves.

21. Al-Maṣīr (الْمَصِير) – The Destination

Linguistic Root & Etymology

Root: (ص ي ر) Ṣ-Y-R

• Arabic Root: ص-ي-ر
• Core Meaning: The root ṣād-yā’-rā’ (ص ي ر) means to become, to change into, or to arrive at a destination.
• Morphology & Derived Forms: `Al-Maṣīr` (الْمَصِير) is a noun of place/destination.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The word appears once in this surah. The concept of the final `maṣīr` is a recurring theme.

Linguistic and Contextual Explanation: The word al-Maṣīr (الْمَصِير) is used in the prayer of Abraham. `Wa ilayka-l-maṣīr` (“and to You is the final destination”). It signifies the ultimate end-point of life’s journey. By affirming that the final return is to God, Abraham grounds his entire struggle and his reliance (`tawakkul`) in the reality of the Hereafter. The awareness of the `maṣīr` is what gives meaning to the path.

Classical Exegesis (Tafsir)

In the prayer of Abraham in Surah Al-Mumtahanah (60:4), after declaring his trust in God, he concludes, “…and to You is the final destination.” The commentators explain that this is a crucial part of the believer’s worldview. It is the recognition that this worldly life is a journey, and the ultimate and inevitable “destination” for all of creation is the return to God for the final judgment. This awareness of the final destination is what gives the believer’s life its purpose and its moral direction.

Thematic Context

This connects to the surah’s theme of the importance of the Hereafter. The surah contrasts the temporary ties of this world with the eternal realities of the next. The prayer of Abraham, the “excellent example,” is shown to be firmly grounded in this awareness of the “final destination.” The theme is that a true and steadfast faith is one that is always oriented towards this ultimate end-point.

Modern & Comparative Lens

The concept of a final “destination” for the soul is a central tenet of most religions. The Qur’anic term maṣīr emphasizes the idea of a journey’s end. It frames our life as a purposeful journey towards a known destination. This teleological view of life—that it has an ultimate purpose and end-point—stands in contrast to existentialist or nihilistic views that may see life as a journey without a final destination.

Practical Reflection & Application

Keeping our final maṣīr in mind is the key to living a purposeful life. It is the ultimate “why” behind all our actions. The practical application is to regularly ask ourselves: “Is the path I am on today leading me to a destination I want to arrive at?” This practice of keeping the end in mind helps us to stay on the straight path and to avoid the detours that lead to a terrible outcome at our final destination.

22. Qadīrun (قَدِيرٌ) – All-Powerful

Linguistic Root & Etymology

Root: (ق د ر) Q-D-R

• Arabic Root: ق-د-ر
• Core Meaning: The root qāf-dāl-rā’ (ق د ر) means to have power, ability, or to decree.
• Morphology & Derived Forms: `Qadīr` (قَدِير) is an intensive form on the `faʿīl` pattern, meaning one who has perfect and absolute power. `Qadar` is the divine decree.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The name appears once in this surah. `Al-Qadīr` appears 45 times in the Qur’an.

Linguistic and Contextual Explanation: The name Qadīrun (قَدِيرٌ) is used to give hope for reconciliation. After forbidding alliances with the enemy, the surah states that perhaps God will create affection between the believers and them, `wa-llāhu Qadīr` (“And Allah is All-Powerful”). This attribute is mentioned specifically to show that changing the hearts of enemies from hatred to love, while difficult for humans, is easily within God’s power.

Classical Exegesis (Tafsir)

In a verse of profound hope in Surah Al-Mumtahanah (60:7), after the command to disavow the enemies of God, the surah says, “Perhaps Allah will place between you… affection. And Allah is All-Powerful.” The commentators explain that the mention of God’s power here is the guarantee behind the promise. The turning of the hearts of the enemies from a state of hatred to a state of love is a great and difficult thing. The verse is saying that this is not difficult for God, because He is “Qadīr“—He has the absolute power to change the conditions of the hearts as He wills.

Thematic Context

This connects to the theme of God’s absolute sovereignty and His power to transform situations. The surah has described a situation of intense conflict and enmity. This verse provides the hope for a future reconciliation, and it grounds that hope in the reality of God’s power. The theme is one of hope and optimism, a reminder that no state of enmity is necessarily permanent, because the hearts are in the hands of the All-Powerful.

Modern & Comparative Lens

The concept of divine omnipotence is a central attribute of God. This verse is a beautiful example of how this power is linked to hope and reconciliation. It is not just a power of creation and destruction, but a subtle and powerful ability to change the hearts and the emotional states of human beings. This is a profound statement on the power of divine grace to bring about peace.

Practical Reflection & Application

This verse is a source of immense hope for us when we are facing difficult or broken relationships. We should never despair of the possibility of reconciliation. The practical application is to do our part to be kind and just, and then to make a sincere prayer to the One who is “All-Powerful” to place love and affection in the hearts. It is a call to trust in the transformative power of God to mend even the most broken of bonds.

23. Tawakkalnā (تَوَكَّلْنَا) – We have relied

Linguistic Root & Etymology

Root: (و ك ل) W-K-L

• Arabic Root: و-ك-ل
• Core Meaning: The root wāw-kāf-lām (و ك ل) means to entrust, delegate, or appoint an agent.
• Morphology & Derived Forms: `Tawakkalnā` (تَوَكَّلْنَا) is a Form V perfect tense verb, “We have placed our reliance.” `Tawakkul` is the verbal noun. `Al-Wakīl` (The Trustee) is one of God’s names.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The verb appears once in this surah. The concept is central to the Qur’an.

Linguistic and Contextual Explanation: The verb tawakkalnā (تَوَكَّلْنَا) is a key part of the prayer of Abraham and his followers. After declaring their disavowal from their people’s idolatry, they turn to God and declare, `Rabbanā ʿalayka tawakkalnā` (“Our Lord, upon You we have relied”). This act of `tawakkul` is the positive counterpart to `barā’ah` (disavowal). Having cut their worldly support systems for the sake of truth, they now place their complete reliance and trust for their safety and provision in God alone.

Classical Exegesis (Tafsir)

In the prayer of Abraham and his followers in Surah Al-Mumtahanah (60:4), they declare, “Our Lord, upon You we have relied, and to You we have returned, and to You is the final destination.” The commentators explain that this is a key pillar of the believer’s creed. After their brave declaration of disavowal from their people, they immediately turn to God and declare their complete reliance (tawakkul) on Him. They have cut their ties with their earthly support system, and they now place their entire trust and security in their Lord alone.

Thematic Context

This connects to the theme of allegiance. The surah is a call to a complete and uncompromising allegiance to God. The prayer of Abraham is the perfect model of this. It combines disavowal from falsehood (barāʾah) with a complete and loving reliance on God (tawakkul). The theme is that true faith is not just a rejection of the false, but is also a positive and trustful turning towards the true.

Modern & Comparative Lens

The concept of “trust” or “reliance” is a central element of the spiritual life. The Islamic concept of tawakkul is an active one. It is not a passive resignation, but a confident reliance that follows after one has made the right choice and the right effort. Abraham’s declaration of tawakkul comes *after* his brave and difficult stand for the truth. It is the trust of the active agent, not the apathy of the passive one.

Practical Reflection & Application

This verse provides us with a powerful and essential part of our own daily prayers. The practical application is to make the declaration, “Upon You we have relied,” a constant refrain in our hearts and on our tongues. When we face a difficult decision, when we have to stand for the truth, or when we are simply going about our day, we should consciously place our reliance on God. This act of tawakkul is the key to finding strength and peace in all of our affairs.

24. Tulqūna ilayhim bi-l-mawaddah (تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ) – You offer them affection

Linguistic Root & Etymology

Roots: (ل ق ي) L-Q-Y and (و د د) W-D-D

• Core Meaning: `Tulqūna` (you cast/offer), `ilayhim` (to them), `bi-l-mawaddah` (with affection).
• Morphology & Derived Forms: `Tulqūna` (تُلْقُون) is a Form IV imperfect verb. `Mawaddah` (مَوَدَّة) is the verbal noun for love/affection.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase tulqūna ilayhim bi-l-mawaddah (تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ) describes the prohibited action in the opening verse. Believers are forbidden from taking the enemy as allies, “offering them affection.” The verb `alqā` (to cast/throw) suggests a deliberate act of extending friendship and love. The surah condemns this misplaced affection, arguing that one cannot maintain a loving allegiance with those who are actively trying to destroy one’s faith.

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-Mumtahanah (60:1), this is the description of the believer’s prohibited action. “O you who have believed, do not take My enemy and your enemy as allies, offering them affection…” The commentators explain that this is a prohibition against maintaining a secret, loving friendship with the active, hostile enemies of the faith. The act of “offering affection” is a matter of the heart that then translates into actions of secret support. The verse is a powerful critique of a divided loyalty, where a person’s heart is trying to maintain a loving connection with the very people who are actively trying to destroy their faith.

Thematic Context

This is the central theme of the first part of the surah: the necessity of a clear and undivided allegiance. The surah makes it clear that faith is not just a private belief; it is a total commitment that must re-orient one’s loves and one’s loyalties. The theme is that one cannot simultaneously love God and offer “affection” to those who are actively at war with God.

Modern & Comparative Lens

The command to not “offer affection” to active enemies is a principle of loyalty that is understood in any context of serious conflict. This verse gives this principle a theological and spiritual dimension. It is important to note that this is not a prohibition against being kind and just to peaceful non-Muslims, which is explicitly commanded later in the surah. It is a specific prohibition against an emotional and political alliance with a hostile, warring party.

Practical Reflection & Application

This verse is a powerful call to examine our own emotional attachments and loyalties. The practical application is to make our deepest love and our most intimate “affection” for God, His Messenger, and the community of believers. While we must be kind and just to all, our core allegiance and our heartfelt alliance must be with the party of faith. It is a call to a love that is principled and is aligned with our ultimate commitment to God.

25. Uswatun ḥasanah (أُسْوَةٌ حَسَنَةٌ) – An excellent example

Linguistic Root & Etymology

Roots: (أ س و) ʾ-S-W and (ح س ن) Ḥ-S-N

• Arabic Root (uswah): أ-س-و
• Arabic Root (ḥasanah): ح-س-ن
• Core Meaning: `Uswah` (an example/model), `ḥasanah` (good/excellent).
• Morphology & Derived Forms: `Uswah` (أُسْوَة) is a noun.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears twice in this surah, referring to Abraham and his followers. It also appears in Surah Al-Ahzab for the Prophet Muhammad ﷺ.

Linguistic and Contextual Explanation: The phrase uswatun ḥasanah (أُسْوَةٌ حَسَنَةٌ) establishes the Prophet Abraham and his followers as the prime role models for the believers. Their “excellent example” is specifically in their courageous disavowal of their people’s idolatry and their firm and exclusive allegiance to Allah alone. This is the model the believers are commanded to follow in navigating their own complex loyalties.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:4, 6), the Prophet Abraham and his followers are presented to the believers with this title. “There has already been for you an excellent example (uswatun ḥasanah) in Abraham and those with him…” The commentators explain that Abraham is the ultimate role model, especially in his unwavering commitment to Tawḥīd and his clear and courageous disavowal of all forms of polytheism. His life is an “excellent example” of how to navigate the difficult relationship with family and community when they are upon falsehood.

Thematic Context

This connects to the surah’s central theme of allegiance and disavowal. The surah does not just give abstract commands; it provides a powerful, historical, and prophetic “example” to follow. The theme is that the path of faith is a well-trodden one. The believers are not the first to face these difficult choices of loyalty. They are called to follow in the footsteps of their great father, Abraham, who provides the perfect “example” of a principled and uncompromising faith.

Modern & Comparative Lens

The concept of a “role model” is a key element in education and character development. The Qur’an uses this pedagogical principle extensively, presenting the prophets as the ultimate “excellent examples” for humanity. Abraham, as the patriarch of the monotheistic traditions, is a particularly powerful and unifying example for Jews, Christians, and Muslims.

Practical Reflection & Application

This verse is a direct command to take Abraham as our “excellent example.” The practical application is to study the life of the Prophet Abraham as it is described in the Qur’an and to strive to emulate his great qualities. We should seek to have his courage in standing for the truth, his wisdom in calling his people, his kindness to his guests, and, most importantly, his absolute and unwavering submission and trust in his Lord.

26. Waddū law takfurūn (وَدُّوا لَوْ تَكْفُرُونَ) – They wish that you would disbelieve

Linguistic Root & Etymology

Roots: (و د د) W-D-D and (ك ف ر) K-F-R

• Arabic Root (waddū): و-د-د
• Arabic Root (takfurūn): ك-ف-ر
• Core Meaning: `Waddū` (they wish/love), `law takfurūn` (that you would disbelieve).
• Morphology & Derived Forms: `Waddū` (وَدُّوا) is a perfect tense verb.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase waddū law takfurūn (وَدُّوا لَوْ تَكْفُرُونَ) exposes the hidden desire of the active enemies of faith. Their ultimate goal is not mere political victory, but that the believers would abandon their faith entirely. Their `wudd` (love/wish) is for the believers to join them in `kufr` (disbelief). This reveals that the conflict is fundamentally ideological.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:2), the surah reveals the true, hidden intention of the active enemies of the faith. “…They would extend against you their hands and their tongues with evil, and they wish that you would disbelieve.” The commentators explain that this is a divine unmasking of their ultimate goal. Their enmity is not just political or social. At its core, it is a deep-seated, ideological hatred. Their greatest “wish” is to see the believers abandon their faith and join them in their state of disbelief. This is the real and ultimate goal of their hostility.

Thematic Context

This connects to the theme of the ideological nature of the conflict. The surah is a call to the believers to be aware of the true nature of the struggle they are in. It is not just a tribal squabble; it is a battle for the hearts and the souls of people. The verse is a powerful warning that the ultimate goal of the enemies of the faith is not coexistence, but conversion to their own way of disbelief.

Modern & Comparative Lens

This is a profound insight into the psychology of ideological conflict. It suggests that those who are committed to a particular worldview often have a deep-seated “wish” for others to adopt it. The verse is a timeless warning about the proselytizing nature of ideologies that are hostile to faith. It is a call to be aware of the subtle and overt pressures that seek to undermine one’s core beliefs.

Practical Reflection & Application

This verse should make us firm and confident in our own faith, and it should make us wise and discerning in our engagement with those who are hostile to it. The practical application is to be aware of the ideological dimensions of the conflicts we may face. We should not be naive about the intentions of those who show open hostility to our faith. We must hold fast to our beliefs and be proud of our identity, recognizing that it is the very thing that the “enemy” wishes for us to abandon.

27. Yaḥkumu baynakum (يَحْكُمُ بَيْنَكُمْ) – He judges between you

Linguistic Root & Etymology

Root: (ح ك م) Ḥ-K-M

• Arabic Root: ح-ك-م
• Core Meaning: The root ḥā’-kāf-mīm (ح ك م) means to judge, rule, or decide.
• Morphology & Derived Forms: `Yaḥkumu` (يَحْكُمُ) is an imperfect verb. `Ḥukm` is judgment. `Al-Ḥakīm` (The All-Wise) is one of God’s names.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase yaḥkumu baynakum (يَحْكُمُ بَيْنَكُمْ) emphasizes God’s role as the ultimate legislator. After laying out the new laws regarding female emigrants, the surah states, `dhālikum ḥukmu-llāh, yaḥkumu baynakum` (“That is the judgment of Allah; He judges between you”). This confirms that the ruling is not a human invention but a divine judgment, binding on the community.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:10), after giving the detailed rulings concerning the emigrant women, the verse concludes, “And Allah is All-Knowing, All-Wise. That is the judgment of Allah; He judges between you.” The commentators explain that this is a final statement of the authority and the wisdom of the divine law. The complex and sensitive issues of inter-communal marriage and migration are ultimately “judged” by God Himself through His revelation. His judgment is based on His perfect knowledge and is the embodiment of perfect wisdom.

Thematic Context

This connects to the theme of the surah as a source of divine legislation. The surah is actively engaged in building the legal and social framework of the new Muslim state in Medina. The theme is that the basis for law in an Islamic society is the “ḥukm of Allah.” The surah provides a clear and practical case study of how this divine judgment intervenes to solve a new and complex social and political problem (the status of female migrants).

Modern & Comparative Lens

The concept of God as the “ultimate judge” is a cornerstone of the Abrahamic faiths. This verse is a powerful statement of this, not just in the context of the final judgment in the Hereafter, but also in the context of the divine legislation for this world. It asserts that the ultimate source of just and wise law is the Creator Himself.

Practical Reflection & Application

This verse is a call to turn to the “judgment of Allah” to resolve our own disputes. The practical application is to make the Qur’an and the Sunnah the ultimate reference point in our personal, family, and community conflicts. We should strive to solve our problems in accordance with the just and wise principles that God has laid down, with the full confidence that His “judgment” is always the most perfect and the most merciful.

28. Yaʾisū min al-ākhirah (يَئِسُوا مِنَ الْآخِرَةِ) – They have despaired of the Hereafter

Linguistic Root & Etymology

Root: (ي أ س) Y-ʾ-S

• Arabic Root: ي-أ-س
• Core Meaning: The root yā’-alif-sīn (ي أ س) means to despair or to give up hope.
• Morphology & Derived Forms: `Ya’isū` (يَئِسُوا) is a perfect tense verb.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase yaʾisū min al-ākhirah (يَئِسُوا مِنَ الْآخِرَةِ) describes the ultimate spiritual state of those with whom God is angry. They have a complete and total despair of the Hereafter. Their despair is compared to the `kuffār`’s despair of seeing the dead raised from their graves. It is a state of absolute hopelessness regarding any life or accountability after death, which forms the basis of their materialistic worldview.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Mumtahanah (60:13), the surah gives a final reason for not allying with the enemies of God: “…they have despaired of the Hereafter just as the disbelievers have despaired of the companions of the graves.” The commentators explain that this is a diagnosis of their ultimate spiritual state. Their hearts are so sealed in their disbelief that they have absolutely no hope in any life after death. Their despair of the Hereafter is as complete and final as their despair of ever seeing their dead relatives brought back to life. They are a people whose entire worldview is confined to this material world.

Thematic Context

This is the final and most profound characteristic of the “Party of Satan” mentioned in the surah. Their defining feature is this complete and utter “despair of the Hereafter.” This is what motivates their entire worldview and their actions. Because they have no hope of a final accountability or a final reward, their lives are based on the pursuit of the fleeting pleasures of this world. This is the ultimate root of their enmity with the believers, whose lives are based on the opposite principle: hope in the Hereafter.

Modern & Comparative Lens

The state of “despair of the Hereafter” is a powerful and concise description of the modern, secular, and materialistic worldview. It is a worldview that is fundamentally hopeless in the ultimate sense. While it may offer temporary hopes, it offers no ultimate hope beyond the grave. The surah presents this not as an enlightened position, but as a state of profound spiritual “despair.”

Practical Reflection & Application

This verse should fill our hearts with immense gratitude for the gift of hope in the Hereafter, which is a central part of our faith. The practical application is to live as people of hope, not people of despair. Our belief in the Hereafter should be the ultimate source of our optimism, our resilience, and our motivation to do good. We should consciously reject the “despair” of the materialistic worldview and live our lives in the bright and hopeful light of the promise of an eternal life to come.

29. Yathqafūkum (يَثْقَفُوكُمْ) – They gain dominance over you

Linguistic Root & Etymology

Root: (ث ق ف) TH-Q-F

• Arabic Root: ث-ق-ف
• Core Meaning: The root thā’-qāf-fā’ (ث ق ف) means to find, overcome, or gain dominance over someone.
• Morphology & Derived Forms: `Yathqafūkum` (يَثْقَفُوكُمْ) is an imperfect verb. `Thaqāfah` (culture) comes from this root, implying mastery of a subject.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The verb appears once in this surah.

Linguistic and Contextual Explanation: The phrase in yathqafūkum (إِن يَثْقَفُوكُمْ) is a stark warning. “If they gain dominance over you, they will be to you as enemies…” It warns the believers not to be naive about their enemies. Any apparent kindness is temporary; if the hostile disbelievers ever “get the upper hand” or gain dominance, their true enmity will be revealed, and they will harm the believers with their hands and their tongues.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:2), a stark warning is given about the true nature of the hostile disbelievers. “If they gain dominance over you, they will be to you as enemies.” The commentators explain that this is a reality check for those who might be tempted to maintain a secret friendship with the enemy. The verse is saying: Do not be deceived by any temporary or apparent kindness they may show you now. Their enmity is deep-seated, and if they ever “get the upper hand” over you, their true, hostile nature will be revealed, and they will not hesitate to harm you.

Thematic Context

This connects to the surah’s central theme of the reality of the ideological conflict. The surah is a call to a realistic and discerning approach to the enemy. The theme is that the believers should not be naive. The enmity of those who are actively at war with the faith is real, and the believers must be prepared for it. This verse is a powerful argument for caution and a refutation of a naive pacifism that would ignore the reality of a hostile threat.

Modern & Comparative Lens

This is a timeless principle of political and military realism. It is a warning about the nature of a committed adversary. It suggests that in a state of conflict, the intentions of an enemy should be judged not by their words when they are weak, but by their likely actions if they were to “gain dominance.” It is a call for a strategic and clear-eyed assessment of the true nature of one’s opponents.

Practical Reflection & Application

This verse encourages us to be wise and discerning, not naive. The practical application is to be cautious in our dealings with those who have shown a clear and persistent hostility to our faith and our community. While we must be just, we should not be foolish. It is a call to be prepared, to be strong, and to not place our trust in those whose fundamental worldview is one of enmity towards the truth we hold dear.

30. Yawm al-qiyāmah (يَوْمِ الْقِيَامَةِ) – The Day of Resurrection

Linguistic Root & Etymology

Root: (ق و م) Q-W-M

• Arabic Root: ق-و-م
• Core Meaning: The root qāf-wāw-mīm (ق و م) means to stand up.
• Morphology & Derived Forms: `Yawm al-Qiyāmah` (يَوْمِ الْقِيَامَة) is the “Day of Standing,” when all humanity will stand up from their graves for judgment.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The phrase appears once in this surah. It is a primary name for the Final Day.

Linguistic and Contextual Explanation: The phrase Yawm al-Qiyāmah (يَوْمِ الْقِيَامَةِ) is used to put worldly relationships into their ultimate perspective. `Lan tanfaʿakum arḥāmukum wa lā awlādukum, Yawma-l-Qiyāmah yafṣilu baynakum` (“Never will your relatives or your children benefit you. On the Day of Resurrection, He will judge between you”). On this day, all worldly bonds are severed, and only one’s individual record of deeds will matter.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:3), a definitive statement is made about the value of worldly relationships. “Never will your relatives or your children benefit you. On the Day of Resurrection, He will judge between you.” The commentators explain that this is a powerful statement to put our worldly ties into their proper perspective. While family is important, on the Day of final judgment, our salvation will be based on our own faith and deeds, not on our lineage or our family connections. On that Day, all worldly alliances will be severed, and the only thing that will matter is our individual standing with God.

Thematic Context

This connects to the central theme of the surah: the primacy of the allegiance to God over all other allegiances. The surah has dealt with the tension between loyalty to God and loyalty to one’s disbelieving kin. This verse provides the ultimate, eschatological reason for prioritizing the allegiance to God. The theme is that because the “Day of Resurrection” is the ultimate reality and the final destination, our choices in this life must be oriented towards succeeding on that Day, even if it means straining our worldly relationships.

Modern & Comparative Lens

The tension between individual identity and family or group identity is a central one in human psychology. This verse is a powerful statement of individualism in the ultimate spiritual sense. It asserts that on the Day of final reckoning, we will stand before God not as a member of a family or a tribe, but as an individual soul, responsible for our own choices. This is a profound and liberating principle.

Practical Reflection & Application

This verse is a powerful reminder to not let our love for our families lead us to compromise our principles or our duty to God. The practical application is to love and to serve our families for the sake of God, but to always remember that our ultimate accountability is an individual one. We should strive to be a means of guidance for our families, so that we may be united with them in the mercy of God, but we must never follow them into disobedience to God, because on the “Day of Resurrection,” they will not be able to benefit us at all.

31. Yubāyiʿnaka (يُبَايِعْنَكَ) – They pledge allegiance to you

Linguistic Root & Etymology

Root: (ب ي ع) B-Y-ʿ

• Arabic Root: ب-ي-ع
• Core Meaning: The root bā’-yā’-ʿayn (ب ي ع) means to buy or sell.
• Morphology & Derived Forms: `Yubāyiʿnaka` (يُبَايِعْنَكَ) is a Form III imperfect verb, “they pledge allegiance to you.” `Bayʿah` is a pledge of allegiance, a “transaction” where one gives their loyalty in exchange for leadership and guidance.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The word appears once in this surah.

Linguistic and Contextual Explanation: The verb yubāyiʿnaka (يُبَايِعْنَكَ) describes the “Pledge of the Women.” `Idhā jā’aka-l-mu’minātu yubāyiʿnaka…` (“When the believing women come to you pledging allegiance to you…”). This was a formal act where the women would make a direct pledge to the Prophet ﷺ, affirming their faith and committing to key ethical principles. This established their status as active, responsible members of the new community.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:12), the surah gives the details of the “Pledge of the Women.” “O Prophet, when the believing women come to you pledging allegiance to you…” The commentators explain that this was the specific pledge that the Prophet used to take from the women who embraced Islam. It was a pledge that was focused on the core principles of faith (not to commit shirk) and on the key social and ethical virtues that were particularly relevant to the role of women in building a pure and healthy society (not to steal, not to commit adultery, not to kill their children, not to slander, and to obey in what is right).

Thematic Context

This connects to the theme of the active and responsible role of women in the new Muslim community. The surah is a powerful testament to the agency of women. It has already dealt with the case of the female emigrants. This verse shows that women were not just passive members of the community; they were active participants who made a direct and personal “pledge of allegiance” to the Prophet. The theme is one of spiritual and social inclusion.

Modern & Comparative Lens

The “Pledge of the Women” is a historically significant and foundational text for understanding the status of women in early Islam. It is a powerful example of the Prophet directly engaging with women and taking their political and spiritual commitment seriously. It is a charter of the core ethical responsibilities of a believing woman. In modern discussions, it is seen as a powerful proof of the active and public role that women played in the founding of the Islamic community.

Practical Reflection & Application

This verse, in its details of the pledge, provides us with a beautiful and comprehensive checklist of the core virtues of a believer. While the pledge was a specific one for the women at that time, its principles are timeless and apply to all believers. The practical application is to make a personal “pledge” in our own hearts to avoid these great sins and to strive for a life of purity, honesty, and obedience to what is right. It is a beautiful and comprehensive moral and spiritual roadmap.

32. Ẓālimūn (الظَّالِمُون) – The wrongdoers

Linguistic Root & Etymology

Root: (ظ ل م) Ẓ-L-M

• Arabic Root: ظ-ل-م
• Core Meaning: The root ẓā’-lām-mīm (ظ ل م) means darkness. `Ẓulm` is injustice or wrongdoing, placing something in other than its proper place.
• Morphology & Derived Forms: `Aẓ-Ẓālimūn` (الظَّالِمُون) is the plural of the active participle `ẓālim`.
• Occurrences in Surah Al-Mumtahanah and the Qur’an: The word appears once in this surah. The root is very common (over 300 times).

Linguistic and Contextual Explanation: The term al-ẓālimūn (الظَّالِمُون) is the divine verdict on those who ally with the active enemies of Islam. `Wa man yatawallahum fa-ulā’ika humu-ẓ-ẓālimūn` (“And whoever is an ally to them – then it is those who are the wrongdoers”). This act is classified as `ẓulm` (wrongdoing) because it is an injustice against God, against the community of believers, and ultimately against one’s own soul.

Classical Exegesis (Tafsir)

In Surah Al-Mumtahanah (60:9), after forbidding the believers from allying with those who are actively at war with them, the verse concludes, “…and whoever is an ally to them – then it is those who are the wrongdoers.” The commentators explain that this is a definitive statement of the moral and legal status of such an act. To ally oneself with the active, hostile enemies of the faith is not just a political mistake; it is a profound act of “wrongdoing” (ẓulm). It is an injustice against God, against the community of believers, and against one’s own soul.

Thematic Context

This connects to the surah’s central theme of the clear and necessary lines of allegiance. The surah is a call to a just and principled foreign policy. The theme is that justice requires one to stand with the oppressed, not with the oppressor. To ally with the aggressor is to become a participant in their “wrongdoing.” This is a key principle in the Islamic ethics of alliance and enmity.

Modern & Comparative Lens

The concept that “he who is an ally to a wrongdoer is himself a wrongdoer” is a fundamental principle of justice. This verse provides a powerful theological basis for this. It is a rejection of a foreign policy that is based on pure expediency, and a call for one that is based on clear moral and ethical principles. It is a timeless warning against becoming an accomplice to injustice.

Practical Reflection & Application

This verse is a powerful guide for our own allegiances, both personal and political. The practical application is to be extremely careful that our support and our alliances are for the cause of justice, not the cause of wrongdoing. We must never be a supporter of an oppressor, whether that oppressor is an individual, a group, or a state. It is a call to be on the side of justice, so that we are not counted among the “wrongdoers.”