📗 Surah Al-Mumtahanah – Overview

🪶 Arabic Name: سورة الممتحنة

📝 Meaning: “She Who is to be Examined”

📍 Classification: Madani (Medinan)

🔢 Total Verses: 13

⏳ Chronological Order of Revelation: 91st Surah revealed (Late Medinan, post-Hudaybiyyah)

📖 Key Themes: The Principle of Allegiance and Disavowal (Al-Wala’ wal-Bara’), The Example of Prophet Ibrahim (AS), Rules for Relations with Non-belligerent Non-Muslims, Testing the Faith of Female Emigrants, and The Pledge of Women.

💌 Verses 60:1-3 — The Leaked Letter: When Family Love Clashes with State Security (Key Event)

Estimated placement in timeline: Late Medinan (Ramadan, 8 AH / January 630 CE) — Confidence: High (100%).

Context & Events (Asbab al-Nuzul): This is the dramatic event that sparked the revelation of the Surah. In 8 AH, the Prophet Muhammad (ﷺ) was secretly preparing a massive army to march on Makkah, following the Quraysh’s violation of the Treaty of Hudaybiyyah. The operation’s success depended on complete secrecy. However, a respected veteran companion, Hatib ibn Abi Balta’ah, who had fought at Badr, made a grave error in judgment. Fearing for his family who were still in Makkah and had no tribal protection, he wrote a letter to the Quraysh leadership, informing them of the impending attack. He reasoned that by doing them this “favor,” they would ensure his family’s safety. He gave the letter to a woman to smuggle into Makkah. The Prophet (ﷺ) was informed of this act of espionage by divine revelation. He immediately dispatched Ali ibn Abi Talib (RA) and others to intercept the woman, which they did successfully. When confronted, Hatib swore he had not committed this act out of disbelief or apostasy, but solely out of fear for his family. These verses were revealed in this tense moment, addressing Hatib’s specific act and establishing the universal principle that believers must not take the enemies of Allah as allies, even out of misguided affection.

Referenced Timeline: Contemporary Madinah (8 AH), in the immediate run-up to the Conquest of Makkah.

“O you who have believed, do not take My enemies and your enemies as allies, extending to them affection, while they have disbelieved in what has come to you of the truth, having driven out the Prophet and yourselves…” (Qur’an 60:1)

• Primary evidence: The Asbab al-Nuzul for these verses is one of the most famous and well-documented in the Sira and Hadith literature. The story of Hatib ibn Abi Balta’ah is recorded in Sahih al-Bukhari and Sahih Muslim and is the undisputed context for the opening of the Surah.
• Classical tafsir: All major commentators, from Al-Tabari to Ibn Kathir, narrate the story of Hatib in detail as the direct cause of this revelation. They explain that the verse was not a declaration of Hatib’s disbelief, but a stern warning and a clarification of the principle of Al-Wala’ wal-Bara’ (Allegiance and Disavowal). (Tafsir Ibn Kathir, 60:1-3).

• Location/Context: Madinah, during the secret preparations for the Conquest of Makkah.
• Primary Actors: Hatib ibn Abi Balta’ah, Prophet Muhammad (ﷺ), Ali ibn Abi Talib (RA), Umar ibn al-Khattab (RA), and the Quraysh (as the intended recipients).
• Function in Narrative: To address a specific act of treason, establish the principle of where a believer’s ultimate loyalty must lie, and prevent future security breaches.
• Evidence Level: High (Certain). The historical event is directly narrated in the most authentic hadith collections and is universally accepted as the reason for the revelation.

🔥 Verses 60:4-6 — The Ibrahimic Model: How to Disavow Your People Without Losing Hope in God

Estimated placement in timeline: Late Medinan (8 AH / 630 CE), as a follow-up to the Hatib incident. — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After establishing the rule against allying with the enemy, the Qur’an provides the ultimate prophetic role model for this principle: Prophet Ibrahim (Abraham, AS). The situation of the Muslims in Madinah mirrored that of Ibrahim (AS) in a crucial way. He too had to disavow his own father and his people due to their hostility towards God. His story provided the perfect historical and spiritual precedent for the difficult choice the companions had to make regarding their polytheistic families in Makkah. This section presents Ibrahim’s declaration of disavowal (bara’ah) as the “excellent example” (uswah hasanah) for the believers to follow. It shows that severing ties with those who fight God is not a new or extreme demand but a foundational aspect of the Abrahamic faith.

Referenced Timeline: Ancient History (c. 2000 BCE, the era of Prophet Ibrahim). The verses recount Ibrahim’s famous declaration to his people and his personal prayer to Allah.

“There has already been for you an excellent example in Abraham and those with him, when they said to their people, ‘Indeed, we are disassociated from you and from whatever you worship other than Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone.'” (Qur’an 60:4)

• Primary evidence: The thematic connection is direct and explicit. The verses begin with “There has already been for you an excellent example,” directly linking the historical precedent of Ibrahim (AS) to the contemporary problem faced by the believers addressed in verse 1.
• Classical tafsir: Ibn Kathir explains that this verse commands the believers to follow the example of Ibrahim (AS) in his disavowal of his people, just as they are commanded to follow the example of Prophet Muhammad (ﷺ) in other matters. He highlights that this “excellent example” is the standard for how believers should interact with family members who are actively hostile to their faith. (Tafsir Ibn Kathir, 60:4).

• Location/Context: Madinah.
• Primary Actors: Prophet Ibrahim (AS) and his followers as the historical model; the Muslim community as the audience.
• Function in Narrative: To provide a powerful prophetic precedent for the principle of disavowal, strengthening the believers’ resolve and contextualizing their sacrifices.
• Evidence Level: High. The explicit textual link (“excellent example”) and the clear thematic parallel make the placement of this historical analogy certain and purposeful.

🤝 Verses 60:7-9 — The Olive Branch: Distinguishing Between an Enemy Combatant and Your Non-Muslim Neighbor (Legal Ruling)

Estimated placement in timeline: Late Medinan (Post-Hudaybiyyah, c. 6-8 AH / 628-630 CE) — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After the very harsh and uncompromising stance in the preceding verses, the Qur’an now introduces a crucial nuance. The previous commands of disavowal and enmity might have led some Muslims to believe they must be hostile to all non-Muslims everywhere. These verses were revealed to clarify this is not the case. Verse 7 offers a glimmer of hope, suggesting Allah may bring about affection between the Muslims and their enemies (a prophecy fulfilled in the Conquest of Makkah when many converted). Verses 8 and 9 then lay down a foundational principle of Islamic foreign policy: the prohibition against friendship and alliance applies ONLY to those who actively fight you because of your religion and drive you from your homes. As for non-Muslims who are not belligerent and do not participate in aggression, Muslims are not forbidden from dealing with them kindly and justly. This was a vital clarification in the complex society of Madinah and its surrounding areas, where Muslims interacted with many peaceful non-Muslim individuals and tribes.

Referenced Timeline: Contemporary Madinah. This is a direct legal and ethical clarification for governing relations with different categories of non-Muslims.

“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. Indeed, Allah loves those who act justly. Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion – [forbids] that you make allies of them.” (Qur’an 60:8-9)

• Primary evidence: The content of the verses directly addresses a question that naturally arises from the opening of the Surah. It clarifies and limits the scope of the initial prohibition, a common legislative pattern in the Qur’an.
• Classical tafsir: Commentators universally agree that these verses were revealed to differentiate between the belligerent pagans of Quraysh and other non-Muslims who were peaceful. The story of Asma bint Abi Bakr is cited by Al-Bukhari and others as the direct context for the revelation of verse 8, making the historical anchor very strong. (Tafsir al-Tabari, 60:8-9).

• Location/Context: Madinah, defining the legal and ethical framework for international relations.
• Primary Actors: The Muslim community, their non-Muslim relatives, and peaceful non-Muslim tribes.
• Function in Narrative: To provide a crucial legal clarification, prevent religious extremism, and establish a just basis for interacting with non-belligerent non-Muslims.
• Evidence Level: High. The verses serve as a necessary legal clarification of the preceding verses, and their context is firmly established by authenticated reports like the incident with Asma bint Abi Bakr.

🔎 Verse 60:10 — The Asylum Test: Examining the Faith of Migrating Women (Legal Ruling)

Estimated placement in timeline: Late Medinan (Post-Treaty of Hudaybiyyah, 6 AH / 628 CE onwards) — Confidence: High (100%).

Context & Events (Asbab al-Nuzul): This verse addresses a specific and sensitive issue that arose directly from the Treaty of Hudaybiyyah. One of the treaty’s clauses stipulated that if any man from Makkah fled to the Muslims in Madinah, he had to be returned. The treaty was silent on what to do with women. Shortly after the treaty, a number of believing women, such as Umm Kulthum bint Uqbah, began migrating from Makkah to Madinah to escape persecution and join the Muslim community. Their male relatives came demanding their return based on the spirit of the treaty. This put the Prophet (ﷺ) in a difficult position. Returning a believing woman to a hostile polytheistic environment was unthinkable. This verse was revealed as a divine solution. It commanded the Muslims to “examine” (imtahinu-hunna) these women. If they were found to be sincere believers, they were not to be returned to the disbelievers. The verse then provided the legal mechanism to dissolve their previous marriages to polytheist men and instructed the Muslims to compensate their former husbands for the dower (mahr) they had paid. It also permitted Muslim men to marry these women after this process.

Referenced Timeline: Contemporary Madinah, in the direct aftermath of the Treaty of Hudaybiyyah.

“O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful for them, nor are they lawful for them.” (Qur’an 60:10)

• Primary evidence: The verse’s content—dealing with female emigrants and the question of returning them—is a direct and specific problem that arose uniquely from the clauses of the Treaty of Hudaybiyyah. The historical timeline fits perfectly.
• Classical tafsir: All classical commentators link this verse directly to the Treaty of Hudaybiyyah and the migration of women like Umm Kulthum bint Uqbah. They explain that this verse provided a critical exception to the treaty, based on the higher principle of protecting a believer’s faith. (See Tafsir Ibn Kathir on 60:10).

• Location/Context: Madinah, in the period following the Treaty of Hudaybiyyah.
• Primary Actors: Female emigrants from Makkah, the Prophet (ﷺ), and the Quraysh leadership.
• Function in Narrative: To establish a legal framework for female asylum seekers, protect believing women, and resolve the legal status of interfaith marriages post-migration.
• Evidence Level: High (Certain). The link to the Treaty of Hudaybiyyah is a matter of historical and scholarly consensus, making this a precisely dated revelation.

💸 Verse 60:11 — The Reciprocity Clause: Justice for Men Whose Wives Apostatized

Estimated placement in timeline: Late Medinan (Post-Hudaybiyyah, c. 6-8 AH / 628-630 CE) — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This verse is the corollary to the previous one. Verse 10 dealt with the case of believing women fleeing to Madinah. This verse addresses the opposite, albeit rarer, scenario: what if a Muslim man’s wife apostatizes and flees from Madinah to the polytheists in Makkah? The principle of justice demands that the husband be compensated for the dower (mahr) he paid, just as the Muslims compensated the Makkan husbands in the previous case. This verse instructs the Muslim state to pay this compensation to the Muslim husband from the public treasury, possibly from spoils of war or other state income. It ensures that the financial loss is rectified, maintaining justice and balance within the community.

Referenced Timeline: Contemporary Madinah. This is a continuation of the legal rulings stemming from the new social realities post-Hudaybiyyah.

• Primary evidence: This verse is the logical legal counterpart to verse 10. It addresses the reverse situation, which indicates it was revealed in the same context to provide a complete legal solution.
• Classical tafsir: Commentators like Al-Zuhri, as cited by Ibn Kathir, explain that this verse was acted upon. They mention specific cases of companions whose wives apostatized and fled to Makkah, and the Prophet (ﷺ) ordered that they be compensated from the spoils. This confirms it was a practical law dealing with a real situation. (Tafsir Ibn Kathir, 60:11).

• Location/Context: Madinah.
• Primary Actors: The Muslim community and its leadership.
• Function in Narrative: To provide a reciprocal legal ruling for cases of apostasy, ensuring financial justice for the Muslim husband.
• Evidence Level: High. The verse is a direct legal continuation of verse 10 and is supported by reports of its practical implementation during the Prophet’s (ﷺ) lifetime.

✋ Verse 60:12 — The Women’s Pledge: A Charter of Faith and Morality

Estimated placement in timeline: Late Medinan (Day of the Conquest of Makkah, 8 AH / 630 CE) — Confidence: High (100%).

Context & Events (Asbab al-Nuzul): This verse is a historical snapshot of a specific, powerful moment. After the peaceful conquest of Makkah, the Prophet (ﷺ) accepted the pledge of allegiance (bay’ah) from its people. The men gave their pledge, and then the women came to give theirs. This verse outlines the precise articles of the pledge that the Prophet (ﷺ) was commanded to take from the believing women. It is a comprehensive charter of core Islamic beliefs and morals. The pledge included affirming monotheism (not associating anything with Allah), and prohibitions against theft, adultery, infanticide (a cruel pre-Islamic practice), slander, and disobedience to the Prophet (ﷺ) in what is right. This was the formal declaration by which the women of Makkah entered the fold of Islam.

Referenced Timeline: Contemporary Makkah, on the very day of its conquest.

“O Prophet, when the believing women come to you giving you their pledge that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right – then accept their pledge and ask forgiveness for them of Allah.” (Qur’an 60:12)

• Primary evidence: The act of taking a pledge (bay’ah) from a conquered or converting population is a specific historical event. The content of the pledge in the verse matches exactly what is reported in Sira and Hadith literature about the pledge taken from the women on the day Makkah was conquered.
• Classical tafsir: Commentators like Ibn Kathir narrate in detail the scene of the Prophet (ﷺ) taking this pledge from the women of Makkah on the Mount of Safa after the conquest. They provide accounts of the women’s interactions with the Prophet (ﷺ) as they took the pledge, confirming this specific historical moment. (Tafsir Ibn Kathir, 60:12).

• Location/Context: Makkah, on the Day of the Conquest.
• Primary Actors: The Prophet Muhammad (ﷺ) and the women of Makkah accepting Islam.
• Function in Narrative: To legislate the specific terms of the women’s pledge of allegiance, formalizing their entry into Islam and establishing a core moral code.
• Evidence Level: High (Certain). This is a well-documented historical event from the Conquest of Makkah, directly reflected in the verse.

🚫 Verse 60:13 — The Final Word: Do Not Befriend a People Condemned

Estimated placement in timeline: Late Medinan (8 AH / 630 CE) — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah concludes by returning to its opening theme, creating a powerful thematic bracket. It issues one final, summarizing prohibition: “O you who have believed, do not make allies of a people with whom Allah has become angry.” After the detailed legislation and historical examples, this serves as the definitive bottom line. It reinforces the core lesson learned from the incident of Hatib. The verse adds a powerful simile: these enemies of God have despaired of the Hereafter, just as the disbelievers despair of the “companions of the graves” (i.e., they have no hope of resurrection). This highlights the deep spiritual chasm that makes true alliance impossible.

Referenced Timeline: Contemporary Madinah/Makkah. It is a concluding policy statement for the Muslim community.

• Primary evidence: The verse thematically mirrors verse 1, providing a conclusive statement on the Surah’s main topic. Its placement at the end gives it the force of a final summary judgment.
• Classical tafsir: Commentators view this as the definitive conclusion of the Surah’s argument. They interpret “a people with whom Allah has become angry” as referring broadly to all obstinate disbelievers, including the polytheists, Jews, and Christians who fight against Islam, thus summarizing the categories of people mentioned throughout the Surah.

• Location/Context: Madinah/Makkah.
• Primary Actors: The Muslim community.
• Function in Narrative: To provide a final, summarizing prohibition that reinforces the Surah’s central theme of allegiance and disavowal.
• Evidence Level: High. The verse’s function as a thematic bookend to the opening verse makes its purpose and placement clear and intentional.