Surah Mumtahanah >> Currently viewing Surah Mumtahanah Ayat 10 (60:10)

Surah Mumtahanah Ayat 10 in Arabic Text

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا جَآءَكُمُ ٱلْمُؤْمِنَـٰتُ مُهَـٰجِرَٰتٍۢ فَٱمْتَحِنُوهُنَّ ۖ ٱللَّهُ أَعْلَمُ بِإِيمَـٰنِهِنَّ ۖ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَـٰتٍۢ فَلَا تَرْجِعُوهُنَّ إِلَى ٱلْكُفَّارِ ۖ لَا هُنَّ حِلٌّۭ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ ۖ وَءَاتُوهُم مَّآ أَنفَقُوا۟ ۚ وَلَا جُنَاحَ عَلَيْكُمْ أَن تَنكِحُوهُنَّ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ ۚ وَلَا تُمْسِكُوا۟ بِعِصَمِ ٱلْكَوَافِرِ وَسْـَٔلُوا۟ مَآ أَنفَقْتُمْ وَلْيَسْـَٔلُوا۟ مَآ أَنفَقُوا۟ ۚ ذَٰلِكُمْ حُكْمُ ٱللَّهِ ۖ يَحْكُمُ بَيْنَكُمْ ۚ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ
Yaaa ayyuhal lazeena aamanoo izaa jaaa’akumul mu’minaatu muhaajiraatin famtahinoo hunn; Allaahu a’lamu bi eemaani hinn; fa in ‘alimtumoo hunna mu’minaatin falaa tarji’oo hunna ilal kuffaar; laa hunna hillul lahum wa laa hum yahilloona lahunna wa aatoohum maa anfaqoo wa laa junaaha ‘alaikum an tankihoohunna izaaa aataitumoohunna ujoorahunn; wa laa tumsikoo bi ‘isamil kawaafir; was’aloo maaa anfaqtum walyas’aloo maaa anfaqoo; zaalikum hukmul laahi yahkumu bainakum; wallaahu ‘aleemun hakeem

English Translation

Here you can read various translations of verse 10

Sahih International
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 [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them ask for what they have spent. That is the judgement of Allah; He judges between you. And Allah is Knowing and Wise.

Yusuf Ali
O ye who believe! When there come to you believing women refugees, examine (and test) them: Allah knows best as to their Faith: if ye ascertain that they are Believers, then send them not back to the Unbelievers. They are not lawful (wives) for the Unbelievers, nor are the (Unbelievers) lawful (husbands) for them. But pay the Unbelievers what they have spent (on their dower), and there will be no blame on you if ye marry them on payment of their dower to them. But hold not to the guardianship of unbelieving women: ask for what ye have spent on their dowers, and let the (Unbelievers) ask for what they have spent (on the dowers of women who come over to you). Such is the command of Allah: He judges (with justice) between you. And Allah is Full of Knowledge and Wisdom.

Abul Ala Maududi
Believers, when believing women come to you as Emigrants (in the cause of faith), examine them. Allah fully knows (the truth) concerning their faith. And when you have ascertained them to be believing women, do not send them back to the unbelievers. Those women are no longer lawful to the unbelievers, nor are those unbelievers lawful to those (believing) women. Give their unbelieving husbands whatever they have spent (as bridal-dues); and there is no offence for you to marry those women if you give them their bridal-dues. Do not hold on to your marriages with unbelieving women: ask for the return of the bridal-due you gave to your unbelieving wives and the unbelievers may ask for the return of the bridal-due they had given to their believing wives. Such is Allah’s command. He judges between you. Allah is All-Knowing, Most Wise.

Muhsin Khan
O you who believe! When believing women come to you as emigrants, examine them, Allah knows best as to their Faith, then if you ascertain that they are true believers, send them not back to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them. But give the disbelievers that (amount of money) which they have spent [as their Mahr] to them. And there will be no sin on you to marry them if you have paid their Mahr to them. Likewise hold not the disbelieving women as wives, and ask for (the return of) that which you have spent (as Mahr) and let them (the disbelievers, etc.) ask back for that which they have spent. That is the Judgement of Allah. He judges between you. And Allah is All-Knowing, All-Wise.

Pickthall
O ye who believe! When believing women come unto you as fugitives, examine them. Allah is Best Aware of their faith. Then, if ye know them for true believers, send them not back unto the disbelievers. They are not lawful for them (the disbelievers), nor are they (the disbelievers) lawful for them. And give them (the disbelievers) that which they have spent (upon them). And it is no sin for you to marry such women when ye have given them their dues. And hold not to the ties of disbelieving women; and ask for (the return of) that which ye have spent; and let them (the disbelievers) ask for that which they have spent. That is the judgment of Allah. He judgeth between you. Allah is Knower, Wise.

Dr. Ghali
O you who have believed, when female believers come to you as migrants (i.e., those who have left their homes. The Arabic word means both emigrants and immigrants) then test them Allah best knows their belief. So in case you know them to be believers, then do not return them to the steadfast disbelievers. They are not lawful (wives) to the disbelievers, nor are the disbelievers lawful (husbands) for them. And bring (the disbelievers) what they have expended; and there is no fault in you to marry them (The female believers) when you have brought them (The female believers) their (due) rewards. And do not hold back the ties (i.e., marriage bonds) of the disbelieving women and ask what you have expended, (i.e., do not keep disbelieving women as wives; ask for the return of the dower you paid to them) and let them (The pronoun is masculine plural; i.e., the disbelievers) ask what they (The pronoun is masculine plural; i.e., the disbelievers) have expended. That is the Judgment of Allah; He judges between you; and Allah is Ever-Knowing, Ever-Wise.

Abdel Haleem
You who believe, test the believing women when they come to you as emigrants- God knows best about their faith- and if you are sure of their belief, do not send them back to the disbelievers: they are not lawful wives for them, nor are the disbelievers their lawful husbands. Give the disbelievers whatever bride-gifts they have paid- if you choose to marry them, there is no blame on you once you have paid their bride-gifts- and do not yourselves hold on to marriage ties with disbelieving women. Ask for repayment of the bride-gifts you have paid, and let the disbelievers do the same. This is God’s judgement: He judges between you, God is all knowing and wise.

Quran 60 Verse 10 Explanation

For those looking for commentary to help with the understanding of Surah Mumtahanah ayat 10, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(60:10) Believers, when believing women come to you as Emigrants (in the cause of faith), examine them. Allah fully knows (the truth) concerning their faith. And when you have ascertained them to be believing women, do not send them back to the unbelievers.[14] Those women are no longer lawful to the unbelievers, nor are those unbelievers lawful to those (believing) women. Give their unbelieving husbands whatever they have spent (as bridal-dues); and there is no offence for you to marry those women if you give them their bridal-dues.[15] Do not hold on to your marriages with unbelieving women: ask for the return of the bridal-due you gave to your unbelieving wives and the unbelievers may ask for the return of the bridal-due they had given to their believing wives.[16] Such is Allah’s command. He judges between you. Allah is All-Knowing, Most Wise.


14. The background of this injunction is that after thepeace treaty of Hudaibiyah, in the beginning, the Muslimmen started fleeing Makkah, while arriving at Al-Madinahthey were sent back according to the terms of the treaty.Then the Muslim women started arriving and first of all,Umm Kulthum Uqbah bin Abi Muait emigrated to Al-Madinah, The disbelievers invoked the treaty anddemanded return, and two brothers of Umm Kulthum,Walid bin Uqbah and Amarah bin Uqbah, came to Al-Madinah to take her back. At this the question arosewhether the treaty of Hudaibiyah applied to the women aswell. Allah has answered this very question here, saying: Ifthey are Muslims, and it is ascertained that they haveemigrated only for the sake of the faith and for no othermotive, they are not to be returned.

Here, a complication has arisen on account of the narrationof the Hadith from the viewpoint of the meaning andcontent, and it must be resolved. The traditions that arefound in the Ahadith about the conditions of the treaty ofHudaibiyah are mostly traditions narrated from theviewpoint of the meaning and purport. About the conditionunder discussion the words in the different traditions aredifferent. In some the words are to the effect: Whoeverreaches us from you, we will not return him, but whoeverreaches you from us, you shall return. In some others thewords are to the effect: Whoever of his companions comesto the Messenger (peace be upon him) of Allah without thepermission of his guardian, he will send him back. And instill another, the words are: Whoever, from the Quraishgoes to Muhammad (peace be upon him) without thepermission of his guardian, he will return him to Quraish.The style of these traditions by itself shows that thiscondition of the treaty has not been reported in the actualwords of the treaty, but the reporters have reported itspurport in their own words. But since most of the traditionsare of the same nature, the commentators and traditionistsgenerally have understood that the treaty was general,which applied to both men and women, and the women toowere to be returned according to it. Later, when thisinjunction of the Quran that the believing women were notto be returned, came to their knowledge, they interpreted itto mean that Allah in this verse had decided to break thetreaty in so far as it related to the believing women. But thiswas not an ordinary thing which should be accepted soeasily. If the treaty was general, without any exception inrespect of men and women, it could not be lawful for oneparty to amend it unilaterally and change a part of it byitself. And even if such a thing happened, it is strange thatthe Quraish did not protest against it, whereas theyremained on the lookout for an opportunity to raiseobjections against everything that the Prophet (peace beupon him) and the Muslims did. Had they found that theProphet had committed a breach of the treaty conditions,they would have raised a loud clamor. But we do not findany trace of it in any tradition that they took an exceptionto this ruling of the Quran. Had this question beencarefully considered the problem could have been resolvedby reference to the actual words of the treaty. But manypeople paid no attention to it. If some scholars (e.g. QadiAbu Bakr Ibn al-Arabi) did pay any attention, they did nothesitate to say that the reason why the Quraish did notraise any objection was that Allah had miraculously scaledtheir mouths in this matter. It is strange how these scholarsfelt satisfied at this explanation.

The fact of the matter is that this condition of the peacetreaty had been proposed by the disbelieving Quraish, andnot by the Muslims, and the words that Suhail bin Amr,their representative, had gotten included in the treaty were:And that whichever man (rajul) come to you from us, evenif he be on your religion, you will return him to us. Thesewords of the treaty have been reproduced in Bukhari(Kitab ash-Shurut: Bab ash-Shurut fil-Jihad wal-Masalahah) through authentic channels. It may be thatSuhail used the word rajul in the meaning of a person, butthis might be the meaning he had in his mind. The wordwritten in the treaty was rajul, which is used for a fullgrownman in Arabic. That is why when the brothers ofUmm Kulthum bint Uqbah came to the Prophet (peace beupon him) and demanded her return, (according to ImamZuhri’s tradition), Holy Prophet (peace be upon him)refused to return her, saying: The condition was about themen, not the women. (Ibn al-Arabi, Ahkam al-Quran;Loam Razi, Tafsir Kabir) Until then the people of Quraishthemselves were under the delusion that the treaty appliedto all kinds of emigrants, men or women; But when theProphet (peace be upon him) drew their attention to thesewords of the treaty, they were struck dumb and had toaccept this decision.

According to this condition of the treaty the Muslims hadthe right to decline return of any woman who emigratedfrom Makkah to Al-Madinah for any reason whatsoever.But Islam was interested only in safeguarding the believingwomen and not to make the holy city of Al-Madinah a placeof refuge for every kind of female fugitive. Therefore, Allahenjoined: Ascertain by examination the faith of the womenwho emigrated to you and profess to have believed; andwhen it is fully ascertained that they have emigrated withgenuine faith, and no other motive, do not return them.Thus, the procedure adopted for carrying out thiscommand was that the women who emigrated werequestioned whether they believed in the oneness of Allahand the Prophethood of Muhammad (peace be upon him)and had emigrated only for the sake of Allah and HisMessenger (peace be upon him), and not out of any worldlyconsideration, e.g. hatred of the husband, or love ofsomebody in Al-Madinah, or some other worldly motive.Only those women who gave satisfactory answers to thesequestions were allowed to stay, others were sent back. (IbnJarir on the authority of Iba Abbas, Qatadah, Mujahid,Ikrimah, Ibn Zaid).

In this verse a basic principle of the law of evidence has alsobeen stated and its further clarification has been made bythe procedure that the Prophet (peace be upon him) hadprescribed for implementing it, The verse enjoins threethings:

(1) Examine the faith of the emigrating women who presentthemselves as believers.

(2) Allah alone knows the truth about their faith; theMuslims have no means to find out whether they havereally believed or not.

(3) When it has been ascertained that they are believers,they are not to be returned.

Then, in accordance with this injunction, the method thatthe Prophet (peace be upon him) prescribed for examiningand ascertaining the faith of the women was that thestatement given by them on oath should be relied on and itshould be made sure after necessary examination that theyhad no other motive of emigration than the faith. First, itgives the principle that for taking decision on differentmatters it is not necessary for the court to have directknowledge of the truth; for the court only that knowledge issufficient which is obtained through evidence. Second, thestatement given by a person on oath will be regarded asreliable until it is proved to be false by a clear evidence.Third, whatever declaration a person himself may makeabout his creed and faith, will be accepted and no searchwill be made into finding out, whether what he statesactually constitutes his faith or not, unless there is a clearindication to the contrary. And fourth, in the personalaffairs of a person, which no one else can know, his ownstatement will be trusted. e.g. in the matters of divorce andthe waiting period (iddat) the woman’s own statementabout her menstrual course and state of purity will beregarded as reliable, whether it is true or false. Accordingto these very rules, in the science of the Hadith also, thosetraditions will be accepted, the apparent state of whosereporters testifies to their being righteous, unless, of course,there are other circumstances which forbid the acceptanceof a particular tradition.

15. This means that, a Muslim who wants to marry any ofthese women should pay a fresh dower and marry

Ibn-Kathir

10. O you who believe! Shall I guide you to a trade that will save you from a painful torment 11. That you believe in Allah and His Messenger, and that you strive hard and fight in the cause of Allah with your wealth and your lives, that will be better for you, if you but know! 12. (If you do so) He will forgive you your sins, and admit you into Gardens under which rivers flow, and pleasant dwellings in `Adn (Eternal) Paradise; that is indeed the great success. 13. And also (He will give you) another (blessing) which you love, help from Allah and a near victory. And give glad tidings to the believers.


The Trade that saves One from the Painful Torment

We mentioned a Hadith from `Abdullah bin Salam in that the Companions wanted to ask the Prophet of Allah about the best actions with Allah the Exalted and Most Honored, so they could practice them. Allah the Exalted sent down this Surah, including this Ayah,

﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ هَلْ أَدُلُّكمْ عَلَى تِجَـرَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ ﴾

(O you who believe! Shall I guide you to a trade that will save you from a painful torment) Allah then explained this great trade that will never fail, the trade that will earn one what he wishes and saves him from what he dislikes. Allah the Exalted said,

﴿تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَـهِدُونَ فِى سَبِيلِ اللَّهِ بِأَمْوَلِكُمْ وَأَنفُسِكُمْ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ﴾

(That you believe in Allah and His Messenger, and that you strive hard and fight in the cause of Allah with your wealth and your lives, that will be better for you, if you but know!) this is better than the trade of this life and striving hard for it and amassing it. Allah the Exalted said,

﴿يَغْفِرْ لَكُمْ ذُنُوبَكُمْ﴾

(He will forgive you your sins,) meaning, `if you fulfill what I commanded you and guided you to, then I will forgive your sins and admit you into the Gardens of Paradise. In them, you will have exalted residences and high postitions.’ This is why Allah the Exalted said,

﴿وَيُدْخِلْكُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ وَمَسَـكِنَ طَيِّبَةً فِى جَنَّـتِ عَدْنٍ ذَلِكَ الْفَوْزُ الْعَظِيمُ﴾

(and admit you into Gardens under which rivers flow, and pleasant dwellings in `Adn (Eternal) Paradise; that is indeed the great success.) Allah said,

﴿وَأُخْرَى تُحِبُّونَهَا﴾

(And also another (blessing) which you love,) meaning, `I will grant you more favors that you like,’

﴿نَصْرٌ مِّن اللَّهِ وَفَتْحٌ قَرِيبٌ﴾

(help from Allah and a near victory.) meaning, if you fight in Allah’s cause and support His religion, He will grant you victory. Allah the Exalted said,

﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ إِن تَنصُرُواْ اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ ﴾

(O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm.) (47:7), and,

﴿وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ إِنَّ اللَّهَ لَقَوِىٌّ عَزِيزٌ﴾

(Verily, Allah will help those who help His (cause). Truly, Allah is All Strong, All-Wise.) (22:40) Allah’s statement,

﴿وَفَتْحٌ قَرِيبٌ﴾

(and a near victory.) means, it will come sooner, and this is the increased favor that is earned in this life and continues, becoming the delight of the Hereafter. It is for those who obey Allah and His Messenger and support Allah and His religion. Allah said;

﴿وَبَشِّرِ الْمُؤْمِنِينَ﴾

(And give glad tidings to the believers.)

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