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Draft:Verse 11 of Sura al-Mumtahana

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Verse 11 of Sura al-Mumtahana
Verse's Information
Suraal-Mumtahana (Qur'an 60)
Verse11
Juz'28
Content Information
Cause of
Revelation		The apostasy of the wife of Umar b. al-Khattab and her defecting to the polytheists
Place of
Revelation		Medina


Qur'an 60:11 addresses the issue of apostate women who defect from the Muslim community to join the disbelievers. The verse mandates that if the Muslims achieve victory in war and secure spoils, they must compensate the Muslim husbands of these women from the spoils in an amount equivalent to the dowry originally paid.[1] Exegetes indicate that this ruling was revealed subsequent to the divine command in the preceding verse, which obligated Muslims to return the dowries of newly converted Muslim women to their disbelieving husbands; however, the disbelievers failed to reciprocate this gesture.[2] Reports from Ibn 'Abbas and al-Zuhri suggest that six women apostatized and joined the disbelievers, prompting Prophet Muhammad (s) to reimburse their husbands' dowries from war spoils.[3]

The specific occasion of revelation for Qur'an 60:11 involves Fatima, the daughter of Abi Umayya b. al-Mughira and wife of Umar b. al-Khattab. Refusing to migrate to Medina with her husband, Fatima defected to the polytheists in Mecca and subsequently married Mu'awiya b. Abi Sufyan. Following this event, the verse was revealed, instructing the Prophet (s) to compensate 'Umar for the dowry he had paid to Fatima.[4]

Banu Amin posits that the underlying wisdom of this command is to provide financial means for migrants to remarry.[5] Other interpretations suggest that if a Muslim's wife joined disbelievers with whom the Muslims had a treaty (ḥilf)—wherein dowries were to be reimbursed—and spoils were later acquired, the Muslim husbands should be compensated from that booty. This ruling is said to have been later abrogated by Sura al-Tawba, which terminated such treaties.[6] According to al-Zuhri, this compensation should be drawn from the Fay'.[7] 'Allama Tabataba'i asserts that the command to observe piety at the conclusion of the verse is grounded in faith in God.[8]

Nasir Makarem Shirazi offers three interpretations for the term ʿāqabtum: first, that it denotes punishment or retribution (muʿāqaba); second, that it signifies the Muslims' turn of victory and acquisition of spoils following the actions of the disbelievers; and third, that it refers to reaching the conclusion of an affair and obtaining spoils. He concludes that the common denominator among these possibilities is the seizure of war booty.[9]

In a hadith from Imam al-Sadiq (a), the Imam interpreted ʿāqabtum as referring to a Muslim man marrying another woman after his wife has defected to the disbelievers. When the questioner expressed surprise—asking why the husband should receive compensation from the warriors' share if he did not participate in the war—Imam al-Sadiq (a) clarified that this payment is not strictly limited to spoils; in the absence of spoils, it should be paid from the Bayt al-Mal or by the Imam himself.[10] A similar narration is recorded in Tahdhib al-ahkam.[11]

Notes

  1. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1417 AH, vol. 19, p. 241; Makārim Shīrāzī, Tafsīr-i nimūna, 1375 Sh, vol. 24, p. 41; Faḍlallāh, Min waḥy al-Qurʾān, 1419 AH, vol. 22, p. 166.
  2. ↑ Al-Fāḍil al-Miqdād, Kanz al-ʿirfān, 1373 Sh, vol. 1, p. 384.
  3. ↑ Al-Jurjānī, Jalāʾ al-adhhān, 1337 Sh, vol. 10, pp. 53–54; Al-Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 9, p. 412.
  4. ↑ Al-Qummī, Tafsīr al-Qummī, 1404 AH, vol. 2, p. 363.
  5. ↑ Bānū Amīn, Makhzan al-ʿirfān, 1361 Sh, vol. 3, p. 264.
  6. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 9, p. 412; Al-Ṭūsī, Al-Tibyān, vol. 9, p. 587.
  7. ↑ Al-Ṭūsī, Al-Tibyān, vol. 9, p. 587.
  8. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1417 AH, vol. 19, p. 242.
  9. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1375 Sh, vol. 24, p. 42.
  10. ↑ Al-Shaykh al-Ṣadūq, ʿIlal al-sharāʾiʿ, 1385 Sh, vol. 2, p. 517.
  11. ↑ Al-Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 6, p. 313.

References

  • Al-Fāḍil al-Miqdād, Miqdād b. ʿAbd Allāh. Kanz al-ʿirfān fī fiqh al-Qurʾān. Tehran: Murtaḍawī, 1373 Sh.
  • Faḍlallāh, Muḥammad Ḥusayn. Tafsīr min waḥy al-Qurʾān. Beirut: Dār al-Malāk, 1419 AH.
  • Al-Jurjānī, Ḥusayn b. Ḥasan. Jalāʾ al-adhhān wa jalāʾ al-aḥzān. Edited by Jalāl al-Dīn Ḥusaynī Urmawī. Tehran: n.p., 1337 Sh.
  • Bānū Amīn, Sayyida Nuṣrat Bēgum. Makhzan al-ʿirfān dar tafsīr al-Qurʾān. Tehran: Nahḍat-i Zanān-i Musalmān, 1361 Sh.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 1375 Sh.
  • Al-Qummī, ʿAlī b. Ibrāhīm. Tafsīr al-Qummī. Qom: Dār al-Kitāb, 1404 AH.
  • Al-Shaykh al-Ṣadūq, Muḥammad b. ʿAlī. ʿIlal al-sharāʾiʿ. Qom: Kitābfurūshī-yi Dāvarī, 1st ed., 1385 Sh.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Qom: Daftar-i Intishārāt-i Islāmī, 5th ed., 1417 AH.
  • Al-Ṭabrisī, Faḍl b. al-Ḥasan. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Tehran: Nāṣir Khusraw, 1372 Sh.
  • Al-Ṭūsī, Muḥammad b. al-Ḥasan. Al-Tibyān fī tafsīr al-Qurʾān. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
  • Al-Ṭūsī, Muḥammad b. al-Ḥasan. Tahdhīb al-aḥkām. Tehran: Dār al-Kutub al-Islāmiyya, 4th ed., 1407 AH.
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