Al-Mumtahanah: 11

"And if anything has escaped you..."

That is, anything from your wives to the disbelievers—meaning, if any of your wives escape [to them]. It is also read as ayyun min azwajikum (anyone of your wives). Placing the word "thing" (shay’) here serves to increase generalization and include the triviality of the category [of women] in terms of text. In al-Kashshaf, it is said: You may say the intention is belittlement and disparagement toward the Muslims, because whoever escapes from their wives to the disbelievers deserves disgrace and ignominy. Those who escaped were six, according to what is reported and detailed in al-Kashshaf.

Alternatively, it may mean: "If anything has escaped you" of your wives' dowries, on the basis that "thing" is used for non-rational beings in its primary sense, and "from" (min) is for the beginning of the scope (ibtidaiyyah), not for exposition (bayaniyyah) as in the first view.

"...then you have had your turn (fa-'aqabtum)..."

Derived from al-'uqbah, not from al-'iqab (punishment). It is originally related to taking turns in riding, where one of two companions rides a mount and then the other follows. It means: "Then your turn ('uqbatukum) has come to pay the dowry." It likens the judgment decreed upon the Muslims and the disbelievers—where the former pay the dowries of the latter's wives at one time, and the latter pay the dowries of the former's wives at another—to a matter in which they take turns, just as they take turns in riding. The summary of the meaning is: If any of your wives joins the disbelievers, or if any of their dowries escapes you and you are obligated to pay the dowry just as the disbelievers were obligated, then:

"...give those whose wives have gone [to the disbelievers] the equivalent of what they had spent [on their dowries]..."

From the dowry of the immigrant woman whom you have married, and do not give it to her disbelieving husband, so that it may be a compensation. It is understood from what we have mentioned that "taking turns" ('aqaba) does not necessitate mutual participation [in a single act]. This is like saying, "Camels take turns (mu'aqibah) grazing on hamd (salty plants) at one time and other plants at another," and you do not mean that they take turns with other camels in that. Carrying the verse upon this meaning aligns with what is narrated from al-Zuhri, who said: "The one whose wife joined the disbelievers is given [compensation] from the dowry of those of their wives who joined the Muslims."

Al-Zajjaj said: The meaning of fa-'aqabtum is "you have gained spoils," and its reality is "you have struck them with a penalty in battle until you gained spoils." It is as if it were said: "And if anything has escaped you from your wives to the disbelievers," and they did not pay you their dowries, "and you have gained spoils from them, then give those whose wives have gone the equivalent of what they had spent" from the spoils. This is the correct view, rather than the previous one. The Messenger of Allah (may Allah grant him peace) used to—as reported from Ibn Abbas—give the one whose wife had gone [the equivalent] from the spoils before the fifth (khums) was taken, without diminishing his right in anything.

Ibn Jinni said, narrating from Qutrub: It means "you have obtained a turn ('uqb) from them." It is said, "A man took something ('aqaba)" when he takes a thing. In meaning, it is like the preceding view.

Mujahid, al-Zuhri, al-A'raj, 'Ikrimah, Humayd, Abu Haywah, and al-Za'farani read fa-'aqqabtum with a doubled qaf, from 'aqqabahu (to follow someone), because each of those who take turns follows the other. Al-A'raj, Abu Haywah, al-Nakha'i, and Ibn Wathab (with a difference of opinion) read it fa-'aqabtum with a fatha and single qaf. Al-Zuhri and al-Nakha'i also read it with a kasra and single qaf. Mujahid also read fa-a'qabtum, meaning "you have entered the turn." Al-Zajjaj explained these four readings by saying: The meaning is "the turn was yours," i.e., victory and triumph, until you gained spoils, because it is the outcome ('aqibah) that deserves to be called an outcome.

"...and fear Allah, in whom you are believers."

For faith in Him, the Almighty and Majestic, necessitates fearing Him, glory be to Him and Exalted.