اَیۡمٰنُہُمۡ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "اَیۡمٰنُہُمۡ".
وَاللّٰہُ فَضَّلَ بَعۡضَکُمۡ عَلٰی بَعۡضٍ فِی الرِّزۡقِ ۚ فَمَا الَّذِیۡنَ فُضِّلُوۡا بِرَآدِّیۡ رِزۡقِہِمۡ عَلٰی مَا مَلَکَتۡ اَیۡمٰنُہُمۡ فَہُمۡ فِیۡہِ سَوَآءٌ ۚ اَفَبِنِعۡمَۃِ اللّٰہِ یَجۡحَدُوۡنَ
24:23; 30:29.
在每一个时期, 某些人或民族靠他们超人的智慧和辛勤的劳动胜过和控制别人或别的民族。这是既不公平的又非正义的, 只要不太幸运的民族也获得适当的机会, 利用自己的才能和智慧为生活挣得好东西。但是, “富者” 总是坚决反对 “不富者” 努力改善他们的状况和分享他们享有的权力和特权。为了使世界不受那些掌握权力和特权的人的暴政统治, 为了向真正优秀有才能的人敞开进步和发展的大门从而在人类中恢复公正和平等, 安拉培养出复兴者。他们的出现预示一个新纪元的到来, 贫困者和 “不富者” 获得归还给他们的权利。本节经文简明地却极好地奠定了私人所有权的法律。从另一方面, 通过在 “他们的给养” 这一用语中, 强调 “转让给” 这个词, 伊斯兰教承认私人所有权。鉴于这一点, 通过使用 “转让给” 这几个字。伊斯兰教也奠定了全人类本身所拥有的一切东西的集体所有权的原则。因为只是那个本属於他的东西才能转让给他。事实上,
«古兰经» 承认一切东西的双重所有权。即个人拥有被认为是通过劳动汗水挣得的财产权, 以及作为人类拥有全人类的财产权。实际上, 伊斯兰教既不主张不受限制的私人所有权, 也不主张完全不受限制地拥有国家财富和生产资料。它采纳中间方针。
24:23; 30:29.
In every age some individuals or nations, by their superior intellect and harder work, come to acquire ascendancy and control over other individuals or nations. This is neither unfair nor unjust so long as proper opportunities are not denied to the less fortunate peoples also to make proper use of their talents and intelligence to earn the good things of life. But the "haves" have always set their face against all attempts on the part of the "have-nots" to better their condition and to have a share in the power and privileges they enjoy. In order to save the world from the tyranny of those in possession of power and privileges and to open the doors of progress and advancement to real merit and talent and thereby to rehabilitate justice and equality among mankind, God raises Reformers. Their advent heralds a new era and the dispossessed and the "have-nots" have their rights restored to them. Briefly, but very beautifully, the verse has laid down the Islamic law with regard to private ownership. Whereas on t
The expression clearly includes all persons under one’s control such as private servants, subordinates, labourers, ryots etc.
24:23; 30:29.
Commentary:
This verse contains another very important argument in favour of Divine revelation. The object and purpose of Divineguidance, it says, is not only to bring about reformation in religious beliefs and doctrines but also to maintain a just balance in the distribution of material wealth and political rights and power. It is a divine law that in every age some individuals or nations, by their superior intellect and harder work, come to acquire ascendancy and control over other individuals or nations. This is neither unfair nor unjust so long as proper opportunities are not denied to the less fortunate peoples also to make proper use of their talents and intelligence for earning the good things of life. But the "haves" have always set their face against all attempts by the "have-nots" to better their material condition and to have a share in the power and privileges the "haves" enjoy. The only way to save the world from the tyranny of those in possession of power and privilege and to open the doors of progress and advancement to real merit and talent and thereby to rehabilitate justice and equality among mankind is that God should send His Messengers. Their advent heralds a new era and the dispossessed and the "have-nots" have their rights restored to them.
So when people become separated from the era of a Prophet by a long time and vested interests grow and become entrenched and power and privileges flow from father to son and common people are denied all share in the government and even so-called religious leaders come to trade upon the superstitious fears of their followers and monopolize all religious authority and common men are not even considered competent to be consulted on religious or secular matters, God raises a Prophet who wages a relentless war against this tyranny and untruth and the so-called leaders who held the reins of power in their hands on the plea of supposed superior abilities are dethroned and man begins to breathe in an atmosphere of true freedom.
Briefly but very beautifully the verse has laid down the Islamic law with regard to private ownership. Whereas on the one hand Islam has recognized the right of private ownership by emphasizing the word their in the expression, "of their worldly gifts", it has, by using the words "will restore" (برادی) also accepted the principle of the collective ownership of all things by all human beings as such, because only that thing is "restored" to another person which belongs to him. In fact, Islam has accepted the principle of dual ownership of everything—the right of possession of a property by the person who earns it and the right in the possession of that property of all human beings as human beings. Moreover, by its institution of Zakah, the prohibition about hoarding wealth and taking and giving of interest, Islam has sought to prevent the accumulation of wealth in a few hands and thus by its free circulation has kept the avenues of progress equally open for all men. Islam, in reality, neither believes in the right of unrestricted private ownership nor in complete and unreserved possession of wealth and the means of its production by the State. It adopts the middle course.
Ordinarily, the words "whom their right hands possess" mean slaves, and in the Quran these words have generally been used in this sense; but they possess a much wider significance and include all persons under one’s control such as private servants, subordinates, labourers, ryots etc.
d
24:23; 30:29.
682
在每一个时期, 某些人或民族靠他们超人的智慧和辛勤的劳动胜过和控制别人或别的民族。这是既不公平的又非正义的, 只要不太幸运的民族也获得适当的机会, 利用自己的才能和智慧为生活挣得好东西。但是, “富者” 总是坚决反对 “不富者” 努力改善他们的状况和分享他们享有的权力和特权。为了使世界不受那些掌握权力和特权的人的暴政统治, 为了向真正优秀有才能的人敞开进步和发展的大门从而在人类中恢复公正和平等, 安拉培养出复兴者。他们的出现预示一个新纪元的到来, 贫困者和 “不富者” 获得归还给他们的权利。本节经文简明地却极好地奠定了私人所有权的法律。从另一方面, 通过在 “他们的给养” 这一用语中, 强调 “转让给” 这个词, 伊斯兰教承认私人所有权。鉴于这一点, 通过使用 “转让给” 这几个字。伊斯兰教也奠定了全人类本身所拥有的一切东西的集体所有权的原则。因为只是那个本属於他的东西才能转让给他。事实上,
«古兰经» 承认一切东西的双重所有权。即个人拥有被认为是通过劳动汗水挣得的财产权, 以及作为人类拥有全人类的财产权。实际上, 伊斯兰教既不主张不受限制的私人所有权, 也不主张完全不受限制地拥有国家财富和生产资料。它采纳中间方针。
a
24:23; 30:29.
1872
Commentary:
This verse contains another very important argument in favour of Divine revelation. The object and purpose of Divineguidance, it says, is not only to bring about reformation in religious beliefs and doctrines but also to maintain a just balance in the distribution of material wealth and political rights and power. It is a divine law that in every age some individuals or nations, by their superior intellect and harder work, come to acquire ascendancy and control over other individuals or nations. This is neither unfair nor unjust so long as proper opportunities are not denied to the less fortunate peoples also to make proper use of their talents and intelligence for earning the good things of life. But the "haves" have always set their face against all attempts by the "have-nots" to better their material condition and to have a share in the power and privileges the "haves" enjoy. The only way to save the world from the tyranny of those in possession of power and privilege and to open the doors of progress and advancement to real merit and talent and thereby to rehabilitate justice and equality among mankind is that God should send His Messengers. Their advent heralds a new era and the dispossessed and the "have-nots" have their rights restored to them.
So when people become separated from the era of a Prophet by a long time and vested interests grow and become entrenched and power and privileges flow from father to son and common people are denied all share in the government and even so-called religious leaders come to trade upon the superstitious fears of their followers and monopolize all religious authority and common men are not even considered competent to be consulted on religious or secular matters, God raises a Prophet who wages a relentless war against this tyranny and untruth and the so-called leaders who held the reins of power in their hands on the plea of supposed superior abilities are dethroned and man begins to breathe in an atmosphere of true freedom.
Briefly but very beautifully the verse has laid down the Islamic law with regard to private ownership. Whereas on the one hand Islam has recognized the right of private ownership by emphasizing the word their in the expression, "of their worldly gifts", it has, by using the words "will restore" (برادی) also accepted the principle of the collective ownership of all things by all human beings as such, because only that thing is "restored" to another person which belongs to him. In fact, Islam has accepted the principle of dual ownership of everything—the right of possession of a property by the person who earns it and the right in the possession of that property of all human beings as human beings. Moreover, by its institution of Zakah, the prohibition about hoarding wealth and taking and giving of interest, Islam has sought to prevent the accumulation of wealth in a few hands and thus by its free circulation has kept the avenues of progress equally open for all men. Islam, in reality, neither believes in the right of unrestricted private ownership nor in complete and unreserved possession of wealth and the means of its production by the State. It adopts the middle course.
Ordinarily, the words "whom their right hands possess" mean slaves, and in the Quran these words have generally been used in this sense; but they possess a much wider significance and include all persons under one’s control such as private servants, subordinates, labourers, ryots etc.
b
24:23; 30:29.
1558
In every age some individuals or nations, by their superior intellect and harder work, come to acquire ascendancy and control over other individuals or nations. This is neither unfair nor unjust so long as proper opportunities are not denied to the less fortunate peoples also to make proper use of their talents and intelligence to earn the good things of life. But the "haves" have always set their face against all attempts on the part of the "have-nots" to better their condition and to have a share in the power and privileges they enjoy. In order to save the world from the tyranny of those in possession of power and privileges and to open the doors of progress and advancement to real merit and talent and thereby to rehabilitate justice and equality among mankind, God raises Reformers. Their advent heralds a new era and the dispossessed and the "have-nots" have their rights restored to them. Briefly, but very beautifully, the verse has laid down the Islamic law with regard to private ownership. Whereas on t
1559
The expression clearly includes all persons under one’s control such as private servants, subordinates, labourers, ryots etc.
اِلَّا عَلٰۤی اَزۡوٰجِہِمۡ اَوۡ مَا مَلَکَتۡ اَیۡمٰنُہُمۡ فَاِنَّہُمۡ غَیۡرُ مَلُوۡمِیۡنَ
یہاں مَلَکَتْ اَیْمَانُھُمْ کے الفاظ ہیں۔ ظاہر معنے تو اس کے یہ ہیں کہ دائیں ہاتھ مالک ہوئے‘ لیکن یَمِیْن کا لفظ طاقت پر بھی دلالت کرتا ہے پس اس لحاظ سے اس کے معنے یہ ہونگے کہ جن پر لڑائی کے بعد تم نے قبضہ کیا۔ اور پھر نہ وہ خود آزاد ہوئیں اور نہ دوسرے لوگوں نے ان کو آزاد کروایا۔ یہ مضمون دوسری آیتوں سے نکلتا ہے ہم نے اس جگہ ان آیتوں کا خلاصہ بیان کر دیا ہے۔
70:31.
Important Words:
ما ملکت أیمانھم (what their right hands possess). أیمان is the plural of یمین which is derived from یمن یمین. They say یمن الرجل i.e. he came from the right hand of the man. یمن اللّٰه فلاناً means, God blessed such a one.
یمین means, good luck; the right hand; power and strength; a covenant confirmed by an oath; a good position. They say فلان عندنا بالیمین i.e. such a one possesses high position with us. An Arab would say ھذا ملک یمینی i.e. he or it is in the possession of my right hand, meaning, he or it is in my possession (Lisan & Aqrab). The expression ما ملکت ایمانھم generally signifies prisoners of war whether men or women, who are in the custody and control of their Muslim captors because they had taken part in a war which was waged to destroy Islam. The term has been used in the Quran in preference to عباد and اماء (slaves and bondwomen) to point to a just and rightful possession. It includes both slaves and bondwomen, but it is only the context which determines what the expression signifies in a particular place. See also 4:25.
Commentary:
Much misunderstanding prevails as to what the expression "their right hands possess" signifies, and what are the rights and status of the persons to whom it applies.
It should be clearly understood that Islam has condemned slavery in unequivocal terms. According to it, it is a mortal sin to deprive a person of his liberty by kidnapping him, i.e. to make him a slave, unless, of course, he renders himself liable to deprivation of it by taking part in a war waged to destroy Islam or an Islamic state. It is also a grievous sin to buy or sell slaves. All human beings as such are equal in the sight of God and enjoy equal human rights. Islamic teaching on this point is quite clear, unequivocal and emphatic. According to it a person who makes another person his slave commits a grave sin against God and man (Bukhari, Kitabul-Bai’ & Abu Dawud as quoted by Fathul-Bari). It is also worthy of note that when Islam came into the world slavery was a part and parcel of the human social system and there existed large number of slaves in every country. It was therefore not feasible, nor even wise, to abolish with a stroke of the pen, an institution which had become so inextricably interwoven into the whole texture of human society, without doing serious injury to its moral tone. Islam, therefore, sought to abolish it gradually but effectively and surely. The Quran has laid down the following very sound principles for the speedy and complete abolition of slavery:
(1) Prisoners of war (i.e. ما ملکت أیمانھم) can only be taken after a regular battle.
(2) They cannot be retained after the war is over.
(3) They are to be set free either as a mark of favour or by exchange of prisoners.
The Quran says:
And when you meet in regular battle those who disbelieve, smite their necks; and when you have overcome them; bind fast the fetters—then afterwards either release them as a favour or by taking ransom—until the war lays down its arms. That is the ordinance (47:5).
Those unfortunate persons however, who, may fail to gain their freedom through any of these means, or should choose to remain with their Muslim masters can purchase it by entering into a contract called mukatabat (24:34). Now if a woman is taken prisoner in a war of the nature mentioned above and thus loses her liberty and becomes ملک یمین and she fails to get her release by exchange of prisoners of war, and the exigencies of government also do not justify her immediate release as a mark of favour, nor do her own people or government get her ransomed and she does not even seek to buy her freedom by entering into mukatabat and her master, in the interest of morality marries her, whether she likes it or not, in what way, it may be asked, can this arrangement be regarded as objectionable and the great hue and cry raised over it as justified or justifiable?
Let it be clearly understood that as regards establishing sexual relations with a female prisoner of war or a slave-wife, which is the real significance of the expression ما ملکت أیمانھم used in the present verse, without first marrying her, neither this nor any other verse of the Quran lends any support whatsoever. Not only does the Quran not give any sanction for the treatment of female prisoners of war as wives without first taking them into proper wedlock, but there are clear and positive injunctions to the effect that these prisoners of war, like free women, should be married if they are to be treated as wives, the only difference between the two being a difference of social status inasmuch as prior consent of prisoners of war to their marriage is not considered necessary as in the case of free women. The fact that the expression ما ملکت أیمانھم signifies female prisoners lends no support whatsoever to the untenable view that Islam has upheld and encouraged concubinage. Besides the present verse, at least in as many as four other verses of the Quran, the injunction has been laid down in clear and unambiguous terms that female prisoners of war should not remain unmarried. These verses are as follows:
1. And marry widows from among you and your male-slaves and female-slaves who are fit for marriage (24:33).
2. And those of you who cannot afford to marry free believing women, let them marry what your right hands possess, namely your believing handmaids—so marry them with the leave of their masters and give them their dowries according to what is fair (4:26).
3. And if you fear that you will not be fair in dealing with the orphans, then marry of women as may be agreeable to you, two or three or four; and if you fear you will not deal justly, then marry only one or (if you cannot afford to marry even one free wife then marry) what your right hands possess (4:4).
The verse may also be rendered as "then marry of women as may be agreeable to you two or three or four or what your right hands possess;" the words "and if you fear you will not deal justly, then marry only one," forming a parenthetical clause. According to this rendering also slave-girls are to be married before they are treated as wives.
4. And marry not idolatrous women until they believe; even a believing bondwoman is better than an idolatrous woman, although she may highly please you (2:222).
The sense being that a believing slave wife should be preferred to a non-believing free wife. The Holy Prophet is also very explicit on this point. He is reported to have said, "He who has a slave girl, and gives her proper education and brings her up in a becoming manner and then frees and marries her, for him is double reward" (Bukhari, Kitabul-‘Ilm). This hadith implies that if a Muslim wishes to have a slave girl as wife, he should first set her free and then marry her. The Holy Prophet’s own practice was quite in harmony with his precept. Two of the Holy Prophet’s wives, Juwairiyyah and Safiyyah, came to him as prisoners of war. They were his ملک یمین. But he married them according to Islamic Law. Mariyah was sent to him by the King of Egypt. He also married her and she enjoyed the status of a free wife like his other wives. She observed "purdah" and was included among "the Mothers of the Faithful."
Another verse of the Quran, viz. O Prophet We have made lawful to thee thy wives whom thou hast paid their dowries, and those whom thy right hand possesses from among those whom Allah has given thee as gains of war, and the daughters of thy paternal uncle, and the daughters of thy paternal aunts, and the daughters of thy maternal uncle, and the daughters of thy maternal aunts who have migrated with thee (33:51), points to the fact that the commandment regarding marriage applies to ما ملکت أیمانکم (whom your right hands possess) as much as it does to daughters of the Holy Prophet’s paternal and maternal uncles and aunts. Both are to be legally wedded before they are treated as wives. All the three categories mentioned above were made lawful to the Holy Prophet through marriage.
The verse 4:25 viz. And forbidden to you are married women, except such as your right hands possess, seems to present some difficulty. But in reality there is no such difficulty. The verse along with its predecessor deals with women whom it is unlawful for a man to marry and among these are included married women. But it makes one exception. Those married women who are taken prisoner in a religious war and then choose to remain with Muslims, can be married to their masters. The fact that they choose not to go to their former husbands is considered as tantamount to the annulment of their former marriage.
It may also be noted in passing that it is not permitted to take in marriage such female relations of a slave as correspond to the relations of a free woman within the prohibited degree. For instance, the mothers, sisters, daughters etc., of a slave wife cannot be taken in marriage. This also shows that the Quranic commandments with regard to marriage and in-laws apply as much to bondwomen as they apply to free women.
It may further be stated here that in view of circumstances obtaining at the time of its revelation the Quran had to make a distinction between the social status of two classes of women. That distinction was expressed by the word زوج (a free woman taken in marriage) and ملک یمین (bondwoman taken in marriage). The former word connotes a sense of equality between husband and wife while the latter implies an inferior status of the wife. The Quran and the Holy Prophet, however, desired and encouraged that bondwomen should first be given full freedom and full status and then married as the Holy Prophet himself did.
Besides, Islam does not allow women taken prisoner in ordinary wars to be treated as wives. This exceptional injunction comes into operation only when a hostile nation wages a religious war against Islam in order to extirpate it and to compel Muslims to abandon their religion at the point of the sword and then treats their prisoners—men and women, as slaves, as was done in the time of the Holy Prophet. At that time the enemy took away Muslim women as prisoners and treated them as bondwomen. The Islamic injunction was thus only a retaliatory measure and served also the additional purpose of protecting the morals of captive women. Those conditions have ceased to exist now. There are no religious wars now and hence no prisoners of war to be treated as slaves and bondwomen. For a fuller note on slavery see 24:34.
e
70:31.
883
参见注释311。
1
یہاں مَلَکَتْ اَیْمَانُھُمْ کے الفاظ ہیں۔ ظاہر معنے تو اس کے یہ ہیں کہ دائیں ہاتھ مالک ہوئے‘ لیکن یَمِیْن کا لفظ طاقت پر بھی دلالت کرتا ہے پس اس لحاظ سے اس کے معنے یہ ہونگے کہ جن پر لڑائی کے بعد تم نے قبضہ کیا۔ اور پھر نہ وہ خود آزاد ہوئیں اور نہ دوسرے لوگوں نے ان کو آزاد کروایا۔ یہ مضمون دوسری آیتوں سے نکلتا ہے ہم نے اس جگہ ان آیتوں کا خلاصہ بیان کر دیا ہے۔
b
70:31.
2514
Important Words:
ما ملکت أیمانھم (what their right hands possess). أیمان is the plural of یمین which is derived from یمن یمین. They say یمن الرجل i.e. he came from the right hand of the man. یمن اللّٰه فلاناً means, God blessed such a one.
یمین means, good luck; the right hand; power and strength; a covenant confirmed by an oath; a good position. They say فلان عندنا بالیمین i.e. such a one possesses high position with us. An Arab would say ھذا ملک یمینی i.e. he or it is in the possession of my right hand, meaning, he or it is in my possession (Lisan & Aqrab). The expression ما ملکت ایمانھم generally signifies prisoners of war whether men or women, who are in the custody and control of their Muslim captors because they had taken part in a war which was waged to destroy Islam. The term has been used in the Quran in preference to عباد and اماء (slaves and bondwomen) to point to a just and rightful possession. It includes both slaves and bondwomen, but it is only the context which determines what the expression signifies in a particular place. See also 4:25.
Commentary:
Much misunderstanding prevails as to what the expression "their right hands possess" signifies, and what are the rights and status of the persons to whom it applies.
It should be clearly understood that Islam has condemned slavery in unequivocal terms. According to it, it is a mortal sin to deprive a person of his liberty by kidnapping him, i.e. to make him a slave, unless, of course, he renders himself liable to deprivation of it by taking part in a war waged to destroy Islam or an Islamic state. It is also a grievous sin to buy or sell slaves. All human beings as such are equal in the sight of God and enjoy equal human rights. Islamic teaching on this point is quite clear, unequivocal and emphatic. According to it a person who makes another person his slave commits a grave sin against God and man (Bukhari, Kitabul-Bai’ & Abu Dawud as quoted by Fathul-Bari). It is also worthy of note that when Islam came into the world slavery was a part and parcel of the human social system and there existed large number of slaves in every country. It was therefore not feasible, nor even wise, to abolish with a stroke of the pen, an institution which had become so inextricably interwoven into the whole texture of human society, without doing serious injury to its moral tone. Islam, therefore, sought to abolish it gradually but effectively and surely. The Quran has laid down the following very sound principles for the speedy and complete abolition of slavery:
(1) Prisoners of war (i.e. ما ملکت أیمانھم) can only be taken after a regular battle.
(2) They cannot be retained after the war is over.
(3) They are to be set free either as a mark of favour or by exchange of prisoners.
The Quran says:
And when you meet in regular battle those who disbelieve, smite their necks; and when you have overcome them; bind fast the fetters—then afterwards either release them as a favour or by taking ransom—until the war lays down its arms. That is the ordinance (47:5).
Those unfortunate persons however, who, may fail to gain their freedom through any of these means, or should choose to remain with their Muslim masters can purchase it by entering into a contract called mukatabat (24:34). Now if a woman is taken prisoner in a war of the nature mentioned above and thus loses her liberty and becomes ملک یمین and she fails to get her release by exchange of prisoners of war, and the exigencies of government also do not justify her immediate release as a mark of favour, nor do her own people or government get her ransomed and she does not even seek to buy her freedom by entering into mukatabat and her master, in the interest of morality marries her, whether she likes it or not, in what way, it may be asked, can this arrangement be regarded as objectionable and the great hue and cry raised over it as justified or justifiable?
Let it be clearly understood that as regards establishing sexual relations with a female prisoner of war or a slave-wife, which is the real significance of the expression ما ملکت أیمانھم used in the present verse, without first marrying her, neither this nor any other verse of the Quran lends any support whatsoever. Not only does the Quran not give any sanction for the treatment of female prisoners of war as wives without first taking them into proper wedlock, but there are clear and positive injunctions to the effect that these prisoners of war, like free women, should be married if they are to be treated as wives, the only difference between the two being a difference of social status inasmuch as prior consent of prisoners of war to their marriage is not considered necessary as in the case of free women. The fact that the expression ما ملکت أیمانھم signifies female prisoners lends no support whatsoever to the untenable view that Islam has upheld and encouraged concubinage. Besides the present verse, at least in as many as four other verses of the Quran, the injunction has been laid down in clear and unambiguous terms that female prisoners of war should not remain unmarried. These verses are as follows:
1. And marry widows from among you and your male-slaves and female-slaves who are fit for marriage (24:33).
2. And those of you who cannot afford to marry free believing women, let them marry what your right hands possess, namely your believing handmaids—so marry them with the leave of their masters and give them their dowries according to what is fair (4:26).
3. And if you fear that you will not be fair in dealing with the orphans, then marry of women as may be agreeable to you, two or three or four; and if you fear you will not deal justly, then marry only one or (if you cannot afford to marry even one free wife then marry) what your right hands possess (4:4).
The verse may also be rendered as "then marry of women as may be agreeable to you two or three or four or what your right hands possess;" the words "and if you fear you will not deal justly, then marry only one," forming a parenthetical clause. According to this rendering also slave-girls are to be married before they are treated as wives.
4. And marry not idolatrous women until they believe; even a believing bondwoman is better than an idolatrous woman, although she may highly please you (2:222).
The sense being that a believing slave wife should be preferred to a non-believing free wife. The Holy Prophet is also very explicit on this point. He is reported to have said, "He who has a slave girl, and gives her proper education and brings her up in a becoming manner and then frees and marries her, for him is double reward" (Bukhari, Kitabul-‘Ilm). This hadith implies that if a Muslim wishes to have a slave girl as wife, he should first set her free and then marry her. The Holy Prophet’s own practice was quite in harmony with his precept. Two of the Holy Prophet’s wives, Juwairiyyah and Safiyyah, came to him as prisoners of war. They were his ملک یمین. But he married them according to Islamic Law. Mariyah was sent to him by the King of Egypt. He also married her and she enjoyed the status of a free wife like his other wives. She observed "purdah" and was included among "the Mothers of the Faithful."
Another verse of the Quran, viz. O Prophet We have made lawful to thee thy wives whom thou hast paid their dowries, and those whom thy right hand possesses from among those whom Allah has given thee as gains of war, and the daughters of thy paternal uncle, and the daughters of thy paternal aunts, and the daughters of thy maternal uncle, and the daughters of thy maternal aunts who have migrated with thee (33:51), points to the fact that the commandment regarding marriage applies to ما ملکت أیمانکم (whom your right hands possess) as much as it does to daughters of the Holy Prophet’s paternal and maternal uncles and aunts. Both are to be legally wedded before they are treated as wives. All the three categories mentioned above were made lawful to the Holy Prophet through marriage.
The verse 4:25 viz. And forbidden to you are married women, except such as your right hands possess, seems to present some difficulty. But in reality there is no such difficulty. The verse along with its predecessor deals with women whom it is unlawful for a man to marry and among these are included married women. But it makes one exception. Those married women who are taken prisoner in a religious war and then choose to remain with Muslims, can be married to their masters. The fact that they choose not to go to their former husbands is considered as tantamount to the annulment of their former marriage.
It may also be noted in passing that it is not permitted to take in marriage such female relations of a slave as correspond to the relations of a free woman within the prohibited degree. For instance, the mothers, sisters, daughters etc., of a slave wife cannot be taken in marriage. This also shows that the Quranic commandments with regard to marriage and in-laws apply as much to bondwomen as they apply to free women.
It may further be stated here that in view of circumstances obtaining at the time of its revelation the Quran had to make a distinction between the social status of two classes of women. That distinction was expressed by the word زوج (a free woman taken in marriage) and ملک یمین (bondwoman taken in marriage). The former word connotes a sense of equality between husband and wife while the latter implies an inferior status of the wife. The Quran and the Holy Prophet, however, desired and encouraged that bondwomen should first be given full freedom and full status and then married as the Holy Prophet himself did.
Besides, Islam does not allow women taken prisoner in ordinary wars to be treated as wives. This exceptional injunction comes into operation only when a hostile nation wages a religious war against Islam in order to extirpate it and to compel Muslims to abandon their religion at the point of the sword and then treats their prisoners—men and women, as slaves, as was done in the time of the Holy Prophet. At that time the enemy took away Muslim women as prisoners and treated them as bondwomen. The Islamic injunction was thus only a retaliatory measure and served also the additional purpose of protecting the morals of captive women. Those conditions have ceased to exist now. There are no religious wars now and hence no prisoners of war to be treated as slaves and bondwomen. For a fuller note on slavery see 24:34.
a
70:31.
1981A
See {561}.
یٰۤاَیُّہَا النَّبِیُّ اِنَّاۤ اَحۡلَلۡنَا لَکَ اَزۡوٰجَکَ الّٰتِیۡۤ اٰتَیۡتَ اُجُوۡرَہُنَّ وَمَا مَلَکَتۡ یَمِیۡنُکَ مِمَّاۤ اَفَآءَ اللّٰہُ عَلَیۡکَ وَبَنَاتِ عَمِّکَ وَبَنَاتِ عَمّٰتِکَ وَبَنَاتِ خَالِکَ وَبَنَاتِ خٰلٰتِکَ الّٰتِیۡ ہَاجَرۡنَ مَعَکَ وَامۡرَاَۃً مُّؤۡمِنَۃً اِنۡ وَّہَبَتۡ نَفۡسَہَا لِلنَّبِیِّ اِنۡ اَرَادَ النَّبِیُّ اَنۡ یَّسۡتَنۡکِحَہَا خَالِصَۃً لَّکَ مِنۡ دُوۡنِ الۡمُؤۡمِنِیۡنَ ۗ قَدۡ عَلِمۡنَا مَا فَرَضۡنَا عَلَیۡہِمۡ فِیۡۤ اَزۡوٰجِہِمۡ وَمَا مَلَکَتۡ اَیۡمٰنُہُمۡ لِکَیۡلَا یَکُوۡنَ عَلَیۡکَ حَرَجٌ ۗ وَکَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا
بیویاں تو سب کی حلال ہوتی ہیں۔ پھر رسول کریم صلی اللہ علیہ وسلم کی بیویوں کا ذکر اس جگہ کیوں کیا؟ اس کا جواب یہ ہے کہ اسی سورت کی آیت۲۹ میں فرمایا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی خواہش ہے تو میں دنیا دے کر تم کو آزاد کر دیتا ہوں۔ اس طرح ان کا معاملہ معلق ہو گیا تھا۔ لیکن اس آیت کے اعلان کے بعد کسی ایک بیوی نے بھی نہیں کہا کہ مجھے دنیا دے کر چھوڑ دیں۔ جس سے معلوم ہوتا ہے کہ سب بیویوں کے دل میں دین کی خواہش تھی۔ دنیا کی خواہش نہیں تھی۔ اس آیت میں یہی بتایا گیا ہے کہ انہوں نے اپنے دل میں دنیا چھوڑنے اور رسول کریم صلی اللہ علیہ وسلم کے ساتھ رہنے کا فیصلہ کر لیا ہے۔
یہ صرف اجازت ہے عملًا رسول کریم صلی اللہ علیہ وسلم نے اس اجازت سے فائدہ نہیں اٹھایا۔ اگر حضرت ماریہ قبطیہؓ کی مثال پیش کی جائے تو اس کا جواب یہ ہے کہ حضرت ماریہؓ اور گروہ میں سے ہیں۔ اس آیت میں جنگ میں پکڑی جانے والی عورتوں کا ذکر ہے اور حضرت ماریہؓ کو مقوقس مصر نے اپنے ملک کے رواج کے مطابق لونڈی کے طور پر تحفۃً رسول کریم صلی اللہ علیہ وسلم کو بھیجا تھا۔ پس وہ اس آیت کے حکم سے باہر ہیں اور ان سے بھی رسول اللہ صلی اللہ علیہ وسلم کا نکاح ثابت ہے۔
اس آیت سے ظاہر ہے کہ وہ مخالف جو کہتے ہیں کہ رسول کریم صلی اللہ علیہ وسلم نے یہ حکم خاص طور پر اپنے لئے نازل کر لیا ہے درست نہیں کیونکہ اس آیت میں صاف لکھا ہے کہ یہ حکم تمام انبیاء کے لئے ہے۔ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے نہیں۔ کیونکہ جہاں یہ فرمایا ہے کہ یہ حکم خاص تیرے لئے ہے وہاں آگے یہ بڑھا دیا ہے کہ مومنوں کے سوا۔ جس کے یہ معنے ہیں کہ مومنوں کے لئے یہ حکم نہیں۔ لیکن مومنوں کے سوا جو انبیاء ہیں ان کے لئے یہ حکم ہے خواہ وہ گذشتہ تھے یا آئندہ ہوں گے۔
ایسی کسی عورت سے رسول کریم صلی اللہ علیہ وسلم نے شادی نہیں کی۔ یہ سب احکام بطور اجازت ہیں۔ دشمن اعترض کرتا ہے کہ اپنے لئے خاص حکم آپ نے اتار لئے۔ لیکن رسول کریم صلی اللہ علیہ وسلم نے جب ان اجازتوں پر عمل ہی نہیں کیا تو دشمن کا منہ کالا ہو گیا اور اس کا یہ اعتراض باطل ہو گیا کہ اپنی خواہشات کے پورا کرنے کے لئے خاص مراعات قرآن کریم نے بیان کر دی ہیں۔ آیت نمبر۳ سے بھی ظاہر ہے کہ یہ حکم صرف بعض بیویوں کے متعلق رسول کریم صلی اللہ علیہ وسلم کی نیک رائے ظاہر کرنے کے لئے ہے آپ کے لئے کوئی خاص راستہ کھولنے کے لئے نہیں۔
’’خوب جانتے ہیں‘‘ سے مراد یہ ہے کہ اس کو تجھ پر ظاہر بھی کر دیا ہے۔ چنانچہ فرمایا ’’تاکہ تجھ پر تنگی نہ ہو‘‘ یعنی مسئلہ بتاتے وقت یہ خیال نہ ہو کہ خداتعالیٰ کی مرضی معلوم نہیں۔
This verse should be read along with vv. 29 and 30 above, in which the wives of the Holy Prophet were offered a choice between his companionship and the material benefits and comforts of life, and they preferred the Prophet’s company. The present verse, by implication, refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Qur’an. Till they gave their reply, the physical relations between them and the Holy Prophet remained, as it were, in a state of suspension. While the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52), he did not exercise the choice and retained all of them.
The Holy Prophet’s marriages were motivated by highly noble considerations and not by those imputed to him by his ignorant and ignoble critics. With the solitary exception of his marriage with
Commentary:
This verse should be read along with vv. 29 and 30 above. In those verses the wives of the Holy Prophet were offered a choice between the companionship of the Holy Prophet and the material benefits and comforts of life, but they preferred the Prophet’s company. The present verse by implication refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Quran. Till they gave their reply, the marital relations between them and the Holy Prophet remained, as it were, in a state of suspension. The verse shows that while the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52) he did not exercise the choice and in deference to his wishes God permitted him in the present verse to retain all his wives.
The verse refers to three kinds of women whom the Holy Prophet could marry in addition to his already wedded wives: (1) Women who were taken prisoner in wars against Islam; (2) women who had migrated to Medina with the Holy Prophet, and (3) a woman who should offer herself for marriage to him. This shows that the Holy Prophet’s marriages were motivated by considerations other than sensuous gratification as his ignorant and mischievous critics try to depict. Those who had left their hearths and homes for the sake of Islam and those whose husbands had been killed in wars fighting in defence of Islam had special claim on the Holy Prophet’s consideration. It is in view of these considerations that he married most of his wives. He married Hafsah whose husband was killed in the Battle of Badr; Zainab bint Khuzaimah whose husband was killed in the Battle of Uhud; Ummi Salmah whose husband died in 4 A.H., and Ummi Habibah, daughter of Abu Sufyan, who became a widow in 5 or 6 A.H. (in exile in Abyssinia). He married Juwairiyyah and Safiyyah, both widows, in 5 A.H. and 7 A.H. respectively, seeking a union with and pacification of their tribes. It is worthy of note that a hundred families of the Banu Mustaliq were liberated by Muslims when the Holy Prophet married Juwairiyyah. Maimunah, another widow, it is said, offered herself to be taken in marriage by the Holy Prophet which offer he condescended to accept in the interest of the education and training of Muslim women. He married Zainab, the divorced wife of Zaid in 5 A.H. in order to put a stop to a foolish custom prevailing among the Arabs and in order also to assuage her wounded feelings as the respected lady had felt deeply humiliated at being divorced by Zaid. He married Mariah in 7 A.H., and thus by raising a freed slave girl to the highly eminent spiritual status of the "Mother of the Faithful", he gave a death blow to slavery. Such were the pious and righteous motives of our noble Master in marrying widows and divorced women, by no means noted for their youth or beauty, and yet his cruel and mean traducers vainly try to depict him as a person who was given to gratifying his carnal desires. They deliberately ignore the patent fact that up to the age of 25 he lived the spotless life of a celibate. Then in the prime of his youth he married a lady fifteen years his senior and lived with her a most happy life till he was an old man of fifty and she about sixty-five. After her death he married Saudah, another lady of a very advanced age. He married all his other wives, to which exception has been taken by evil-minded carpers, between 2 A.H. and 7 A.H., a period when he was constantly engaged in active fighting and his life was perpetually in danger and the fate of Islam itself hung in the balance. Could any sane person in such situation of danger and uncertainty conceive of contracting marriage after marriage from motives attributed to the Holy Prophet? After this he lived for about three years as virtual ruler of the whole of Arabia when all the comforts and amenities of life were at his disposal and yet he entered into no further marriage. Does not this fact alone establish the honesty and sincerity of the Holy Prophet’s motives in marrying his wives?
The words "if she entrusts herself to the Prophet" have been taken as specially referring to Maimunah who is reported to have offered herself to be taken into marriage by the Holy Prophet. The clause, "This provision is only for thee as against other believers," means that it was a special privilege of the Holy Prophet and was due to the special nature of his duties as a Divine Prophet. In fact, marriages of the Holy Prophet were dictated by much higher and nobler considerations than merely personal ones. The clause may also refer to the special permission granted to the Holy Prophet, to retain all his wives, after the commandment contained in 4:4 was revealed, limiting to four the number of wives allowed to Muslims at one time.
The words, "We have already made known what We have enjoined on them concerning their wives," refer to the commandment contained in 4:4.
1
بیویاں تو سب کی حلال ہوتی ہیں۔ پھر رسول کریم صلی اللہ علیہ وسلم کی بیویوں کا ذکر اس جگہ کیوں کیا؟ اس کا جواب یہ ہے کہ اسی سورت کی آیت۲۹ میں فرمایا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی خواہش ہے تو میں دنیا دے کر تم کو آزاد کر دیتا ہوں۔ اس طرح ان کا معاملہ معلق ہو گیا تھا۔ لیکن اس آیت کے اعلان کے بعد کسی ایک بیوی نے بھی نہیں کہا کہ مجھے دنیا دے کر چھوڑ دیں۔ جس سے معلوم ہوتا ہے کہ سب بیویوں کے دل میں دین کی خواہش تھی۔ دنیا کی خواہش نہیں تھی۔ اس آیت میں یہی بتایا گیا ہے کہ انہوں نے اپنے دل میں دنیا چھوڑنے اور رسول کریم صلی اللہ علیہ وسلم کے ساتھ رہنے کا فیصلہ کر لیا ہے۔
2
یہ صرف اجازت ہے عملًا رسول کریم صلی اللہ علیہ وسلم نے اس اجازت سے فائدہ نہیں اٹھایا۔ اگر حضرت ماریہ قبطیہؓ کی مثال پیش کی جائے تو اس کا جواب یہ ہے کہ حضرت ماریہؓ اور گروہ میں سے ہیں۔ اس آیت میں جنگ میں پکڑی جانے والی عورتوں کا ذکر ہے اور حضرت ماریہؓ کو مقوقس مصر نے اپنے ملک کے رواج کے مطابق لونڈی کے طور پر تحفۃً رسول کریم صلی اللہ علیہ وسلم کو بھیجا تھا۔ پس وہ اس آیت کے حکم سے باہر ہیں اور ان سے بھی رسول اللہ صلی اللہ علیہ وسلم کا نکاح ثابت ہے۔
3
اس آیت سے ظاہر ہے کہ وہ مخالف جو کہتے ہیں کہ رسول کریم صلی اللہ علیہ وسلم نے یہ حکم خاص طور پر اپنے لئے نازل کر لیا ہے درست نہیں کیونکہ اس آیت میں صاف لکھا ہے کہ یہ حکم تمام انبیاء کے لئے ہے۔ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے نہیں۔ کیونکہ جہاں یہ فرمایا ہے کہ یہ حکم خاص تیرے لئے ہے وہاں آگے یہ بڑھا دیا ہے کہ مومنوں کے سوا۔ جس کے یہ معنے ہیں کہ مومنوں کے لئے یہ حکم نہیں۔ لیکن مومنوں کے سوا جو انبیاء ہیں ان کے لئے یہ حکم ہے خواہ وہ گذشتہ تھے یا آئندہ ہوں گے۔
4
ایسی کسی عورت سے رسول کریم صلی اللہ علیہ وسلم نے شادی نہیں کی۔ یہ سب احکام بطور اجازت ہیں۔ دشمن اعترض کرتا ہے کہ اپنے لئے خاص حکم آپ نے اتار لئے۔ لیکن رسول کریم صلی اللہ علیہ وسلم نے جب ان اجازتوں پر عمل ہی نہیں کیا تو دشمن کا منہ کالا ہو گیا اور اس کا یہ اعتراض باطل ہو گیا کہ اپنی خواہشات کے پورا کرنے کے لئے خاص مراعات قرآن کریم نے بیان کر دی ہیں۔ آیت نمبر۳ سے بھی ظاہر ہے کہ یہ حکم صرف بعض بیویوں کے متعلق رسول کریم صلی اللہ علیہ وسلم کی نیک رائے ظاہر کرنے کے لئے ہے آپ کے لئے کوئی خاص راستہ کھولنے کے لئے نہیں۔
5
’’خوب جانتے ہیں‘‘ سے مراد یہ ہے کہ اس کو تجھ پر ظاہر بھی کر دیا ہے۔ چنانچہ فرمایا ’’تاکہ تجھ پر تنگی نہ ہو‘‘ یعنی مسئلہ بتاتے وقت یہ خیال نہ ہو کہ خداتعالیٰ کی مرضی معلوم نہیں۔
3111
Commentary:
This verse should be read along with vv. 29 and 30 above. In those verses the wives of the Holy Prophet were offered a choice between the companionship of the Holy Prophet and the material benefits and comforts of life, but they preferred the Prophet’s company. The present verse by implication refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Quran. Till they gave their reply, the marital relations between them and the Holy Prophet remained, as it were, in a state of suspension. The verse shows that while the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52) he did not exercise the choice and in deference to his wishes God permitted him in the present verse to retain all his wives.
The verse refers to three kinds of women whom the Holy Prophet could marry in addition to his already wedded wives: (1) Women who were taken prisoner in wars against Islam; (2) women who had migrated to Medina with the Holy Prophet, and (3) a woman who should offer herself for marriage to him. This shows that the Holy Prophet’s marriages were motivated by considerations other than sensuous gratification as his ignorant and mischievous critics try to depict. Those who had left their hearths and homes for the sake of Islam and those whose husbands had been killed in wars fighting in defence of Islam had special claim on the Holy Prophet’s consideration. It is in view of these considerations that he married most of his wives. He married Hafsah whose husband was killed in the Battle of Badr; Zainab bint Khuzaimah whose husband was killed in the Battle of Uhud; Ummi Salmah whose husband died in 4 A.H., and Ummi Habibah, daughter of Abu Sufyan, who became a widow in 5 or 6 A.H. (in exile in Abyssinia). He married Juwairiyyah and Safiyyah, both widows, in 5 A.H. and 7 A.H. respectively, seeking a union with and pacification of their tribes. It is worthy of note that a hundred families of the Banu Mustaliq were liberated by Muslims when the Holy Prophet married Juwairiyyah. Maimunah, another widow, it is said, offered herself to be taken in marriage by the Holy Prophet which offer he condescended to accept in the interest of the education and training of Muslim women. He married Zainab, the divorced wife of Zaid in 5 A.H. in order to put a stop to a foolish custom prevailing among the Arabs and in order also to assuage her wounded feelings as the respected lady had felt deeply humiliated at being divorced by Zaid. He married Mariah in 7 A.H., and thus by raising a freed slave girl to the highly eminent spiritual status of the "Mother of the Faithful", he gave a death blow to slavery. Such were the pious and righteous motives of our noble Master in marrying widows and divorced women, by no means noted for their youth or beauty, and yet his cruel and mean traducers vainly try to depict him as a person who was given to gratifying his carnal desires. They deliberately ignore the patent fact that up to the age of 25 he lived the spotless life of a celibate. Then in the prime of his youth he married a lady fifteen years his senior and lived with her a most happy life till he was an old man of fifty and she about sixty-five. After her death he married Saudah, another lady of a very advanced age. He married all his other wives, to which exception has been taken by evil-minded carpers, between 2 A.H. and 7 A.H., a period when he was constantly engaged in active fighting and his life was perpetually in danger and the fate of Islam itself hung in the balance. Could any sane person in such situation of danger and uncertainty conceive of contracting marriage after marriage from motives attributed to the Holy Prophet? After this he lived for about three years as virtual ruler of the whole of Arabia when all the comforts and amenities of life were at his disposal and yet he entered into no further marriage. Does not this fact alone establish the honesty and sincerity of the Holy Prophet’s motives in marrying his wives?
The words "if she entrusts herself to the Prophet" have been taken as specially referring to Maimunah who is reported to have offered herself to be taken into marriage by the Holy Prophet. The clause, "This provision is only for thee as against other believers," means that it was a special privilege of the Holy Prophet and was due to the special nature of his duties as a Divine Prophet. In fact, marriages of the Holy Prophet were dictated by much higher and nobler considerations than merely personal ones. The clause may also refer to the special permission granted to the Holy Prophet, to retain all his wives, after the commandment contained in 4:4 was revealed, limiting to four the number of wives allowed to Muslims at one time.
The words, "We have already made known what We have enjoined on them concerning their wives," refer to the commandment contained in 4:4.
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This verse should be read along with vv. 29 and 30 above, in which the wives of the Holy Prophet were offered a choice between his companionship and the material benefits and comforts of life, and they preferred the Prophet’s company. The present verse, by implication, refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Qur’an. Till they gave their reply, the physical relations between them and the Holy Prophet remained, as it were, in a state of suspension. While the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52), he did not exercise the choice and retained all of them.
The Holy Prophet’s marriages were motivated by highly noble considerations and not by those imputed to him by his ignorant and ignoble critics. With the solitary exception of his marriage with
اِلَّا عَلٰۤی اَزۡوٰجِہِمۡ اَوۡ مَا مَلَکَتۡ اَیۡمٰنُہُمۡ فَاِنَّہُمۡ غَیۡرُ مَلُوۡمِیۡنَ
23:7.
23:7.
b
23:7.
b
23:7.
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Commentary:
For a detailed explanation of this verse see 23:7 and 24:34.
e
23:7.