Ma malakat aymanukum
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|Part of a series on|
- 1 Meaning and usage of the term
- 2 Muhammad's treatment of captives
- 3 Sexual relations with captives
- 4 "Ma malakat aymanukum" in the Qur'an
- 5 List of slaves amongst Muhammad's companions
- 6 See also
- 7 References
- 8 External links
Meaning and usage of the term
The term itself is normally considered to refer to prisoners of war, or more broadly to slaves in general, according to the classic tafsirs. Bernard Lewis proposes the translation "those whom you own." Abdullah Yusuf Ali translates it as "those whom your right hands possess", as does M. H. Shakir. N. J. Dawood translates the phrase more idiomatically as "those whom you own as slaves."
|ما ملكت أيمانكم||what your (masculine plural) right hands possess *|
|ما ملكت أيمانهم||what their (masculine plural) right hands possess *|
|ما ملكت أيمانهن||what their (feminine plural) right hands possess|
|ما ملكت يمينك||what your right hands possess|
|الذين ملكت أيمانكم||Those whom your (masculine plural) right hands possess *|
- Note: Masculine plural may also refer to a group of males and females.
Muhammad's treatment of captives
After the Muslims executed the male members (between 600 and 900) of the Banu Qurayza tribe, the women and children were taken as slaves. Muhammad himself took Rayhana as his slave. He presented three women from the conquered Banu Hawazin as slaves to his key supportive close marital relatives in early 630: Reeta, to Ali; Zeinab, to Uthman; and an unnamed third to Umar.
Sexual relations with captives
Al-Muminun 6 and Al-Maarij 30 both, in identical wording, draw a distinction between spouses and "those whom one's right hands possess" (female slaves), saying " أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ" (literally, "their spouses or what their right hands possess"), while clarifying that sexual intercourse with either is permissible regardless of consent. The female slave may be punished if she doesn't consent. Sayyid Abul Ala Maududi explains that "two categories of women have been excluded from the general command of guarding the private parts: (a) wives, (b) women who are legally in one's possession". The purchase of female slaves for sex was lawful from the perspective of Islamic law, and this was the most common motive for the purchase of slaves throughout Islamic history.
The verse can be broken into three parts:
Imam Al-Shafi‘i, however, says that "[i]f a man acquires by force a slave-girl, then has sexual intercourse with her after he acquires her by force, and if he is not excused by ignorance, then the slave-girl will be taken from him, he is required to pay the fine, and he will receive the punishment for illegal sexual intercourse."
According to Hadith no. 18685 from Sunan Al Bayhaqi:
Abu al-Hussain bin al-Fadhl al-Qatan narrated from Abdullah bin Jaffar bin Darestweh from Yaqub bin Sufyan from al-Hassab bin Rabee from Abdullah bin al-Mubarak from Kahmas from Harun bin Al-Asam who said: "Umar bin al-Khatab may Allah be pleased with him sent Khalid bin al-Walid in an army, hence Khalid sent Dharar bin al-Auwzwar in a squadron and they invaded a district belonging to the tribe of Bani Asad. They then captured a pretty bride, Dharar liked her hence he asked his companions to grant her to him and they did so. He then had sexual intercourse with her, when he completed his mission he felt guilty, and went to Khalid and told him about what he did. Khalid said: 'I permit you and made it lawful to you.' He said: 'No not until you write a message to Umar'. (Then they sent a message to Umar) and Umar answered that he (Dharar) should be stoned. By the time Umar's message was delivered, Dharar was dead. (Khalid) said: 'Allah didn't want to disgrace Dharar'
One rationale given for recognition of concubinage in Islam is that "it satisfied the sexual desire of the female slaves and thereby prevented the spread of immorality in the Muslim community." Most schools restrict concubinage to a monogamous relationship between the slave woman and her master, but according to Sikainga, "in reality, however, female slaves in many Muslim societies were prey for members of their owners' household, their neighbors, and their guests."
Regarding rules for having sexual intercourse with Ma malakat aymanukum, a man may not have sexual intercourse with a female slave belonging to his wife, but one he owns. Neither may he have relations with a female slave if she is co-owned without the permission of other owners. He may have sex with a female captive who was previously married prior to captivity, provided their Idda (waiting) period had come to an end.
If the female slave has a child by her master, she then receives the title of "Ummul Walad" (lit. Mother of the child), which is an improvement in her status as she can no longer be sold and is legally freed upon the death of her master. The child, by default, is born free due to the father (i.e., the master) being a free man. Although there is no limit on the number of concubines a master may possess, the general marital laws are to be observed, such as not having sexual relations with the sister of a female slave.
People are told that if they do not have the means to marry free-women, they can marry, with the permission of their masters, slave-women who are Muslims and are also kept chaste. In such marriages, they must pay their dowers so that this could bring them gradually equal in status to free-women.[better source needed]
Prostitution (including the prostitution of slaves) is regarded as an offence in Islam. Muhammad gave exemplary punishment to owners of brothels that were operated using their slave-women for such pleasures.[better source needed] Muhammad also told people that they are all slaves/servants of Allah and so instead of using the words عَبْد (slave-man) and اَمَة (slave-woman), the words used should be فَتَى (boy/man) and فَتَاة (girl/woman) so that the psyche about them should change and a change is brought about in these age-old concepts.[better source needed]
In late 2014 the Islamic State of Iraq and the Levant released a pamphlet on the treatment of female slaves which allows sex with them. It includes a discussion of when sex is allowed with a slave who has not yet reached puberty ("It is permissible to have intercourse with the female slave who hasn't reached puberty if she is fit for intercourse; however if she is not fit for intercourse, then it is enough to enjoy her without intercourse.").
"Ma malakat aymanukum" in the Qur'an
Slaves are mentioned in at least twenty-nine verses of the Qur'an, most of these are Medinan and refer to the legal status of slaves. The legal material on slavery in the Qur'an is largely restricted to manumission and sexual relations. According to Sikainga, the Qur'anic references to slavery mainly contain "broad and general propositions of an ethical nature rather than specific legal formulations."
Position of slaves in the Quran
The Quran accepts the distinction between slave and free as part of the natural order and uses this distinction as an example of God's grace, regarding this discrimination between human beings as in accordance with the divinely established order of things.
Pious exhortations from jurists to free men to address their slaves by such euphemistic terms as "my boy" and "my girl" stemmed from the belief that God, not their masters, was responsible for the slave's status. The historian Bruschvig states that from a spiritual perspective, "the slave has the same value as the free man, and the same eternity is in store for his soul; in this earthly life, failing emancipation, there remains the fact of his inferior status, to which he must piously resign himself."
Comparison to pre-Islamic cultures
There were many common features between the institution of slavery in the Quran and that of pre-Islamic culture. However, the Quranic institution had some unique new features. Bernard Lewis states that the Qur'anic legislation brought two major changes to ancient slavery, which were the possibility of freedom, and the ban on the enslavement of free Muslims.[full citation needed] According to Brockopp, the idea of using alms for the manumission of slaves who had converted to Islam appears to be unique to the Quran. Similarly, the practice of freeing slaves in atonement for certain sins appears to be introduced by the Quran (but compare Exod 21:26-7). Esposito states that Quran condemned the forced prostitution of female slaves, a Middle Eastern custom of great antiquity.[full citation needed] Other scholars state that Quran does not condemn prostitution, and both male and female prostitution has been practiced throughout Islamic history. Brockopp states that the Qur'an was a progressive legislation on slavery in its time because it encouraged proper treatment. Others state that Islam's record with slavery has been mixed, progressive in Arabian lands, but it worsened and increased slavery and its abuse as Muslim armies attacked people in Africa, Europe and Asia. Murray notes that Quran sanctified the institution of slavery and abuses therein, but to its credit did not freeze the status of a slave and allowed a means to a slave's manumission.
When an individual erred such as missing a day of fasting, they were to free a slave. Sharia authorized the institution of slavery, and under Islamic law, Muslim men could have sexual relations with female captives and slaves without her consent. Sharia, in Islam's history, provided religious foundation for enslaving non-Muslim women (and men), as well as encouraged slave's manumission. However, manumission required that the non-Muslim slave first convert to Islam.
Non-Muslim slave women who bore children to their Muslim masters became legally free upon her master's death, and her children were presumed to be Muslims as their father, in Africa, and elsewhere.
List of slaves amongst Muhammad's companions
A list of people who were amongst Ma malakat aymanukum includes:
- 622 – 719 AD
- Rayhana bint Zayd
- Salim Mawla Abu Hudhayfah
- Safiyya bint Huyayy
- Maria al-Qibtiyya
- Abu Suhail an-Nafi
- Pirouz, the father of Hasan al-Basri
- Islamic views on slavery
- Nikah Mut'ah ("temporary marriage" in Shia Islam)
- Nikah Misyar
- Slavery in 21st century Islamism
- Zina, illicit sex
- "The term generally used in the Qur’ān for slaves is ما ملكت ايمانكم mā malakat aimānukum, “that which your right hands possess.”" Hughes, T. P. (1885). In A Dictionary of Islam: Being a Cyclopædia of the Doctrines, Rites, Ceremonies, and Customs, together with the Technical and Theological Terms, of the Muhammadan Religion. London: W. H. Allen & Co.
- Bernard Lewis, Race and Slavery in the Middle East, page 146.
- Surah 4:24 "Also (prohibited are) women already married, except those whom your right hands possess: Thus hath Allah ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property—desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and Allah is All-knowing, All-wise." Ali, A. Y. (2004). The meaning of the Holy Qur’an.
- Surah 4:24 "And all married women except those whom your right hands possess (this is) Allah's ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise." Shakir, M. H. (Ed.). (n.d.). The Quran. Medford, MA: Perseus Digital Library.
- Surah 4.24 "Also married women, except those whom you own as slaves. Such is the decree of God. All women other than these are lawful for you, provided you court them with your wealth in modest conduct, not in fornication. Give them their dowry for the enjoyment you have had of them as a duty; but it shall be no offense for you to make any other agreement among yourselves after you have fulfilled your duty. Surely God is all-knowing and wise." N. J. Dawood, "The Koran," Penguin Classics, Penguin Books, 1999 edition.
- Guillaume, Alfred. The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah. pp. 461–464.
- Muir, William. "The Life of Mahomet". Smith, Elder, & Co., London, 1861; Vol.3, Ch.17, p.276 (citing Hishami, 436)
- Rodinson, Maxine. Muhammad: Prophet of Islam. p. 213.
- Muir, William. "The Life of Mahomet". Smith, Elder, & Co., London, 1861; Vol.4, Ch.25, pp.149–150
- "Surah - Al - Muminoon". Translatedquran.com. Retrieved 2014-04-06.
- Brunschvig. 'Abd; Encyclopedia of Islam, page 13.
- Sikainga, Ahmad A. (1996). Slaves Into Workers: Emancipation and Labor in Colonial Sudan. University of Texas Press. ISBN 0-292-77694-2. p.22
- Bloom, Jonathan; Blair, Sheila (2002). Islam: A Thousand Years of Faith and Power. Yale University Press. ISBN 0-300-09422-1. p.48
- P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs (ed.). "Abd". Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912.
- "USC-MSA Compendium of Muslim Texts". Usc.edu. Retrieved 2014-04-06.
- "They are allowed to take possession of married women if they are slaves. Sūrah iv. 28: “Unlawful for you are … married women, save such as your right hands possess.” (On this verse al-Jalālān the commentators say: “that is, it is lawful for them to cohabit with those women whom you have made captive, even though their husbands be alive in the Dāru ’l-Ḥarb.”" Hughes, T. P. (1885). In A Dictionary of Islam: Being a Cyclopædia of the Doctrines, Rites, Ceremonies, and Customs, together with the Technical and Theological Terms, of the Muhammadan Religion. London: W. H. Allen & Co.
- Lovejoy, Paul E. (2000). Transformations in Slavery. Cambridge University Press. ISBN 0-521-78430-1., p.2
- Quran 4:25
- Javed Ahmad Ghamidi. Mizan, The Social Law of Islam, Al-Mawrid
- Javed Ahmad Ghamidi, Mizan, The Penal Law of Islam, Al-Mawrid
- Amelia Smith, "ISIS Publish Pamphlet On How to Treat Female Slaves," Newsweek, 12/9/2014
- Abul Taher, "Our faith condones raping underage slaves: ISIS publishes shocking guidebook telling fighters how to buy, sell and abuse captured women," Daily Mail, 13 December 2014
- Greg Botelho, "ISIS: Enslaving, having sex with 'unbelieving' women, girls is OK," CNN, December 13, 2014
- Katharine Lackey, "Pamphlet provides Islamic State guidelines for sex slaves," USA Today, December 13, 2014
- Carey Lodge, "Islamic State issues abhorrent sex slavery guidelines about how to treat women,",Christianity Today, 15 December 2014
- Adam Withnall, "Isis releases 'abhorrent' sex slaves pamphlet with 27 tips for militants on taking, punishing and raping female captives," The Independent, 10 December 2014
- Encyclopedia of the Qur'an, Slaves and Slavery
- Sikainga (2005), p.5-6
- [Quran 16:71]
- ([Quran 2:221], [Quran 4:25]), ([Quran 24:33])
- Marmon in Marmon (1999), page 2
- Lewis 1990, page 6.
- Quran 2:177, Quran 9:60
- John L Esposito (1998) p. 79
- [Quran 24:33]
- Melissa Hope Ditmore (2006), Encyclopedia of Prostitution and Sex Work, Volume 2, ISBN 978-0313329708, p. 392
- Gad Heuman and James Walvin (2003), The Slavery Reader, Volume 1, Routledge, ISBN 978-0415213042, pp. 31-32
- Murray Gordon (1989), Slavery in the Arab World, Rowman & Littlefield, ISBN 978-0941533300, pp. 18-39
- Mazrui, A. A. (1997). Islamic and Western values. Foreign Affairs, pp 118-132.
- Ali, K. (2010). Marriage and slavery in early Islam. Harvard University Press.
- Lovejoy, Paul (2000). Transformations in Slavery: A History of Slavery in Africa. Cambridge University Press. pp. 16–17. ISBN 978-0521784306.
Quote: The religious requirement that new slaves be pagans and need for continued imports to maintain slave population made Africa an important source of slaves for the Islamic world. (...) In Islamic tradition, slavery was perceived as a means of converting non-Muslims. One task of the master was religious instruction and theoretically Muslims could not be enslaved. Conversion (of a non-Muslim to Islam) did not automatically lead to emancipation, but assimilation into Muslim society was deemed a prerequisite for emancipation.
- Jean Pierre Angenot et al. (2008). Uncovering the History of Africans in Asia. Brill Academic. p. 60. ISBN 978-9004162914.
Quote: Islam imposed upon the Muslim master an obligation to convert non-Muslim slaves and become members of the greater Muslim society. Indeed, the daily observation of well defined Islamic religious rituals was the outward manifestation of conversion without which emancipation was impossible.
- Kecia Ali; (Editor: Bernadette J. Brooten). Slavery and Sexual Ethics in Islam, in Beyond Slavery: Overcoming Its Religious and Sexual Legacies. Palgrave Macmillan. pp. 107–119. ISBN 978-0230100169.
Quote: The slave who bore her master's child became known in Arabic as an "umm walad"; she could not be sold, and she was automatically freed upon her master's death. (page 113)