The term "what your right hands possess" (ma malakat aymanukum) occurs 14 times in the Qur'an, in the following Arabic forms:
- ما ملكت أيمانكم
- ما ملكت أيمانهم
- ما ملكت أيمانهن
- ما ملكت يمينك
- الذين ملكت أيمانكم
It is most often used with reference to women, but is applied to both sexes. The term itself is normally considered to refer to prisoners of war, or more broadly to slaves in general, according to the usual tafsirs (eg Ibn Kathir); however, some (eg Muhammad Asad) have proposed alternative explanations, whereby it would mean "one's rightful spouse"[1]. Be that as it may, the main points about "those whom one's right hands possess" in the Qur'an are:
A believer may have sex with them, as may the Prophet
al-Mu'minun 6 and al-Maarij 30 both, in identical wording, draw a distinction between spouses and "those whom one's right hands possess", saying " أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ" (literally, "their spouses or what their right hands possess"), while clarifying that sex with either is permissible. Muhammad Asad explains this as a distinction between husband and wife, rather than between two categories of woman.
an-Nisa 24 can be interpreted either as explaining that "those whom one's right hands possess" are the only category of women with whom one may have sex even if they are already married, or as using the term to refer to one's own wife as opposed to others' wives. The phrasing in the rest of that verse could be read in isolation either as excepting or as including "those whom one's right hands possess" among those to whom one must give a dowry "for the enjoyment you have of them." The following verse adds that a believer, if he cannot afford to marry a chaste believer and cannot restrain his desires, may marry a believing girl who is chaste (not a fornicator or an adulteress ) from among "those whom your right hands possess", giving due dowry to her household (literally "household", but translated by some as "owner" or "master"); if the woman so married commits indecency, the punishment is half that for chaste women. (To keep this verse from contradicting itself, the translators understand "chaste" - محصنات muhsanat - as meaning "free" in the general case, but "chaste" when referring to the slave.) an-Nisa 3 also confirms that a believer may marry "that which your right hands possess", particularly if he fears that he will deal unjustly otherwise. al-Ahzab 50 confirms that, literally, "what your hand has taken from what God has assigned you" (understood by most translators as "from among the prisoners of war") are also permissible for the Prophet just as are his wives, and female cousins who emigrated with him, and believing women who wish to marry him, a point emphasised by al-Ahzab 52, which says that no other women than those mentioned are allowed him, even if their beauty pleases him, except those "whom his right hand possesses".
Critics claim these verses sanctions the rape of prisoners of war. In fact, while the traditional interpretations unquestionably take the term to refer to prisoners of war, these verses, in themselves, neither allow nor forbid such a practice, as they say nothing about the issue of consent. However, such critics regard it as implausible that permitting sex with prisoners of war could lead to anything but rape.
A believing woman need not cover herself before them
An-Nur 30-33, in the course of laying down the familiar dress code of Islam, explains that women "should draw their veils over their bosoms and not display their beauty" except to various familiar people, including those "whom their right hands possess". Al-Ahzab 55 makes it explicit that the same liberty is given to the Prophet's wives.
They should ask permission to see one if one is likely to be undressed
an-Nur 58 says that "those whom your right hands possess" and underage children should ask a believer's permission (before they come to their presence) at the three times of day when one is likely to be undressed.
The behavior of the fortunate towards them is a metaphor for God's towards man
an-Nahl 71 and ar-Rum 28 both use the same metaphor: just as the fortunate among people do not share their wealth with "those whom their right hands possess" to the point of making them equals, nor fear them as they fear each other, so does God with people, bestowing more on some than others, but never making them equals, let alone fearing them.
A believer should be good to them
An-Nisa 36 reminds us that a believer should do good to a variety of people, including "what your right hands possess", for the love of God.
They should be freed and given something if they are good
an-Nur 33 states literally that "those who want a writing among those whom your right hands possess, if you know good in them, also give them of the property of God that He gave you". "Writing" is understood by most translators to refer to a deed of emancipation. This is followed by a verse forbidding the prostitution of slaves who desire chastity.
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