Time to study different words regarding Slaves

unknownuser

All verses I found dealing with MMA, 15 I think

{3}
And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course.
And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess. Thus it is more likely that ye will not do injustice.
If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice.

{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.
And all married women (are forbidden unto you) save those (captives) whom your right hands possess. It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content (by marrying them), give unto them their portions as a duty. And there is no sin for you in what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower, Wise.
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.

{25}
And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women. This is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful.
And whoso is not able to afford to marry free, believing women, let them marry from the believing maids whom your right hands possess. Allah knoweth best (concerning) your faith. Ye (proceed) one from another; so wed them by permission of their folk, and give unto them their portions in kindness, they being honest, not debauched nor of loose conduct. And if when they are honourably married they commit lewdness they shall incur the half of the punishment (prescribed) for free women (in that case). This is for him among you who feareth to commit sin. But to have patience would be better for you. Allah is Forgiving, Merciful.
If any of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess And Allah hath full knowledge about your faith. Ye are one from another Wed them with the leave of their owners, and give them their dowers, according to what is reasonable They should be chaste, not lustful, nor taking paramours when they are taken in wedlock, if they fall into shame, their punishment is half that for free women. This (permission) is for those among you who fear sin; but it is better for you that ye practise self-restraint. And Allah is Oft-forgiving, Most Merciful.

{36}
And serve Allah and do not associate any thing with Him and be good to the parents and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien neighbor, and the companion in a journey and the wayfarer and those whom your right hands possess; surely Allah does not love him who is proud, boastful;
And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbour who is of kin (unto you) and the neighbour who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful,
Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess For Allah loveth not the arrogant, the vainglorious;-

{71}
And Allah has made some of you excel others in the means of subsistence, so those who are made to excel do not give away their sustenance to those whom their right hands possess so that they should be equal therein; is it then the favor of Allah which they deny?
And Allah hath favoured some of you above others in provision. Now those who are more favoured will by no means hand over their provision to those (slaves) whom their right hands possess, so that they may be equal with them in respect thereof. Is it then the grace of Allah that they deny?
Allah has bestowed His gifts of sustenance more freely on some of you than on others those more favoured are not going to throw back their gifts to those whom their right hands possess, so as to be equal in that respect. Will they then deny the favours of Allah?

{6}
Except before their mates or those whom their right hands possess, for they surely are not blameable,
Save from their wives or the (slaves) that their right hands possess, for then they are not blameworthy,
Except with those joined to them in the marriage bond, or (the captives) whom their right hands possess,- for (in their case) they are free from blame,

{31}
And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful.
And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.
And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.

{33}
And let those who do not find the means to marry keep chaste until Allah makes them free from want out of His grace. And (as for) those who ask for a writing from among those whom your right hands possess, give them the writing if you know any good in them, and give them of the wealth of Allah which He has given you; and do not compel your slave girls to prostitution, when they desire to keep chaste, in order to seek the frail good of this world's life; and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful.
And let those who cannot find a match keep chaste till Allah give them independence by His grace. And such of your slaves as seek a writing (of emancipation), write it for them if ye are aware of aught of good in them, and bestow upon them of the wealth of Allah which He hath bestowed upon you. Force not your slave-girls to whoredom that ye may seek enjoyment of the life of the world, if they would preserve their chastity. And if one force them, then (unto them), after their compulsion, lo! Allah will be Forgiving, Merciful.
Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His grace. And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them yea, give them something yourselves out of the means which Allah has given to you. But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is Allah, Oft-Forgiving, Most Merciful (to them),

{61}
There is no blame on the blind man, nor is there blame on the lame, nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers' houses or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or what you possess the keys of, or your friends' (houses). It is no sin in you that you eat together or separately. So when you enter houses, greet your people with a salutation from Allah, blessed (and) goodly; thus does Allah make clear to you the communications that you may understand.
No blame is there upon the blind nor any blame upon the lame nor any blame upon the sick nor on yourselves if ye eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers' brothers, or the houses of your fathers' sisters, or the houses of your mothers' brothers, or the houses of your mothers' sisters, or (from that) whereof ye hold the keys, or (from the house) of a friend. No sin shall it be for you whether ye eat together or apart. But when ye enter houses, salute one another with a greeting from Allah, blessed and sweet. Thus Allah maketh clear His revelations for you, that haply ye may understand.
It is no fault in the blind nor in one born lame, nor in one afflicted with illness, nor in yourselves, that ye should eat in your own houses, or those of your fathers, or your mothers, or your brothers, or your sisters, or your father's brothers or your father's sisters, or your mohter's brothers, or your mother's sisters, or in houses of which the keys are in your possession, or in the house of a sincere friend of yours there is no blame on you, whether ye eat in company or separately. But if ye enter houses, salute each other - a greeting of blessing and purity as from Allah. Thus does Allah make clear the signs to you that ye may understand.

{28}
He sets forth to you a parable relating to yourselves Have you among those whom your right hands possess partners in what We have given you for sustenance, so that with respect to it you are alike; you fear them as you fear each other? Thus do We make the communications distinct for a people who understand.
He coineth for you a similitude of yourselves. Have ye, from among those whom your right hands possess, partners in the wealth We have bestowed upon you, equal with you in respect thereof, so that ye fear them as ye fear each other (that ye ascribe unto Us partners out of that which We created)? Thus We display the revelations for people who have sense.
He does propound to you a similitude from your own (experience) do ye have partners among those whom your right hands possess, to share as equals in the wealth We have bestowed on you? Do ye fear them as ye fear each other? Thus do we explain the Signs in detail to a people that understand.

{50}
O Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses out of those whom Allah has given to you as prisoners of war, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her-- specially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and Allah is Forgiving, Merciful.
O Prophet! Lo! We have made lawful unto thee thy wives unto whom thou hast paid their dowries, and those whom thy right hand possesseth of those whom Allah hath given thee as spoils of war, and the daughters of thine uncle on the father's side and the daughters of thine aunts on the father's side, and the daughters of thine uncle on the mother's side and the daughters of thine aunts on the mother's side who emigrated with thee, and a believing woman if she give herself unto the Prophet and the Prophet desire to ask her in marriage - a privilege for thee only, not for the (rest of) believers - We are Aware of that which We enjoined upon them concerning their wives and those whom their right hands possess - that thou mayst be free from blame, for Allah is ever Forgiving, Merciful.
O Prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers; and those whom thy right hand possesses out of the prisoners of war whom Allah has assigned to thee; and daughters of thy paternal uncles and aunts, and daughters of thy maternal uncles and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her;- this only for thee, and not for the Believers (at large); We know what We have appointed for them as to their wives and the captives whom their right hands possess;- in order that there should be no difficulty for thee. And Allah is Oft-Forgiving, Most Merciful.

{52}
It is not allowed to you to take women afterwards, nor that you should change them for other wives, though their beauty be pleasing to you, except what your right hand possesses and Allah is Watchful over all things.
It is not allowed thee to take (other) women henceforth, nor that thou shouldst change them for other wives even though their beauty pleased thee, save those whom thy right hand possesseth. And Allah is ever Watcher over all things.
It is not lawful for thee (to marry more) women after this, nor to change them for (other) wives, even though their beauty attract thee, except any thy right hand should possess (as handmaidens) and Allah doth watch over all things.

{55}
There is no blame on them in respect of their fathers, nor their brothers, nor their brothers' sons, nor their sisters' sons nor their own women, nor of what their right hands possess; and be careful of (your duty to) Allah; surely Allah is a witness of all things.
It is no sin for them (thy wives) to converse freely) with their fathers, or their sons, or their brothers, or their brothers' sons, or the sons of their sisters or of their own women, or their slaves. O women! Keep your duty to Allah. Lo! Allah is ever Witness over all things.
There is no blame (on these ladies if they appear) before their fathers or their sons, their brothers, or their brother's sons, or their sisters' sons, or their women, or the (slaves) whom their right hands possess. And, (ladies), fear Allah; for Allah is Witness to all things.

{30}
Except in the case of their wives or those whom their right hands possess-- for these surely are not to be blamed,
Save with their wives and those whom their right hands possess, for thus they are not blameworthy;
Except with their wives and the (captives) whom their right hands possess,- for (then) they are not to be blamed,

{50}
But if they do not answer you, then know that they only follow their low desires; and who is more erring than he who follows his low desires without any guidance from Allah? Surely Allah does not guide the unjust people.
And if they answer thee not, then know that what they follow is their lusts. And who goeth farther astray than he who followeth his lust without guidance from Allah. Lo! Allah guideth not wrongdoing folk.
But if they hearken not to thee, know that they only follow their own lusts and who is more astray than one who follow his own lusts, devoid of guidance from Allah? for Allah guides not people given to wrong-doing.

unknownuser

I almost went hopeless when I saw the differences of opinion regarding slaves and slavery in the Muslim community, and now I have given it a final shot. Ok, so let me see what I can come up with

First let's finalize wheter its 'Right hands' or 'Oaths'. 'Ma' means 'What', 'Malakat''s meaning revolves around 'Possession', 'Ayman' is what needs to be studied. According to Google Translate, it means 'Oaths', however, that isn't enough proof, or at least not in a sensitive case like this, so we need the bets dictionary we can find, and according to me, it is the Quran itself. We need to see where else Allah has used the term 'Aymaan'

2224 and 225 589 1692 and 94 662

5108 6109 1638 2453 3542

All above refferences contain the word 'Aymanikum' and 'Aymanihim'

While for 'Right hand' Allah uses the word 'Maimanah' and 'Yamin' e.g. 568 9018 and 1771 2017 respectively

Thus I too agree that Aymanukum should be 'Oaths'

Although both word 'Oath' and 'Right' have the same root (Which I was able to find out by looking up the word 'Yamin' in a dictionary, cause it meant both 'Oath' and 'Right&#039 and both refer to a positive meaning (If interpretted with a brain, and not taken the other way around, even if we translate it as 'Right hands', we can see that Allah has used this phrase in a very Godly and positive manner, and translating it as 'Right hands' would STILL give a sensible meaning, it can mean 'What you rightfully possess' as in for 'Legally' posses, and if we take it in a good way, it would still give the same meaning as 'What you posssess by oaths' I hope you got what I mean), there is a minor difference, which is further strengthened after reading Lughat Ul Quran by GA Parvez, he in it says the following

Yeh, miim, nuun (Ya Mim Nun)
Al-yumn barkat (profusion not physically but in effect) al-maimanah barkat towards
the right side al-yaman on the right side al-yameen right hand on the right side it also
means strength yameen the plural is aimaan promise a swear the Arabs used to
strike their right hand over the other when they swore

So according to me, it means 'What you possess by your oaths' although this is my understanding at the current moment, maybe by the end of this analysis my views will change, but whatever views you and I may have, I pray that 'God, let our views be the views of truth'

I have to sleep, so I'll continue 'My' anaylysis tomorrow, till then peace, and anyone may share their views and without hesitation try to refute me.

johan

Salam,
I'm not sure the title slaves would be appropriate to discussing MMA's.
but i think i'd agree about the MMA tending towards the oath thing you mentioned.

i'd like to see a FAQ section on this topic..is there any such section in this site?

btw if you insist on the title inclusion of slave..i'd suggest that you'd also cover you research on the concept of afaa'a, and it's kins..
another point is what about the idea of generalization and specialization of concepts such as how you reconciled the 3350 usage of MMA in relation to the term "Mimmaa afaa'a", is there any principles you use to differentiate this usage of MMA to that of the other that you classified as "What you possess by your oaths"? as it seems to collide with the translation "and those whom your right hand possesses out of those whom Allah has given to you as prisoners of war".
So in other words, does it always has to be in the context of prisoners of war that you may establish MMA? or may be even to question the term "prisoners of war" itself?

please go on with your research,
i'm a passer by just commenting
keep up the good work

peace,

unknownuser

Salam,
I'm not sure the title slaves would be appropriate to discussing MMA's.
but i think i'd agree about the MMA tending towards the oath thing you mentioned.

i'd like to see a FAQ section on this topic..is there any such section in this site?

btw if you insist on the title inclusion of slave..i'd suggest that you'd also cover you research on the concept of afaa'a, and it's kins..
another point is what about the idea of generalization and specialization of concepts such as how you reconciled the 3350 usage of MMA in relation to the term "Mimmaa afaa'a", is there any principles you use to differentiate this usage of MMA to that of the other that you classified as "What you possess by your oaths"? as it seems to collide with the translation "and those whom your right hand possesses out of those whom Allah has given to you as prisoners of war".
So in other words, does it always has to be in the context of prisoners of war that you may establish MMA? or may be even to question the term "prisoners of war" itself?

please go on with your research,
i'm a passer by just commenting )
keep up the good work

peace,

Peace

Well that is what I'm going to do, I'll start with MMA, then move on to ABD, then to RFQ, then Fatayatikum, then Asraa and so on. Concerning your second point, I view MMA to be a general and very broad term, if we view it to mean anyone taken in custody of a person, it can go from adopted relationships, to captives to even more things. So in 3350, Allah certainly is saying that those who are taken under protection from among the captives, simple as that, it is just one of the several types of people who can be taken under custody. Now here is something which might come as a shock, Muhammad Asad makes a good point in his commentry, that is, that MMA does not always refer to those taken under guardianship, but it can be used as a phrase to stress on the relationship of a person's spouse. For example in 7029-30, Allah says 'Those who guard their private parts except for from their spouses AW MMA. Muhammad Asad claims that AW does not only mean 'Or', which is correct, as it also has the meaning of 'That is -', and he claims that Allah is saying 'Those who guard their private parts except from their spouses, who are who they rightfully possess'. As again, it is not necessary that it means only 'Oath', we can't forget that the word 'Yamin', which is the singular form of Ayman, has been used in the Quran as both 'Right hand' and 'Oath', so it can also mean 'What your right hands possess' and 'What you possess by means of an oath', both meaning will lead to 'What you rightfully/legally possess'. Also, I personally feel that it doesn't really make a difference as long as we interpret 'Right hand' with a clean non perverted mind. Other places where Muhammad Asad makes this point are

424, where he says that Allah says 'All Muhsanat (Protected, in this context protected by means of marriage) women are prohibited except for those who you rightfully possess', Muhammad Asad says that this to mean that all married women are forbidden except for women married by you

235-6

3352

and a few more places I think

He uses the same rule to interpret 243

243
the adulterer couples with none other than an adulteress - that is, a
woman who accords a place side by side with God;4 and with the adulteress
couples none other than an adulterer - that is, a man who accords (to his own lust] a place side
www.islamicbulletin.org 730
by side with God and this is forbidden unto the believers.5

4 The term mushrik (fem. mushrikah), which normally signifies a person who associates in his or
her
mind all manner of imaginary deities or forces with God, or who believes that any created being
has a share in His qualities or powers, is here evidently used in the widest metaphorical sense
of this term, denoting one who accords to his or her desires a supremacy which is due to God
alone,
and thus blasphemes against the principles of ethics and morality enjoined by Him. The particle
aw (lit., "or&quot which connects the word mushrikah with the preceding word zanjyah ("adulteress&quot
has in this context - as well as in the next clause, where both these terms appear in their
masculine form - an amplifying, explanatory value equivalent to the expression "in other words"
or "that is", similar to the use of this particle in 236. For a further elucidation of the
above passage, see next note.
5 Some of the commentators understand this passage in the sense of an injunction "The adulterer
shall
not marry any but an adulteress or a mushrikah; and as for the adulteress; none shall marry her but
an adulterer or a mushrik." This interpretation is objectionable on several counts firstly, the
Qur'an does not ever countenance the marriage of a believer, however great a sin he or she may
have
committed, with an unbeliever (in the most pejorative sense of this term); secondly, it is a
fundamental principle of Islamic Law that once a crime has been expiated by the transgressor's
undergoing the ordained legal punishment (in this case, a hundred stripes), it must be regarded,
insofar as the society is concerned, as atoned for and done with; and, lastly, the construction
of the above passage is clearly that of a statement of fact (Razi), and cannot be interpreted as
an injunction. On the other hand, since adultery is an illicit sexual union, the verb yankihu,
which appears twice in this passage, cannot have the customary, specific meaning of "he marries"
but must, rather, be understood in its general sense - applicable to both lawful and unlawful sexual
intercourse - namely, "he couples with". It is in this sense that the great commentator Abu-Muslim
(as quoted by Razi) explains the above verse, which stresses the fact that both partners are equally
guilty inasmuch as they commit their sin consciously - implying that neither of them can excuse
himself or herself on the ground of having been merely "seduced".

unknownuser

Side Note I studied the word 'Afaa', it turns out that it means war booty in general, MMA from war booty refers to captives taken under custody

johan

Side Note I studied the word 'Afaa', it turns out that it means war booty in general, MMA from war booty refers to captives taken under custody

Actually I liked your previous approach laying out all the verses and then summing it up, seems more holistic..
peace

unknownuser

Okay so after studying nonstop, regarding the word Yamin, and all the times it has been used in the Quran, along with Ayman, Maimanah etc. also by reading classical Arab dictionaries, I have come to the following conclusions

Ma Malakat Aymanukum/hum/hun etc. is a general phrase, which is not to be taken as a 'Phrase', as it has multiple interpretations depending on context
In general, Ma Malakat Ayamanukum refers to a respectable legal bond between two people, at some places it is another variant for a person's spouse, as pointed out by Muhammad Asad, and at other places it refers to a bond where one is dependent upon the other
Ma Malakat Aymanukum does not refer to slave relationships, as the words used in it do not agree with this interpretation. The word 'Malakat' means Possessor, however, it does not only mean possessor, along with possessor it refers to a guardian, and care taker as well, as this is a royal word which is used for kings, and kings are not only possessors, but they are also obliged to take good care and guide the ones who are under him, and that 'Possession' is also not to be taken in a bad way because it is more like a 'Legal' possession, thus making it a respectable relationship, this interpretation is further strengthened by the following word 'Ayman', which has meanings along the lines of 'Oaths', which is the classic meaning of it. If we take it to be the literal plural of 'Yamin', then we must read what 'Yamin' means
Piety
Blessings
Correct
Strength
Literal Right hand
Symbolic Right hand (Which means that anything done with a 'Yamin' is rightful/legal, the reason for focusing on it being 'Rightful' is that this word itself is used in positive context, and all meanings of this word are 'Good', unlike it's antonym 'Shimal', which means 'Wrong, Incorrect, Opposite of blessings, left hand/side etc.)

Thus regardless of translating it as 'Oaths' or 'Right hands', we get the following meaning What they rightfully/legally possess

Keeping the above in mind, here are my interpretations of the verses dealing with this phrase

-Quran Surah 4 Verse 3 And if you fear that you will not be able to deal within the orphans, marry from the women, who seem good according to you, two and three and four; if you fear that ye cannot do justice so one or (I stated the 'Aw' in Arabic can mean 'That is -', and it certainly does in a few verses, however here I take it to mean it's basic meaning 'Or&#039 those whom you rightfully possess .

Interpretation The reason why I have added 'Marry', is that usually where conjunctions appear, such as 'Wa' and 'Aw', (And/Or) they makes the noun that follows it subject to the order being given. For example, take a look at Surah Saba Verse 10, where Allah literally says O mountains echo praises with him and birds.
This verse is actually saying 'O mountains and birds, echo praises with him ' (There are many other examples but due to time I can't give any more)
Similarly, here Allah is saying 'If you fear that you cannot deal within orphans, marry from the women or from who you rightfully possess, those who seem good according to you, so if you fear that you cannot do justice between them, then only one woman is ok'

-Quran Surah 4 Verse 24 And are all Muhsanah women except those who YOU rightfully possess

Interpretation Here this phrase is used to stress upon the permissibiblity of coupling with only those who are protected by the man himself. As the phrase 'Prohibited are all Muhsanah women' makes literally all married women forbidden, and the next phrase 'Those who you rightfully possess' excludes the ones who are married by the man

-Quran Surah 4 Verse 25 And whoever among does not have the means to marry Muhsanah women so from those who you rightfully possess from among your Fatayatikum ; and Allah knows best your faith some of you are from some others; so marry them with the permission of their guardians , and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours

I have to sleep, and for the rest of the verses, I will post my interpretations tomorrow, till then Peace, looking forward to what you think Johan

unknownuser

Ok here are the rest of the verses

-Quran Surah 16 Verse 71 And serve Allah and do not associate any thing with Him and be good to the parents and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien neighbor, and the companion in a journey and the wayfarer and those who you rightfully possess; surely Allah does not love him who is proud, boastful

Interpretation Here this phrase refers to it's general meaning

Quran Surah 23 Verse 5-6 And who to their private parts are guards, except in the case of their spouses - that is, who they rightfully possess

Interpretation Here I take 'Aw's second meaning, which is 'That is', and this is to stress upon the relationship of a person's spouse, it cann also be interpretted to mean, 'Their spouses or who they rightfully possess', that Allah is giving an alternate name, I mean, He is saying, that you may call them 'Their spouse' or 'Those who they rightfully possess'.

-Quran Surah 24 Verse 31 And don?t revealtheir beauty/adornment except for what is apparent of it. And draw/pull/put forth their coverings over their neck openings/bosoms. And don?t reveal their adornment except to their husbands, or their fathers, or fathers of their husbands, or their sons, or sons of their husbands, or their brothers, or sons of their brothers, or sons of their sisters, or their women, or who they rightfully possess, or their attendants not owners of physical desire from the men, or children who haven?t attained knowledge of a woman?s shameful parts (In other words, her privacy). And don?t strike their feet as to make known what they conceal from their beauty/adornment

Interpretaion Here it also refers to it's general meaning

-Quran Surah 24 Verse 33 And let those who do not find the means to marry keep chaste until Allah makes them free from His grace. And (as for) those who ask for a writing from among those who you rightfully possess, give them the writing if you know any good in them, and give them of the wealth of Allah which He has given you

Interpretation Here I take it mean in it's general meaning, and here what's happening is that if someone who is taken under custody, wants to be free, he/she is to be set free given that he/she is OK to be set free. As the way Allah has discussed them, for example in verse 425, He says that they will recieve half punishment, and it'll be better if you don't punish them at all, this is probably since these are low class people, they probably had/will have a tough lifestlye, which affected their minds. So if it is ok for them to be independant, only then it is allowed to free them, and while freeing them, for their benifit, the guardians are told to give them money as well, so they can easily have a new fresh start.

-Quran Surah 24 Verse 58 O you who believe! let those who you rightfully possess and those of you who have not attained to puberty ask permission of you three times; before the morning prayer, and when you put off your clothes at midday in summer, and after the prayer of the nightfall; these are three times of privacy for you; neither is it a sin for you nor for them besides these, some of you must go round about (waiting) upon others; thus does Allah make clear to you the communications, and Allah is Knowing, Wise.

Interpretation Here it has it's general meaning

Rest of the verses later

unknownuser

-Quran Surah 30 Verse 28 He sets forth to you a parable relating to yourselves Have you among those who you rightfully possess partners in what We have given you for sustenance, so that with respect to it you are alike; you fear them as you fear each other?

Interpretation Here it has its general meaning, and this also shows that these people were looked down upon and were not given an equal status probably due to them being of the lower class and weak and dependant

-Quran Surah 33 Verse 50 O Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those who you rightfully possess from the AfaaUllah, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her-- specially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and Allah is Forgiving, Merciful.

Interpretation Here it has been used with AfaaUllah, which needs to be interpreted by me, just like Fatayatikum, so till then I have nothing much to say, however, one thing is for sure that here it is to be taken in its general sense

-Quran Surah 33 Verse 52 Not is permissible for you women from after this time, And nor that you should exchange them (New women) with from your wives, though might be pleasing to you their (The womens) beauty, except those who you rightfully possess and Allah is Watchful over all things.

Interpretation First of all let me clear up that I think this verse was revealed later than the passages of 3350-51, the reason being that first it is presented in a way that makes it look like a new beginning of a passage, and two, this verse prohibits the Prophet from making any more marriages or divorces from the time this has been revealed, while 3350 on the other hand seems to be a verse where Allah is mentioning who he can marry, so it is quite odd for Allah to list all possible women he can marry and then immediately say that he cant marry anyone. Second, here I take MMA to mean wives, as I think that Allah is saying that any women from here onwards is impermissible for him except for those who HE rightfully possesses. Again, it is to stress upon his relationships with his wives.

-Quran 3355 There is no blame on them in respect of their fathers, nor their brothers, nor their brothers' sons, nor their sisters' sons nor their own women, nor of what their right hands possess; and be careful of (your duty to) Allah; surely Allah is a witness of all things.

Interpretation Here it has its general meaning, that is, those who are under their guardianship
-Quran Surah 70 Verse 29-30 is the same as Quran Surah 23 Verse 5-6

There you have it, my interpretation of every verse dealing with this phrase, these are 12 verses in total, in my earlier post I realized that accidentely added a few verses which contained 'Ma Malakat' but had something else after that, I searched again, and saw that there are 12 verses, the ones I have mentioned. If I have missed any verse, do tell me. Ill wait for feedback for a day, then Ill start my research on Fatayatikum, then for AfaUllah and give my interpretations of verses 3350, 425, and complete translation of 2433 with interpretation

Peace

Wakas

peace,

You may find this handy

"Thanks for bringing up 867, as this seems to imply ASR (~prisoners of war) are officially/properly bound/kept captives. Since they can only be taken after subdued/overcome in the land as per 867, and the same word is used in 474 and here the sequence is when the bind is strengthened it is only then can they be ransomed or released/grace (implying in this case they go from RQB to ASR when the bind is strengthened). Thus, by default, RQB are not bound firmly in this manner. This is further proven by AQ cross-reference (e.g. 870 refers to ASR in one's hands/power/control) and Lane's Lexicon."

From http//free-minds.org/forum/index.php?topic=9599954.20

unknownuser

Peace,

Thanks