of war, viz., Safiyyah from among the Jews, and Juwairiyah from among the Banī Muṣṭalaq. They were not concubines but lawfully married wives, taken as wives in as honourable a manner as any of the others. If there was any difference, it was this that their freedom was considered as their dowry (mahr). This verse, read along with the history of the Holy Prophet’s life, sets at rest the question as to the meaning of mā malakat aimānu-kum (what your right hands possess) in the Holy Qur’ān. Such women were from among the prisoners of war, but they were lawfully married wives. Hence the only difference between azwāj (wives) and mā malakat yamīnuka (those whom thy right hand possesses) is that the former were free women at the time of marriage while the latter were captives, but both were lawfully married.

In the same verse, the words mā malakat aimānu-kum have again been used regarding the believers generally: “We know what We have ordained for them concerning their wives and those whom their right hands possess.” It shows that there already existed some ordinance in the Holy Qur’ān both as regards wives and as regards those “whom your right hands possess.” Now the ordinance as regards wives is contained in 4:3 and elsewhere, but the only ordinance as regards mā malakat aimānu-kum is that contained in 4:25, where conditions are laid down, under which prisoners of war can be taken in marriage. There is no ordinance with regard to them anywhere else in the Holy Qur’ān except of course that contained in 24:32, which lays an obligation upon all owners of slaves or prisoners of war to have them married. Therefore prisoners of war or slaves could only be taken in marriage, and no other form of sexual relations was permitted.

The case of the master of a female slave who would himself have sexual relations with her differs only in one respect, viz., that he, being himself her master, does not stand in need of permission from anybody else. But there must still be a legal marriage. The Holy Prophet’s example, however, shows that when a prisoner of war was elevated to the dignity of wife-hood, she was also set free. It was in this manner that he took two ladies, who were prisoners of war, as wives. He set an example in this matter, and the faithful were enjoined