What Are Female Captives in the Quran, Do They Exist Today, and Why Did Islam Legislate Their Status?
ما معنى ‘ما ملكت أيمانكم’ الوارد ذكرها في القرآن؟ وهل لا زالت موجودة إلى يومنا هذا؟ ولم شرعها الإسلام أصلاً؟
What is the meaning of "female captives in your possession" mentioned in the Quran? And does it still exist today? Why did Islam legislate it?
The answer defines the female captive in one's possession as a woman taken among captives in jihad for the sake of Allah. It explains that this no longer exists today because fighting in that sense no longer exists and international agreements required ending its application, which rested on reciprocity. Islam found slavery practiced worldwide, restricted its sources, required humane treatment, and opened compulsory and voluntary paths to emancipation.
Understanding the Islamic approach requires considering the worldwide practice Islam encountered, the restrictions and humane treatment it prescribed, and the compulsory and voluntary paths it opened to emancipation.
Alongside raising the enslaved person's status, the Lawgiver directed attention toward emancipation. Islam established compulsory and voluntary causes of freeing slaves. Among the compulsory causes are the following:
Physical Harm: Whoever wounds his slave, the slave is freed against him.
Joint Ownership: If someone frees his share of a jointly owned slave, he is compelled to pay his partners and free the slave entirely if he has the means (Sahih al-Bukhari 2522).
Family Ties: Whoever comes to own a blood relative within the prohibited degrees, that relative is freed against his will (Sunan Abi Dawud 3949, graded sahih by al-Albani).
Religious Expiation (Kaffarah): The Lawgiver made emancipation the first of the expiations for release from sins, such as intercourse in the daytime of Ramadan and accidental killing.
Can Muslims practice slavery today?
No. The answer explains that fighting in the sense under which this practice operated no longer exists and that international agreements required ending its application, which had rested on reciprocity. Muslims must fulfill lawful covenants: "Fulfil your obligations" (Al-Ma'idah 5:1).
Why didn't Islam just ban slavery immediately?
Islam encountered slavery already practiced throughout the world and legislated it on the basis of reciprocity. It restricted the source to capture in war, required the leader to choose the most beneficial disposition, prescribed humane treatment, and opened compulsory and voluntary paths to emancipation. These reforms included freeing a jointly owned slave at the emancipator's expense when he had the means and emancipation in specified expiations.
What happens if a master physically abuses a slave in Islam?
Al-Nawawi explains the emancipation mentioned after a slap or beating in Sahih Muslim 1657 as recommended in expiation of the wrongdoing. He also records the position of Malik, his followers, and al-Layth that grave mutilation frees the slave by law; other scholars do not hold that it automatically ends ownership. The distinction concerns the legal consequence of different injuries, while humane treatment remains obligatory.
The Definition and Historical Context
1. What Does It Mean?
First, the "female captive in your possession" is the woman who is taken from the captives during combat for the sake of Allah. This no longer exists today because warfare in that historical sense has ceased, and international agreements required ending the application of this legislation, which was originally implemented based on reciprocal treatment.
2. Did Islam Invent Slavery?
Secondly, Islam did not legislate this practice initially, but legislated it on the basis of reciprocity, because the world practiced it when the Sharia was revealed. Slavery existed among Christians, Jews, pagans, and atheists. They had various sources of slavery: war, captivity, kidnapping, and banditry. Some even sold their children, and some considered peasants slaves for dirty and arduous work. What Islam brought was a refinement of this legislation.
The Islamic Reforms
1. Restricting the Source
Islam restricted the source of slavery by making all people free, with slavery arising only through one cause: being captured as unbelieving combatants. The leader must choose the most beneficial option among enslavement, ransom, or release without ransom. By contrast, the sources of slavery outside Islam were plundering, looting, and selling free people.
2. Humanizing the Treatment
Islam treated enslaved people with kindness and compassion. The Prophet ﷺ said, "The slave is entitled to his food and clothing, and he is not burdened with work except what he can bear" (Sahih Muslim 1662). He also said, "They are your brothers and those who serve you. Allah has placed them under your authority... Feed him from what you eat, and clothe him from what you wear" (Sahih al-Bukhari 30; Sahih Muslim 1661). He prohibited degrading expressions, saying, "None of you should say: my slave and my slave woman; say: my young man and my young woman" (Sahih al-Bukhari 2552).
Note: In Sahih Muslim 1662 the wording is "his food and his clothing" and "except what he can bear"; the quotation above has been corrected to that wording.
3. Equality in Dignity
In Islam, the measure of human dignity rests on abilities and moral values. (Surely the most noble of you in the sight of Allah is the most righteous among you) Al Hujurat 49:13. Through their virtue, figures among the freed people attained what their former masters did not; they led armies and governed nations.
The Paths to Emancipation
Scholarly Insight: The answer explains the historical application through reciprocity and its ending through international agreements. Muhammad 47:4 names release without payment and ransom as dispositions of captives. Ibn Juzayy, in his Maliki manual, lists release, ransom, and enslavement for captured women and children; for male enemy prisoners he also lists execution and retention under jizya, with the ruler choosing according to public interest. Islam also required humane treatment and established compulsory and voluntary paths to emancipation.
ما معنى "ما ملكت أيمانكم" الوارد ذكرها في القرآن؟ وهل لا زالت موجودة إلى يومنا هذا؟ ولم شرعها الإسلام أصلا؟
يعرف الجواب ملك اليمين بأنها المرأة التي تؤخذ من السبي في الجهاد في سبيل الله. ويبين أنها لم تعد موجودة اليوم لأنه لم يعد هناك قتال بهذا المعنى، ولأن الاتفاقات الدولية اقتضت إسقاط العمل بها، إذ كان العمل بها من باب المقابلة بالمثل. وقد وجد الإسلام الرق معمولا به في العالم، فضيق مصادره وأوجب حسن معاملة الرقيق وفتح أسبابا قهرية واختيارية للعتق.
يتطلب فهم المنهج الإسلامي النظر في ممارسة الرق التي وجدها الإسلام في العالم، وما شرعه من تضييق لمصادره وحسن معاملة للرقيق وأسباب قهرية واختيارية للعتق.
التعريف والسياق التاريخي
1. ما المقصود بها؟
أولا: ملك اليمين هي المرأة التي تؤخذ من السبي في الجهاد في سبيل الله، وهي لم تعد موجودة اليوم، وذلك لأنه لم يعد هناك قتال بهذا المعنى، كما أن الاتفاقات الدولية اقتضت إسقاط العمل بهذا التشريع لأن العمل به كان من باب المقابلة بالمثل.
2. هل ابتدع الإسلام الرق؟
ثانيا: الإسلام لم يشرعها ابتداء وإنما شرعها من باب المقابلة، لأن العالم في وقت نزول الشريعة كان يعمل بها. الرق كان موجودا عند النصارى واليهود والوثنيين والملحدين. وللرق عندهم أسباب متعددة في الحرب والسبي والخطف واللصوصية، بل يبيع أحدهم أولاده، وبعضهم يعدون الفلاحين أرقاء للأعمال القذرة والشاقة. ما جاء به الإسلام هو تهذيب لهذا التشريع.
الإصلاحات الإسلامية
1. تضييق مصادر الرق
الإسلام ضيق مورد الرق إذ جعل الناس كلهم أحرارا، لا يطرأ عليهم الرق إلا بسبب واحد وهو أن يؤسروا وهم كفار مقاتلون، مع أن الواجب على القائد أن يختار الأصلح من الرق أو الفداء أو الإطلاق بلا فداء. بينما سبب الرق في غير الإسلام النهب والسلب وبيع الأحرار.
2. المعاملة الإنسانية
الإسلام رفق بالرقيق وعطف عليهم، فقال ﷺ: "للمملوك طعامه وكسوته، ولا يكلف من العمل إلا ما يطيق" (صحيح مسلم 1662). وقال أيضا: "هم إخوانكم وخولكم، جعلهم الله تحت أيديكم... فليطعمه مما يأكل، وليلبسه مما يلبس" (صحيح البخاري 30، صحيح مسلم 1661). ونهى عن الألفاظ المهينة فقال: "لا يقل أحدكم: عبدي أمتي، وليقل: فتاي وفتاتي" (صحيح البخاري 2552).
ملاحظة: لفظ الحديث في صحيح مسلم 1662: "طعامه وكسوته" و"إلا ما يطيق"، وكان في الجواب الأصلي "طعامه وقوته"، فصحح النص إلى لفظ مسلم.
3. المساواة في الكرامة
المقياس في الإسلام لكرامة الإنسان يرجع إلى الكفاءات والقيم المعنوية. (إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ) الحجرات 49: 13. وقد بلغت شخصيات من الموالي بفضلهم ما لم تبلغه ساداتهم؛ إذ قادوا الجيوش وساسوا الأمم.
سبل العتق والتحرير
مع ما رفع الشارع من مقام المملوك، كان التطلع نحو تحرير الرقاب. وقد جعل الإسلام للعتق أسبابا قهرية واختيارية: فمن القهرية أن من جرح مملوكه عتق عليه. ومن أعتق نصيبه من مملوك مشترك، عتق عليه كله إذا كان له مال. ومن ملك ذا رحم محرم عتق عليه قهرا. ثم إن المشرع جعل العتق أول الكفارات في التخلص من الآثام كوطء نهار رمضان والقتل الخطأ.
1. Historical Context: War Captives in an Ancient World | السياق التاريخي: أسرى الحروب ونظام سائد قبل الإسلام
The phrase covers people held in slavery under classical law, including ownership transferred by lawful purchase; it is broader than the moment of capture. Ibn Kathir explains the exception in An-Nisa 4:24 as concerning captive women whose previous husbands were unbelievers. Abu Sa'id al-Khudri reports the captives of Awtas and the waiting period before intercourse became lawful (Sahih Muslim 1456). These were rules of ownership and concubinage, not a general permission concerning any woman detained in war. Muhammad 47:4 explicitly gives release without payment and ransom as dispositions of captives. Ibn Juzayy's Maliki manual lists release, ransom, and enslavement for captured women and children. For enemy male prisoners it also lists execution and retention under jizya, with the ruler choosing according to public interest.
فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً حَتَّىٰ تَضَعَ الْحَرْبُ أَوْزَارَهَا (سورة محمد: 4)
يشمل ملك اليمين الرقيق المملوك في الفقه القديم، ومنه انتقال الملك بالشراء الصحيح، ولا يقتصر على لحظة الأسر. وفسر ابن كثير الاستثناء في النساء 4:24 بالإماء المأسورات اللاتي كان أزواجهن من المشركين؛ وروى أبو سعيد الخدري خبر سبايا أوطاس وحل وطئهن بعد انقضاء العدة (صحيح مسلم 1456). فهي أحكام ملك وتسري في الفقه القديم، وليست إذنا عاما في كل امرأة تحتجز في حرب. ونص الله تعالى في سورة محمد 47:4 على المن والفداء في الأسرى. وعدد ابن جزي في كتابه المالكي للنساء والصبيان المن والفداء والاسترقاق، وزاد في الرجال القتل والجزية، مع اختيار الإمام الأصلح.
2. Prophetic Duties Toward Enslaved People | حقوق الرقيق في السنة النبوية
The Prophet directed owners to feed and clothe enslaved people from what they themselves used, and to assist them when assigning difficult work (Sahih al-Bukhari 30). He also said that an enslaved person is entitled to food and clothing and work within their ability (Sahih Muslim 1662). His statement about slapping or beating an enslaved person names emancipation as the expiation (Sahih Muslim 1657). Al-Nawawi, in his commentary on this narration, treats freeing after such a blow as recommended; he records automatic emancipation for grave mutilation as the position of Malik, his followers, and al-Layth, while other scholars reject that automatic consequence. In that position the ruler also punishes the owner for the act. Good treatment remains a duty. Zayd ibn Haritha was the Prophet's freed man (Sahih al-Bukhari 4782), and the Prophet appointed him to command the army at Mu'tah (Sahih al-Bukhari 4261). He later appointed Zayd's son Usama to command an army and defended his fitness for command (Sahih al-Bukhari 4469).
إِخْوَانُكُمْ خَوَلُكُمْ جَعَلَهُمُ اللَّهُ تَحْتَ أَيْدِيكُمْ (صحيح البخاري 30)
أمر النبي ﷺ بإطعام الرقيق مما يأكل أسيادهم وإلباسهم مما يلبسون وإعانتهم إن كلفوهم عملا شاقا (صحيح البخاري 30)، وقرر حق المملوك في الطعام والكسوة وألا يكلف إلا ما يطيق (صحيح مسلم 1662). وقال في اللطم أو الضرب إن كفارته العتق (صحيح مسلم 1657). وفسر النووي في شرحه هذا العتق بالاستحباب؛ ونقل القول بالعتق بالمثلة الشديدة عن مالك وأصحابه والليث، وقول سائر العلماء بأنه لا يعتق بذلك. وفي قول مالك ومن معه يعاقب السلطان المالك على فعله. وتبقى المعاملة الحسنة واجبة والظلم محرما. وكان زيد بن حارثة مولى النبي ﷺ (صحيح البخاري 4782)، وأمره النبي على الجيش في مؤتة (صحيح البخاري 4261). ثم أمر ابنه أسامة على جيش ودافع عن أهليته للإمارة (صحيح البخاري 4469).
3. Quranic Paths to Emancipation: Itq and Mukatabah | العتق والمكاتبة في القرآن
The Quran praises freeing a person from slavery (Al-Balad 90:13) and prescribes emancipation in expiations for accidental killing (4:92) and zihar (58:3). For a broken oath, 5:89 offers freeing a slave alongside feeding or clothing ten poor people; emancipation is not the sole first choice. An-Nur 24:33 addresses contracts of emancipation and financial assistance, and also forbids compelling slave women into prostitution. Ibn Kathir records Ata's view that granting a requested contract is obligatory, and Umar's order to Anas to grant Sirin such a contract. The Prophet said that a relative within the prohibited degrees becomes free upon coming into one's ownership (Sunan Abi Dawud 3949, graded sahih by al-Albani). On emancipation through kinship, Ibn Juzayy records ascendants and descendants, adds siblings in the well-known Maliki position contrary to al-Shafi'i, and records the Hanafi extension to every unmarriageable blood relative.
فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا ۖ وَآتُوهُمْ مِنْ مَالِ اللَّهِ الَّذِي آتَاكُمْ (سورة النور: 33)
مدح القرآن فك الرقبة (البلد 90:13)، وشرع العتق في كفارة القتل الخطأ (النساء 4:92) والظهار (المجادلة 58:3). وفي كفارة اليمين خير الله تعالى في سورة المائدة 5:89 بين العتق وإطعام عشرة مساكين أو كسوتهم، فلا ينحصر الاختيار الأول في العتق. وأمر الله تعالى في سورة النور 24:33 بالمكاتبة والإعانة بالمال، وحرم إكراه الفتيات على البغاء. ونقل ابن كثير عن عطاء القول بوجوب المكاتبة، وروى أمر عمر لأنس بمكاتبة سيرين حين طلبها. وقال النبي ﷺ: "من ملك ذا رحم محرم فهو حر" (سنن أبي داود 3949، صححه الألباني). وفي العتق بالقرابة نقل ابن جزي حكم الأصول والفروع، وزيادة الإخوة في المشهور عند المالكية خلافا للشافعي، وزيادة الحنفية كل ذي رحم محرم؛ فلا تتحد حدود القرابة في جميع المذاهب.
4. Covenants and the Prohibition of Enslaving Free People | الوفاء بالعهود وتحريم بيع الأحرار
International law prohibits slavery. Article 2 of the 1926 Slavery Convention obliges its parties to prevent and suppress the slave trade and progressively bring about complete abolition of slavery as soon as possible. Muslims must fulfill lawful covenants (Al-Ma'idah 5:1). Allah declares Himself the adversary of a person who sells a free person and consumes the price (Sahih al-Bukhari 2227).
يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ (سورة المائدة: 1)
يحظر القانون الدولي الرق. وتلزم المادة الثانية من اتفاقية الرق لعام 1926 أطرافها بمنع تجارة الرقيق وقمعها والعمل تدريجيا وبأسرع ما يمكن على إبطال الرق إبطالا كاملا. ويجب على المسلمين الوفاء بالعهود المشروعة (المائدة 5:1). وقد ورد أن الله خصم من باع حرا فأكل ثمنه (صحيح البخاري 2227).
Frequently Asked Questions | الأسئلة الشائعة
What does "Ma Malakat Aymanukum" mean in the Quran?
It means enslaved men and women held under the ownership recognized in classical law. In verses about female captives, it includes bondwomen acquired in war; Ibn Kathir also discusses ownership by purchase in his tafsir of An-Nisa 4:24. The expression is broader than prisoners being held temporarily.
Did Islam invent the practice of slavery?
No. Slavery existed before Islam, and Islamic texts regulated ownership and treatment while encouraging and, in specified expiations, requiring emancipation. Al-Balad 90:13 commends freeing a person from slavery, and An-Nur 24:33 addresses emancipation contracts and assistance with their payment.
Does "Ma Malakat Aymanukum" exist in the world today?
International law prohibits slavery. Article 2 of the 1926 Slavery Convention obliges its parties to prevent and suppress the slave trade and progressively bring about complete abolition of slavery as soon as possible. Muslims must fulfill lawful covenants (Al-Ma'idah 5:1). Allah declares Himself the adversary of a person who sells a free person and consumes the price (Sahih al-Bukhari 2227).
What was the Islamic contract of Mukatabah?
Mukatabah is a contract through which an enslaved person agrees to pay an owner a stipulated amount to obtain freedom, often in installments. An-Nur 24:33 directs owners to grant such contracts when they know good in those requesting them, and to help them from the wealth Allah has given.