The Holy Quran with Five Volume Commentary (Vol 4) — Page 275
PT. 18 AL-MU'MINÜN hand; power and strength; a covenant confirmed by an oath; a good position. ie such a one. فلان عندنا باليمين They say possesses high position with us. An Arab would say Ali. e. he or it is in the possession of my right hand, meaning, he or it is in my possession (Lisān & Aqrab). The expression ↳ generally signifies prisoners of war whether men or women, who are in the custody and control of their Muslim captors because they had taken part in a war which was waged to destroy Islam. The term has been used in the Quran in preference to and (slaves and bondwomen) to point to a just and rightful possession. It includes both slaves and bondwomen, but it is only the context which determines what the expression signifies in a particular place. See also 4:25. Commentary: Much misunderstanding prevails as to what the expression "their right hands possess" signifies, and what are the rights and status of the persons to whom it applies. It should be clearly understood that Islam has condemned slavery in unequivocal terms. According to it, it is a mortal sin to deprive a person of his liberty by kidnapping him, i. e. to make him a slave, unless, of course, he renders himself liable to deprivation of it by taking part in a war waged to destroy Islam or an Islamic state. It is also a grievous sin to buy or sell slaves. All human beings as such are equal in the sight of God and enjoy equal human rights. Islamic teaching on this point is quite clear, unequivocal and emphatic. CH. 23 According to it a person who makes another person his slave commits a grave sin against God and man (Bukhāri, Kitābul-Bai' & Abū Dāwūd as quoted by Fatḥul-Bārī). It is also worthy of note that when Islam came into the world slavery was a part and parcel of the human social system and there existed large number of slaves in every country. It was therefore not feasible, nor even wise, to abolish with a stroke of the pen, an institution which had become SO inextricably interwoven into the whole texture of human society, without doing serious injury to its moral tone. Islam, therefore, sought to abolish it gradually but effectively and surely. The Quran has laid down the following very sound principles for the speedy and complete abolition of slavery: (1) Prisoners of war (i. e. 6) can only be taken after a regular battle. (2) They cannot be retained after the war is over. (3) They are to be set free either as a mark of favour or by exchange of prisoners. 2189 The Quran says: And when you meet in regular battle those who disbelieve, smite their necks; and when you have overcome them; bind fast the fetters then afterwards either release them as a favour or by taking ransom-until the war lays down its arms. That is the ordinance (47:5). Those unfortunate persons however, who, may fail to gain their freedom through any of these means, or should choose to remain with their Muslim