The Oath Possesses Your Right Hand

Shortly after reading my article regarding polygamy, a beloved friend of mine (shoutout) maintained that “the responsibility possessing your right hand” should remain “the responsibility your right hand possesses” (translated across all other versions as “what your right hands possess”) because it is grammatically the right hand that is doing the possessing. I could see her perspective, and frankly, she has studied Arabic in greater depth and detail than I have.

But I disagree.

Structurally, the fragment reads word-for-word, “what possessing your right hands” or “mā malakat aymānukum”—there shouldn’t be a dispute that the “what” refers to a responsibility or an oath. It does not refer to directly to women, if the fact that means what and not whom weren’t clear. The Qur’an itself provides this antecedent by employing the form l-aymāna (oath) and yamīnuka (rightfully possesses), describing the nature of the “right hand” as responsibility. I feel that this is a crucial point that every exegete has overlooked.

However, translating the structure into English doesn’t require an inversion for its meaning to remain intact, even when Arabic inverts the subject-object orientation. We say things like this English all the time, particularly in modern and even contemporary poetry. Years ago, I penned the line in a poem, “Braves sudden movement, eye to eye.” Simplified, the object is structured as the subject, even though conceptually it is the eye that is doing the meeting.

In fact, since most translations of the Qur’an are not casual English, I find it very interesting that translators choose to invoke the inversion to make the phrase casual (and in their minds, I’m sure, clearer) when that is not its state, rendering it a judgment call and a deliberate decision considering the flexibility of the original phrase in Arabic. It’s true that in English we don’t speak in the language of poetic inversions of casual statements, but neither are Qur’anic English translations informal.

Translating “mā malakat aymānukum” as “what [oath] is possessing your right hands” honors the fluidity of the phrase in Arabic, whereas English interrogates for clarity in the ownership via subject-object orientation, which is already a philosophically imposed assignment. The implications of the oath being the object rather than the subject, particularly when we incorrectly understand (what) to mean “women” and not “oath,” are drastically grave in English.

Placing the responsibility as possessing the right hand in English emphasizes women as the entitled subject, rather than men as the entitled subject: you have rights rather than he has control. Arabic, however, lulls of a quality of possessive uncertainty.

I floated this past my love Zeina, a native Arabic speaker. “It’s both right?” I asked her at an obscene hour of the night when she certainly should have been asleep. “It’s more fluid in Arabic whereas in contemporary English it means two very distinct things.”

“Yes it is both. I’ve never thought about it that way. I think both work grammatically.”

Since in the inverted English the ownership is over an oath or promise or responsibility and not women, I’m not married to either structure in translation. In fact, there are also benefits, like the relief of responsibility from the marginalized, when the phrase is structured as the right hand doing the possessing. But in case anyone is married to either, I present this reasoning for my maintaining the Arabic structure in the English translation.

Polygamy is haraam.

I don’t really care about the outrage I’m going to spark, but before I spark it, I want to briefly mention that my understanding of haraam does not contrast starkly with halaal. In the thoughts of most Muslims, “haraam” translates to “forbidden.” Most of you know already that I subscribe to moral absolutes, i.e. I believe in the existence of universal morality. I want to emphasize that this is an entirely different question. It is erroneous to apply this structure to the dynamic of halaal/haraam, which describes the permissibility of a believer’s act specifically in relation to Allah, because while “halaal” does mean “lawful” or “permissible”—“haraam” describes the sacredness of an act.

In other words, the more sinful an act, the more sacred it becomes. Murder? Forbidden to us because human life is sacred, and thus so is the magnitude of severing a soul from its body, a sacred act reserved solely for the angels. Adultery? Forbidden to us because the love in a marriage is sacred, and thus so is the magnitude of destroying trust in its foundation. The realm of haraam encompasses that which is to remain respectfully unapproached. Arriving at this understanding was crucial to my development as a Muslim. An act being “forbidden” is uninspiring—I don’t really care. But if you tell me I can’t do something because it’s sacred, because it was not made for me to do, I …cannot describe how much I understand this in the depth of my heart.

Haraam actions are not forbidden primarily because they are harmful; rather, they are forbidden because they are sacred and the harm is a byproduct. This is of crucial importance: an object, animal, concept, act, that is haraam is meant to be met with a dreaded respect, not disgust. This is the wrong attitude to assign to the perspective of the Divine. Rather, the primary approach for us is that the act is awestriking because it is not fashioned for human beings. Haraam signifies a respectful distance from the act. (I will likely describe the meaning of halaal/haraam in a different post.)

In the Qur’an, polygamy is emphasized as not being fashioned for the human heart (“Allah has not made you with two hearts” —33:4) which is rendered incapable by Divine creation of exercising equality among multiple spouses. In fact, polygamy is made haraam on the point of justice and the incapacity of the human heart in more than just this one [33:4] instance:

And you are unable
to deal justly
among women,
even if you desire.
Do not incline [to favor one]
and exclude [the others].
And if you reconcile
and fear the God/dess
then indeed
the God/dess is ever
Forgiving and Merciful.

4:129, like every verse of the Qur’an (including the “two hearts” verse), encompasses both broad and specific applications. It discourages polygamy, stating men could not treat women equally in marriage even if they were careful. This is because men are not Allah, and their gaze and judgment is neither Divine gaze nor Divine judgment, rendering yet another example of the meaning of haraam as an act that is uhuman or with supernatural qualities, or frankly, not one’s station. Broadly the verse employs the word for “women” instead of “wives” thereby curbing men’s unfair advantages in every institution by warning them they are incapable of being just.

Because the Qur’an was delivered to human beings, it speaks to us like us. It inhibits us with different degrees of no, whether polite or direct or incensed, but these are ultimately proclamations of inhibition—ultimately, the text is saying no.

Compare the structure of 4:129, discouraging men from marrying multiple women, with the one forbidding the consumption of alcohol (2:219): “In them [wine and gambling] is great sin and benefit for people. But their sin is greater than their benefit.” Most male exegetes read this verse as rendering alcohol haraam, yet do not extend their logic of implicit inhibition to polygamy even though every verse regarding polygamy follows the same structural reason as the “harm outweighing the benefit” in alcohol. You all know I do not contest alcohol is implicitly forbidden in this verse, but by that very logic, so are male exegetes hypocrites when they do not extend the polite inhibition to polygamy just because it’s polite.

The different weights by which the Qur’an forbids an act, but ultimately still forbids it as sacred or haraam, is another subject for its own post. The most widely cited verse regarding polygamy is 4:3.

[4:2] Give the orphans their properties
and do not substitute your defective property
with their superior property.
And do not consume their properties into your own.
That is a great sin.
[4:3] And if you fear that you will not
deal justly with orphans,
then marry amongst yourselves suitable women,
twos or threes or fours.
But if you fear
that you will not exercise justice,
then marry only one, or the responsibility possessing your right hands.
That is more appropriate
that you do not incline to oppress.

I’ve included 4:2 to lend context to 4:3, which is the marginalization of women and girls. It is specifically familial and financial marginalization. 4:3 describes at least three circumstances in which the women upon its revelation found themselves: the first circumstance is as orphaned girls with property, which men are commanded not to consume into their own. The second circumstance is as marginalized women who are suitable, defined by the verse itself as women from whom these men cannot take property because the women were left with neither property nor guardianship, whom men marry to themselves amongst themselves. The third is “the responsibility possessing your right hand”—i.e. women who are under some guardianship, encompassing but not limited to slaves and captives the institutions of which marriage sought to eliminate, and thus entitled to protections by virtue so that men are less inclined to infringe on unfamiliar rights.

Male exegetes are often confused by “twos or threes or fours” but this is a natural reference to multitudes because the “you” address in this verse is not just the plural “you”—it is contextually the societal you. The “you” of the multitudes. These pairs of “twos or threes or fours” emphasize that societal address of the plural subject, just as the societal description of angels’ wings is offered in 35:1, which praises Allah “Who made the angel messengers having wings, twos or threes or fours” and “increases in creation what S/he wills.” The description is for the society of angels, a different type of contextual plural, and the numbers reference an infinite multitude of weddings, not of wives. Marry them to each other, amongst yourselves. The verb “marry” is not individually reflexive—it is societally reflexive.

It follows then the final circumstance 4:3 describes employs “wahid” to mean not just one but only—as in “one and only”—this circumstance: the circumstance in which a man has guardianship over a newly financially and familially marginalized woman. Any woman in this circumstance is the “only one” (as directly from the verse) he is allowed to marry. He cannot deal justly with orphans who have property, or with women toward whom he has no guardianship, so he can marry only women from whom he is expected to take responsibility. The recognition of “wahid” as operating as “only one circumstance” in 4:3 further supports “twos or threes or fours” as societally reflexive plurals. This happens again such as in verse 34:46, “seek truth in pairs and individually.”

The inclusion of “aw” (or) in “only one, or the responsibility possessing your right hands” operates as introducing the definition of the aforementioned noun. Take for example: “We saw the dancers, or women weaving through the air.” The latter part of the sentence following “or” defines dancer. In fact, in very previous paragraph, I was forced to repeat with in “He cannot deal justly with orphans who have property, or with women toward whom he has no guardianship,” to avoid grammatically defining orphans as “women toward whom he as no guardianship”: the latter is describing a different circumstance, not defining the first. In 4:3, the latter defines the former; otherwise, it doesn’t make sense to say a woman in just one circumstance, and then this other circumstance.

This is all very clear to me: the verse moves from orphans from whom men are not to take property; to women suitable by circumstance of familial and financial marginalization for men (societal plural) to marry; to women for whom men are responsible—women possessing the men’s right hands—and whose rights are familiar to their male guardians. Therefore the entirety of the verse remains intact in terms of context and its concern with addressing marginalized women especially in times of war. The verses emphasize justice toward women, and the feminine voice and interest is always centered to regulate male behavior.

This is the most immediate reading and easy to see. No one could read polygamy into these verses unless they really, really wanted to read polygamy into these verses, particularly since polygamy is described as humanly impossible in the remainder of the Qur’an. However, according to malestream scholars, polygamy was and is allowed in the following conditions: (1) when polygamy is used to relieve a substantial number of people living in poverty if the man who does so is able, in some sort of extravagant fantasy, to treat each wife equally and (2) some scholars are gracious enough to say woman is not forced into or to stay in marriage. When the Prophet’s daughter came to him and told him her husband wanted a second wife, the Prophet asked him not to marry again, because it would displease the Prophet’s daughter. This provides that a man cannot marry again if his wife won’t allow it.

Polygamy isn’t, however, is derived from the Qur’anic text, as I have shown. Men will pull verses to pieces for excuses: some have even suggested that polygamy is not only allowed but necessary in populations in which women outnumber men. The Qur’an simply says nothing about qualifying polygamy in societies where there are more women than men. It does, however, emphasize that men cannot deal justly with women because men are not God, despite whatever ideas they might have. In fact, verses 33:50-52 reluctantly permit the Prophet to marry women who ask to marry him and emphasize that “this is not for other believers” which further illustrates the meaning of haraam as sacred, and confirms that polygamy is in fact haraam.

This is clear, and would make nearly all polygamous marriages today Islamically unlawful. I realize there are women who are second wives in polygamous marriages who become very frustrated when no one believes that they’re happy or satisfied. I’m not making judgments on your happiness by finding it unlawful. When women aren’t abused, it’s none of my business. Rather, the source of permissibility for polygamy is not from the Qur’an. 4:3 states that orphans are to be given the entirety of their rightful properties, that men within a society are to marry financially and familially marginalized women in that society, and that men who cannot deal justly in either circumstance should only marry women in the (only one) circumstance in which they are responsible for these women.