Normal rule is that the verb must match the gender of the subject if it comes immediately after the verb. However, the author has the choice not to use feminine verb if the subject is not used directly after the verb as is the case here that object is mentioned first. It serves to focus on their effort to have reached you people at their own. It needs to be appreciated their manly courage and resolve to safeguard their belief. Allah the Exalted acknowledged and appreciated it by imposing prohibition that once a woman married to adamant Non-believer has migrated must be given asylum and her marriage is thenceforth annulled with immediate effect by the provision in aforementioned Ayah 60:10. Since their marital status stands annulled on their being given asylum, believers are persuaded to take them in their wedlock: 

وَلَا جُنَاحَ عَلَيْكُـمْ أَن تَنكِحُوهُنَّ إِذَآ ءَاتَيْتُـمُوهُنَّ أُجُورَهُنَّۚ

وَلَا تُـمْسِكُوا۟ بِعِصَمِ ٱلْـكَـوَافِـرِ وَسْـٔ​َلُوا۟ مَآ أَنفَقْتُـمْ وَلْيَسْـٔ​َلُوا۟ مَآ أَنفَقُوا۟ۚ

ذَٟلـِكُـمْ حُكْـمُ ٱللَّهِۖ يَحْكُـمُ بَيْـنَكُـمْۚ وَٱللَّهُ عَلِيـمٌ حَكِيـمٚ  ١٠

وَٱلْمُحْصَنَٟتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَـكَـتْ أَيْمَٟنُكُـمْۖ كِتَٟبَ ٱللَّهِ عَلَيْكُـمْۚ

وَأُحِلَّ لَـكُـم مَّا وَرَاءَ ذَٟلـِكُـمْ

The word: أَيْمَٟنُ is the broken plural of يَمِينٌ. It is derived from Root: "ى م ن". Learned Ibn Faris in his famous Lexicon  (مقاييس اللغة) describes its basic perception as under:

الياء والميم والنون: كلماتٌ من قياسٍ واحد. فاليَمين: يَمين اليَدِ. [و] يقال: اليَمِين: القُوَّة واليُمْن البَرَكة، وهو ميمون واليمين: الحَلِف، وكلُّ ذلك من اليد اليُمْنى

He described that the basic perception infolded therein is of right hand which signifies power, force, and authority. That the right hand connotes prosperity and blessedness. Further, that right hand connotes "oath".

An obligation, a responsibility, an oath is normally and reflexively pledged by raising right hand, or striking right hand on the palm of another person. It is customary in many societies. Interestingly power-authority and responsibility/obligation are inseparably associated, and an equal accountability of subject is attached. In English also, the word "hand" connotes "guardianship", "authority", "the power, responsibility, or care of somebody (usually used in the plural)"

Notwithstanding same word refers to "the right hand" and connotes "the oaths", it will cause no ambiguity in the text since both are different in essence. "Oath" is abstract noun while "right hand" is a concrete noun. The abstract is that which exists only in our minds; that which we cannot know through our senses. It includes qualities, relationships, conditions, ideas, theories, and states of being, fields of inquiry and the like. Concrete words refer to things we can touch, see, hear, smell, and taste. "Oath" is either a statement of fact or a promise. A promise is a commitment by someone to do or not do something. Therefore, when: أَيْمَٟنُ is used as the Subject of a transitive Verb: مَلَـكَتْ, there is absolutely no reason that someone be confused to take it as "oaths" instead of "authority and responsibility to administer the affair of the object person". Moreover, the subject of verb could never be "أَيْمَٟنُكُـم" and "أَيْمَٟنُـهُنَّ" if the intent was to indicate becoming the owner-possessor of something. 

Grand Qur’ān has clarified it by the use of singular noun:

O you the Chosen, Dignified and Exalted Sincere Allegiant [Muhammad Sal'lallaa'hoalaih'wa'salam] pay attention —

They are whom you have paid their wedding gifts - determined and settled obligations —

They include: from amongst the emigrant believing women in the wedlock of non-believers having taken asylum under your protection and responsibility, whose responsibility was placed upon your person by Allah the Exalted —

The purpose of address, by using Adjective resembling participle signifying his personal status in life including period before assignment of Messenger, is to inform him: "This is to confirm that Our Majesty have affirmed - validated your wives as lawful for you." It is a declarative - telling sentence. The addressee had already married women who are in his wedlock. It is conveying  Ex-post facto sanction for the marriages the addressee had entered.

The paragraph unity is maintained when every other sentence would give specific information than the topic sentence that maintains the same focus of attention as the topic sentence. Specific information about: أَزْوَاجَكَ "your wives" is mentioned: "the wives whom you had paid their wedding gifts - determined and settled obligations;". This is adjectival portrayal of the preceding noun Wives. It subtly conveys the fact of consummation of marriages. However, it does not indicate the earlier position or relationship of the honourable wives as to who they were.

The next sentence is conjunct to previous verbal sentence by particle: وَ The use of conjunction helps link sentences with particular logical relationships to achieve cohesion. The sentence (مَا مَلَـكَـتْ يَمِينُكَ) conjunct to sanctification of wives signifies such woman who was in the wedlock of Non-Believing husband and had migrated taking asylum in Muslim society. Authority and responsibility to administer their affair thenceforth rested with Islamic state.

The prepositional phrase: مِمَّا relates to elided circumstantial clause for the object of preceding verbal sentence. It thus validates the marriage with wife who was from amongst emigrant believing women in the wedlock of non-believer having taken asylum whose responsibility was specifically placed upon him by Allah the Exalted.

The women married with non-believer becoming: مَا مَلَـكَـتْ أَيْمَٟنُكُـمْ can be recurring. They are the liability and obligation of Muslim Society, whenever they are in such circumstances. Therefore, such Women were excluded from the prohibition imposed upon the Elevated Messenger for reason of possibility of further escape migration of married women in the wedlock of non believers to Muslim society:

Because of proclamation of sanctification of your earlier wedded wives the Women are not permissible for you, the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] in future timeline.

Neither it is permissible that you might self replace them with equivalents [which could be done by an act of separation] no matter if beauty of their faces might have surprised you.

The exception to this prohibitive injunction for marrying in future is in respect of She-emigrant married woman in the fold of non-believer who has become under control and responsibility of your right hand.

People should know; Allah the Exalted is eternally watchful over everything and affairs. [33:52]

 

4. The elided object in Relevant Clause: مَا مَلَـكَـتْ أَيْمَٟنُكُـم referent to emigrant women can be referent to domestic servant, both male and female.

The Possessive Phrases: أَيْمَٟنُكُـم or أَيْمَٟنُـهُـمْ or أَيْمَٟنُـهُنَّ , or يَمِينُكَ  used as subject of verb: مَلَـكَـتْ , will never signify "your/their hands possessed, owned". Women are not a commodity that somebody could own or possess them. When this verb is used to indicate taking or holding the possession of some object, its subject will never be أَيْمَٟنُـ or يَمِينُ . We can find the evidence of its use even in Qur’ān:

Or in those houses the keys of which are in your possession —[Refer 24:61]

The activity inherent in this Verbal Sentence yields relationship between the Subject and Object. The Subject has attained the authority upon and is managing affair of the Object who becomes sort of a Ward. We will first try to know the identification and characteristic traits of Women who are the Object of Verb: مَلَـكَتْ by taking the General Relative Pronoun: مَا  as referring to a woman, or women or man/men. This verbal sentence is used 15 times in 14 Ayahs (appended at end). We will quote the Ayah where this sentence occurs first time because the relational field helps understand semantics. The first occurrence conveys us the perception that they are such Women who cause relatively lesser liability upon the husband if taken into Matrimonial Bond. Let us proceed with first occurrence:

وَإِنْ خِفْتُـمْ أَ لَّا تُقْسِطُوا۟ فِـى ٱلْيَتَـٟمَىٰ

Know it: Subject to the condition; should you people [clan-tribe-society] apprehend that you might not equitably treat and look after the bereaved children of fathers—father-orphans, adopt this course:

فَٱنكِحُوا۟مَا طَابَ لَـكُـم مِّنَ ٱلنِّسَآءِ مَثْنَىٰ وَثُلَٟثَ وَرُبَٟعَۖ

Thereat, it is imperative upon you the men to enter in matrimonial bondage; that which seemed pleasing, delightful and fairly good for you [2:235], with such women who have since expired the Prescribed Obligatory Period, circumstantially two two, and three three, and four four.

فَإِنْ خِفْتُـمْ أَ لَّا تَعْدِلُوا۟

Sequel to this injunction: in case you-the Men apprehended in complying this order that you might not be able to do financial and physical justice in all fairness:

فَوَٟحِدَةٙ

Thereby, in partial modification of aforesaid injunction you are directed to enter in matrimonial bondage with one widow who is lonely —

أَوْ مَا مَلَـكَـتْ أَيْمَٟنُكُـمْۚ

Alternatively to meet financial constraints: Marry with that woman upon whom the right hand of you people have the authority and responsibility for ordering and managing her affairs - the housemaids.

ذَٟلِكَ أَدْنَـىٰٓ أَ لَّا تَعُولُوا۟ ٣

This course of action will diminish the chance regards that you might not sustain the household [widow mother and her children]. [4:03]

The conjunction particle "أَوْ" is manifestly for (التخيير) giving someone the option, providing with freedom of choice and alternative. It conjuncts the relative clause to: فَٱنكِحُوا۟ .

Firstly, rules are prescribed to cope a peculiar situation arising in the society. Father-Orphans have become in abundance in the society. Father-Orphans emerge when women have become widows. The Tribe or Society is apprehending that they might not justly manage affairs and upbringing of such children. Under the circumstances, marriages with widows has become rightful and beneficial course for the society. It is obvious; however, that many might not be able to sustain this additional burden imposed by the injunction, for physical reasons and financial constraints. Asking such men to marry widows might create apprehensions for them of not dispensing justice and fairness to such wed wives. 

An amendment is introduced in the said Provision of Law to cater for those who might suffer impracticability, or apprehension of injustice or unfairness if made to marry widows. They are asked to Marry only one, or if one cannot afford marry a widow that might incur liability of orphans also, he is advised to opt for marrying a woman in the category: ْمَا مَلَـكَـتْ أَيْمَٟنُكُـمْ "She,  upon whom the right hand of you people have the authority for ordering and managing  her affair."

Grand Qur’ān is the only book in the world that has built in lexicon for its important words and terms. It exposes the perception and meanings of its important words and terms in a picturesque manner. It exposes the meanings by using it in different semantic fields whereby one can perceive all its dimensions relating to substance as well accident including metaphorical aspect. It exposes the perception and meanings of most of its words picturesquely by relationships and contrasts.

The first time mention of verb: مَلَـكَتْ has referred its object as those women whom taking into marriage will be economically less burdensome. Its object in second time mention refers to women who are already in the married state yet are excluded from the list of sanctified women that are ineligible to be taken in wedlock:

Further, all the Protected-Wedded: those already in married state in the Womenfolk are forbidden upon you people (the believers). Only those Married believer Women in the wedlock of non-believer are excepted from this prohibition who have been given asylum and are now under the authority/governance and responsibility of you people (Muslim State) for handling and managing their affairs.

This is the Promulgation by Allah the Exalted; mandatory upon you people to follow in letter and spirit.

Take note: All Women (virgin. divorced, widow, irrespective of status) other than the sanctified - prohibited are granted liberty - legal sanction to consent for wedding by you —

They are made permissible solely and exclusively for the purpose that you might sincerely seek them with your wealth in the manner of those who seek women for taking them in protective fold of Matrimonial Bond: Nikah rendering them a pearl of household. Their seeking is not allowed with wealth in the manner of debauch men for sexual lust - merely for flowing out the "water: momentary intercourse".  [Refer 4:24]

The injunction as to in what frame of mind the permissible women are to be sought explicitly debars debauchery and satisfaction of sex maniacs by use of wealth. The circumstantial adverb: مُّحْصِنِيـنَ refers a person who desires to marry for making a family unit. The first and foremost social-unit is Husband and Wife.

The third time mention (مَلَـكَتْ) has distinguished and characterized them as presently married women who have taken asylum and have become ineligible to continue in the matrimonial bond of her non-believing husband, and unmarried women who are house-maids:

Take note: If someone among you people has not yet self acquired wherewithal enabling he might take into Matrimonial Bond the Married Believing Women in the Wedlock of a Non Believer who have migrated and taken asylum in Muslim society-state (for paying to her bob-believing husband as prescribed in 60:10): [Refer 4:25]

The act of verb (النِّكَاحُ-Root: ن ك ح) signifies the mutually consented Marriage-Bond between a man and women; witnessed, endorsed and authenticated by the society, the third party to the agreement-union-bond. This "Union-Bond" grants permission, and renders sanctity of purity in establishing a particular matrimonial relationship which is otherwise not permissible; and is a grave sin if done by a man and a woman without the Union-Bond. Like the effect of basic perception of the Root, the romantic look in the eyes caused by gradual dissolving of slumber therein; and inciting odour emerging by the absorption of earlier drops of rain on dried land, the Marriage-Bond: النِّكَاحُ results in romantic attachment between a man and woman, culminating in intercourse. All sex related activities outside the matrimonial bond (النِّكَاحُ) are culpable and liable to criminal cognizance for punishment in the Hereafter (except self gratification-53:32).

After the conditional sentence when someone is not financially strong to afford النِّكَاحُ developing matrimonial bond with believing married woman who has been given asylum, he is advised another course to get married (النِّكَاحُ) in existing financial conditions:

Thereby, he may seek of those woman upon whom the right hand of you have the authority and responsibility-guardianship for ordering and managing their affairs; they being in the state of your believing house-maids. [Refer 4:25]

The conjunction particle is connector between protasis (condition) and apodosis (conclusion) clauses. The prepositional phrase (مِن مَّا) relates to elided verb followed by relative clause; and preposition is (التبيينية) for the definition or explanation/clarification of a general or universal by a special or particular term, the later being one of several objects that go to make up the former. The next prepositional phrase (التبيينية) coupled with possessive phrase serves as Circumstantial adverb for the elided object pronoun of antecedent verb (مَلَـكَـتْ). They are adjectively portrayed, for restriction purpose in choice, by definite active participle: ٱلْمُؤْمِنَٟتِ meaning the known believing women. Thereby, it reflects that: فَتَيَٟتِ housemaids can also be non-believing women.  It stems from Root: ف ت ى.

Renowned lexicographer Ibn Faris stated it leads to perception (على تبيين حكم) of clarifying, explicating some order, jurisprudential ruling. He further stated (يدلُّ على طَرَاوة وجِدّة) it leads to perception of freshness, soft, and mental or physical power and quality of being modern. Thereby he mentioned it denotes: الفَتاء :الشباب young person. It is used 21 times, 10 times to refer to young man (12:36;18:10;18:13;21:60); and servants of state, or personal male and female servants (4:25;12:30;12:62;18:60;18:62;24:33). It is used 11 times for seeking explanation of dreams (12:41,43,46) and jurisprudential or otherwise ruling (4:127(2);4:176(2);18:22; 27:32; 37:11;37:149).

Since such: فَتَيَٟتِكُـمْ  are not slaves and captives but are members of some household, permission has to be granted for taking them into fold of matrimonial bond (النِّكَاحُ) by the elders-guardians of that household along with the consent of respective woman:

This advice is to a person suffering paucity of resources who cannot marry women who cause high financial liabilities. He can be successful in his desire if prior permission is granted by the Guardians-House Masters holding in their hand the authority and responsibility of managing affairs of such women presently serving as House-Maids.

The ninth time mention again characterizes the objects of the verb as house servants and serfs and clarifies that women had at their own free will had desired to become self-protected by becoming housemaids.

Take note, those people should retain their selves continent and virtuous, who find not wedding opportunity, till such time Allah the Exalted might make them Self-Sufficient out of His Bounty.

And regards those Men and Women, being in circumstance that you have the authority for ordering and managing their affair-your House-Servants, who seek the proclamation of independence-self governance —

Thereby on their desiring, you the Guardians-House Masters, subject to having found in them sustainable ability-betterment, are hereby commanded to afford them the mutually agreed Written Proclamation of freedom-self governance —

And you people give/donate them (house-servants) some reasonable wherewithal out of the wealth of Allah the Exalted which He the Exalted has granted to you (Masters of house-servants/serf).

Further, you people should not compel your House-Maids towards debauchery since they had willingly opted subjugation-became servant for security of chastity, with the intention that you might obtain apparent gains of worldly life.

Mind it, should someone forcefully compels them, thereby, it is a fact that for all that forcefully done in the state of their abhorrence, Allah the Exalted is the Forgiving, the Merciful. [24:33] [accountability is for acts done with will, not for those got done forcefully by others for which they will be responsible]

The object of the verb: أَرَدْنَ  "they  willingly decided" is verbal noun: تَحَصُّنٙا  of Form-V which has reflexive causative meanings. The subject receives back the impact of action. It generally depicts such actions where the subject honestly and sincerely tries to transform himself, and performs that action diligently. It has transformative meanings, Noun-ized; make oneself to be Noun. The meanings of form V are simply the meanings of form II plus the word "himself."

Once instead of general relative pronoun: مَا  plural masculine relative pronoun: ٱلَّذِينَ, which is the subject of antecedent verb, is used for relative clause: مَلَـكَتْ  and becomes the referent for the elided object (عائد). It includes both male and female domestic servants:

O those people who have proclaimed to have believed in the Messenger and Qur’ān, listen;

The Men and Women who are under control and in submission to you people-House Servants should make it a habit to seek prior permission and appointment of you people —

Likewise, those amongst you-in household who have not yet crossed over to puberty: age of experiencing wet dream —This restriction are for three points in time— These three periods in time are: before performing the Protocol of Servitude and allegiance of True Dawn to Sun Rise —The second time is at Mid-day-Noon of Noon selected by you people for laying of clothes [from your back-lower area] —And third is after the Ass-sa'laat: Protocol of Servitude and allegiance of darkened Night.

These three timings of "Privacy-Sex" are exclusive occasions for you people-married couples.

There is no harm and constraint for you people and for them [restrained to disturb privacy] after these three timings, that they are frequent visitors for you, some of you visiting others in the house.

This is how Allah the Exalted explicitly explicates Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you people [for comprehension as was promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam] —

This is how Allah the Exalted explicitly explicates Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you people [for comprehension as was promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam] —[24:58]

Again housemaids in the service and under patronage of distinguished wives of the exalted Messenger are mentioned:

There is not at all annoyance-blame for them-the Wives of the Elevated Messenger of Allah the Exalted with regard to entry in places of their fathers, and that of their sons, and that of their brothers —

And that of their brother's sons, and that of their sister's sons —

And that of their family women, and that of Women-House-Maids who are under authority and in submission to them.

And you [the wives of the Elevated and Chosen Messenger Sal'lallaa'hoalaih'wa'salam] sincerely endeavour to attain salvation from Allah the Exalted.

It is certain fact that Allah the Exalted is Ever Witness-Observer over each and all things-matter -situations. [33:55]

 

5. The clause مَا مَلَـكَـتْ أَيْمَٟنُكُـمْ and فَتَيَٟتِكُـمْ "your housemaids" does not connote captive women -  prisoners of war (أُسَٟرَىٰ).

The clause and noun فَتَيَٟتِكُـمْ "your housemaids" cannot be taken to connote captive women-prisoners of war by any stretch of imagination.

Further, all the Protected-Wedded: those already in married state in the Womenfolk are forbidden upon you people (the believers). Only those Married believer Women in the wedlock of non-believer are excepted from this prohibition who have been given asylum and are now under the authority/governance and responsibility of you people (Muslim State) for handling and managing their affairs. [Refer 4:25]

Thereby, he may seek of those woman upon whom the right hand of you have the authority and responsibility-guardianship for ordering and managing their affairs; they being in the state of your believing house-maids. [Refer 4:25]

The most lamentable aspect of some of the translators and exegetes in Urdu and English languages is that they merely plagiarized what  non-believing pioneer translators of Grand Qur’ān had said erroneously. First sentence was translated by the pioneers in these words:

George Sale: Ye are also forbidden to take to wife free women who are married, except those women whom your right hands shall possess as slaves.

John Rodwell: Forbidden to you also are married women, except those who are in your hands as slaves 

Please notice that Sale and Rodwell erroneously and imaginatively added the words "as slaves" as the object of verb. Many later plagiarists substituted "slave women" with "captives, prisoners of war". Grand Qur’ān is explicitly explicative and does not allow translators and exegetes a right to insert their intellect and memories in target text. Therefore, insertion of words like "as slaves, captives, prisoners of war" is not only erroneous but reflective of their dishonest scholarship.

The concept of captivity, imprisonment, prisoners of war is embedded in Arabic Root: ء س ر. The basic perception infolded in the Root is to restrain and arrest-confine-imprison someone. The lace or rope with which something is tied or bonded; a shackle, restriction. The concept of captives and prisoners of war is mentioned six times:

Afterwards the ratification of aforesaid covenant, you are such people who kill-ill repute your people —

And you cause a group weaker among you to exile from their towns-locations —

By joining in a league alleging upon them accusations of guilt and transgression.

However, if they are brought to you as captives you voluntarily ransom them —

While their very exile had been made unlawful upon you. [Refer 2:85]

Explicit instructions - injunction are given about protocols of war and prisoners of war:

Taking prisoners as preference for him until he has inflicted defeat upon the enemy in the battlefield is not the desired proposition for such Elevated and Chosen allegiant (Nabi) who is personally participating in the war  —(see 47:4 for war morals)

(if you people do it, it will connote) You people seek ephemeral world and Allah the Exalted desires for you the Hereafter.

Be mindful, Allah the Exalted is Pervasively dominant and the Infinitely Just Supreme Administrator of the created realm, visible and invisible.[8:67]

The instructions as to how Islamic State should handle and treat the prisoners of war are also given:

O you the Elevated and Chosen Allegiant [Muhammad Sal'lallaa'hoalaih'wa'salam] —

Pronounce for everyone of those captives who are presently in captivity of hands of you people (Believers):

"If Allah the Exalted exposes good in your hearts —

He the Exalted would give you better than that which has been seized from you; and will grant forgiveness for you people.

Know it, Allah the Exalted is repeatedly the Forgiving-Overlooking, the fountain of Mercy." [8:70]

The prisoners of war cannot be described by clause like this: مَا مَلَـكَـتْ أَيْمَٟنُكُـم مِّنَ ٱلۡأَسْرَىٰٓ. They are described by فِـىٓ أَيْدِيكُـم where preposition is adverbial in the meanings of "عِنْدَ" typically expressing present state of things. The Possessive Phrases: أَيْمَٟنُكُـم or أَيْمَٟنُـهُـمْ or أَيْمَٟنُـهُنَّ , or يَمِينُكَ  used as subject of verb: مَلَـكَـتْ , will never signify "your/their hands possessed, owned". Women are not a commodity that somebody could own or possess them. When this verb is used to indicate taking or holding the possession of some object, its subject will never be أَيْمَٟنُـ  or يَمِينُ . We can find the evidence of its use even in Qur’ān:

Or in those houses the keys of which are in your possession —[Refer 24:61]

Linguists inform us that words have collocative meanings which consist of associations a word acquires on account of the meanings of the words which tend to occur in its environment. Grand Qur’ān explains its important words by using it in various semantic fields and certain collocates in the sentences by which meanings are very predictable based on the set of words that are juxtaposed together.

The prisoners are not a commodity, they are human beings. The attitude and conduct of righteous believers towards prisoners is highlighted as selfless:

And they feed, in attraction and for seeking appreciation of Him the Exalted, indigent, father-orphan and captive-imprisoned — [76:08]

[clarifying] "We feed you people for seeking the attention and approval of Allah alone, no reward/gain do we desire from you, and nor thanks. [76:09]

Indeed we fear the Day which is declared by our Sustainer Lord as of disgusting and distressing events". [76:10]

The forth time mention of feminine verb (مَلَـكَتْ) negates its object could be prisoners of war:

وَ ٱعْبُدُوا۟ ٱللَّهَ وَ لَا تُشْـرِكُوا۟ بِهِۦ شَيْـًۭٔاۖ

Take note; you people be exclusively subservient-allegiant to Allah the Exalted. And you people should never associate anyone-anything as partner-associate with Him the Exalted.

And look after your parents with affectionate kindness —And so with kindred-family-clan-relationship of affinity; and the father-orphans and those in need-destitute —And with the neighbour who is close relative; and with the stranger neighbour in vicinity; And with the companion-colleague —And with the wayfarer —

وَمَا مَلَـكَـتْ أَيْمَٟنُكُـمْۗ

And with those upon whom right hand of you have the authority and are managing their affair-domestic servants in your submission and under your protection emigrant married women in matrimonial bond of a Non Believer.

إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالٙا فَخُورٙا  ٣٦

Remember; Allah the Exalted certainly does not appreciate-approve such person who fantasizes, self deluded proudly boastful — [4:36]

The fifth time mention of the relative clause under study categorically negates that its object could ever be stretched to include prisoners of war. It explicitly states what exactly is the difference between its subjects and objects. It is difference of respective economic position. The subjects are rich and feudal lords and the objects are men and women who are tied in relationship of protection, guardianship and working and providing services at homes and lord's estate or agricultural fields, etc. It is the concept/phenomenon related to feudalism. 

Observe it, Allah the Exalted has granted distinction to some of you people over some others with regard to grant of sustenance-affluence.

The fact remains that those given distinction of affluence by excessive resources will not divert their wealth to those upon whom their right hand have authority and managing responsibility: domestic servants/serfs in their submission, whereby they all become equated in affluence.

Is it that they the affluent knowingly deny the grace and bounty of Allah the Exalted? [16:71]

Its tenth time mention is also about the relationship between lord and serf and not prisoners of war:

He the Exalted has struck for you people an example of a contrast relating to your selves.

Reflect; Is it possible for you to grant sharing in that affluence which Our Majesty has granted to you people to a single one in them who are under control of your right hand-domestic servants-serfs —

To the extent whereby you all are in equivalence relation therein, fearing them like your fear from own selves (feudal lords)?

This is how Our Majesty distinctly elaborate the Aa'ya'at-Verbal Passages presenting facts and concepts, for the people who perceive by critical thinking-reasoning. [30:28]

It is obvious from the above two mentions (at 5 and 10) that the object of verb: مَلَـكَتْ   are men and women of lower non-affluent class of society who provide service as serfs and domestic servants. This division and its purpose is specifically mentioned:

أَهُـمْ يَقْسِمُونَ رَحْـمَتَ رَبِّكَۚ

Do they people distribute the Mercy of the Sustainer Lord of you the Messenger [Sal'lallaa'hoalaih'wa'salam]?

نَـحْنُ قَسَمْنَا بَيْنَـهُـم مَّعِيشَتَـهُـمْ فِـى ٱلْحَـيَوٰةِ ٱلدُّنْيَاۚ

Our Majesty have distributed amongst them their economy in the Worldly Life.

وَرَفَعْنَا بَعْضَهُـمْ فَوْقَ بَعْضٛ دَرَجَٟتٛ

And Our Majesty have uplifted some of them over others, with regard to worldly rankings —

لِّيَتَّخِذَ بَعْضُهُـم بَعْضٙا سُخْرِيّٙاۗ

So that some of them may hold some others as employees - service providers.

وَرَحْـمَتُ رَبِّكَ خَيْـرٚ مِّمَّا يَجْـمَعُونَ  ٣٢

And the Mercy [Grand Qur’ān] of the Sustainer Lord of you the Messenger [Sal'lallaa'hoalaih'wa'salam] is far better a blessing than that which they people accumulate. [43:32]

The seventh time mention of feminine verb (مَلَـكَتْ) categorically negates its object could be prisoners of war since women cannot be referred as masters/owners of war captives; it is the state that holds the prisoners of war whereby its subject will always be masculine:

And you the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce for the Believing Women that they should reduce their focused attention upon men [just for info: it is most powerful stimuli to excite] —

And that they should preserve their genitalia (sitting with legs closed) —

And that they should not cause their bosom noticeable - prominent (by artificial methods) except that of her which has naturally become noticeable.

And they should strike barrier for covering their bosom by putting their unsown sheets upon their chests.

And they should not cause their bosom to be noticed (by removing unsown sheet) —Except for their husbands —Or before their fathers, or fathers of their husbands —Or before their sons or the sons of their husbands from other wives —Or before their brothers, or sons of their brothers, or sons of their sisters —

Or before their own-family women [not strangers] —

Or before maid servants under their control and obligation —

Or before apparently looking like the men attendants at service who are "other than holders of genitalia desiring for marriage - castrated". —[Refer 24:31]

It is thus manifestly evident that فَتَيَٟتِكُـمْ  "your housemaids" cannot be considered captive women - prisoners of war by any stretch of imagination. Thereby, all translation saying so are erroneous and misleading.

6. The noun: فَتَيَٟتِكُـمْ  "your housemaids" does not connote slaves.

Slavery since prehistoric times has been a social institution as involuntary form of human servitude. The characteristics of slaves are that their labour or services are obtained through force; they are regarded as the property of another person, their owner; and that they are entirely subject to their owner's will. Therefore they could be bought, sold, traded, given as a gift, or pledged for a debt by their owner.

It is strange scholarship of exegetes who overlooking the explicit explanation and specification of clause (مَلَـكَـتْ أَيْمَٟنُكُـم) converted them to refer women who have been made: مَمْلُوكَة slaves. Slaves are characterized:

Allah the Exalted has struck a contrast by an example of a subjugated person; his peculiarity is that he persistently have no power and prerogative over anything —

And another person whom Our Majesty have given from Our Grace affluent stable sustenance whereby he spends out of it, secretly and publicly —

Adjudge, are such people considered equivalent in public eye? [Refer 16:75]

The Adjectival Phrase: عَبْدٙا مَّمْلُوكٙا portrays all the characteristics of a Slave. Yet there be a Man in still worse circumstances.

ضَرَبَ ٱللَّهُ مَثَلٙا رَّجُلٙا فِيهِ شُرَكَآءُ مُتَشَٟكِسُونَ

Allah the Exalted has struck citing a man whose characteristic is that many persons of conflicting nature and psyche have partnership rights of subjugation-subordination-service in holding him —

وَرَجُلٙا سَلَمٙا لِّرَجُلٍٛ

And of another man who is subservient-in obedience solely for one man —

هَلْ يَسْتَوِيَانِ مَثَلٙاۚ

Adjudge, do they both equalize for purposes of citing?

ٱلْحَمْدُ لِلَّهِۚ

[having understood the point and you not being such man, say] The Infinite Glory and Praise stands specified eternally, entirely and exclusively for Allah the Exalted.

بَلْ أَكْثَرُهُـمْ لَا يَعْلَمُونَ  ٢٩

However, the fact is that most of them pursue not to know [retain such simple facts in their memory]. [39:29]

The described: عَبْدٙا      is from Root: ع ب د which denotes a relational signification that can be translated as absolute "servitude-allegiance-subject" in reference to his Master. And passive participle renders his physical being, taken as thing, as the property of his master. Such person when identified becomes: ٱلْعَبْدُ . The free person and slave are characterized by these words:

يَٟٓأَيُّـهَا ٱلَّذِينَ ءَامَنُوا۟

O those people who have proclaimed to have believed in the Messenger and Qur’ān, listen;

كُتِبَ عَلَيْكُـمُ ٱلْقِصَاصُ فِـى ٱلْقَتْلَـىۖ

The pursuit-tracing the murders to finality; the capital punishment is decreed for you people (society) to bring the murderer to justice without favour and fear. [society/state is made a party making crime of murder as crime against society],

ٱلْحُرُّ بِالْحُرِّ وَٱلْعَبْدُ بِٱلْعَبْدِ وَٱلۡأُنثَىٰ بِٱلۡأُنثَىٰۚ

If the convicted murderer is a self administering [free] man the same free man; and if the murderer is the Bondman-Serf-Servant the same Obligated person; and if the murderer is a woman the same woman shall face the punishment. [Refer 2:178]

The contra of slave is called: ٱلْحُرُّ that stem from Root: ح ر ر which signifies  contra. of bondage - slavery - menial, and what is void of defect, fault and deficiency and incompleteness. Interestingly it also signifies heat. The fundamental property and attribute of heat - thermal energy is it is always on move. When Mūsā [alai'his'slaam] was sent as the Messenger, his nation was considered and being treated as slave nation by Pharaoh and ruling elite:

Thereby, [of difference of opinion on demonstration of signs] they said amongst themselves, "Should we believe for two human beings like us —

While their nation are for us slaves-subjects?" [23:47]

Moreover, Grand Qur’ān has no where employed this word فَتَيَٟتِكُـمْ for slaves; the word used six times in possessive phrases as second element for slaves is: رَقَبَةٍۢ from Root:  ر ق ب. It is always used with such word that signifies freeing them.

وَمَا كَانَ لِمُؤْمِنٛ أَن يَقْتُلَ مُؤْمِنٙا إِلَّا خَطَــٔٙاۚ

Know it; It has never been permissible and befitting for a true believer that he might kill a believer except unintentionally and mistakenly.

وَمَن قَتَلَ مُؤْمِنٙا خَطَــٔٙا فَتَحْرِيرُ رَقَبَةٛ مُّؤْمِنَةٛ

Take note; Were a believer killed a believer by negligence-mistake: thereat, the requital obligation is to set free a believing Bondwoman-Serf-Servant —

وَدِيَةٚ مُّسَلَّمَةٌ إِلَـىٰٓ أَهْلِهِۦٓ إِلَّآ أَن يَصَّدَّقُوا۟ۚ

And blood-money; delivery characterized by exactitude as was declared acceptable, is to be delivered to his: murdered person's family. It is mandatory except that they might remit of their own choice.

فَإِن كَانَ مِن قَوْمٛ عَدُوّٛ لَّـكُـمْ وَهُوَ مُؤْمِنٚ فَتَحْرِيرُ رَقَبَةٛ  مُّؤْمِنَةٛۖ

Further note; If the murdered belonged to enemy nation but was a believer: the obligation incumbent upon the slayer is to set free a believing Bondman-Serf-Servant.

وَإِن كَانَ مِن قَوْمٛ بَيْـنَكُـمْ وَبَيْـنَـهُـم مِّيثَٟقٚ فَدِيَةٚ مُّسَلَّمَةٌ إِلَـىٓ أَهْلِهِۦ وَتَحْرِيرُ رَقَبَةٛ مُّؤْمِنَةٛۖ

And if the person murdered by mistake belonged to a nation-community with whom there is a mutual treaty between you people and them: the obligation is to submit redemption money in full without deformity, what was agreed is to be paid to his family. And to set free a believing Bondwoman-Serf-Servant.

فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْـنِ تَوْبَةٙ مِّنَ ٱللَّهِۗ

Sequel to this ordinance; He who does not possess this to redeem his mistake then continuous fasting during two successive months is prescribed by Allah the Exalted for absolving and pardon.

وَكَانَ ٱللَّهُ عَلِيـمٙا حَكِيـمٙا  ٩٢

Know it: Allah the Exalted is eternally the All Knower and the Wise: Knower of invisible-secreted-infolded. [4:92]

The very fact Arabs coined the word "رَقَبَة" from Root: ر ق ب to refer "slave" suffices that they employed them as domestic servants. Ibn Faris stated (يدلّ على انتصابٍ لمراعاةِ شيءٍ. من ذلك الرَّقِيب، وهو الحافِظ) it leads to the perception of rising for deference, consideration -watching of a thing; it signifies controller, supervisor, and he is defender, custodian, preserver. It is interesting that for the predicate of elided but understood subject (كَفَّٟرَتُهُۥ) of nominal sentence is possessive phrase: تَحْرِيرُ  رَقَبَةٛ  from the same Root: ح ر ر which is the source of: ٱلْحُرُّ a free man. It is important to note that at all places the "slave" woman who is to be freed is specified as staunch believer. The act of freeing slave is adjudged as psychologically uphill decision:

--And what is that which will give you the perception of what is uphill task in Our perspective?. [90:12]

This psychologically uphill decision is a voluntary grant of proclamation of freedom for an obligated/subservient person-serfs-house maids — [90:13] (read with 24:33)

An excerpt from the history of slavery from encyclopaedia Encarta: (quote) "Islam, established in the 7th century, recognized the institution of slavery from the beginning. The Prophet Muhammad urged his followers to use slaves kindly, however, and on the whole slaves owned by Muslims were comparatively well treated. Most were employed as domestic servants." (Microsoft ® Encarta ® 2006. © 1993-2005 Microsoft Corporation.).

The ninth time mention again characterizes the objects of the verb as house servants and serfs and clarifies that women had at their own free will desired to be self-protected by becoming housemaids.

Take note, those people should retain their selves continent and virtuous, who find not wedding opportunity, till such time Allah the Exalted might make them Self-Sufficient out of His Bounty.

And regards those Men and Women, being in circumstance that you have the authority for ordering and managing their affair-your House-Servants, who seek the proclamation of independence-self governance —

Thereby on their desiring, you the Guardians-House Masters, subject to having found in them sustainable ability-betterment, are hereby commanded to afford them the mutually agreed Written Proclamation of freedom-self governance —

And you people give/donate them (house-servants) some reasonable wherewithal out of the wealth of Allah the Exalted which He the Exalted has granted to you (Masters of house-servants/serf).

Further, you people should not compel your House-Maids towards debauchery since they had willingly opted subjugation-became servant for security of chastity, with the intention that you might obtain apparent gains of worldly life.

Mind it, should someone forcefully compels them, thereby, it is a fact that for all that forcefully done in the state of their abhorrence, Allah the Exalted is the Forgiving, the Merciful. [24:33] [accountability is for acts done with will, not for those got done forcefully by others for which they will be responsible]

The object of the verb: أَرَدْنَ  "they  willingly decided" is verbal noun: تَحَصُّنٙا  of Form-V which has reflexive causative meanings. The subject receives back the impact of action. It generally depicts such actions where the subject honestly and sincerely tries to transform himself, and performs that action diligently. It has transformative meanings, Noun-ized; make oneself to be Noun. The meanings of form V are simply the meanings of form II plus the word "himself."

Once instead of general relative pronoun: مَا  plural masculine relative pronoun: ٱلَّذِينَ, which is the subject of antecedent verb, is used for relative clause: مَلَـكَتْ  and becomes the referent for the elided object (عائد). It includes both male and female domestic servants:

O those people who have proclaimed to have believed in the Messenger and Qur’ān, listen;

The Men and Women who are under control and in submission to you people-House Servants should make it a habit to seek prior permission and appointment of you people —

Likewise, those amongst you-in household who have not yet crossed over to puberty: age of experiencing wet dream —This restriction are for three points in time— These three periods in time are: before performing the Protocol of Servitude and allegiance of True Dawn to Sun Rise —The second time is at Mid-day-Noon of Noon selected by you people for laying of clothes [from your back-lower area] —And third is after the Ass-sa'laat: Protocol of Servitude and allegiance of darkened Night.

These three timings of "Privacy-Sex" are exclusive occasions for you people-married couples.

There is no harm and constraint for you people and for them [restrained to disturb privacy] after these three timings, that they are frequent visitors for you, some of you visiting others in the house.

This is how Allah the Exalted explicitly explicates Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you people [for comprehension as was promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam] —

This is how Allah the Exalted explicitly explicates Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you people [for comprehension as was promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam] —[24:58]

Again housemaids in the service and under patronage of distinguished wives of the exalted Messenger are mentioned:

There is not at all annoyance-blame for them-the Wives of the Elevated Messenger of Allah the Exalted with regard to entry in places of their fathers, and that of their sons, and that of their brothers —

And that of their brother's sons, and that of their sister's sons —

And that of their family women, and that of Women-House-Maids who are under authority and in submission to them.

And you [the wives of the Elevated and Chosen Messenger Sal'lallaa'hoalaih'wa'salam] sincerely endeavour to attain salvation from Allah the Exalted.

It is certain fact that Allah the Exalted is Ever Witness-Observer over each and all things-matter -situations. [33:55]

7. All Women other than sanctified are made permissible (اِحْلاَلٌ) only for rendering them: ٱلْمُحْصَنَٟتُ wedded, pearls of household. No woman by any nomenclature is permissible for debauchery and making her concubine-mistress.

Take note: All Women (virgin. divorced, widow, irrespective of status) other than the sanctified - prohibited are granted liberty - legal sanction to consent for wedding by you —

They are made permissible solely and exclusively for the purpose that you might sincerely seek them with your wealth in the manner of those who seek women for taking them in protective fold of Matrimonial Bond: Nikah rendering them a pearl of household. Their seeking is not allowed with wealth in the manner of debauch men for sexual lust - merely for flowing out the "water: momentary intercourse".  [Refer 4:24]

And pay them their Wed-gifts and committed obligations in the well known manner as is paid to a women taken in the protective fold of Matrimonial Bond making her pearl of life-household; opposite the style and manner of payment to debauch-professional women who act for the occasional "outflow of water/satisfying sexual lust". And nor in the manner of payment as is made to such women who maintain secret intimate relationship acting as keeps-concubine. [Refer 4:25]

The lesson to be remembered is that Women are declared permissible only for: النِّكَاحُ  matrimonial bond witnessed by society (فَٱنكِحُوا۟ فَٱنكِحُوهُنَّ ; يَنكِحَ ;أَنْكِحُوا۟ ) with additional condition that it should be as مُّحْصِنِيـنَ Men who seek women for taking them in protective fold of Matrimonial Bond-النِّكَاحُ rendering them a pearl of household. But the fact remains that there are Men and Women who are: مُسَٟفِحِيـنَ and مُسَٟفِحَٟتٛ . Both are masculine and feminine plural Active Participles. Their parent Root is "س ف ح". Ibn Faris [died 1005] stated: يدلُّ على إِراقة شيء والسِّفاح: صبُّ الماء بلا عَقد نكاح، فهو كالشيء يُسفَح ضَياعاThat, it leads to the perception of spilling, shedding, effusion of a thing. It refers to a man or woman who outpours "water"-attains ejaculation-orgasm without having entered in the Matrimonial Bond-نكاح whereby his and her act assumes the character of wasteful effusion. It characterizes sex maniac.

Moreover there are Men and Women who are: مُتَّخِذِىٓ أَخْدَانٍۢ and: مُتَّخِذَٟتِ أَخْدَانٍ . The first element of these Possessive Phrases is Active Participle of Form-VIII denoting vehemence and diligence in performing the act. The Phrase signifies those Men and Women who maintain secretively illicit sexual relationship, acting as concubine.

8. Erroneous inferences blatantly contrary to divine injunctions drawn from replica Ayahs 23:05 and 70:29.

It has manifestly been laid down that sexual relation between a man and woman can be developed only after entering into mutually consented Marriage-Bond signified by verbal noun: النِّكَاحُ (Root: ن ك ح). This "Union-Bond" is termed: مِّيثَٟقًا غَلِيظٙا an agreement duly ratified by society, the third party and witness of mutual agreement. It grants permission, and renders sanctity of purity, in establishing particular matrimonial relationship; otherwise not permissible and is a grave sin described by Verbal Noun: ٱلزِّنَـىٰٓ, if done by a man and woman without the Union-Bond, punishable both in the world and Hereafter.

It is lamentable that despite such an elaborate, explicit and self exegetical injunctions that even descriptively explain when, where, and how to perform sex preliminaries and intercourse with wed wives, some imported into Islam the dirty concept of free sex with prisoners of war and slaves by erroneously interpreting and inferring from these two Ayahs.

وَٱلَّذِينَ هُـمْ لِفُرُوجِهِـمْ حَـٟفِظُونَ ٥

إِلَّا عَلَـىٰٓ أَزْوَٟجِهِـمْ أَوْ مَا مَلَـكَـتْ أَيْمَٟنُـهُـمْ

فَإِنَّـهُـمْ غَيْـرُ مَلُومِيـنَ  ٦

This is a subordinate sentence as characterization of people mentioned earlier:

قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ ١

Indeed those who truly and heartily believe in the Messenger and Qur’ān have attained perpetual success and fruitfulness: (characterized as under) [23:01]

And in Ayah 70:30, it is part of the characterization of: ٱلْمُصَلِّيـنَ   regular performers of As-sa'laat: the Time Bound Protocol of Servitude and physical demonstration of one's allegiance to Allah the Exalted; and his resolve to exercise his free will only as per dictates conveyed through the elevated Messenger following him in letter and spirit.

The Relative masculine plural noun is adjectival portrayal of antecedent active participle: ٱلْمُؤْمِنُونَ which includes women in its semantic ambit. The following pronoun is subject of nominal sentence as Relative clause and: حَٟفِظُونَ is predicate and prepositional phrase coupled with possessive phrase: لِفُرُوجِهِـمْ  relates to active participle with preposition for (التبیين) distinguishing between active participle and its object passive participle. One of the unique feature of an Active participle is that it has a verbal quality. It signifies that it has the same meaning as the Active Voice Verb and can even govern words in the same manner as a verb governs in a sentence. It governs like a verb when it is interpreted in the meaning of present or future-tense. Its Root has the perception of consideration, deference, keeping, maintaining, and caring for a thing guarding and protecting.

The object of preposition stems from Root: ف ر ج  that leads to the perception of an opening or intervening space- gap between two things; cleavage, rift, hole; and blooming in a thing. It refers to Genital  - sex organ - Penis and Vagina. It is specifically ordered:

You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce for the Believing Men that they should reduce their focused observation-gaze [visual attention upon women-most powerful stimuli to excite-first step] —

And they should guard their genitalia [the end area in sex process] —

It is a purer and elevated course of conduct for them.

Indeed Allah the Exalted is fully aware of what they people [lust mongers] artfully devise. [24:30]

And you the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce for the Believing Women that they should reduce their focused attention upon men [just for info: it is most powerful stimuli to excite] —

And that they should preserve their genitalia (sitting with legs closed) — [Refer 24:31]

Here advice is given separately to believing men and women to keep guarding their genitals which signifies not to indulge in illicit sex with any man or woman outside the fold of matrimonial bond. The verbs used are in jussive mood since (جواب الطلب) response is awaited. The truly believing men and women have responded by their act:

And those are such people who are regardful preservationist for their genitalia — [23:05 and replica 70:29]

Exception to this preservation of genitals is in the state when they wish to expose it upon their spouses, and/or by a husband upon the wife who was taken in wedlock from amongst immigrant believing women in their asylum- protection and obligation or from housemaids.

The exception has three elements: a thing that is excepted; the thing from which exception is made; the tool of exception, particle إِلَّا.   When that which is excepted and the thing from which exception is made both are of same kind it is termed: مُتَّصِلٌ connected or associated with. The exception from always guarding their genitals is in respect of: عَلَـىٰٓ أَزْوَٟجِهِـمْ which is a prepositional phrase coupled with possessive phrase where the pronoun refers respective husbands and wives. The preposition is in the meaning of مِنْ  for (إبتداء الغاية) commencement of matrimonial affair. This is related to both husbands and wives irrespective of who takes the initiative.

Particle «أَوْ» is for signifying options. It can be used to mention options [التخيير] in the meaning of "or, alternatively, either, gives a choice to select one to the exclusion of other"; and for indicating unrestricted conjunction: [الجمع المطلق] giving meaning of "and/or"; and for allowing a thing or making it allowable along with others and is termed: الإباحة. Here it has both significations of: الجمع المطلق and: الإباحة since the wives of believers (أَزْوَٟجِهِـمْ) have two identities as mentioned earlier:

وَٱلْمُحْصَنَـٟتُ مِنَ ٱلْمُؤْمِنَـٟتِ

And the unmarried Believer Women enjoying family protection are declared permissible for you —

وَٱلْمُحْصَنَـٟتُ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْـكِـتَٟبَ مِن قَبْلـِكُـمْ

Similarly the Women enjoying family protection who are not married belonging to those people who were given the Book prior to you are declared permissible for you. [Refer 5:05]

The wives of some men could either be from the married believing women who have taken asylum or from among the housemaids of rich people:

Further, all the Protected-Wedded: those already in married state in the Womenfolk are forbidden upon you people (the believers). Only those Married believer Women in the wedlock of non-believer are excepted from this prohibition who have been given asylum and are now under the authority/governance and responsibility of you people (Muslim State) for handling and managing their affairs. [Refer 4:24]

Thereby, he may seek of those woman upon whom the right hand of you have the authority and responsibility-guardianship for ordering and managing their affairs; they being in the state of your believing house-maids. [Refer 4:25]

The wives in the category of: مَا مَلَـكَـتْ أَيْمَٟنُـهُـم could either be:

1) Believer Women who are in the Wedlock of Non-Believers and have migrated taking asylum in Muslim society. Thereby, they have become under the control and authority of Muslim society, and management of their affair is now its responsibility and obligation. Adhering explicit command, they cannot be deported and returned to their respective non-believing husbands. Allah the Exalted has declared their Matrimonial Bond annulled with Non-Believers. They are, thereby, declared permissible for marriage by the believers.

2) The other Women are those who were in state of: مِّن فَتَيَٟتِكُـمُ ٱلْمُؤْمِنَٟتِ  wed by men of lower economic status.

The option particle bends individual word to single word or to the antecedent sentence. Thus exception is exercised by all husbands with respect to their wives; and for the affluent husband the option particle would connote "and/or" who is married with both type of women.

All sex related activities outside the matrimonial bond (النِّكَاحُ) are culpable and liable to criminal cognizance for punishment in the Hereafter (except self gratification-53:32). Therefore, a warning and declaration as parenthetic sentence is mentioned for everyone.

Since women are permissible only for taking them in wedlock as pearl of household, therefore, if someone diligently pursued sexuality beyond this—

Thereby, they are the people who are certainly the transgressors of prescribed limits. [23:07]

Desire and sexuality are still mysterious subjects despite successes of scientists by examining the reactions and activities within the human brain to understand the phenomenon. It is said that sexual desire itself is a drive lodged deep in the gut, working without our knowledge and beyond our control. The choice of Form-VIII verb: ٱبْتَغَىٰ is reflective of superb diction of Book of guidance when we see that the people for whom the Paradise is prepared and is in wait (3:133لِلْمُتَّقِيـنَ) even they can become prey of sudden uncontrollable surge:

وَٱلَّذِينَ إِذَا فَعَلُوا۟ فَـٟحِشَةٙ

And they () are such people that in case they committed for the first time an illicit sexual act —

أَوْ ظَلَمُوٓا۟ أَنفُسَهُـمْ

Or they had wronged their selves —

ذَكَرُوا۟ ٱللَّهَ فَٱسْتَغْفَرُوا۟ لِذُنُوبِـهِـمْ

They instantly recalled [injunctions of] Allah the Exalted and feeling ashamed they sincerely sought pardon for their respective crime/slander.

وَمَن يَغْفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ

-- [they did the right thing] And who is there who oft forgives sins except Allah the Exalted --?

وَلَمْ يُصِرُّوا۟ عَلَـىٰ مَا فَعَلُوا۟

And they did not tie themselves — made it their habit — repetitively acting upon that solitary illicit sexual act they happened to have committed —

وَهُـمْ يَعْلَمُونَ  ١٣٥

Because they are fully aware of it - the implication that its repetition will be a cognizable deed. [3:135]

Annexures:

w9826

16:71	وَ ٱللَّهُ فَضَّلَ بَعْضَكُـمْ عَلَـىٰ بَعْضٍۢ فِـى ٱلرِّزْقِۚ فَمَا ٱلَّذِينَ فُضِّلُوا۟ بِرَآدِّى رِزْقِهِـمْ عَلَـىٰ مَا مَلَـكَتْ أَيْمَٟنُـهُـمْ فَهُـمْ فِيهِ سَوَآءٌۚ أَفَبِنِعْمَةِ ٱللَّهِ يَجْحَدُونَ	1972
23:06	إِلَّا عَلَـىٰٓ أَزْوَٟجِهِـمْ أَوْ مَا مَلَـكَتْ أَيْمَٟنُـهُـمْ فَإِنَّـهُـمْ غَيْـرُ مَلُومِيـنَ	2679
33:50	يَٟٓأَيُّـهَا ٱلنَّبِىُّ إِنَّـآ أَحْلَلْنَا لَكَ أَزْوَٟجَكَ ٱلَّٟتِىٓ ءَاتَيْتَ أُجُورَهُنَّ وَ مَا مَلَـكَتْ يَمِينُكَ مِمَّآ أَفَآءَ ٱللَّهُ عَلَيْكَ وَ بَنَاتِ عَمِّكَ وَ بَنَاتِ عَمَّٟتِكَ وَ بَنَاتِ خَالِكَ وَ بَنَاتِ خَٟلَٟتِكَ ٱلَّٟتِى هَاجَرْنَ مَعَكَ وَ ٱمْرَأَةًۭ مُّؤْمِنَةً إِن وَهَبَتْ نَفْسَهَا لِلنَّبِىِّ إِنْ أَرَادَ ٱلنَّبِىُّ أَن يَسْتَنكِحَهَا خَالِصَةًۭ لَّكَ مِن دُونِ ٱلْمُؤْمِنِيـنَۗ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْـهِـمْ فِـىٓ أَزْوَٟجِهِـمْ وَ مَا مَلَـكَتْ أَيْمَٟنُـهُـمْ لِـكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌۭۗ وَ كَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًۭا	3583
70:30	إِلَّا عَلَـىٰٓ أَزْوَٟجِهِـمْ أَوْ مَا مَلَـكَتْ أَيْمَٟنُـهُـمْ فَإِنَّـهُـمْ غَيْـرُ مَلُومِيـنَ	5405

5 entries in 4 Ayahs

w12281

24:31	وَ قُل لِّلْمُؤْمِنَٟتِ يَغْضُضْنَ مِنْ أَبْصَٟرِهِنَّ وَ يَحْفَظْنَ فُرُوجَهُنَّ وَ لَا يُبْدِينَ زِينَتَـهُنَّ إِلَّا مَا ظَهَرَ مِنْـهَاۖ وَ لْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَـىٰ جُيُوبِـهِنَّۖ وَ لَا يُبْدِينَ زِينَتَـهُنَّ إِلَّا لِبُعُولَتِـهِنَّ أَوْ ءَابَآئِـهِنَّ أَوْ ءَابَآءِ بُعُولَتِـهِنَّ أَوْ أَبْنَآئِـهِنَّ أَوْ أَبْنَآءِ بُعُولَتِـهِنَّ أَوْ إِخْوَٟنِـهِنَّ أَوْ بَنِىٓ إِخْوَٟنِـهِنَّ أَوْ بَنِىٓ أَخَوَٟتِـهِنَّ أَوْ نِسَآئِـهِنَّ أَوْ مَا مَلَـكَتْ أَيْمَٟنُـهُنَّ أَوِ ٱلتَّٟبِعِيـنَ غَيْـرِ أُو۟لِـى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَـىٰ عَوْرَٟتِ ٱلنِّسَآءِۖ وَ لَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِيـنَ مِن زِينَتِـهِنَّۚ وَ تُوبُوٓا۟ إِلَـى ٱللَّهِ جَـمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّـكُـمْ تُفْلِحُونَ	2822
33:55	لَّا جُنَاحَ عَلَيْـهِنَّ فِـىٓ ءَابَآئِـهِنَّ وَ لَآ أَبْنَآئِـهِنَّ وَ لَآ إِخْوَٟنِـهِنَّ وَ لَآ أَبْنَآءِ إِخْوَٟنِـهِنَّ وَ لَآ أَبْنَآءِ أَخَوَٟتِـهِنَّ وَ لَا نِسَآئِـهِنَّ وَ لَا مَا مَلَـكَتْ أَيْمَٟنُـهُنَّۗ وَ ٱتَّقِيـنَ ٱللَّهَۚ إِنَّ ٱللَّهَ كَانَ عَلَـىٰ كُلِّ شَـىْءٍۢ شَهِيدًا	3588

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Comparative of characterization of: ٱلْمُؤْمِنُونَ and  ٱلْمُصَلِّيـنَ :

وَإِذَا مَسَّهُ ٱلْخَيْـرُ مَنُوعًا .٢١  إِلَّا ٱلْمُصَلِّيـنَ .٢٢ And when affluence and soothing circumstance touches him he becomes niggardly — [70:21] This has become general psyche of man except such of the performers of As-sa'laat: Time Bound Protocol of Servitude — [70:-22] ٱلَّذِينَ هُـمْ عَلَـىٰ صَلَاتِـهِـمْ دَآئِمُونَ .٢٣ Who are permanently regular upon performing their As-sa'laat. [70:23] وَٱلَّذِينَ فِـىٓ أَمْوَٟلِـهِـمْ حَقّٚ مَّعْلُومٚ .٢٤ And those — a known right/share in their wealth is earmarked —  [70:24] لِّلسَّآئِلِ وَٱلْمَحْرُومِ .٢٥ For those who ask and for the deprived ones — [70:25] وَٱلَّذِينَ يُصَدِّقُونَ بِيَوْمِ ٱلدِّينِ .٢٦ And those who accept and hold to the truth of the Day of Accountability and Requital — [70:26] وَٱلَّذِينَ هُـم مِّنْ عَذَابِ رَبِّـهِـم مُّشْفِقُونَ .٢٧ And they are those who remain fearful about the infliction of their Sustainer Lord. [70:27] إِنَّ عَذَابَ رَبِّـهِـمْ غَيْـرُ مَأْمُونٛ .٢٨ --Indeed the infliction of their Sustainer Lord is the one otherwise of secured thing.-- [70:28] وَٱلَّذِينَ هُـمْ لِفُرُوجِهِـمْ حَـٟفِظُونَ .٢٩ And those are such people who are regardful preservationist for their genitalia — [70:29] إِلَّا عَلَـىٰٓ أَزْوَٟجِهِـمْ أَوْ مَا مَلَـكَـتْ أَيْمَٟنُـهُـمْ Exception to this preservation of genitals is in the state when they wish to expose it upon their spouses, and/or by a husband upon the wife who was taken in wedlock from amongst immigrant believing women in their asylum- protection and obligation. فَإِنَّـهُـمْ غَيْـرُ مَلُومِيـنَ .٣٠ Thereby, since entering into matrimonial bondage is allowed, they are certainly the people who are other than condemned-culpable ones for illicit sexual pursuits. [70:30] فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٟلِكَ Since women are permissible only for taking them in wedlock as pearl of household, therefore, if someone diligently pursued sexuality beyond this— فَأُو۟لَـٰٓئِكَ هُـمُ ٱلْعَادُونَ .٣١ Thereby, they are the people who are certainly the transgressors of prescribed limits. [70:31] (replica 23:07) وَٱلَّذِينَ هُـمْ لِأَمَٟنَٟتِـهِـمْ وَعَهْدِهِـمْ رَٟعُونَ .٣٢ And they are the ones who are regardful for their trusts and for their commitment -contractual obligation to retire them. [70:32] وَالَّذِينَ هُـم بِشَهَٟدَٟتِـهِـم قَآئِمُونَ .٣٣ And they are the people who firmly stand by their testimonies — [70:33] وَالَّذِينَ هُـمْ عَلَـىٰ صَلَاتِـهِـمْ يُحَـافِظُونَ .٣٤ And they are who remain vigilant for regularly performing their each Salaat: Time bound Protocol of Servitude and Allegiance. [70:34] أُو۟لَـٰٓئِكَ فِـى جَنَّٟتٛ مُّكْـرَمُونَ .٣٥ They are the people who are in the Paradise, honoured and respectable. [70:35]

قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ .١ Indeed the following of those who identify their selves as Believers have attained perpetual success and fruitfulness: [23:01] ٱلَّذِينَ هُـمْ فِـى صَلَاتِـهِـمْ خَٟشِعُونَ .٢ Those who demonstrate solemnity and humble-mindedness in the performance of their As-Salaat: Time bound Protocol of Servitude and Allegiance — [23:02] وَٱلَّذِينَ هُـمْ عَنِ ٱللَّغْوِ مُّعْـرِضُونَ .٣ And those who avoid and ignore conjectural hearsay spread and made popular in the society — [23:03] وَٱلَّذِينَ هُـمْ لِلزَّكَوٰةِ فَٟعِلُونَ .٤ And those who are active for the payment of Az-zaka'at: financial liability for economic uplift of society — [23:04] وَٱلَّذِينَ هُـمْ لِفُرُوجِهِـمْ حَـٟفِظُونَ .٥ And those are such people who are regardful preservationist for their genitalia — [23:05] إِلَّا عَلَـىٰٓ أَزْوَٟجِهِـمْ أَوْ مَا مَلَـكَـتْ أَيْمَٟنُـهُـمْ Exception to this preservation of genitals is in the state when they wish to expose it upon their spouses, and/or by a husband upon the wife who was taken in wedlock from amongst immigrant believing women in their asylum- protection and obligation. فَإِنَّـهُـمْ غَيْـرُ مَلُومِيـنَ .٦ Thereby, since entering into matrimonial bondage is allowed with these two categories of women, they are certainly the people who are other than condemned-culpable ones for illicit sexual pursuits. [23:06] فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٟلِكَ Since women are permissible only for taking them in wedlock as pearl of household, therefore, if someone diligently pursued sexuality beyond this— فَأُو۟لَـٰٓئِكَ هُـمُ ٱلْعَادُونَ .٧ Thereby, they are the people who are certainly the transgressors of prescribed limits. [23:07] وَٱلَّذِينَ هُـمْ لِأَمَٟنَٟتِـهِـمْ وَعَهْدِهِـمْ رَٟعُونَ .٨ And they are the ones who are regardful for their trusts and for their commitment -contractual obligation to retire them. [23:08] وَٱلَّذِينَ هُـمْ عَلَـىٰ صَلَوَٟتِـهِـمْ يُحَـٟفِظُونَ .٩ And those who remain vigilant for regularly performing their Sala'waat: Five-time-bound Protocol of Servitude and Allegiance.  [23:09] أُو۟لَـٰٓئِكَ هُـمُ ٱلْوَٟرِثُونَ .١٠ They are the people who are the inheritors; [of place of their first father and mother] [23:10] ٱلَّذِينَ يَرِثُونَ ٱلْفِرْدَوْسَ Who inherit the Paradise [that was lost temporarily] — هُـمْ فِيـهَا خَٟلِدُونَ .١١ They shall abide therein permanently. [23:11]