another verse.” He thought that the prohibition on combining such women might resemble the restriction on their number: a man may take as many concubines as he wishes, but may marry no more than four wives. Both prohibitions are circumstantial, unlike prohibitions arising from blood relationship or marriage, which are permanent. Thus, the latter make a woman one of his permanently unmarriageable relatives, whereas the former do not. His wife’s sister, for example, is not a permanently unmarriageable relative: he may neither be alone with her nor travel with her, just as he may not be alone with other women once he has four wives, since marrying beyond that number is forbidden. The majority, however, categorically held that combining such women as concubines is forbidden. This is the established position of the four imams and others.

They reasoned that everything Allah has forbidden in the verse with respect to marriage is also forbidden with respect to concubinage. The verse granting permission—His words,

“or those your right hands possess”—

merely permits slave women as a general category. It does not specify which forms of concubinage are lawful or unlawful, just as it does not specify which women may or may not lawfully be married with a dowry. Intercourse with a woman is forbidden when she is observing a waiting period or is in the state of consecration for pilgrimage, whether she is a wife or a concubine.

The restriction on the number of wives was imposed because of the obligation to divide one’s time equitably among them, as the Most High says:

“If you fear that you will not deal justly with orphans, then marry women of your choice, two, three, or four. But if you fear that you will not be just, then marry only one, or those your right hands possess. That is more likely to prevent you from being unjust.”

That is, so that you do not act unjustly in dividing your time. This is how the early generations and the majority of scholars explained it. A group of scholars, however, thought that it meant that one’s dependants should not become numerous. They said that this indicates the obligation to provide maintenance for one’s wife. Most scholars judged this interpretation mistaken, both linguistically and in meaning.

As for the wording, one says ‘āla, ya‘ūlu when someone acts unjustly; ‘āla, ya‘īlu when he becomes poor; and a‘āla, yu‘īlu when his dependants become numerous. He, glorified is He, said:

“ta‘ūlū,”

not tu‘īlū. As for the meaning, increased expenditure and numerous dependants can result from concubinage just as they can from marriage. Nevertheless, He has permitted