In classical Islamic law, a concubine was a slave-woman with whom her master engaged in sexual relations.[1] Concubinage was widely accepted by Muslim scholars in pre-modern times. Most[2] modern Muslims, both scholars and laypersons,[3] believe that Islam no longer permits concubinage and that sexual relations are religiously permissible only within marriage.
Concubinage was a custom practiced in both pre-Islamic Arabia and the wider Near East and Mediterranean.[4] The Quran allowed this custom by requiring that a man not have sexual relations with anyone except for his wife or concubine. Muhammad had a concubine Maria the Copt who had been given to him as a gift by al-Muqawqis with whom he had a son. Some sources say he later freed and married her,[1] while others dispute this. Classical Islamic jurists did not place any limits on how many concubines a man could have. Prostitution of concubines was prohibited. A concubine who gave birth to a child was given the special status of an umm al-walad;[5] she could not be sold and was automatically free after her master's death.[6] The children of a concubine were considered free, legitimate and equal in status to the children from a man's wife.
With abolition of slavery in the Muslim world, the practice of concubinage came to an end.[1] Many modern Muslims see slavery as contrary to Islamic principles of justice and equality.[3][7]
13th century slave market, Yemen. Slaves and concubines are considered as possessions in Sharia; they can be bought, sold, gifted, and inherited when owners die.
^ abcCortese 2013.
^Ali 2006, p. 52: "the vast majority of Muslims do not consider slavery, especially slave concubinage, to be acceptable practices for the modern world"
^ abCite error: The named reference eoq was invoked but never defined (see the help page).
^Ali 2006, p. 39: "the use of female slaves as sexual partners was an accepted practice in most of the ancient Mediterranean and Near Eastern world where Islam originated"
^Freamon 2019, p. 169.
^Brockopp 2000, p. 196.
^Ali 2006, pp. 53–54: "...the practical limitations of the Prophet’s mission meant that acquiescence to slave ownership was necessary, though distasteful, but meant to be temporary."
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