In one of your responses regarding Maria Qibtia (RA), you write:
It is clear from the accounts of the historians that the Prophet (pbuh) treated Maria Qibtia (ra) in a manner that was truly a socio-moral example for the society to follow. No difference can be seen in his treatment of Maria Qibtia (ra) and the rest of his wives (ra). She was given a separate living quarter, like the other wives and was never treated in a derogatory way by the Prophet (pbuh) or any one of his spouses. The Prophet (pbuh) did not marry Maria Qibtia (ra) even after the birth of her child.
The Qur’an says that the Prophet (SA) was not allowed to marry slave girls who are not prisoners of war. But what Qur’anic directive do we have that he was allowed to have sexual relations with such women, as he did with Maria Qibtia (RA). Obviously, the Prophet did not need to have sexual relations with her, even though he kept her in her household. Could it not be that the Prophet (SA) had freed her first, and then married her, as this is in accordance with the Qur’an?
As for the allowance of sexual relations with slave girls, it was an accepted social norm of the Arab society and in view of the deep social roots of the institution of slavery in the society, the Qur’an recognized sexual relations between a man and his slave girl. This recognition is mentioned in Al-Mu’minoon 23: 5 – 6 and Al-Ma`aarij 70: 29 – 30.
Could it not be that the Prophet (SA) had freed her first, and then married her, as this is in accordance with the Qur’an?
As stated earlier, sexual relations with one’s slave girls was recognized by the Qur’an, in view of the deep roots of the institution in the Arabian society. In view of this recognition of the Qur’an, it can no longer be said that the sexual relations with slave girls is ‘not’ in accordance with the Qur’an.
Nevertheless, the Prophet (pbuh) could indeed have freed Maria Qibtia and subsequently married her, yet this is not supported by the historical accounts.
I hope this helps.
November 18, 2001