Temporary Marriage in Early Islam: A Critical Analysis of Sahih al-Bukhari 4615

By Dr. Maxwell Shimba

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Abstract

This paper examines the controversial hadith narrated in Sahih al-Bukhari 4615, which recounts the Prophet Muhammad’s (ﷺ) permission for his companions to engage in temporary marriages during military campaigns. By analyzing the historical, theological, and ethical implications of this practice, the study argues that such acts closely align with the modern definition of prostitution. This raises critical questions regarding the moral consistency of Islamic teachings, especially in comparison with biblical and universal ethical frameworks.

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1. Introduction

The canonical hadith collections of Sunni Islam are widely considered by Muslims as authentic historical records of the sayings and actions of Prophet Muhammad. Among them, Sahih al-Bukhari holds the highest authority after the Qur’an. However, certain narrations within it raise profound moral and theological questions. One such narration, Hadith 4615, describes the Prophet’s companions requesting permission for castration to avoid sexual temptation during military expeditions, only for Muhammad to instead allow them to marry women temporarily—even for as little as the price of a garment.

This study seeks to critically examine the implications of this narration, arguing that the practice sanctioned therein mirrors prostitution by definition and undermines the ethical claims of Islamic moral superiority.

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2. Textual Background of Sahih al-Bukhari 4615

The hadith reads:

“Narrated `Abdullah: We used to participate in the holy wars carried on by the Prophet (ﷺ) and we had no women (wives) with us. So we said (to the Prophet (ﷺ)), ‘Shall we castrate ourselves?’ But the Prophet (ﷺ) forbade us to do that and thenceforth he allowed us to marry a woman (temporarily) by giving her even a garment, and then he recited: ‘O you who believe! Do not make unlawful the good things which Allah has made lawful for you.’” (Sahih al-Bukhari 4615, Vol. 6, Book 60, Hadith 139)

This hadith explicitly acknowledges that Muhammad sanctioned temporary unions, later referred to as Mutʿah. Such unions were short-term contractual arrangements with women, involving financial or material compensation in exchange for sexual access.

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3. Mutʿah and the Question of Prostitution

From a sociological and ethical standpoint, prostitution is defined as the exchange of sexual services for material compensation without intent of a lifelong marital commitment. The narration in question meets these criteria:

• Temporary arrangement: The union lasted only for the duration of need, such as during military campaigns.

• Compensation: The hadith specifies that even a garment was sufficient as payment.

• Lack of permanence: Unlike traditional marriage, these unions did not involve lifelong commitment, family establishment, or enduring responsibility.

Thus, despite being couched in religious terminology, the practice reflects institutionalized prostitution.

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4. Theological and Ethical Tensions

The Qur’an itself presents marriage as a solemn covenant (mithaqan ghalidhan, Qur’an 4:21), rooted in permanence, fidelity, and mutual responsibility. By contrast, Mutʿah undermines this vision by reducing women to objects of temporary sexual gratification.

Moreover, Muhammad’s prohibition of castration in favor of temporary marriage raises serious theological questions: Was sexual restraint impossible without institutionalized prostitution? Did divine morality prioritize male satisfaction over female dignity?

Christian ethics, in contrast, emphasize chastity, self-control, and marriage as a lifelong covenant (Matthew 19:6; 1 Corinthians 7:2). The divergence highlights significant moral inconsistencies between Islamic and biblical frameworks.

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5. Historical Interpretations and Sunni-Shi’a Divide

While Sunni Islam eventually prohibited Mutʿah, Shi’a Islam continues to permit it to this day, citing the very hadith in Bukhari and other canonical sources. Sunni apologetics often claim that Muhammad later abrogated the practice. However, the historical record reveals confusion and contradiction, as some companions—including Ibn Abbas—continued to defend its permissibility after Muhammad’s death.

The persistence of Mutʿah in Shi’a tradition further illustrates the moral ambiguity of its origins. If the Prophet truly sanctioned prostitution-like arrangements, questions arise regarding his role as a “perfect moral example” (Qur’an 33:21).

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6. Ethical Implications for Women

Temporary marriage reduces women to disposable objects, legitimizing exploitation under a veneer of religious law. In wartime contexts, where vulnerable women were already displaced or enslaved, this practice risked institutionalizing abuse. The material exchange (“even a garment”) underscores the transactional nature of the act, stripping it of genuine relational or spiritual significance.

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7. Conclusion

The narration in Sahih al-Bukhari 4615 raises profound moral, theological, and historical questions about the foundations of Islamic sexual ethics. By sanctioning temporary sexual unions, Muhammad blurred the line between legitimate marriage and prostitution. From a critical academic perspective, this practice stands in tension with universal moral principles of dignity, fidelity, and responsibility.

Thus, while Muslims hold Sahih al-Bukhari as sacred history, this hadith challenges the claim of Muhammad as the ultimate moral exemplar and invites deeper comparative theological reflection.

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References

• Al-Bukhari, Muhammad ibn Ismail. Sahih al-Bukhari, Hadith 4615.

• Qur’an 4:21, Qur’an 33:21.

• Cook, D. Muslim Apocalypticism. Syracuse University Press, 2002.

• Brown, J. Hadith: Muhammad’s Legacy in the Medieval and Modern World. Oneworld, 2009.

• The Holy Bible, Matthew 19:6; 1 Corinthians 7:2.

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