Concubines

CONCUBINAGE IN THE MAMLUK SOCIETY
There are different interpretations of concubines due to the diversity of civilizations. Due to these various perceptions, a different perspective was tried to be presented and their status was mentioned during the period experienced. Concubines are not just slaves. They have different statuses. In the study, efforts were made to determine these statuses. In the study, the concept of concubines was compared by analyzing Eastern and Western cultures, and the value given to women in the east was in a very good position compared to the west.
Another result of the study is that the activities of the concubines, who gained their freedom by taking the efforts of the slaves before they become free, were revealed. Subsequently, the subject of concubines was handled in five dimensions; political, social, economic, scientific and architectural fields, and classified inside and outside the palace. Mamluk period concubines were also summarized with ten main statuses that can come during his life. To enter the palace and being a sultan, -this is valid for Shajar al-Durr- rising to umm al-walad position as a sultan's wife and being a prince's mother such as Hong Togay, Hond Colban, White, Urdu, Hond Semra, Sul, and Surbay. To be responsible, - Sitt Hadak - to be an informant or spy, to act as a bridge between the master and the sultan, to be freed and married to one of the harem orders, be engaged in science, be active in the architectural field, is in the position of singer and maid and gathered under ten main status. Also, in the study, it was stated that they have different positions in subheadings other than this general classification and that they operate in these areas.
Therefore, as a result of the issue obtained around the questions, the position of concubines was very different compared to other states. The biggest presumption of this was that the concubine was the sultan. Likewise, she became the status of a free woman as the wife of the sultan, took a mahr and inherited it. That is, a concubine was not bequeathed like a slave.

From the first period of the Abbasid state to the "Amir al-Umaras" period, which has an important
place in the history of Islam, a total of twenty caliphs have ruled. When the lives of these caliphs are
examined, all but three of them are children of concubines called “ummwalads”. While some of these
concubines were the wives of a caliph, they became the mother of the next caliph. Due to these kinship
ties of ummwalads their influences on the administration were inevitable. Who were the ummwalad
caliphs in the first period of the Abbasid state? How influential were these ummwalads on the caliph
when the caliph ruled the Abbasid state? Why did the children of these ummwalads become the caliphate, while the caliph had children born by free wives? In addition to the dominance of a structure consisting of women like al-Qahramaniya in the Abbasid Palace, what were the effects of ummwalad alKhayzuran and Shaghab khatuns, who were especially prominent, on the state? This article has been
formed with the aim of finding answers to these and some similar questions, with a research on the
earliest sources of the period.

En este trabajo se analiza cómo los monarcas leoneses y lusitanos utilizaron a lo largo de dos siglos las relaciones de concubinato con mujeres pertenecientes a las parentelas nobiliarias establecidas en el espacio en el que se estaba definiendo la frontera entre sus reinos para controlar y definir el territorio en el que ejercían el poder