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Marriage in pre-Islamic Arabia Marriage in Jahiliyyah was the institution for creating a family, which was the primary unit of society. Without marriage, there would be no family and no ties to unite the different members of a community. Marriage in pre-Islamic society was one way to increase the strength of the tribe by begetting more children who would be the next generation of the tribe. The question for consideration here is, what kind of institution was marriage in Jahiliyyah ? Did society through marriage, give the Arabian women any rights. as a wife ? Most of the time, women in Jahiliyyah were degraded, without any rights and regarded as non-entities as Lebon remarked "Men, before the dawn of Islam, used to consider the position of women as midway between animals and human beings, and her role either as a servant or captive. Islam was a just religion shifting the status of women. In general, marriage in Jahiliyyah was not a private matter, but the tribe itself had the full right to accept or refuse any marriage which depended on how far the tribe would benefit from this marriage. Marriage was the practical way of making alliances with other tribes. Arabian society before Islam had known two types of marriage: Edogamy (marriage between cousins) and Exogamy (marriage outside the tribe) , The first kind required marriage between cousins and did not allow marriage outside the tribe* Possible reasons for favouring this type of mariage include the Arabs' belief in the purity of lineage and reluctance to marry off their daughters to foreigners. while parents would not welcome marrying off their daughters to their enemies. If her cousin was not willing to marry her, sometimes she 1) Lebon. op. cit.. P. 10 2) ýatab, Zuha ", 10 Tatawwur Beira! al! Usrah al-! Arabiyyah 0-- wa al-JudhCr al-Tarikhiyyah -- wa al-Ijtim-alyyah Li-Qa4aryih6'al-Mu1Csir-ah. e Development of the Arabian's Family Build Up and the Historical and the Social roots for its contemporary matters), P. 45 17
would not marry at all unless she had permission from him. Such endogamic marriage united all the members of the tribe by a blood bond which encouraged co-operation from all in protecting the tribe interests in the knowledge,, that no foreign element was included. By contrast, the purpose of exogamy was to strengthen the relationship with other-tribes. , In addition. as far as the husband was concerned, marriage with a woman not of the kin was often preferred because it was thought that the children of such a match were stronger. 2 The exogamous marriage started with marriage to captives who were used as a way of begetting ýchildren to increase the power of the tribe; but later on, they used to get married outside the tribe to a free woman to make an alliance with other tribes in order to belong to a strong tribe who could protect them from, danger. Marriage between different tribes might take various forms: (a) The first one was if the woman left her tribe and found herself a permanent home among strange kin. In this case. the children would belong to the father. (b) If the woman by tribal rules is not allowed to leave, her. tribe, she might take in a stranger as her husband, In this case, the children would belong to their mother. Exogamy encouraged the growth of wider relationships and co-operation 4 1- t between tribes. Thus. alliances through marriage increased the tribe's strength. In spite of the fact that these two kinds of marriage were ', different. they had the common aim of ensuring, the survival of the community. Therefore. women were the means of fulfilling this aim. 1. Smith. Robertson. Kinship and Marriage in Early Arabiat P. 75* 2* lbid, 3. Uaýab, op. cit. P. 75 * 4. Smith, op. cit., P. 76 .I 3 18 ,
Page 1 and 2: THE CHANGING POSITION OF WOMEN IN A
Page 3 and 4: ACKNOWLEDGMENTS I would like to exp
Page 5 and 6: INTRODUCTION The Islamic and Arabic
Page 7 and 8: The status of women in Islamic and
Page 9 and 10: civilization or of both combined. S
Page 11 and 12: funcultivatable valley', although i
Page 13 and 14: 2) The second source of support was
Page 15 and 16: and would not take them captive, be
Page 17 and 18: fight Muslims; not satisfied with t
Page 19: From the Qurlan, we know that she w
Page 23 and 24: unequal match. "If you can't find a
Page 25 and 26: ut also among the Hebrews and Arame
Page 27 and 28: that The fact is/ this marriage doe
Page 29 and 30: elated to the economic and social c
Page 31 and 32: However. Islam forbade this kind of
Page 33 and 34: How was the wife treated Most of th
Page 35 and 36: 49 Another example is the Zainah ma
Page 37 and 38: 'Excepýi for rare cases in countri
Page 39 and 40: ArZý; The wife of Shai used to dis
Page 41 and 42: A man could divorce his wife. remar
Page 43 and 44: women as the Qurlan says: For those
Page 45 and 46: divorce. the man takes compensation
Page 47 and 48: The Woman's Inheritance in Pre-Isla
Page 49 and 50: among his children. giving to a mal
Page 51 and 52: asking him to bring his mother, Lay
Page 53 and 54: Burying Daughters Alive In Pre-Isla
Page 55 and 56: 2. The second motive was the fear t
Page 57 and 58: "But infanticide was not a new thin
Page 59 and 60: Or was it at any' specific age ? Th
Page 61 and 62: some mothers must have felt that it
Page 63 and 64: So it is not surprising that the tw
Page 65 and 66: 0 The Qurlan caýe prohibiting this
Page 67 and 68: CHAPTER TWO In the previous chapter
Page 69 and 70: Ia I "As to the thief. male or fema
Page 71 and 72:
to defend the tribe or bring in boo
Page 73 and 74:
For the majority of Arab men, this
Page 75 and 76:
the Islamic system for sharing out
Page 77 and 78:
Marriage in Islam The family is the
Page 79 and 80:
A tradition reported that. "when a
Page 81 and 82:
I. The first kind includes those wo
Page 83 and 84:
2. Also. Islam has forbidden a man'
Page 85 and 86:
However. a man can get married to a
Page 87 and 88:
I c Ati"said, No. ýnless she is wi
Page 89 and 90:
ut the woman can not have two husba
Page 91 and 92:
His chief duty is to see that the p
Page 93 and 94:
Dowry in Islam. is the wife's right
Page 95 and 96:
iron ring. " The man went and searc
Page 97 and 98:
, without , paying it. If a man div
Page 99 and 100:
give me what is sufficient for me a
Page 101 and 102:
discuss later with divorce in Islam
Page 103 and 104:
excuses as the Prophet said: "If a
Page 105 and 106:
The idea behind the Qurlanic verse
Page 107 and 108:
men are killed. leaving widows and
Page 109 and 110:
for another wife for her husband in
Page 111 and 112:
Divorce in Islam Islam considers ma
Page 113 and 114:
Beating (Lightly): If the husband d
Page 115 and 116:
period (idda) as the Qurlan states:
Page 117 and 118:
6 114 family's house together with
Page 119 and 120:
is to give the opportunity to notic
Page 121 and 122:
On that, Allah's Apostle said (to h
Page 123 and 124:
4: his father. Ibn Umar said, 'The
Page 125 and 126:
-"The mothers ' shall give two whol
Page 127 and 128:
then he could force her to marry so
Page 129 and 130:
should support her financially unti
Page 131 and 132:
The right of a woman as a mother in
Page 133 and 134:
Also: "Serve God, and join not any
Page 135 and 136:
KHADIJAH BINT KHUWAYLID The longest
Page 137 and 138:
The marriage was effected through t
Page 139 and 140:
It must be taken into consideration
Page 141 and 142:
"Of the days of her childhood and e
Page 143 and 144:
4- , "Alisha. although young, was m
Page 145 and 146:
"How do you know that? " "When you
Page 147 and 148:
"Take half your religion from this
Page 149 and 150:
and the leaders who wereicompanions
Page 151 and 152:
Although her actions in this event
Page 153 and 154:
the depth of sadness that her fathe
Page 155 and 156:
The Prophet was elated by the birth
Page 157 and 158:
154 The Prophet' a, special love to
Page 159 and 160:
Time passed and F; timah still rema
Page 161 and 162:
just to save their lives. 1 As for
Page 163 and 164:
It is said a Qurlanic verse was rev
Page 165 and 166:
At the beginning of the battles, th
Page 167 and 168:
There were many occasions when Musl
Page 169 and 170:
ln*Ukaz marketplace. It was not too
Page 171 and 172:
However, history also recorded the
Page 173 and 174:
CONCLUSION Inconclusion, the triump
Page 175 and 176:
BIBLIOGRAPHY Abbot, Nabia, Aishah t
Page 177 and 178:
Holt. P. M. Lambton 9 AN. W. K.. Le
Page 179 and 180:
Roberts, Robert, Social Laws of the
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