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The society in fact spanned all'the contradictions and opposite extremes. While some fathers are seen to be burying their daughters alives others are reciting poetry that urges people to love their daughters. As we have said, burying daughters alive was not a widespread practice. " Some fathers kept their daughters as Smith mentioned: "Osaim the Faza rite did not dare to save his daughter Lacita without concealing her from his people, although she was his only child. " 1 Such fathers preferred to love their daughters and to offer them good education. Man blAws had three daughters whom he considered to be better than boys. 2 Daughters were loyal to their fathers, they nursed their fathers in illness. visited them in sickness and wept over them after death. 3 The idea concerning father's hatred of their daughters and burying them alive just after birth is widely known. However, if we look at the Arab community before Islam, we find many women who had high positions among their people. If this custom was so common, then how did the community come into being ? Women are one half of the community. Further. how did women get married to men ? And, how can we neglect the instinct for maintaining species and the desire for survival with it, particularly if we realize, as Ali says, "That obtaining many children was the major aim of marriage as far as an Arabian is concerned. So, he had as many wives as he could. particularly if he had money. An Arab was also keen to choose his wives to betas young as possible so that they could give birth to as many children as possible and because of this. it could be noted that a, tribaL head wa s usually a man of many wives. 1. See Smith. op. cit.. P. 293 2. al-tCui-i. op. cit.. P. 279 3. Ibid 4. See Ali. op. cit.. Vol. 4, P. 349 59
So it is not surprising that the two extremes existed in the same community. Some were shocked when they had a birth of aýbaby girl, and might bury her alive either because of their love and desire not to let her suffer and endure the difficulties of life. or because of their abhorrence of them. On the other hand. a female was honoured-in every man's life. she was a, mother, a wife, a lover or a sister. In poetry there is evidence for that. One form of father's love is his Immediate response to his daughter's call for help whenever she seeks his help. An example of that iseUtbah bin Rab-i 'ah who supported his daughter in her ordeal when her first husband accused her of adultery. There were many examples in the Jahiliyyah poems which show love and devotion from daughters towards their fathers. Al-; abbi*gh says "He is the house master, source of provision for family. the family protector and supporter and he is the one who looks after every individual in the family.... So. the relation between a father'and his daughter was a relation of love associated with fear and apprehension as if the father was an enshrined person. " 2 One of the manifestations of a daughter's love for her father was her worry about'the possibility of his being killed in war and accordingly. her attempting to change, her father's mind regarding war. Salamah ibn Jund composed some poetry in this connection describing her daughter's fear and worry about him. 3 On the other hand, a father's love for his daughter was so great that he usually worried about her grieving Eor him when he died. A daughter used to miss her father when he died; she felt that she had lost a person who had been particularly dear to her. Not only this, but she-also felt that she had lost her protector and the one 1. See al-Sabbagh, op. cit.. P. 242 2. Ibid 3. al-ýUfr. op. cit.. P. 311 1 60
Page 1 and 2:
THE CHANGING POSITION OF WOMEN IN A
Page 3 and 4:
ACKNOWLEDGMENTS I would like to exp
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INTRODUCTION The Islamic and Arabic
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The status of women in Islamic and
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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 and 20: From the Qurlan, we know that she w
Page 21 and 22: would not marry at all unless she h
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: some mothers must have felt that it
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
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The marriage was effected through t
Page 139 and 140:
It must be taken into consideration
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"Of the days of her childhood and e
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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
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Although her actions in this event
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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
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BIBLIOGRAPHY Abbot, Nabia, Aishah t
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Holt. P. M. Lambton 9 AN. W. K.. Le
Page 179 and 180:
Roberts, Robert, Social Laws of the
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