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who used to look after her. Safýya bint Musaýfir describes how her 0 eyes were injured by tears as if they were having opthalmia. and how she was crying from the early morning and how she was right in doing that*-,, the home is ruined as a result of her father's death. Moreover, some fathers were nicknamed by their daughter's name. Examples of these were al frabighah al-Dhubyani who was nicknamed Abu P 0- 9 UmZnah, Abu"Umayyah, Abu Azzah and katim al-fZ7was Aicknamed AbýT* 2 Suffanah. This is a strong evidence that the emotion or the relation between a father and his daughter was not overwhelmed by the griefs associated with the ordeal of burying daughters alive, This is an evidence for the father's love for his daughter, his mercy on her and his worry about her. For some fathers, such emotion was so dtrong that they preferred to bury their daughters alive instead of leaving I them to suffer hunger and endure the hardships of life. So. natural and social conditions might appear to be the reason behind the spread of the custom. This is a natural reaction to what mankind suffers from severe conditions, famines, poverty and severity of life. This is supported by the fact that parents' killing of their children was known not only to Arabs in the peninsula but also to other nations. However. when Islam came with its light. the custom of burying daughters alive was among the many practices of paganism to be abolished. The Prophet (Peace be upon him) had promised women not to C kill their daughters, Ubada bin AL-Samit narrated. Allah's Apostle . 4P said to us while we were in a gathering. "Give me the pledge of allegiance Not to OsociatO any. thing : witli AUahs AOt. tu steal, not to commit illegal sexual intercourse and not to kill your children... 4- ýal-Hufi, op. cit.. 'P. 311 2. Ibid 3. For more details, see aý-jrufl% op. cit. P. 304 4. Sahih, al Bukhari. Vol. 9, P. 244, 61
0 The Qurlan caýe prohibiting this great crime and providing a solution to its problem that Allah made good provision for children and their parents. This is stated in this verse of the Qurlan: "Do not kill your children fearing a fall to poverty; we shall provide for them and you. " 1 So, in the verse, Allah has mentioned his provision for the children first and then for their parents to confirm that he will provide for children. There are also many Hadiths (sayings of the Prophet) that prohibit parents from practising this sin. It is related by Abdul Allah bin Wksici7d that he asked the Prophet: "0 Messenger of Allah. what is the greatest sin ? The Prophet said, To make's partner for Allah who has created you. Then, Abdul Allah bin Mas" rd asked. What is next? The Prophet said, To kill your child fearing that he will share with you your food. Then Abdul Allah b. Mas" Z; I- d asked. What is next ? The Prophet said. To commit adultery with your neighbour's wife. " 2 right to Respect for the individual' life from the moment of birth is thus paramount; in the face of this. all other considerations lose validity. Moreover, both the Qurlan and Sunna (what the Prophet used to do) recommended parents to be kind to their daughters, to treat them in the same good way they treated their sons and not to prefer sons over daughters (as will be discussed later). In conclusion, society in Pre-Islamic Arabia was full of contradictions pervaded by chaos and unrest. It needed a radical and comprehensive reform of customs and laws for changes to come about. In fact, Islam did not make a radical change in all customs and laws, only those which contradicted the Islamic Law. Islam forbade some acts completely. such as burying daughters alive, and amended others to conform to the Islamic System. For instance, divorce and P017gamy- 1. Q. 17,31 2. Tafsir Ibn Kathir, Vol. 3, P. 606 62
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
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The status of women in Islamic and
Page 9 and 10:
civilization or of both combined. S
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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 and 62: some mothers must have felt that it
Page 63: So it is not surprising that the tw
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
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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
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"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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