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assault on this institution. Adultery furthermore, subjected men and women to degradation and the gradual erosion of their spiritual well being. More often than not. it was a debasement for women and subjected them to special strain. Chastity (that Is fidelity to one's husband or wife) was a commitment to God as well as to one's lawful partner. It is significant moreover, that the Qurlanic verses refer to Muýsir7at and Mubsarrin (chaste) in the context of marriage, one verse states; "Are (not only) chaste women who are believers, but chaste women among the people of the Book revealed before time, when you give them their due dowers and desire, chastity. not lewdness nor secret intrigues. Saddiqi comments: -"The Qurlan has constantly used the word Mubsin for chaste men and Mubsiýat for chaste women, both of which came from the Arabic root 'Uisn' meaning fort. The underlying idea is that marriage safeguards and protects chastity in the same manner as a fort protects the garrison within from a beseiging army. " Irrespective of such differences, marriage in Islam has a permanent importance; it protects the individual from committing sins, it regulates the individual sexuality by lawful means and it is healthier for the individual. Furthermore, marriage and the family encourage the begetting of children and, consequently. help the survival of the human race. Al-Mukaran7at (Women to whom a man cannot Ret married) 'Islam has forbidden a man's getting married to certain groups of women. Such women are called 'Al-Mubararrat'. Al-Muharamat are of two kinds: Q. 5.6 Siddiqi, Women in Islam, P. 33 2 77
I. The first kind includes those women to whom a man cannot get married for ever as the underlying reason for forbidding it can not be removed. 2. The second kind includes those women to whom a man is temporarily unable to &at married; once the reason behind the prohibition is removed. prohibition is lifted. 1 The reason behind the permanent prohibition are of three kinds blood, relationship by marriage and breast feeding. Blood relations that cause the permanent prohibition are (i) a man's mother and his grandmother, or any woman from whom he is directly descended. (ii) ýA man's direct descendants, such as his daughter, daughter's daughters and son's daughters and their children and their grandchildren. (iii) A man's parents sisters, i. e. his aunt. However, a man can get married to his aunt's daughter (a first cousin) (iv) A man's parents children which means his sisters, step-sisters, and their daughters, i. e. his nieces or their daughters or grand daughters. This includes his brother's daughters or their descendants. As the Qurlan makes it clear in this verse: "Prohibited to you (for marriage) are: your mothers, daughters. sisters, father's sisters, mother's sisters, brother's daughters, sister's daughters. " 2 Relation by marriage that cause permanentprohibi ti one are: (i) the daughters of a wife by a previous marriage (or her descendants). Such a daughter is called Al-RaJibah (step daughter) whether she is under that man's care or not. 3 But if a man's marriage is not consummated. a man can get married to the daughter of such women as the Qurlan explains: "Your step-daughter under your guardian-shipborn of your wives to whom ye have gone in, no prohibition if ye have not gone in. " 4 1. See Al-Jaz7irl'. op. cit., Vol. 4, P. 61 2. Q. 4,23 3. See Al-Jaziri, op. cit., P. 62 4, Q. 4,23 78
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THE CHANGING POSITION OF WOMEN IN A
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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
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funcultivatable valley', although i
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2) The second source of support was
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and would not take them captive, be
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fight Muslims; not satisfied with t
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From the Qurlan, we know that she w
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would not marry at all unless she h
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unequal match. "If you can't find a
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ut also among the Hebrews and Arame
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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: A tradition reported that. "when a
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
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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
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"Take half your religion from this
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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
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The Prophet was elated by the birth
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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
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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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