1-41

THE CHANGING POSITION OF WOMENIN ARABIA

UNDER ISLAM DURING THE EARLY SEVENTH CENTURY.

BY

FARYAL ABBAS ABDULLAH SULAIMANI

A THESIS SUBMITTED FOR THE DEGREEOF MASTEROF PHILOSOPHY

UNIVERSITY OF SALFORD

INTERNATIONAL STUDIES UNIT

1986

CONTENTS

ABSTRACT

P. 1

INTRODUCTION

P. 2

CHAPTER I:

CHAPTER II

CHAPTER III-:

THE STATUS OF WOMENIN ARABIA BEFORE ISLA14

-THE STATUS OF WOMENUNDER ISLAM

P. 5

P. 64

ILLUSTRIOUS AND INFLUENTIAL WOMENIN

THE FIRST SEMINAL PERIOD OF ISLAM

p. 131

A) KHADFJA BINT KHUWYYLID

C-P
B) AISHA BINT, ABU BAKR

P. 132

C) FATIMAH AL-ZAH!

P. 148

D) OTHERS

P. 157

p. 136

CONCLUSION

P. 170

BIBLIOGRAPHY

P. 172

ACKNOWLEDGMENTS

I would like
to express my sincere
Dr. M. A. S.
thanks to my supervisor.
help
his guidance,
Abdel Haleemfor
throughout
all
and encouragement
stages of this work.
to
Xy sincere
thanks
for his encouragement.

Xr,

X. C. Gordon

I would like
to thank my husband for
his patience.
care and co-operation
be
this
not
would
which
work
without
finished.

ABSTRACT

THE CHANGING POSITION OF WOMENIN ARABIA UNDER ISLAM DURING THE

EARLY SEVENTH CENTURY

This
during

study

the period
their

compares

to the

- the

with

chapter

legal

status

is

of burying

Is to outline

D.,

centuryA.

seventh

Arabia,

brought

new faith

the

which

any,

of women in Arabia

daughters

alive.

contains

status

granted

to women under

the Prophet

himself.

example, in all
chapter

wife

various

tradition
examples

the

law.
of

the

of women in

The

people

be taken

the

the young

as the

community.

first
wife

specific
down by

ideal

The third

women in the

believer

and

and important

the Prophet's

different

and legal

as laid

I
influ
ential
and

and FAimah.
0

the practice

to the

according

Khadija.

-V
c Aisha,

the

surveys

new moral

Islamic

cases of illustrious

period

of

of

can therefore

of Islam:

and

polygamy and divorce.

Islamic

of the true

of the Prophet.

transmitter

view

it

the

of

socilo-economic

as a whole,

society

and duties

This

aspects.

contains
seminal

an over

the rights

governing

Islam;

marriage.

chapter

the

of

before

the tribal

The purpose

chapters.

the nature

second

other

early

society

.
of women in pre-Islamic

composed of three

concept of Jahiliyyah,

first

Islamic

women believers.

first

first

the

status
if

the changes.

The thesis

rules

in

of the Prophet

status

and investigates

of women in

the position

of

aspects.

daughter.

and

2
INTRODUCTION

The Islamic

and Arabic

by the western

areas

colonisation,

presence, of Muslim-students
,
,

principal.

submissive

equality

is

the

of

held

by
the
-

different

schools

contrasting

world-in

teaching

sexes from an early

(Tair.

portrayed

While

there

seldom

enjoy

repeatedly

singled

brought
the

last

it
-

about
century,

have hold

countries

as

of Muslim women.,! At, one'end'of

of the Muslim and Arabian

schools, -as an, end-to, segregation

two

"Liberation

books
of

to

this

Woman" in

field;
1898.

I'The, New Woman",, established

as an extremist

arguments and. proposals

it

in Egypt. who is considered

2,

the

ofthe-,

age. and, for., the removal of -the-, -veil'

al-JaZdah)

amongst some readers

l...
Magi

in the, Muslim

the

of women. -

practice

Since
-

many

men was advocated. , The beginning, of this

C6of Rifa, a,Rafial-Taht;
wiAn Egypt. -He
0 IN

with

contributed

al-Marlah)

(al-Marlah

often

women in

liberation

for-co-educational

Egypt

are,

faith.

of., their

appeared in the writings

in

the, status

and degradation

views, as to -the status

women, and equality

Amin

which

of, opinions

One of

male counterparts.

of-suppression,

the spectrum,
-unconditioned

called

is

men., Muslim, and Arab women are

with,

as. illustrative

out

to their

and subordinate

or through

countries.

women have been, -and still

are many parts

real

in western

in

including

channels

literaturej,

to have been! affected,

areas

Muslim

various

translations.

media,

-the

through

world,

has been influenced

today

world

contained.

the
-

first

His-second,
his

Qisimcalled
book

reputation

due to the uncompromising

2

There was also Huda ShFarawl'

to be the founder'of

the Egyptian

womenls

Bayn-alFor more detail,

al-Mauriyyah
see MuDammad. Atmads al-Marlah
(The Egyptian
Wa al-Ua4ir,
Woman between the past and the present).
P. 46.
P* 47
Ibid,

movement and "she was recognised

leader

in

field

the

during

attention
the British.

the public

These took

At the other
women-from

Between

these

create

a middle

at the

same time

the

Islamic

The first
does not

if

complicated
and of

the

al-Madinah

it

practice
during

1.
2.

of

of
the
this

an opinion

is

this

in

female

time

for

of women to. argue

the

A study
Islamic

the Prophet
with

the

and the

rights

can be achieved

community

aspects

here is whether Islam does or

societies.

of

the

adherents

the first

as for

on improving

to their

in and contribute

how this

to
and

society

He draw upon the

treatment

to consider

and demanding

and comparison
to formulate

does,

that

and traditions;

of Egypt.

liberal

them to function

enable

secondly,

its

such as

to their

who concentrated

and oppression.

question

guarantee

rights,

has emerged trying

approach

laws

the Islamic

enjoin

end of humiliation

which

a third

the villages

law which

to prevent

belief

where women can contribute

observe

of women in

status

laws.

two extremes,

zone,

against

The most rigid

society.,

in the mistaken

MuhammadcAbdu in Egypt.

example,

tried

fundamental

them of

education.

Islamic

with

their

public

in Egypt

war 1.11

extremists

to

deprived

view

men in

with

accordance

of

end. of the spectrum,

this

of

.....

at the end of world

place

as an early

she came to the

demonstrations

nationalist

making any. contribution

advocates
equality

the woman's rights

of

the Arab, world

throughout

in

community

fast

moving.

early

sources,

in Mecca

and

four

and the first

pre-Islamic

and,

society

today's

of the

status

Arabia

caliphs
may help

on the subject.

Basimas
See Fernea, Elizabeth
and Bezirgan.
Women Speak, P. 194.
Pe 52
See Muhammad. Amad, op. cit.,

Middle

Eastern

Muslim

The status
discussed

of women in

and investigated

the media and various

the present
in

a specific

before

thesis
place

the dawn of

academic

approach.

Islamic

in different

areas

through

the particular

channels;

has been

and Arab societies

literature.

contribution

is the comparison between the status

and time,
Islam

that

and during

is

of

of women

in Mecca and Madinah.

the Prophet's

times

from

an

5
CHAPTER ONE

before

Our knowledge about the period

sources such-as The Qurlan,
biographies.

That

Literature

The Hadith,

from various

and various
(ignorance),

Jahiliyyah

called

usually

erajs

Islam derives

a term which is found in the Qurlan"While another band was stirred

to anxiety
by their
own interes%,
moved by wrong suspicions
(Jahiliyyah).
due
ignorance
God
to
of
- suspicions
In addition,
Dharr,

latter

when the

upbraided

"You are
A clear

delineation

as he stood
and the

before

group

of

the Negus of Abyssinia

Red Sea.

abominations.
and the
then.,

strong

eating

neglecting

was associated

religion.

a deviation

political

implications.

pervasive

code of

faith.
from

The Qurlan
the

depth

of

implied

behaviourg

which

darkne sa to the

The term of Jahiliyyah

implying
11
2.
3.
4.

'Ignorance'

the

- either

is

a general

light.

a purely
of

the

true

Pagan

committing

For Jalafar
from

of and deviation

and

social

way of life.

a
by the

was to be supplanted

transformation

of

to our neighbours

which had also moral,

It

describes

the weak. "

himself

of Jahiliyyah

of dead animals.

ignorance

with

for

Kingdom across

doing evil

oppress

AbC jWlib

the persecution

"we were a people

our relative$,

ibn

asylum

the Christian

of

the raw flesh

among. us would

Jahiliyyah

the true

and liberality

110 King. " he said.

idols.

worshipping

seeking

who had fled

Muslims

Jahiliyyah-11

by Jalafar

was given

Abu

is

whom there

a man within

early

to have told

reported

a man's mother

of Jahiliyyah

Mecca to the safety

the

Muhammad is

the Prophet

new

as a movement

4
Islamic
faith

coinage,
or of

Q. 3.151to
Jawlad. Tgr*fkh al-! Areb Qab - al- IslZ&
See Ali.
Po 40.
before Islam),
P. 18
The Meccan Crucible.
Zakaria Bashier,
Q. 57 , 9.

a term

the way of

(The Arab History

civilization
was not

like

social

conflict.

Mecca,

A. D.,

idolatry

Initially,
that

these

Qurlan

found

For

in

into

them plunged
in

the

the

all

Arabia

the major

example,
fast

were moving

prevailed

and indulging

life.

of primitive

and Yathrib

Idolatry

Century

and dark

Tait

in pre-Islamic

Society

combined.

one in many ways.

an organized

cities

Sixth

both

or of

towards

PeninsuLa.

'The

depravity,

perversion

other

characteristics

idols

on the pretext

"
people

started
that

were symbols

worshipping
might

get

them nearer

As the

to God.

states:
"We only serve them in
2
nearer to God. "

And over

the

And from

there,

from

right

the

There

ages,, they
they

departed

idols

from

the

true

-instead

worship

us

of God.

and diverged

way.

were many kinds, of-idols,

but the three

stars....

11-

to worship

started

may bring
I"I

they

that

order

for

principal

example.,.

-,

angels,

of pagan Arab idolatry

objects

'Uzzi
the
were
goddesses 17&t,
and Mazqh, as the Qurlan says:
"Have ye seen Lat and Uzza and another.
goddess MarMh. 11 3

the third

And the Qurlan says:

are nothing but names which you have devised
down
has
God
fathers,
for
and
your
sent
which
-you
(whatever)
but
they follow
no authority
nothing
11-- 4conjecture
and what their
own souls'desire.
"These

On the other
Hanifs

hand,, there was, a small-number

who believed

f-

Yathrib,

Khaybar,

Najran.

It

receptive

Judaism had also

as well

as the

has been suggested

to

the Prophet's

1.

Khan Majed.

2.
3.
4.

Q. 39.3
Q. 53.19
Q. 53,23

descendants

in God, who were, the

Isma i. -1- ibn Ibrahim.

that

teachings

Muhammad The Final

people

of
did

the Peninsula,
not

early

Islam

Messenger.

P. 31

in

of the Prophet

spread to some places Aike

west

south

of people called

seem to be
11 1

e. g.

7
who were living

and people
it

to change, their

Idifficult

people to change their

were not

abolished.

polygamy

existed

limiting

in

detail

but

limitation.

without
wives

inder

conditions

Arab

For example.
free

to marry
this

modified

as will

by

four

so a man can marry

conditions.

environment,

lives.

Most_areas
the

middle

of

in

most savage

continuous

the

the

the

wives

at

be discussed

the

with

transport

of sun scorched desert.

as that

area

and the

However, there

In the west,

of mountains

al-Saraw; t Mountains.

the"Ifecea.

which. is

Holt.
P. M. Lambton. AtW.
Of Islam.
Vol. 1. PA

described

Lewis

vacant

most extensive

through

section);
the
body of

river

the vast expanses

in view of the vast

desert

to have been dry and, barren.

region

(the

were some small valleve

expanse of desert.

considered

little

very

"Empty Q4arter".

effect
this

extending

There is not a single

and communication

oases but these were of little

called

were desert,

al-Kh7alr

the

with.

on women's

no rivers-and

Al-Rabl

sand in the whole world.

to facilitate

influence

History

arid

and political

accordance

Peninsula

Peninsula

was called

of

and were in

Arabian

Cambridge

part

social

had a profound

which
of

The desert

described

had special,

society

stemmed from,

which

natural

is

Islam.

Islam

to four,

certain

as acceptable

a man being

Arabia,,

pre-Islamic

for

later.

Pre-Islamic

with

were regarded
in

beliefs

rigid

was difficult
I
*

completely.

which

found

culture

their

alter

It

were revaluated

the number of

same time,

water.

ways thenpand

customs

but

any number of wives

over

and in that

period

whole life

_While

in

that

to a new religion.

completely

the

in

was surrounded

by a chain

Some areas in the west are

An example of such an area
in

Bernard.
:0

the Qurlan

as an

The CambridRe

istory

funcultivatable

valley',

it

although

has some oases and springs

There
such as 'al-Talif
and al-Madinah.
0
(present
day Jordan. Syria and Lebanon)
plains

the region

called

The southern
mountains

region

two parts.
southern-and

barren

dry region

and the

economic

which
and the

nomads or, town dwellers.

in

were rich

water

Bedouin

communities

scarcity

of water.

in

The former

worked

These people

looking

forced

by the

for

water

The co-operation

of all,

in the constant

essential
essentials

were obtainable

another

looking

of other

tribes'

for

were common to all

developed.
society.

the

desert,

water and pasture

its

in

: the :.,
is

social,

political

the areas

moving

which

while

because

areas

the

were either

the

of

(such

trade

than

civilised

from one oasis

existence.

to

the

tribe

water and pasture.

valley.

by force.

became the-basis

was therefore

These

from one place

or by taking

-So'bthe

members. and hence. the tribal

Thus, the tribe

is

the larger.

Tb.
Kha

al

by wandering

an oasis or fertile

These Nomads were,

members of

search for
either

People

were more highly.

for

is

agricultural

and sustenance.

to struggle

climate

in

and

partwhich

shape the

middle

slopes

in-water

rich

developed

the

fertile

Peninsula

scarce,

and Hiial

Nomads. who roamed the spacious

another.

that

Communities

developed

are

Peninsula.

the

such as al-Yaman

as Mecca, and Talif).

the

in

conditions

lower

The other

helped

climate

of

was known as

is

one which

and rain

region

-Tb.

The Arabian

regions.

water

the region

fertile

of

).

The first

is

which

by valleys

Felix.

western

in

The topography

consists

the northern

also

al-Khaj:

and permeated

( Arabia

al-Yaman-al-Sala7id,

northern.

which

in water

rich

dividedinto

of Al-Hilal

is

of political

to
possession

aims of the tribe

system
system in

A tribe
the

tribe,

"At

all

Each of
(a leader)

Amir
booty,

is

both

is

not

however.
in

that

these

the

tribes

women had any higher

However,

sometimes

example,

she might

or,

daught6r

to the

Every

would

do.

of her tribe;

be a particularly

influential

evidence
2

time*

that

in politics.

role

or sister,

wife

peace between

of

or a messenger

by men

held

at

an important

chief.

leader

no historical

tribes

their

occasions.

status

play

the

tribe
If

had the

right

a foreigner
the

to seek and be granted

clearly

for

considered

territory

place$

of
tribe,

or another

It

These

sources.

GlWtavep

often
VAdjrat

2. al-Fabbigh; Laylg.
al-Ma.
P* 235*
History)&

Ah

he

territory,
the

a member of
needing

as

to cross

for

pastures

However, when the tribe

own, while

its

al-Arab,,

had

such
were
tribe

moved on to

the previous

of whoever moved on to it.

caused inter-tribal

Any

tribe.

own land as long as that

to be the tribe's
on the land.

this

The tribe's

to pay a fee.

just

territory

was customary.

the new land becomes its

pay the required'feas

1. Ubon

protection

became the property

its

to cross

permission.

a tribe

remained and settled

another

on tilreq.

to protect

wanted

such as acaravan

permission,

depended

Bedouin

and animals:

need to be-, under

group,

is

tribes.

were fees

states

the higher

in

status

tribe's

For livelihood.

1)

of

or

and distribute

warrior

the

small

a Sheikh

on some ceremonial

There

a woman might

For

disputing

view

family.

and the

lead

a woman was ever

in

unlikely.

into

command of

was to

of honour

guest

known whether

tribe

were divided

the

was under

of

by Lebon.

as explained

Nomads of, Arabs

whose responsibility

and to be the
It

responsibilities

desert

the

times.

headed by the chief

clans

of small

a group

who had certain

tribes.

it

comprises

Refusal

wars-.

P*100*

Fr al'-T; rfokh al.! Arabr

(Women in Arab

to

10

2)

The second source

is

truly

of

the

the parasite
desert.

"

particularly

the fact

that

and most important

were the spoils

obtained

made by a tribe

against

The aim of

is

warfare.

ship

to the

indicated

by

dowry and a measure of a

of

all

tribes

other

the raiding

Such raids

were usually
it

with

unconnected

most of the time,

tribe.

as cattle.

of livelihood.

as a source

in wars and raids.

of such booty

As it

women*

and for

the

Finally,

possession

truly

the Lamels and horses

of

transport

"The Bedouin

as the camel is

they were a means to estimate

man's wealth.

kinship.

just

of the camel,

in

and horses.

was camels

The importance

society,

3)

of support

horses.

camels,

by blood

or

was to

take

weapons and even

was suggested:
"raids
were a basic way of earning a living
and there
For example. when drought
were many reasons for them.
happens and water becomes scarce and pasture disappears.
strong tribes
make raids on the weak ones with a view to
taking possession
3
of their
resources. "
"Wars might also be a result
in personal
of deterioration
between the
relationship
chiefs
of tribes
which sometimes
divorce
" 4
were connected with marriage,
and rivalry.

All

these

military

factors

mobilisation,

defend

itself

that

necessitated
either

against

the

to undertake

raids

factors

status.

But what was the woman's role

society

the role

of woman in

role.

she was a victim

continual

while

in her limited

3.
4,

under

on other

So. these

had a great

in her hegative

1.
2.

raids

in

a state

iribes

political

and

on the woman's

effect

such severe

wars,

the reason

for

going

aspects

sometimes
positive

and

social

Pe 49

into

captive

role.

to war or sometimes,

Holt,.
Arxwkg Hermard,
op* citq
Vol. 5, P. 337
Ali,
op. cit.,

Ibid*
Ibid.

these

the

two parts:
in

these

she might
'messenger

of

or to

conditions?

We can divide

either

be constantly

of others.

economic

political

in Bedouin

a tribe

be
of

4"

11

between

peace'

importance.

the disputing

Her passive

and wars between

raids

role

and women above that

were far

more profitable

hostages

or exchange

thus

children.

which would raise

women captive,

to

and booty.

They could

humiliation

is

for

advantage

and to get
their

more

strength,
in

Moreover.
by their

sustained

aim of a man was to take

the former

Another

tribes.

among other

of

ask a high'ransom

numbers and therefore

status

taking

enemy, so that

the enemy's

women

upon the enemy's

shame and humiliation

inflict

the capture

a dowry.

them without

of continual

since

own hostages.

their

their

their

greater

in order

captive

them for

was of minor

consequence

Arabs valued

of cattle

was to marry

the major

sometimes

Ancient

to them.

increasing

second role

was a natural

tribes.

hostages

of women captives

This

tribes.

tribe.

whole

Since wars were continual.

frequently

taken

women. as we mentioned
IBi6tam
when

For example,

as captives.

before,
bin

were

Qays made

T
a raid on Bani MalikpUanzalah.
he took some women captive,
one'of whom
0
"bin
the
was
Kharijah.
Also, on the day of Nisz% many
mother of*Asmi;
of the noble
hated

their

bondmaids
by their
people

the Banilm'irwere

women of

They were usually

captivity.
and were held

captors',

they

and homeland.

Women could

them' with
only

in contempt.

Such hatred

attempt

al-HZ; fr
0a

the

even if

kindly

deprived

treated-

of their

forms.

own"

Sometimes,

she blamed her own people'and

to avoid
victory

enemies-wouid

Ahmad, al-MaAh

by the enemy as

a number of

weakness for

when they knew of an enemy's

out naked so that

took

captive.
their

while

Such women

captive.

treated

humilia*te'd,

were still

when a woman was taken

reproached

taken

fr

failing

capture
over
think

to protect

here

by the most extreme

their
that

al Sgi Ir al-J;

own people.
they

measures;

they

went

were bondmaids

hl Ir' . P, 465

12
and would not take

them captive,

women would be desired

to being

taken captive.

Khurshub

al-IAnm!

the

title

prisoner,
take

she cried,

of us,

she belonged,

'Man,

thy

are wandering.

sons of Ziyad. 0 (Ziyad

say what they

will
'I

will

carry

bring

disgrace

to her husband and sons.

her captor

a dowry.

without

for

with

the captives

they

distributed

the tribe.

to satisfy
present

her.
his

leader

and booty

of

Everyone

their

battles.,,

to one of his

as well

for

marry

captive.

having

relatives

Ibid
Nicholson,
R. A.. A Literary
Al-HZTfr, op. cit.,
P. 482
0

or friends.

History

captive

to children.

It

she

was regarded
men lavishly

his

war was over.

among the fighting

he had a free
a dowry.

hand

as mentioned

or give

as did

men

her own people

and unless

more children.

to

she married

When the

as booty

her without

to reward

tribe

his

she fear

the woman taken

Nawfal.

by ransom or by force.

He could
desire

took

did

back to her people.

of a

women captives

her back either

regarding

the

enough. '

she threw

him and gave birth

with

people

my camel. '

her captor,

to

whenever she had a chance to flee

as praiseworthy

1.
2.
3.

If

do so, as in the case of Jamrah bint

would

took

and. the

is

captive,

so greatly

thou
now in

'because

of evil

taken

to submit, herself
lived

thee

thou mayest-tend

from the camel and died.

but

of

'that

was certainly

she

had no alternative

However,

he,

said

is

which

be peace between

and the mere suspicion

please

thee off$

headlong

never

will

By God. if

hill

us this.

Badr

and made her his

was the name of her-husband)

When F; timah knew that

herself

we have behind

there

surely

When Hamal bin

to which

and if

bint

who bore

matrons

tribe

wits

death

tatimah
of
0

the story

of heroes).

mother

free

only

Some even preferred

who was one of the noble

(the

the

me captive,

front

An example is

al-Munjib-at

they know that

by the enemy.

ryyah,

BaZcAbs,

raided

because

her as a

Al-Nulam-an.

of the Arabs,

P. 88

before.

13

This

procedure

a man did

by al-Nabighah.

was praised

want to marry his

not

captives

captives

slew his

burned

common with

the

woman in pre-Islamic
were an article
raids,

society

which

Although
there

were wars behind

she played

was triggered

between

However,
fight
bin

W; Iel

their

andAjlgn

wanted to instigate
done.
with

2.
3.
4.
5.
6.

on behalf

and not

an-active

An example

role.

about

forty

the
she

they, are

of order.
involved.
for

fighting,

of, such a war

which

had continued

years.

women are shown. to have encouraged

men to

rage as was done by women of Shayb; n, Bakr

on the day of

Dhj

Q; r'

her people

to revenge

of her brother,

Abd Allah.

the unbelievers

were

and lawless

actively
reason

was

of wars and

since

to impose some degree

and

as if

time.

an unstable

by a woman was Al-Bai_uswar

sometimes.

and arouse

in

which she was the actual

Bakr and Taghlib-for

Thus,

and contempt

she was powerless

they

In a society

of life

the result

the

most of

humiliation

captive.

to be sold.

needed organising

-in most wars.

and in which
which

was also

women captives

of Mecca because

was treated

society

of merchandise

It

Although

by Arabs,. women,

So, taking
,

women was taken

women suffer-constant

helpless.

of -the people

None of Quraysh's

secure.

2_

from the Bakr on the Mount of twTrah

captives

exception

her;

sell

slaves.

selling

when

bin
Mundhir
MP
For
al
a
example.,
-

the women captives.

some of

he might

to be disgraceful

was considered

were sometimes slain.

al-Saiala

Alternatively,

woman captive.

in Mecca, there was a market place for

killing

during

the battle

Sometimes a woman

as Kabsha is
Hind

of Uhud to
0

said

BintrUtbah
incite

to have
went out

them to-

Al-Pawi Iylya, 'al-Nabigha)l

Siy; stah va Fannah wa Nafsiyyatuh,
P. 21.
Nabt.ghah His politics,
arts and psychology),,
See Al-yu-fr,
P, 489
op, cit.,
Ibid.
P9 491
Ibid
P.
336.
Vol
51,
For more details,
Ali.
op.
cit.,
see.
9
Al-pGfr.
P, 445
cit.,
_op.

(Al-

14

fight

Muslims;

not

open the belly

it

satisfied

of Hamzah and take

Another

up.

for

role

to encourage them, give

among them.

between

an alliance
between
daughter

of

her husband

(ghth

b.

Abs and Dhubyyan,

_who

that,

pointed

out

Muslims

are encouraged

or degrade

for

It
nomadic
plenty
in

for

tribes.

source

to, another.

out.

Persian
the

the

woman's status

populated,

stayed

peoples
same place.

in

l al-Khaq-ib,

It

must be

to exist

in

Islam,

not, to humiliate
been

a commendable act

the, areas

al-Yaman

which

these

and al-Talif,

to save them wandering,

and developed

settled

cannot be called
it:

in

1.

See Ibn Hish7am. al-tSira

2*

Levy* Reuben, The Social

tribes

from

in

-the

"The urban people though'

in
theurban
not.
were

of their

al-Nabawiyyahs

Structure

one

some form

a civilization,

from the Roman and

They were-different

terms

had

and., some cities

They were only -urban in to .rms of settling

i. e.,

of

rivals.

because of the need of migrant

in fixed-places.

sons of the word.

tribe

on

between urban and

varied

developed

livelihood.

it
although,
,

task

the

has already,

such as Mecca, Yathrib

of

difficult

the

12

slaves.

sense of the word as we understand

ultimate

'It

messenger'

For examples

kindly,

captives

These societies

they settled-and

in

that

areas

of civilization
full

continued

such as-al-Hil;

were heavily,

place,

captivity

When settlements

the Al-Hij'Ws.

a lasting

been fierce

treat

to

to, emancipate

of water,

cities

long

had for

in
to strengthen

off

of making peace between

As Levy pointed

is probable

involved

before.

the Qurlan and the qacAth make it

that

masters

and nurse the wounded

of Tpyy imposed

'Awf)

fighters

used as a 'peace

as mentioned

tribe

and chewed

the

she was married

or she was

although

them.

indicated

Either

tribes
the

liver

of his

piece

women were on occasion.

tribes,

*Aws of

she cut

women was accompanying

tribes.

the disputing

alone.

them water to drink

Furthermore,

peace between

making

that

with

clinging
Vol*

in Islam.

and staying

to land
39 P. 19.

P. 95

dwelling
and

15

But regarding
I similar-in

thinking
their,

and system
to-the

nature

Even though -now settled

Bedouins'than

in towns,

shared-& life

style

retained

many of their

characteristics.

imaginative

strong
interest
in

in

the big

to stay

lineage.
cities.

beside

Persians.

both

from

In these

which

in

which

areas,
form

the

and stay

influenced

about

Apparently.
women in
historical
example
permission
with

women in urban

of which

in

all

life

held

known that

was Bilq-is.
father

this

developed

of

them"(urba'n

these'changes

' This

Id
an bedouin)
brought

on the woman's

a higher

queens ruled

the Queen of Saba'

places

these'areas

position

gave them some rights.

it

is

in

to

or permanently.

in general.

place

Consequently.

societies

the facility

market

siasonal

took

with

'civilization

Arabs'

that

which

from her

Sulayymgn

in water,

societies,

sources,

temporarily

must have had influence

society

Bedouin

either

and between

and Persians.

by urban

Persians

by the

ideas

of

and bedouin,

urban

had'communication

settlements'and

and

conditions

natural

allowing

on it,

were abundant

was due to the exchange

on one side

and from

of villages.

were strongly

between

by their

and springs.

trade,

land

and poetry.

.II
11
1.
.
the Arabs who settled
'-

hand,

On the other

wells

go'across'their

these were

Typical-'of

and who Were enabled

water

still

a tendency towards fanaticism

faculties.
21

having

Bedoins.

a love of stories

past,

town-dwellersOll

to the

similar

in the memories of that

were more

these urban people,

formerly

pride

they

of'sociallifee

status.

than
From

some countries,

an

in Yaman, who had

to be a queen and mentions

her communication

verse:

"I found there a woman ruling

over them and provided
"
throne.
has
a magnificent
with every requisite.
and she
1.
2.
3.
4.

See Ali.
op.
Ibid
Ibid
Q. 27: 23

cit..

Vol.

4. P. 284

16

From the

Qurlan,

we know that

She was a strong

certain

Another

matters.

waw al-Zab6a:

is

fighting

had a fair

degree

of

in which

they

Khadijah.

the

played
first

a role

business
is

It

j;
MIT
SuT
of
n had high
father

did

Although
history

status.
in

1.
2.

not

give
is

there
of

these

her
little

Al-Uufi,
Ibid

areas

op.

is
the

cit..

status

that

Hind

information

far

from complete

to

given

is

and it

the secenes

in

widow of Quraysh
trade,

bint'Utbah,

her

without

of

For example,

in her own family,

impression

P. 530

about

certain

was a rich

the

majority

books wrote

the portraits

own society.

in marriage

about

some Arab societies

woman, engaged

known too.

direct

women,

The picture

the Urban

in their

people

her courage and

sketch

and outline

of the Prophet,

wife

own affairs.

Here we shall
stage

wise

the Roman Empire.

woman in

the ordinary

the

who was an independant

her

queen whom the historical

status.

of some women who took

her

she used to consult

a long war with

that

possible

an autocratic

Tadmur, who was known for

who ruled

wisdom and for

It

but

ruler.

she was not

(Q.
27: 29).
queen

and managed
the wife

and that
consent.

illustrate
of

her

2
the

an increase

may well

of women had few rights.

personal
in

be that

even

17

Marriage

in pre-Islamic

Marriage

in Jahiliyyah

was the primary

which

be no family

strength
generation

here

is,

what kind
through

Most of
rights

marriage,

for

increase

the Arabian

be the

who would

consideration
?

in Jahiliyyah

was marriage

give

would

members of a

more children

The question

of institution

there

was one way to

society

by begetting

a family,

creating

marriage,

the different

to unite

tribe.

Did

as a

women any rights.

and regarded
dawn of

women in Jahiliyyah

the time,

animals

captive.

Islam

used to consider

and human beings,

was a just
marriage

in

itself

had the

full

tribe

depended on how far

which

Marriage

was the practical

tribes.

Arabian

Edogamy (marriage
tribe)

was not

to accept

tribe

would benefit

way of

between

either

right

before

without
"Men,

Islam

or

status

of women.

a private

matter,

but

any marriage

from this

marriage.

other

with

had known two types

(marriage
Exogamy
and

cousins)

before

as a servant

or refuse

alliances

making

any

of women as midway

the

shifting

Jahiliyyah

the

society

the position
and her role

religion

In general,

were degraded,

as Lebon remarked

as non-entities

Islam,

between

the

Without

society.

in pre-Islamic

of the

for

wife

the

of

the tribe

of

next

society

unit

Marriage

institution

was the

and no ties

community.
the

Arabia

of

marriage:
the

outside

The first
allow

kind required

marriage

the tribe*

outside

type of mariage include

parents

would

enemies.

If

her

Lebon.

2)

atab,
0-al-Tarikhiyyah
Development
the

cousin

op. cit..
",
Zuha 10
of
Social

was not
P.

willing

their
to

foreigners.

to

daughters
marry

her,

this

while
to their

sometimes

she

10

Tatawwur

Beira!

wa al-Ijtim-alyyah
the Arabian's
roots

off

favouring
of lineage

in the purity

belief
daughters

their

not welcome marrying

1)

and

off

and did not

reasons for

Possible

the Arabs'

to marry

and reluctance

marriage

between cousins

for

its

al! Usrah al-! Arabiyyah

wa al-JudhCr
--Li-Qa4aryih6'al-Mu1Csir-ah.
e
Up and the Historical
Family
Build
contemporary

matters),

P.

45

18

would

not

marry

endogamic

at

all

marriage

unless

united

all

she had permission

from him.

the members of

tribe

bond which encouraged co-operation

interests

in

the

knowledge,, that

By contrast,
relationship

the

with

was concerned,

because

preferred

it

were stronger.

no foreign

with

a woman not

was thought

that

the

who were used as a way of begetting

power of

the

the

tribe

to

to belong
Marriage
(a)

to

but

a free

woman to make an alliance

tribe

a strong

The first

different

tribes

one was if

used to get

who could

the

home among strange

a permanent

they

on,

take

might

woman left
In

to increase

other

the

in

tribes

herself

and found

tribe

the children

case.

would

belong to the father.

(b)

If

the

in

take

she might
children

woman by tribal

Exogamy encouraged

between tribes.
tribe's

the

allowed

husband,

to their

mother.

growth

of wider

Thus. alliances

not

In

to leave, her. tribe,

this

the

case,

4
1- t
and co-operation

relationships

through

marriage

increased

the

strength.
In spite

different.
community.
1.
2*
3.
4.

as her

a stranger

belong

would

is

rules

Smith.
lbid,
Uaab,
Smith,

.I

of the fact

that

these two kinds

they had the common aim of ensuring,

Therefore.
Robertson.
op.
op.

cit.
cit.,

of marriage were ',

P.
75
*
P. 76

and Marriage

in

of the

the survival

women were the means of fulfilling

Kinship

order

forms:

various

Early

outside

them from, danger.

her
this

to

marriage

married

with

protect

kin.

with

children

tribe;

between

later

was often
of such a match

started

captives

as the husband

kin

the

children

The exogamous marriage

the

strengthen

as far

of

the tribe

was included.

element

In addition.
,

other-tribes.

by a blood

in protecting

from all

of exogamy was to

purpose

marriage

the

Such

this
Arabiat

aim.
P. 75*

19
The qualities

which

Generally.

both

him a chance
The Arabian

bride,

besides

amatory

things

that

,, 2

praise

of

Arabian

He preferred

his

made a vow that

his

explain

riddle.

elegance

wife

he marbied

of

speech

going

in

used to start

in a woman (for

anyone unless

to children

a girl

did not let

P. 137
al-Sabb7agh'. op. cit..
P. 150
al-Z; fr, op. cit,,,
Ibia. P. 156

their

the
was

poems
ThLrdly.

example.
in

abu

her

)
speech.

Imrsil

al-Qays

she could

who could

explain

the man in

speaking,

or foolish

who might become stupid

their

qualities.

to marry

Generally

for

a woman, which

witted.

give birth

1.
2.
3.

beauty

meeting

demand

of

good manners of

For instance,

On eventually

not

the words

she had an impediment

hated women who were stupid

in Jahiliyyah

On the

cAbbs. when he asked

and her noble

Jahiliyyah

fathers

to be of

bride

she would

from

had the

The poets

to be sharp

her.

Bani

but

because

he was not

riddle.

of

admired

poetry.

wife

his

mean she had to be rich*

as we gather

Arabian

the

We can

she was poor@ because

the woman's beauty

his

to in

a man wanted

by poverty,

the

admired

works.

and hero

chief

the amatory

Rairada divorced

his

the

Secondly,

in

clear

the

Zuhavr,

began their

afford.

not

in his

features

referred

would

sons.

particularly

sometimes

does not
that

he could

because this

some specific

firstly.

this

who was humbled

a wife

poets

which

he preferred

QWsibn

in

These are

qualities:
but

origins,

contrary,

rich.

with

these

summarise
noble

man used to desire

youth.

verses

more children,

young.

married

to marry a young girl

father

to

wives

used to got

men and girls

The Arabian man preferred

give

In their

men souRht

because they might

as well.

daughters

However*

be married

in an

20

unequal
Zuhayr
This

"If

match.
to

the Namir.

discussed

the beat

documented

sought
it

since

In general,

by a woman in

liked

the girl

and some a young man.

When a partner
the

with

Naturally.

a man are

less

be

as will

his

future
king

b3

features

of

guardian

GumZiah b#:nt

agreed,

Jahiliyyah,

played

genuinely

whether

independence
themselves.

to

'Awf.

her

After

would

role

would

more than

appear

origin,
man, -

of

extent

might

being

be seen in

daughter

1.

Smith,

2.
3.
4,

P. 157
al-abtragh,
op. cit.,
Ibid.
P. 159
See Levy, op* cit*,
Pe 93

the groom;

P. 97

calibre.

for

herhand

able

life

of

to choose
of

property

some cases

for

;Ln marriage.

The guardian

in
"For

the girl.

have been the rule,

disposed

his

in choosing

to

to

step j -the groom himself,

father

the

tribe

to check on the

be arranged.
in

- had been

(a man) together

'Awf

few had any degree

a very

or even to have

op. cit.,

a rich

this

was of

this

ask -the

a significant

exceptions

man of noble

woman, from his

shrewdness,

would

the

her opinion.

features

these

bin-

al-UZrith

sent

the marriage

this

women generally,

disclose

to

some preferred

possessing

bride

from his'family,

or anyone

fuZ13E,

a woman who was known for

However,

the grave. "

alive

a man who was a free

reputedly

Kenda's

example,

doubted

them is

daughters-

her

man used to send a trustworthy

that

make sure

for

was shameless

and who had good manners.

For

for

burying

Qays ibn

matchsays

later.

The qualities

found,

an equal

marriage

for

the reasons

was one of

find

you can't

it

is

to be

of personal
a husband for
of any value.

where the father

example.

when Hirith
0

bin

"
consulted

'Awf

If
Acy-

21

asked a father

for

the two elder

ones in

the youngest.

Buhaysa,

attempted

to assert

she imposed
tribes

of

some fathers

'Abs and DhubyZi.

the famous poetess

her concerning

their

in

her

the

proof

instances

that

and have.

for

The kinds

of marriage

Butula
marriage
Jahiliyyah,
involved
arranged

of

that

very

which

is

engagement
marriage

in

kind

whose father

him.

Soi

these

cases

are a

was called

Bbiala

and incurred

of marriage

agreement.

by-the

family.

duties.

is called$

or

mariage

of marriage
in

day marriage.

by mutul

was organised

P. 184
al-HUfl',
op. cit..
Ibia.
Smith, op. cit..
P. 92

she

been recorded.

to present

2.
3.
4.

her

of women were exceptionalt

was the most common type

Ibid.

Hind

Also,

but

This

1.

consulted

to choose

right

kind

and dowry.

which

was al-Khans7a&

This

similar

shows that

which

I Amr proposed,

ibn

Jahiliyyah

every member gained rights

husband in this

the full

status

reason,

marriage:
dominion.

higher

story

2
al-S JLMMa'h

to Durayd bin

and Suhayl

peace between.

making

period,

and she married

of

of

any

in more than

wife

in marriage.

daughters

gave her

husband when Ab7u Suf yin

.
Abu Su-. ffan

Another

and
When he

without

to be his
task

pre-Islamic

marriage

whose. father

preferred

difficult

third.

any ceremony, she

without

consented

the

as, a husband.

and get7married

a slave

on him the

-consulted

BinteUtba,

rights

conjugal

like

'Awf

to accept

she finally

Before

ceremony.

the

his

him but

to marry

refused

agreed

to be treated

refused

word.

turn

daughters,

his

to marry one of

permission

It

that

it

was an

and by which

"Accordingiy.

not in Arabia

only*

the

in

22

but

Balal.
In this

From this,

kind.

Contract

expression

to his own wealth

B41-ula

but

propertyq
to

offered

suitor

for

household

"

It

the man should say "suitor"

walie"

straight

in
in

object
but

he wished

1.
2.

Ibid
Ibid

3.
4.
5.

See Levy, op. cit.,

P. 95
Ibid. P. 115
Smith, op. cit.,
P. 84.

(Mahr)

"

service.

on consent

between

that

from
of

a man with
or for

a
a

some

a-man and a woman,,

of the woman's kin.

"All

differed

establishment

to provide

simply

marry,

Mutla marriage
the

to

as the prospective

large.

No witness#

was needed that

the woman should reply*

away was accomplished

was

money known as, -the

home on military

and that

So,

by

a marriage

the girl

an

husband's

the dowry which

was not

the contract.

as

by capture

her

a sense.

made it

of

discuss

flocks.

the marriage

mah, --r to be very

on the part
for

to his

woman was regarded

was founded

or dowry were required

and the marriage

kinsman

children.

any intervention

without

which

"its

that

or begetting

reasons.

bride

the

the

when he was away from

other

appear

The second kind,

in

being,

made a sum of

where

Mutla marriage
marriage

to

would

in

or

and was considered

he would add it

wife

or nearest

of warriors.

BuIV'la.

wife

the

father

the

of

was possible,

mother

2.

the difference

the father

dowry to the

of the bride,

the

derived.

but the dowry, as we will

since

of

or owner

authority.

of divorce.

some ways similar

same idea

"Here,

purchase.

it

was in

marriage
had the

which

husband's

and he alone had the right

was paid to the father

is

marriage

her

under

and dowry were required,

addition

but

the

the wifsowas

his possession.

later,

the woman's lord

among the Hebrews and Arameans,

also

without

"I

witness

wed"
or

23

So in that

that

marriage

It
for

specified

how long

it

period,

both

of

In fact,

"Nawawi

says

that

Islam
because
is

it

not

condemns it

bint

does not
really's

was the
in

among her

sons,

fathers.

that

be her

Another

twenty,

who'therefore

followed

wanted.
from

"

of harlotry.

offspring.
between

a man

to any oneand-separate

own mistress

story,

which

same

contained-the

a woman who contracted-

tribes,

and is

had not

followed

represented
their

as living

respective

71

because-it

dowry or ceremony
1.
2.
3.
4,
5.
6.
7.

they

is' evidence* that, this * kind

different
Altogether
/is-the
Arabia.
story of Salama

of Uam IM; rija.

story

more than

"the'sister

she should

In'general. - this'kind
as a wife.

inheritance

of

she would not be married

she pleased.

marriages

to do-whatever

the

of time. There

in pre-Islamic

on condition

conditions

end of

but-a"sexual'relationship

marriage,

existed

from him'when

At the

the husbandthe-legitimate

give

Amr who promised that

except

free

and makes'it

and a woman-for a period

marriage

no right

and the contract

marriage
2

father

"

marriage.

them'were

in

but they would keep

hold.

should

was a

The children,

about.

legitimate,

temporary

was a purely

specific

It

her consent. - "It

mother0a name because "they might not see their

again. "

Mutla

for

no one need know anything

case would be considered

their

The wife, might receive

was required.

from the husband as a'price

a gift

that

case, no guardian

did not give the Arabian woman-anyrights

was a purely

and there

temporary'marriage,

was nothing

See IA171,, op* cit,,

Vol. 4, PM7
See Levy, op. cit.,
P. 115
Smith, op. cit.,
P. 85
Ibid,
Ibid
Ibid
Ibid

to protect

without
the wife's

any
rights*_

of

24

that
is/ this

The fact

requirements

of marriage

a long-lasting

and does not treat

in

the woman as a wife

and she has no dowry. ceremony, approval

relationshipg

of kin and at the end of the period.

had a child.

any 'of the'essential

does not fulfill

marriage

shi was left

she was the one responsible'for

if

alone while
the burden

all

she
caring

of

for it.

3.

Nikah

means "the

which

reproach

father.

father

Al-Tabar;
of this

the -great

- one of

and left

or son died

the dowry

her under

dowry.
then

(sahib).

lord

But if

marital

inherited

or sold.

as a sign

that

rights

So. the

lapse,

Moreovere

her

son would
in

keep or selther

she went off

marriage

sometimes

'part
as a

heir.

Vol. 3, P. 219, quoted

al-Tabatl,
Ali:
opo .cito. -Volo 4. P. 535

by Smith.

of

his

But the

of inheriting

instead

could

of

to her own "people or if

the

custom

father's

his

taking

op.

cit.

her

take

This

as he pleased.

in which caseg his right

her

own peoples

which

take

to

right

Or to

'

of property,

rights

eldest

he was taking

might be free if
dowry to him,

are

heir.

by)'.

to her

to herself.

of

man's

had the
paid

him and went off

belonged

'death,

dead man's

in "marriage,

her

give

hand
her
of

which he could

after

or'to

a widow.

(i. e. already

of

the

when's

garment -over her,

(mahr)

she anticipated

the disposal

shows that

his

marriage

gave an

commentators

the

"

of

This

after

the Jahiliyyab,

: "In

marriage

Vayyzen

al

was an epithet

in marriage.,

step-mother

he came at once and threw

(deceased)

and Vaizan

marriage"

Nikah

was called

also

marriage

to a man who had made such a marriage.

or brother

marry

1.
2o

This

a son to have his

explanation

if

hateful

applied

allowed
his

al-Muqt

be
widow
inheritance
woman

she paid her

her would
the

woman to

PO 109

25

himself,

simply

forbade

againsttheir
take

There
for

is

Nor should ye treat

dowry ye have given

the

of

oppression
evidence

instance,

Omayyah ibn

indicate

"Amina,

mother

grandfather

Caliph

of

kind

of

women

that

ye may

That custom

from

of Abu Mulayyit.
9

'Abd Slams, and then

c
Umar.

this

that

them.

the woman suffered

which
to

harshness,

with

The Qurlan

to inherit

ye are forbidden

"Ye who believe.

will.

away part

the harsh

her and kept her from marrying,

confirmed

that.

all

in

shows

Jahiliyyah.
was widespread

marriage

first

was married

to

son Abu Amr. and Nofayl.

to his

left

a Fahmite

this

kind

by his

who was married

widow

4Amr.
son.
Islam's

prohibition

"Kabsha, -wife

of Abu Qays,

Abu Qaya had died

The prophet

of

kept

and his

son,

and then *.this. -..verse

quiet,

and told

who went to the prophet

who was the best

of

When Kharash

sisters.

became a Muslim.
be his

4,

wife.

exchanged

1.
2.
3.
4.
5.
6,
7.

al-RelayyAj.

prophet

r Marriage:

their

Its

the

discouraged

married,
and odious,

marriage-to

simultaneous
who was. -married

asked him to choose

him:

4-

to two-sisters,

one of

to

them only

al-Shigt;;

dowry.

Islam

her. "

to

was revealed

to

him that

men. suited

"And marry not women whom your fathers

It was shameful
except what is past.
5
an abominable
custom indeed. "
Somewhat similarly.

issued

was first

of marriage

daughters

widespread

This

was a type

or sisters

practise

in

of

marriage

marriage

without

amongst the poorer

Smith. op. cit.,

P. 106
Q6 4: 19
See Smith. op. cit..
P. 106
r,
al-Shafi!
al-Sira
al Ualablyyah.
Q, 4: 22
Ibn KathTr, Vol* 1, P. 373
Sahih al-Bukhari.
Vol. 7, P. 35

P. 44

in which
paying

classes

men
-

might be

26

to the economic

related

no dowry required.
Islam, forbade

It

this

and

resembles

kind

it

denied

the woman's

rights

dowry for

herself.

or to take

5.

wife

pregnant

by him.

The child

wife

after

in

clear

the

to cohabit
in

Hadith

from her and would

other

man with

not

her husband

followed

this

when they

grew up.

in this

instrument
without
1.
2.

had their

"where

him.

sleep

so that
from
the

her until

line

he might

high

slave

class.

type of marriage.

send for

have a child

chiefs.

any consideration

Ibid
'All,

op. cit.,

Vol.

where the

would belong

breed
kind

of

used to send

and strength.
the Masters
2

who might please

of her status

the

became

this

masters

to

away

from

of noble

This

the woman was used purely

4. P. 539

so and so,

Her husband

However,

son.

to say to his

pregnant

he wished.

them or keep them.

to children

descent,

the husband's

is, told
a man

she got

her if

he might

sell

of

she became

man until

When her pregnancy

with

they

opinion

Her husband wou'ld'then'ke'ep

their

children,

to give birth

Allah's

as a chattel.

a virile

from her period,

with

her

considered

women to any man who was known to have courage

When they

that

sleep

was common in

that

case was considered

ofgAisha

would

inherited

and courage

their

this

with

procedure

dowry.

without

to express

another

whom she was sleeping.

evident.

marriage

with

she had become clean

and have sexuai relations

be

would

of marriage,, was because

When a man wanted

send his

is

kind

She was being

marriage,:

he might

This

ri;

as a human being

.. C

al-Istibda

marriage

IbncUmar narrated

*of
prohibiticnIthis

Islamps

al-Badal

there

which means that somebody marries his

this man's daughter
married
(dowry).
forme
ithout
Mahr
the
and
paying

daughter to somebody else.

Again.

because

conditions

of marriage.

forbade al-,!Shighrw,

apostle

social

and

indicates

as an

the father

as a mother and a wife.

27

-. There

kinds

were other

(friendship

' This

marriage).

such as al-Kh; dan, marriage

of marriage
was a secret

between a

relationship

man and a woman based on mutual agreement between them 0-without any
1
legal. contract
In general,
and they were known as 'secret lovers'*
this

kind

of

relationship

marriage

because

say that

Jahiliyyah

secret

Islam

Qurlan

forbade

says

said

forbade

open adultery

blatant

adultery

all

than

rather

Some historians

and condoned the

was shameful,

but

relationships

as the

secret

harmful.

was not

as adultery

was no dowry and no contract.

people

And they

one.

adultery

there

was considered

these

kind

of

sexual

:
"Wed them with the leave of their
owners, and give
them, their
dowries,
to what is reasonable:,
according
they should be chaste,
not lustful,
nor taking
3-,;
paramours when they are taken-in
wedlock. "
-

Another
did

not

kind

commit

selected
his

inform
where
that
alive

1.
2.
3
4:
59
6.

not
if

him of-the

kind

which

her

If

was a girl,

birth.

one man marries

this

marriage,

refuse.

she

5,

and if,

they

regarded

was a boy,

(the
she

was due to

fewer

is

the

he'could

opposite

the

as
ten

she

and the man carry

of-polYgamY,

Some sociologists
custom

would not

prostitute)a
the

it

than

them -to -be the -father

the child

Polyandry

historians

she became pregnant,

the number of women in

Ibid
Ibid
Q4
25
IAI-is Vol. 4. P. 540
Ibid
Ibid

fact,,

one woman chose

a number of women.

of marriage

diminished

but

as a marriage,

with

In

-was polyandry.

them to choose one of

could

name. but

'' In this,

adultery

send for

would

kind

considei'this

prostitution.
men to

of marriage

of burying

supposed
daughters

Arab society*

28

However.
it

Islam

was a sort

forbade

kind

this

fornication

of

but the aim behind

it

and that

was

that

on the grounds

of marriage

was no dowry or engagemento

there

enjoyment and spending time in

simply

pleasure.

Adultery

The widespread
to

contributed
generally
his

occurrence

the

oppression

went unpunished

manly achievement

prosecute

him legally.

sometimes

took

be punished

with

private

by the

action

adultery.

in revenge for

illustrates

contradictory

rights

Bint

elements

on the

position

Utba

Mecca.

went

In

the

to

the

course

of

within

had no right

to

her

relatives
he might

whom he committed

This state
the

of affairsagain_
since

society

yet sometimes disregarded.

question

Prophet

wife
that

the woman with

her honour.

were sometimes protected

Islamic
9

of

in

Furthermore,

against'him.

relatives

his

is probable

it

However,

pride

him to take

encouraged

Moreover.

women.

man involved

the

of women. since

and society

the Peninsula

through

of adultery

of adultery
become

to

was revealed

a Muslim

her the basis

teaching

after

of

the

Islam.

the woman's

The
when Hind
conquest

this

of

verse

was revealed:
"Prophetl
When believing
women come to thee to take
the oath of fealty
to thee, that they will not
associate in worship any other thing whatever with
God, that they will not steal, that they will not
their
that they will not kill
commit adultery.
2
that they will not utter slander. "
children,
Hind's

retortg

"But Prophet of Godq could

commit fornication
Jahiliyyah.

a wife

with

a man without

1.
2.
3.

'All,

or a free
consent

?"

supplies

a free

evidence

woman
that

woman sometimes had a secret

and it

was considered

op. cit. # Vol. 5. Po 561

Q. 60 : 12
Zakria. op. cit..
P. 20

in
relationship

friendship
kind
of
as a

29

as mentioned before.
Connected

the Arab world.

Mecca,

adultery.

or poor

among women of a low social

particularly

Hadith

of7fsha

as slave

families.

was common throughout

prostitution

many had been brought

tribes

Islam

with

girls,

The customary

class

in

or belonged

to poor

is

described

procedure

in

"In which many people would come to a woman and she

Those
would never refuse
anyone who came to her.
were te prostitutes
who used to fix flags
at their
Aors
and signs.
and he who wished could have
If any one of them
sexual intercourse
with them.
then all those men
got pregnant,
and had a child.
the
together
would be gathered
and they would call
(woman skilled
'Qafahl
in recognising
the likeness
)
to his father.
of a child
and she would let him
belong to him and he called
it his son.
The man
2
that. "
could not refuse
all
prohibited
prostitution
altogether.
The particular

case of

fornication

was clarified

when one of

Abdullah

to complain

about her master's

bin

forcing

a master

by the
Sal7ulls

following

his
verse

women slaves

slaves

to commit

which

was revealed

went to the Prophet

acts:

"But force not your maids to prostitution

when they
desire
in order that ye may make a gain
chastity,
in the goods of this
life.
But if anyone compels
them. yet.
is God oftafter
such compulsion.
(to them). "
forgiving,
3
most merciful
The definitive

this

position

taken

on adultery

in

Islam

is

given

passage from the Qurlan:

"The woman and man guilty
of adultery or fornication,
flog each of them with a hundred stripes.
let not
compassion move you in their caseq a matter
prescribed by God, if ye believe in God. and the
last day. And let a party of the believers
witness
their punishment. "
4

1.

Ibid

2.
3.
4.

Sahih al-Bukhari.
Q. 24 : 33
Q. 24 1- 2

Vol.

7,

Pe 35

in

the

30

How was the wife

Most of

treated

the

kinds

of marriage

between the two

not show any sign of deep emotions or feelings

partners
it

which

might

more or less

was. regarded

consequence
if

that,

of

between

important
1.

as a sexual

as the

marriage
husband

On the contrary,
and in.

relationship

feelings.

ideal

and the wife

kind

However,
the

of mariage,
depend on three

would

factors
one was the position

The first

of the

the

life.

conjugal

were no deep intense

there

BUI-tula

we consider

relation

a true

suggest

did

have been mentioned

which

was in

wife
her

consider

a high

family

of
this

position.

and treat

position

the

the husband might

means that
her

the family

if

family;

wife's

well.
I

2.

If

her

influenced
3*.
for

If
the

tribe
by the

husband

low class

in

life

her

the protection

and the wife

her#

had a higher

his

in

husband.

wife

this

well.

ignore

man in Jahiliyyah

"In

advantage

like

for

of

example,

being named after

op. cit..

if

be necessary

the wife

were from a

might

her,

fail

would

not

face

their
having

their

status

contract.

accept

P. 53

her,

disobedience

in settled

in bedouin society

wealth

either

to divorce

society
as
through

even after

the husband had the right

but not to own her.

and dictated

the right

mother.

a terrible

to respect

the wife

and managed to keep their

her and produce children

took

would

it

summary. some women became wealthy.

or trading

be

tribe.

wife

than the one who lived

position

with

of her

But

might

position

because in the marriage

U4ab.
Ibid

the

case,

a whip.

wife's

but sometimes we might find

Hatab mentioned

marriage,

the

were cousins,

who would

with
the

from his wife.

1.
2.

of

to treat

In_general.

to live

loss

society.

or even beat

inheritance

from her.

husband

the

with

was far

These women
husbands#

conditions

to' their

them.

or the children

31

Dowy'in

Pre-Islamic

Arabs

marriage

dowry

considered

If

contract.

had considered

by the

be for

the woman herself

home.

However,

himself

Alternatively.
the

rest.

Allah

some to

he kept

Smith

nafijah".

in

used to congratulate
before

Islam,

to her

father's

times

an addition
marriage,

he would

rightly

the

explaining

kin

a father

be able

to

suggest

that

the marriage

add to his

to

for

the woman and keep

UiliW-a-n or

'hanian

daughter

"May

saying
that

the

the
laka

al

was welcomed

when he gave her

flocks

dowry

of a daughter.

on the birth

the

Uiluian.

and indeed,

because

wealth.

for

explained

odd formula

say that

was intended

one another

bride's

the

it

the

was called

congratulate

Most

wholeAlawry

might

used to

to

the

a daughter's

and they
your

took

give

a woman's nobility.

was called

which

by the husband

naf1jah'
the

it

of

Originally.

sometimes

of

or fornication.

spend on her needs

guardian

case.

lexicographers.

in

to

That part

bless

paid

husband.

the validity

was not met. they

to be a token

the guardian

Al-nafijah

is

her

in which

be adultery

to

a dowry

The dowry was paid

qua non for

a sine

such a requirement

the marriage

considered
Arabs

Arabia

the

camels

as
in

,
to

paid

him as her mah, r.

Although

way for

this

the birth

of a daughter.

and enjoying

of marriage

in which there

as explained
1*
2,
3.

*Ali.

op.

Ibid
See Smith.

cit.
op.

it
Vol.
cit..

also shows the importance

However. there

marriage.

was an exchange
5,

P. 525

P. 96

in

needed to be consoled

was no dowry at all.

is the ShiCar
earlier,

it

a dowry.

on receiving

such marriages

a father

placed

were some kinds

An example of

because
dowry
had
no
which
marriage.

this

32

Another

is

example

womin taken

49

Zainah

the

by him.

captive
married

captivity

invalidated

a man's

The man in Jahiliyyah

for

his

not

leave

wife

family
in

her

after

any wealth

to return

is

that

it

financial
that

depended.

bin

all

the

the

with
asking

of

of

Prophet

for

guardian

occasions
racing

2.

horses.

of

amount

her

and his

competed

with

gambling

(which

in

he explained

and mentioned

As it

with

his

delivered

and customs

each other.
was one of

Abr T; lib.

speech as the
of the wedding
On such an

Arabia.
playing
their

J; 7hiliyytih;
and Islam)s

dowry

happened

uncle,
the

the

contained

which

people.

pre-Islamic

aAfrd'.
fr
al-Marlah
al! Arabiyyah
Arabian Woman in her Jahiliyyah
Ibn Hisham. Vol. 1, P. 174.

in which

speech

The ceremonies

importance

dowry was as follows:

a speech when they

hand,

the bridegroom

Muhamad,

boys

the

Talib

mentioned

aAmr one hundred

bint

agreement.

Abi

women*

as dowry.

a similar

sources

F; timah

in

hand,

against

on the husband's

historical

gold

for

guardian

ask her

amount of dowry at

used to deliver

the marriage

Khadijals
of

of

determining

answered

biased

extent.

Muhammed, when he went

-day were of great

1.

for

guardian

acceptance

the

the bridegroom

of

aspects

The girl's
his

pounds

to ask the girl's

went

a great

Histiam-gave

and one hundred

guardian

to

she did

laws or customs

that

suggests

was a fixed

there

and if

he could

many aspects

For example.

status.

The procedure
the

that

Abd al-Mutalib

camels

Thai

the dowry he paid

recall

behind,

possessions

to the Arab practice),

inheritance

her

before

she was.

wife.

to

right

from

were in

no evidence

time;

death.

dowry.

Arabia

pre-Islamic

There

his

to his

had the

or

even if

(According

rights

of a man to the

marriage

He had a right.

to someone else.

captivity.

the

marriage.

with

spears.

favourite

games)#

(The
IslZnih
we
Vol. It P. 158

33

playing

bows and arrows.

with

themselves.

In the

house,

Also,

jewels

from

women used to help

other

Rabea. who had a remarkable

borrowed

jewels

his

for

son

borrowers

to
.

before

more lavish

them.
they

Jewels

were given

ceremoAies

of

emphasis

on the quality

stressed

the responsible

the extraneous

internal

prevail

Suf-'y- 1h.

tribe,

and pawned

significant

that

accompanied

less

whereas

relationship,

law,

Arab

the

Islam

and simplified

of marriage

as it

a man was allowed

was customary

to the men of

sometimes

more or less.

in urban

societies

more than

and rich

the rate

'as

a result

of urban

stability
of

it

had risen.

existed

w- 6Afifi.
Vol- 1. P. 161
'All.
Vol. 5. P* 535
See Hatabs op. cit. * P. 45
00

'some interpreters

This

QuraVsh
V-

appearance
of
3

living
In fact,

to

have

might

practice

the Bedouins.

life,

of resources

polygamy

only to Arabs.

in

to have more than

that

was suggested

each,

class,

2.
3.

it

that

that

confined

the

to

believed

spend.

his

Arabia

at the same time

ten wives

is

weddings

nature

of

bin

festivities.

According

had reported

It

back.

Utball

one month by the

for

were kept

the marital

families

people

to AN

daughter

to deck

example,

among the

pre-Islamic

of

Polygamy in Pre-Islamic

one wife

his

For

families.

as women

girls

Moreover.

jewels.

position

off

marry

in brilliant

on the house walls.

themselves out and to wear their

even borrowed

and amusing

Oakum (clothes

spread

pictures

the tambourine.

played

they

to make coloured

colours)

drinking

rejoicing.

as Hatab
00
of

techniQ*ans

and men's
polygamy

among Jews and Christians.

ability
was not

to

34

'Excepi

for

rare

monogamy is

And it

cases

it

itwas

'Some Rabbis prohibited

and three

and sixty

concubines.

no man should

Middle

being sterile.

wife

His son had eighteen

Each of Rehobama's twenty

having

no limit

set
Also.

the

along

wives

had many

eight'sons

Possible
desire

foran

reasons
for

that

only

him in his

The Chief
reconciliation
relations

daughters

with

of

work

Hastings
P. 461.
S&Ati v
Ibid.
al-pabb;

it

were borne

by his

former.

conflicting

another

tribe.

better
James.

addition,
tribes
Afurther

from

to free

noble

cit.,

of

reason

Structure

operated.

in which

P. 245

in

father

for

sons

P.

their
when a man

case they

used

to them.

and_Ethics,
lslamv

to bring

desired

or to strengthen

Religion

the

of prid4.

sometimes

families,

wars.
time.

or to

wife,

them and to &at married

Encyclopedia

. HamudallWamily
'gh, op.

a source

and give

between

had some women. captives

to consider

and tribe

in

for

included

a new wife,

family

to

a view

with

strengthen

the Tribe,

a man might

boys were needed

man taking

of

as polygamous.

was common in Jahiliyyals

polygamy

to

some

system

or concubines

wives

because

could,

ordinary

more children,

more sons if
help

that

to

family

used to have many wives

Persians

strange

the whole

with

the number of

to

And according

has been characterised

times.

as many boys as they

was not

four-wives.

more than

marry

East historical

The Bible

2.9
3.0
4.
5.

polygamy.

but others

polygamy,

hundred concubines.

'The Hebrew Family,

aacounts,

would

forbids

Even the wise men of the Talmud have given good advice

wives.

So it

although

King Solomon had seven hundred wives,

that

reported

Princesses

take.

among Jews.

nor Talmud formally

only in the case of the first

Moreover.

the

I
law prevails.
Muhammedan
where

law and custom

(Old Testament)

was said that

allowed

countries

by both

enforced

Bible

neither

in

Vo.
113--

VIII@

35

However.

before

of thetime,
jealousy

Islam,

used to favour

they
in

the hearts

For example,

GhilZi

him, to divorce

by Islam.

Divorce

in Pre-Islamic

Divorce

in Jahiliyyah
wife,

he liked

divorce

seem trivial.

which

wives,

keeping

four

by Islam.
only,

wives

had

them.,
ten wives

had married

only

in Arab society

before

the

Prophet

ordered

four

of his.

as

the husband renouncing

separated,

without

were to them important

Among such reasons

may

were the

temper and disposition,

al-#-ufr. ' op. cito,

Ibid

a view to punishing

P. 239

lack

of harmony

to accommodate

her rejection

to her husband.

C
of Amr Bin Shas who had a black

to divorce

and understandable,

to the husband's

with

right

Grounds

herself

the man used to divorce

to his

rights

or conditions.

the woman's refusal

and her being disrespectful

his

The man had the

any restrictions

Divorce

Islam.

dispositions,

1.
2.

sorcery,

some of

Islam

to

every

who had previously

their

is that

tried

to

between

control,

aroused

which

Arabia

they

to us.

Islam

fi,

when he converted

entailed

upon which

whenever
for

existed

most

were prohibited

to divorce

Salamah al-Tha,

some of his

decreed

fairly,

including

husbands

were forced

bin

but

paganism.

which
in

restriction,

number of wives

-during

was restricted

this

of

other

of her husband.

love

polygamy

and as a result.

the

also each wife

and other-superstitions

However,

a large

one over

wives

of wives.

way. to get. the

incantation

their

treat

not

of such jealousy,

As a result
possible

did

Arabs

of

In such case,

his wife.

An example

called
from
was
who
a'bondmaid
son

36

ArZ;

The wife

that.

Shai

of

he threatened

her with

was the woman's giving

divided

his

daughter.
his

people

2A

wife.

when Bunaih

blamed

further

al-HaJZ'j

of

their

al-Sahm!

of the tribe
catching

sight

'If

is false,

a man in

of

al-Fakih

I will

(soothsayers)

they

that

is

Nukhail

bearing

had the greatest

so he returned

his

made very

by the
to

she was married

he dismissed

her

near

house, he urged her to tell

one' he said,

people

have him arraigned

from

before

al-Fakih

her to her home after

circumstances

is a true

two wives

clear

'I

talking

will

about

tent.

the
set someone
If

you.

it

one of his kahins

and the
effect

economic

in Pre-Islamic

condition

as regards

the

occurrence

of

was a very simple action

which a man undertook
sometimes
wifejin
order to take revenge either
on her or on her

Sometimes. this

le
2.
3.
4. -

to

For example.

the marriage

society

divorce.

Divorce

reasons for

of Yemen. "

The social

with

was

had any suspicion

that

suspicious

and prevent

for

he divorced

if

told

at her father's

the accusation

on to kill

of

"We-are

when Pbu

of

divorce

there

was poverty.

poor.

wives

of Quraysh, and that

When she arrived

truth.

divorce

An example

unchastity.

that

what he did

"became

their

of Hind BinteUtha.

story

for

and because

However,

only.

own tribe,

him for

reason

Some men used to divorce

his

son.

Another reason for

was reported

who was from

wife.

his

to girls

It

his

divorce.

birth

on this.

opinion

divorced

used to disregard

against

own people.

was because of reasons which had nothing

itself.

the occurrence

Also,

poverty,

of divorce;

Ibid.
P%'262
Abu al-Farj
al-Asbtranr*.
al-Ag
Al-frufr,
P. 263
op. cit:,
Levi, op. cit.,
P. 206

his,

and prejudice

to do
were! important

what sin had a woman committed

Vol,

23s P. 8129

37

to be divorced

just

presure

might

divorce

a means for

It

became angry

with

the husband

treats

that

play

life.

prevent

his

wife.

for

and I will

to the

consent

application

took

divorce

in some tribes

kind

1-

of

divorce

All,

Vol.

2.
3.

Smith,
Ibid.

4.

See'All,

and

as already
divorce

could

is

his

related

Vol.

in

hands.

drive

a bargain

written

3
in

and

from

agreement

her.

Peninsula

This

for

of

P- 115

5, P. 550

only
Ismal

another
her

to

reflected
times.

pre-Islamic,

to the same woman was unlimited

seen. in Mecca and perhaps elsewhere.

wife

could

of marriage
this

herself

a husband

Islam,

'

and

to defend

agreement

prevent

the

remarriage

5, P*5509

OP- Cit-@

her

was an

husband's

able

a suitor.

and get

he could

of woman generally

Although

husband

ex-husband.

And he had done

and could

When she had an offer

ma4, otherwise

the position

of

he secured

place,

by witnesses.

another

from remarrying.

wife

I will

and divorce

'before

that,

divorce

will

So divorce

being

let

not

an end.

"

her.

her

without

"I

in her

a puppet

And even more than

divorced

her.

you as

I will

comes to

when he

treat

not

that.

again

al-Angri.

The man said.

humiliate

he liked

man, she had to pay her

marry

like

to her

same time,

keep on doing

feelings,

her

will

divorce

to embarrass

order

"I

the

and at

period

with

had made

married

man from

to her:

interim

When divorce
endorsed

that

"How? "

in

Family

money and forcing

their

and get

wife

said

a woman was just

her
and
/

his

wife,

his

her whenever

remarry

his

asked.

many times

easy matter,

for

his

you again,

He could

divorce

The wife

and as the

?I

only

many husbands

embezzling

had been reported

you go away. "

remarry

wives.

to girls

rights.

could

many times.

to bear;

harming

up their

A husband

she gave birth

be brought

also

them to give

you,

because

three
11 bin

times.
Ibrahim.

An account
4

of

the
this

38

A man could
time

divorce
her

and remary

third

time.

was final.

wife.

not

However,

if

her

remarry

in

again;

the divorced

for
her

this

woman got

her'ex-husband

had divorced

her

once he divorced

'However.

a 'Muhalill,

'Muhalill

divorce

remarry"her,

again.

he could

who was called

after

his

for

to anoiher'man.

married
get

this

kind

the

the divorce

case,

could

her. ' However.

a second

married

'

to her

of practice

was

not welcome.
Some Arabs
get

to other

married

that

used to divorce

tried

men because
that

so seriously,
to get married
In pre-Islamic

his

divorced

woman in

If'she

and during

man. )

although

guardian

of

when he grew up.

discuss

1.
2,
3.
4.
5.

the

the"baby,

the

new husband

period

was then

of
'the

the

of

bed of

the

to

another.

of

real

'

to the

P. 132
i

Islam

bed'

to another
the new
legal

father

conceived

P. 263
and al-Uu-6.
Vol. 5. P. 550

Ibid
Ibid
See Smith,

maktied

married

his

later.

Ibid.
'Ali.

follows

to be the

tribe

to

a"divorced

that

to be that

join

belongs

settlement

immediately.

and got

considered

baby might

child

get

akain

marry

divorced

'The mother

as mentioned

that

that

and her people.

Moreover'.

woman'cannot

used'to

the

sometimes

considers

baby was considered

and was delivered

and it

that

which

her

to, pay a divorce

(i. e.

period

had taken

of one of them

wife

he threatened

when she was being

man, when she gave birth,

husband,

divorced

to

allowing-them

Some Arabs

divorce.,

'A woman in, paganism

was pregnant

custom

final

era had no interim

that

one husband

the

a man used not

the

without,

jealousy.

someone else,

in
--even

a woman's'divorce
another

to

wives

of

whenever

times,

wife

their

by
forbade

as we shall

this

39

However.

we can not

in the hands of

that

generalize.

the husband;

the right

There were some women who stipulated

be in their
in

the

husbands
they

turned

of dismissal
if

so that

round,

not

Among those

entor.

al Khazrajiah.
Murrah.

Fatimah

To Arabs,

However,

the woman's procedure

gave birth

men in

the
o

that

declare

or

this

women in

some tribes,

in

action

Kinds

because

to.

she did

for

event

they

the opportunity

did

it

to express

of an unsatisfactory

Zayed b.

bint

the many

from

that

statement
as we mentioned.

at least

their

grant
and take

views

marriage.

of Divorce

Divorce
the

had many forms

Arab society

were many kinds

in which

stemmed from

which
the

of'divorce'and

Bedouin

the'style
prevailed.

spirit

life"

of

they used many'conventions

There

which had

the same meaning as divorce,

1.

-0

Ila

to leave
suppressed
1.
2.

Labrd

so_many times.

married

husband

to her

and

andeA7atikah

was different

procedure,

a tent,

it, now faced

known for

got

divorce

divorce

of

may seem a strange

the

Anraryyah

al

in

east,

b.

woman

their

lived

they

have to make any verbal

not

her decision

Although

Khurshb

'the

he was dismissed

women were particularly

they

in

he knew that

al

children

of

to dismiss

door had faced

the

should

We are told

If

the wife.

of divorce

women_were Salma Bint'Amr

bint

those

husbands.

was completely

the hands of

right

was this:

and when the man saw this.

west,
did

it

the

them had the right

or some of

and the form

was in

that

not in the hands of their

jahiliyyah

it

sometimes,

divorce

to

(vow of continence).
their
this

wives
kind

Ibid
See al-JaJirT,
Vol*
al-ArAh,

for

Some men took the'vow

unspecified

of divorce

Abd al-RahiZn.
4, P. 474

periods

because

of

time.

this'custom

Kit7ab al-FiqehgAla

of'continence
2

Islam

was unfair

to

al-Madf7ahib

40

women as the Qurlan says:

For those who take an oath for abstention
from
their wives, a waiting for four months is ordained;
if then, they return,
Gcodis oft forgiving.
Most
Merciful.
1
In such serious
the first

four

disapproved

place
intentional

solemn

months

under

vow is

period.

the

again.

But if

divorce

is
if

and the

the husband
in

the

is

insisted

on

Islam

allowed

between

husband

reached

within

parties

can resume their

really

against

reconciliation.

is

circumstances.

(four

mohths)

The wife
before

expires

even without

and wife
the

and the

becomes dissolved,

marriage

observed.

separation

these

period

but

oaths,

reconciliation

nullified

required

of

Islam in

the wife.

affecting

scrupulously

as a maximum period
if

that

thoughtless

of

being

oaths

any circumstances,

divorced

like

matters

life

be considered

would

reconciliation.

a confirmatory

pronouncement.
Ibn

00

Umar used to say about

the Holy

'if

Book).

as Allah

has ordered.

believed

that

four

the

months

second

be separated
2.
period

without

from

Islam

could

ordered
their

form

was called

mother. j3

defines

tolerate

a man said

of

wives

her

and

which

al-ZiharL_(literally,
wife:

So the man describes

because

four

of

should

it

was

up to

abstention

soldiers

more than

her

because

husband's

fighting

for

divorce

to his

or to divorce

theoIli'period

reaction,

that

the husband has

then

a handsome manner.

an abnormal

C aliph,

The second

in which

1.
2.
3.

a wife

in

wife

which

(in

(God) defined

Allah

IF
of I17apexpires,

the period

his

to retain

either

Ila

that,

not

C
Umar

have to

months.

was known in

the pre-Islamic

his *if 9 is to
that
declaring.
the back of his mother)
like
'Be thou to me as the back of my

his wife

Q. 2.226-227
Sahih al-Bukharia,
Vol. 7, P. 160
Vol. 4, P. 478
al-Jaziei.
op. cit.,

as part

of his mother's

him

41

body which

she became unlawful

meant that

he divorced

her.

This

life

the husband from any

responsibility

that

'Aws Bin

hard

for

his

Khav4a to

wife

children

the husband

went to the Prophet

kind

divorce

of

with

was not
urging

in

wife
that

for

her

Here,

plea.

But it

way.

by the Qurlan

was

particularly

since

them and under,

them,

supporting
the

We learn

man.

to support

responsible

was abolished

this

situation

no resources

freed

which

tasks while

to another

again

accept

a man

and was a divorce

wife

his

for

illegal

for marital

al-Sams% divorced

she had small

Zlhr,
r-

his

with

from remarrying

the wife

preventing

made it

pronouncement

to resume the marital

to him and in general,

so she

custom and that

and her plea

was

as the Qurlan says:

accepted.

"If any men among you divorce

their
wives by, Zih7ar
(calling
inothers.
them mothers).
they cannot be their
None can be their
mothers except those who gave them
birth.
And in fact,
they use words (both)
iniquitous
but truly
God is one that blots
and false,
1
"
out (sins)
and forgives.
Islam

condemned this'custom
this

committed
'But

those

on the words
free

should

admonished

ye do.

and then

practice

who divorce
they
a slave

their

before

they

any has not

before

kind was called

had the complete right

1.
2.

Q. 58.2
Q. 58.2.3.

then
that

each other:

well

acquainted

a man

to his
wish

wife..
to go back

such a one)
This
with

feed sixty
al-khul:

are you
(all)

that

he should fast

they touch each other.

in divorcing

and 4.

ordained

(the wherewithal)

is unable to do so, he should

The third

to return

by Zih; r,

touch

and God is

two months consecutively

3.

is

if

down conditicns

wished

wives
(it

utterred.

to perform:

And if

and laid

indigent
Divorce*

for

But if

ones*'

in general.

his wife$ but in this

any

the man

kind of

42

divorce.
live

the

Khul

was a friendly

father

by which

daughter.

but

to accept

either

'

because

as Smith

suggests,

latter

kind

'the

and did

the

owner declined
On the

other

wife,

and he did

would

not be absolutely

Moreover,

not

Al.! Adal

by ignoring

allowing

free

her

his

her

life,

from
it

he dies
either

marrying

another

because

any longer

with

it*

man refused

divorce

for

after

her

a long
his

or to remarry

to themselves,

The Qurlan

term

divorce

had also

and used

wives

demeans his

a man totally

'

of marriage.

their

life

wife's

or by not
she pays

unless

another

the right

practices,

says:

See Smith,
Ibid
Q. 2,232

op.

cit.,

P. 113

man,

to control

or by preventing

sondemns these

his

they

that

plain

such a theory
to divorce

else

live
is

'its

dowry back,
under

to

the term
"When ye divorce
women. and they fulfil
(iddat)
them from marrying
do not prevent
of their
(former)
their
husbands$ if they mutually
agree
terms.
3
on equitable

1.
2.
3.

right

exclusive

simply

right

son or relatives

man.

was believed

the

had purchased

to have a divorce

by keeping

and it

kin

anyone

and even if

was absolutely

marriage

to the woman or her

her without

her

back his

of

in which

him money to permit

and got

nature

men refused

to remarry

dowry

wife's

the

the

get his

some Arabian

a way called
either

if

times,

and his

the

not

was of

and the

the use of
hand,

old

husband

dowry back

had his
husband

revert

not

'In

the

divorce,

of

the husband
that

the

she could

and he had the

mentioned:

between

repaid

to use the woman as a wife,

property,

as Smith

or not,

Under this

cancelled

offers

if

divorcee

the

to pay him money,

arrangement

the

from

compensation

her husband

with

right

man takes

her
as

43

None of these kinds

Arabia

full

rights

woman's position.
divorce
rights

of divorce
and all

woman in pre-Islamic

gave the

these practices

When Islam came, it

and laid

down'thi"rules

as we shall

discuss

later.

for

it

were humiliating

changed all

these'way3

which safeguard

to the
of

the woman's

44

The Woman's Inheritance

The issue

had such a share.

she never

Some sources

state

was to distribute
females);

is

times

she had a share in the inheritancep

Some argue that

that

in Pre-Islamic

of women's inheritance

contraversial.
others

Arabia

in Pre-Islamic

that

the

the inheritance

men who could

'adult

among the
a horse

ride

during

practice

general

time

that

males

(not

use a sword;

and who could

i. e. among male fighters.

'In

As Levy remarked,
who took
property
So. in
her

their

therefore

inheritance.
in

mentioned

not

inherit

freedom

As Smith

previously.

deceased

is concerned.

However,
generalize
inheritance;

were at

the right

the statement
since

is

part
the

disposal

all

ban on marriage

obtain
order

-there

known for

Khadija

1)
2.

' For example,

P. 96
See Levy. op. cit..
Smith, 'op. cit,.
'P. 117

'

heir.

to free

imposed on them by some men.

wealth.

whose

estate

we cannot
of their
for

some property.

a woman did not share the inheritance,

their

she could

women were deprived

some women could

women had to pay sums of money in

the

of

was

as the widow of

self-evident;
husband's

of

as

step-son,

seems to be that

conclusion
that

her

of

as a widow.

'So far

almost

tribal

to a share

right

by her

mentioned.

Ahis

because herself

and land

of her

to be inherited

from-inheritancee

the woman herself.

Sometimes

be heirs

could

in guarding

battle

tribal

women were excluded

the property

the

in

they

only

a woman was deprived

most cases,

included

of duty

share

.....

Jahiliyyah,

themselves
However.

example.

from

the

even though

were some women who were

bint

Khuwyylid

was a

45

who had both

merchant
work for

her.

f ame

Another

She was also.

campaign

of

together

Hind

of

the

tribe

her husband, a corner

with

violence.

of

was that

example

of Abu Suf- yMi who was the leader

wife

and who had many men to

and wealth

before

the prophet

against

bintcUtbah,

the

of Bari"'Umayyah.

stone of the
the

conquest

of

Mecca.
It

was reported
2

cattle.

From these

women in Mecca could

M. ely
property

hold

a woman in

the

Bedouin

community

in

the

that

richest

merchants

women were in

and he offered
higher

the

dealings

had lived

in

in

to give

started

the portion
It
the

1.
2.
3.
4.

a girl

dowry.

in

that
for

Gaza.
Arabia

Smith

Mecca the
the

believed
Medina

influence

of

townsmen had large

and some of them

Anyway.

might

represented

Mecca than

at

and Persia,
4

'This

Meccan

capital
But

did

such women who

have had that

wealth

either

or from her

inheritance

when some families

the

inheritance

of half

a portion

of

capitalP

to her brother.

given

is reported

inheritance

like

pre-Islamic

of her

rest

it

palestine

with

Ronan cities

owned property
the

behind

more than

pre-Islamic
of

'

of some

suggested:

position

may have been felt

civilization

commercial

from

a somewhat better
reason

the

the Quraysh.

more

properties

by aristocracy

of

is

some

had possession

these

in

that

It

as al-Sabbi'gh

obvious

was dominated

which

to run

right

phenomenon was particularly

society

Islam.

Urban. Community

the

the

and enjoyed

may be concluded
before

property

owned one hundred

al-Muhalhil

it

examples.

a woman in

that

Bint

that

also

to

that
a girl

the first.

of pagans.

C
was Amr bin

See Ibn Histram, Vol. 1, P. 171

See Smith
120.
P. 295
al-Sabbagh.
op. cit..
0
See Smith.
P. 120

to give a portion'of

Jashm who distributed

his

wealth

46

among his
females.

children.
1

His way of

what was decreed

with

To conclude.
have the right

in

generally

the strong

was considered

because
remained

to

of that,
sp until

was in

speaking.

a woman in Arab society

it

from
did

discuss

a few exceptions.

not

So we can assume that

inherit

later.

during

pre-Islamic

the one who inherited

was negligible;
defend

to be weak and

dependant

on her family.

Islam

came along

P. 335

of her right
with

its

not

of women

who could

she was deprived

did

These

the majority

affect

two

accordance

knight

rights.

See al-Nufi,
0

the inheritance

of

as we shall

apart
that

to that

equal

by Islam.

Arab society.

the woman's right

was the'man,
girl

later

to inherit.

pre-Islamic

time.

distributing

were so few,

exceptions

to a male a portion

giving

his

to inherit,

guidance

The

tribe.
and

and she

to protect

her

47

The Status

of Women as Mothers

In pre-Islamic

Children

family

own. living

own tribe.

If

the husband divorcedhis

and give them her family

children

is also possible
her own kin.

by tribal

that

tribe

and therefore

mother's
tribe,

stock.
and live

offspring
took

the marriage

of

their

under

had such a high

mothers

to protect

her

of which

is 6Amr bin

Kalttrum

the King

of

because

Hira

'Yes,

to'cAmr bin
--

Smith.
Ibid
al-Ufrs

is

mother's
the

of

another
the

are many men who

as al

also

he (Hind)

the

Kulth-um.,

mother
inviting

Mundhir

op.

cit..

op.

cit-9

P. 77
P- 90

a man might

and honour.

bin

a big

Hind

said

war withwAmr

WAmi

bin

him to
-__e--------

mother.

to his

disdain

would

do

an example

humiliatedoAmrls

--

that

status

who started

when one daygAmr bin

started

They answered,

1.
2.
3.

their

restore

There
Hind,

and her dignity,

'Do you know any Arab whose mother

--

In this

child

to

a condition

to her people.

anything

to leave

Sometimes,

sent

'But it

a man from

marry

name, such ascAmr bin

mother's

Ma7a al-Sama.

story

be the

a woman might

but

she used to keep the

remain with

will

leaving
of their

as her husband.

the children., will

him,

without

a woman is not allowed

a stranger

Sometimes

with

is said that

It

name, as Smith stated:

law of kinship

the

upon having a mother

tribes

wife,

rule

but may entertain

case, we may expect that

they delivered

husbands under the protection

their

with

if

descent.

of noble

sometimes. women used to marry men from other

their,

used to esteem their

themselves

used to pride

from an old and respected

Arabs

of women was Improved

The status

male children.

Arabia

(al-Jahiliyyah),

Arabia

mothers highly.

in Pre-Islamic

bin

Hind,

The*

companions,

to

serve

'
KulthTm.

mine V

Then the King

to himself.

pay a visit
--

---

and

48

him to bring

asking
So they

his

came and the

Meanwhile,

king

the king

dessert,

the pre-arranged

help.

hanging

When'tAmr heard

of
mothers

in pre-Islamic
gave birth

himself

had brave

free

themselves

on children,
because

of

to defend

their
their

and the

brave

himself

and his

example

horsemen.

slave
knight
black

See Nicholson,
Ibid

3.

See Pufi,

was F; timah
0

mothers

free

P. 85

bat

bint

is

poems of having

their

bin

Zuhay

motherso

Khurshb

this

cit..

status

fact,

fact

sometimes

and he regarded
P. 110

himself

but

who

Indeed.
used to

had various

to degradation

slave

of

was naturally

children

e
For example, Antartbin
a black

Khurshub

or slaves.

This

who

Abr Salama who

bint

slaves;

mothers.

, was a son of
skin

than

free

were subject

Despite

op.

in

The mother's

esteemed

many children
origin.

1.
2.

al-Munji

i. e. being

status,

upon having

since

the description

a woman such as F7timah

women were more highly

pride

to brave

boasted

often

The best

social

a sword

was also'Ummgfi7atikah
and Khuba/ah
by
3
.
/Jalafer
Rabi;
bin Kulaib.
and

upon having

to their

related

poets

and courageous

'Help

There

kalik

mothers.

who

some of whom were leaders

times.

those

gave birth

they

sons

In the tribes,

prided

if

appreciated

to Kt7alid,

bitth

he seized

At

the King.

so were given
outstanding
men).
One of these

who had the perfect

'Let

Layla,

cried

for

call

her guest,

with

answered

cry.

mother

Women who did

knights.

noble

Layla

tent.

upon her.

to wait
alone

Oh shamell
his

and killed

Women were highly

(the

dish'.

themselves.

in his

friends

as soon as he should

to be left

Hind.

own mother,

and cause Layla

hand me that

on the wall

his

and his

mother,

she desired

to serve

want anything

his

servants,

signal,

10 Layla,

and said,

TagUbp.

the

to visit

entertainedeAmr

ordered

to dismiss

Layla

mother,

effects

and ridicule
tried

children
Shaddid

the Poet

he defended

as a Courageous

49

Horseman who did

Despite
all

is natural

for

Mainly,

this

ill

This

his

a child

his

in

fact,

and maltreatment
was illegitimate

and did

who composed defamatory

poems against

dismissed

him,

factors

this

his

caused
Sometimes,

for

father.

know his
mental

life

is

Poet al-Huayyfah
0

the

after

mother,

and driven

becoming
himself

associate

with

when he moved to another

tribe.

Despite
Arabia,

it

greatest

cases of
was in her

respect

was confirmed,

1.
2.
3*

it

until

not

He used to

anonymous origins.

tribe

certain

of

disaffection

the

of

parents;

child's

One example

him and

displays

quotation

their

intervenes

who usually

various

of

the
-on

such children.

of

and monopolises

This

mother.

aware of his

wife

the main cause

have a bad effect

him to hate

the

parents.

to the wife;

disobedience

might

due to

in attributing

children

example,

parents.

their

and mistreat

are many examples

the son to her

attaches

male prejudice

their

is

behaviour

life.

for

and there

him to hate

the

their

Al-Hh
remarked in this
0
them all to have goodchildren,

some of them to deviate

and fathers,

of

not

as mothers.

were good towards

Arabia

is unnatural

'It

mothers

teaches

women received

used to become recalcitrant.

that

family

the

which

in pre-Islamic

children

connection

in

the battleground.

the respect

Many children

it

fear

not

ibid
Ibid
Ibid

498

this

capacity

and status.
while

her

it

nature.

status

is

as a mother

that

evident
that

the woman had the

With the advent of islam,

in

other

in pre-Islamic

respects

this

was also

honour
advanced.

50

Burying

Daughters

Alive

In Pre-Islamic

Arabia.

males were a source

females were a burden on their

female

was treated

in

families

some tribes

as an unwanted

Some Arabs

them alive.

was condemned by the Qurlan

On the

passage.

Day of

used to kill

Judgement,

their

full

horror

of

deed committed

the

known and condemned before

consoled.

The Qurlan

all,

Arab who has been informed

description
emotions

is

which

the
the

by burying

in

more than

alive,
1

is

as it

her

one

a female

illustrates

the

the mind of

be

could

feelings

the

of

questioned

be compensated

she could

the birth

swept

from

person
daughters

against

most vividly

of

most dramatic

and fears

while

captures

while

we are told:

"When the female (infant)

buried
for what crime she was killed.
"
So, the

strength

is no wonder that

It

moment of birth.
This

of

of

and

a pagan

- The

child.

contradictory

such a man af ter'such

an

occasion.
"When news is brought
to one of them, of (the
-'
birth
his face darkens and he is
of) a female (child).
filled
With shame does he hide
with inward grieft
himself
from his people.
because of the bad news he
has had. shall
he retain
it on (sufferance
and) contempt
(choice)
they
or bury it in the dust ? Ah, what an evil
decide on. "
2
It

was an evil

to suffer

choice,

he had to make; - either

and be treated

as contemptible;

to keep the innocent

or to kill

her by burying

her alive.
The previous
in pre-Islamic

Arabia.

what the motives

1.
2.

' Q. 81,8
Q. 16.58.

verse

is

a clear

proof

One question

were behind

this

that

this

we have to

custom.

practice,

consider

existed

If
here

is

girl

51

The Motives

1.

behind

The first

buryinZ

is

motive

infant

dau&hters

explained

alive

in

clearly

the Qur-an:
.
- _-

"Kill
for fear of want:
not your children
we shall provide substance for them as well
the, killing
as you. Verily.
of them is, a
1
great sin. "
Poverty

was, in this

the

case,

indicates).

As Smith

remarked:

constantly

from hunger

during

it

is

to conclude

safe

for

responsible
families.

We might

and infanticide

Burying
kindness

for

alive

of life.

They Preferred
them undergo

bitterness

of losing

themselves

with

"

Q. 17..

45

was regarded
because

their

of

these people who were

was a burden,

a daughter

in

by some Arabs

as a sort

their

knew about

inability

to struggle

to choose

death

the hardship
a daughter

Arabs

"The burial

with

31

Smith. OP- Cit..

P. 294
Ib id
Nicholson,
P. 91
op. cit.,
Ibid

all
of

however,
of

for

its

parents
against

of

all

the

life.

harshness

They chose
instead

grier,

of

instead

daughters

their

and dangers

the responsibility

To Pre-Islamic

was an act

to them as to other' savage people

female,

and mercy to the

and their

for

to

3
11

life.

daughters

were a burden

alive

"To the poorer,

factor

was a major

girls

daughters

The only

In such circumstances&

of famine

pressure

burying

consider

Qurlan

suffer

the year.

men.

These innocent

was as natural

weakness

kindness.

the

(as the

it

Arabia

of

might be a normal reaction

the hard struggle

letting

that

part

are great

from a harsh life.

suffering

2.
3.
4.
5.

a great

infanticide.

cruelt y, but this

their

The Nomads of

who have enough to eat

persons

behind

main motive

of

of
the

burdening

a female.

"the

daughters

despatch
is

of

a noble

a daughter
deed. "

is

52

2.

The second

was the

bring

disgrace

and thus

captive
Nicholson

or lest

daughters

being

Arabs before

they

desire

"That

women were captured

taken

Mecca and sold

to

out

hand,

taken

captives.

So,

beget

daughters,

there

the

by capture

to become the
on their
bin

men were

parents,

Qays was told

theft.

another.

ran

by revenge.
much blood

not

the

In

the

that

of

about

his

idea
in

11

"How can I not weepT'

off

that

and her

good is

in wars

for

disgrace

"when al-Anaf
When he was

shame.

not

to

where

and bring

he wept.
She is

on the
as a rule.

a society

as

was humiliating

was reported
birth,

place

revenge,

be carried

enemies,
It

it

was

poems indicate)

women were.

in

that

might

daughter's

crying

war of

the

thought

and tribes.

the

victims;

"With

clans

Her weapon is
11

Immediate

or concubines

asked why. he said,

is

"

country.

their

of

The first

as we said,

some such trading

of

mouths

wars between

The second.

was common, girls

wives

Moreover,

excursion.

market

together

consequence

(as
and
some contemporary

slave

the

of

plundering

As

have useless

should

two kinds,

of

often

the

other

marriage

of war. "

be taken

would

family.

their

in

disgrace

to plunder.

in

to

they

that

incur

daughters

their

and ignominy

were broadly

affirms,

that

feared

should

by the

were simply

fear

made prisoners

Islam

was motivated
As Smith

"Fathers

remarked:

to feed.

shed.

motive

Her presence
me but

for

Burying

daughters

to have started

with

alive

was reported

a chieftain

in

more than

of Tamim al-NumMi

b.

one Arab source

Mundhir

(the

king

It is narrated
that his troops made a foray against the tribe
of Hirah).
It
Tamim and carried off all the women. but the king ordered that the
captives

3.
4.

should choose to return

Ibid
Smith.
Le yP
Alzf,

P. 294
op. cit..
P. 92
p *op.
cit.,
P. 292
cit.,

to their

husbands or to stay.

if

they

53

so wished,

their

with

chose to stay

her

with

Qays was provoked

daughters
daughter
to

Qays was the

became Muslim
tradition

later

in

of burial

alive
of

Qays was talking

Muslim.

telling
but

mother

to her tribe.

the girl

when he came in,

Her mother

"Father

with

the

I, felt

pity

I did

when I buried

and then he recited

1.
2.
3.

he was told

daughter.
in

her

that

this

However

extreme

nature.

many daughters

a daughter

wife
grew up.

girl

prophet

that

"Who is

this

pretty

girl?

The girl

own child?

was the

The Prophet

was

Father,

Then I covered

and that

her
only

cried

are
up
time

much

3
.
unsound to nominate Qays as the originator
involved.

custom could have originated

"

her away to be saved., '

Qays.

" said

"

his

the

I sent

cries

alive.

that

by her

Qays told

me alone? "

her

he became a

passed and the

to me. your

and leave
hear

it,

custom. because of the time-span

to believe

its

he buried

The years

you doing

Q. 81,8

Besides being logically

of this

days,

so he asked,

your

not

he

the

whereas

Muhammad after

her mother.

and laid

me alive

sand until

because

when he was away and she was sent

girl,

"She is

what are

to bury

you going

was born

he saw the

"One day I dug a grave

crying.

Jahiliyyah

came to visit

answered,

the custom

for

the prophet

any
has observed

Qays is worth

noting

his

all

as al-HZd
G

before.

a dead child.

of

allowed

must have begun long

When Qays returned,

had been delivered

One day.

illogical.

he killed

Muhammad's period

prophet

in

one daughter

again

man who practised

to

him that

alive.

however,

of TaZlm)

chieftain

to her husband.

was that

and he never

first

the

may be, the story

One day,

His vengeance

is.

It

to return

and refused

them alive

to live.

say that

that

captor

to anger.

by burying

of Qays (the

A daughter

captors,

it

is also difficult

in one tribe

C
Ali,
Vol*
5,
P.
90
Vol.
op. cit.,
and AiTfF.
op. cit.,
Vol. 12,
P. 143 and al-HUfi.
P. 295
and al-Aghani,
0
P. 295
al-HCCi,, op. cit.,
Vol. 2. P. 28
al-Luia-rarri.
al-MazU
wa al-IslZm.

alone.

19 P- 50

54

infanticide

"But

of tribes.

a new thing,

was not

was it

nor

daughter

of Amr b. Kalthum,

The mother

sentenced by her father,

the

--C
Rabiah

burying

that

tribe.

who was held

They

daughters

by another

captive

"

between

the

two

back

her

home, and preferred

to

As a result

tribes

Then, he was imitated

custom.

among all

tribes.

different

names.

3.

The third

might

not

or if

way of

get

life.

1.

or the

Smith,

Ali,

as the
crippled

op.

Kol.

cit.,

-5;

a variant

of

daughters

their

daug4ters,.

they_ were unhealthy

thus

they

bringing

would

diseased,

not

'P. 90

if

b6 able

and invented
it

the blueish,
child.

with

health.

had been born

they

or weak because

to, endure

the

they

to their
the harsh

Qurlanic

child

this

became common

was ill

by the

come

captive.

same storys

alive

to

wish

shame and disgrace

described

and paralysed

P. 293

not

until
the

war

'

was held

she

tribes

burying

Such childrenwere

commentators
spots

married,

or because

parents,

for

used to kill

with- some disease,

is

When the

a raid.

where

had a daughter

tribe

did

by

practised

head became angry

by other

This

motive

Some parents

stay

the Rabiah's

that,

of

to

was

Some reporters

the

of

daughter

that

was over,

head
during

tribe

of Muhalhi,

was first

alive
the

that

claim,

to one group

but saved by her mother.

to be destroyed.

This must have been, about A. D. 500 or earlier.

have asserted

limited

with

wh ite

55

It

that

was reported

of 'I'minah,

the father
place

called

she was black

sent

there

that

is

It

,1

some Arabs

because

it

was thought

4.

The fourth

old

kind

in

of, worship

sacrifice

for

infanticide

was due to
do not

sources

last

the

offered
involved

the

offering,

it

discussion

How old

by which

were these

girls

There are different

buried
1.
2.
3.
4.
5.

their

daughters

be descended

that

suggesting

in

except

from

an

as human

the

but

motive,

of. blood,

of

practice

most of

the story

of

the

historical

Abd al-M! jttalib,

when he had ten sons and

to, God.

which

Since

source

were buried

alive

of

,,,

pagan sacrifices

was the, main purpose

to be the, true

daughters

of

priestess

had some disease

they

suggests

one as a sacrifice

unlikely

her

When her

the

were offered

one of his children

shedding
is

This

this,

bury

not

some sources

might

females

a religious

mention

who vowed, to kill

infanticide

which

or oblations.

if

noticed

unlucky.

motive

to, find

daughters

their

father,

So. she was

,

her. "

to become in, time

interesting

also

killed

her

her

could

"Do,, not, kill

saying..

he, spared

the digger

to a

was sent

of illness).

as a result,
but

of Wahbe

aunt

when she was born,

alive,

a voice

knew that.

Quraysh:

(clearly

was, the
1

of the Pr9phet)

mother

because

to be buried

he heard

father

the

al-7HujTn

that

because

Sawdah b. al-Kahinah.

the

without

in

such an

custom under
any. blOodshed.

opinions
alive.

about the age at which parents

Was it

done at the first

moment after

Vol* 19. P*50*

al-SI37af eki, op. cit.
Ali, op. cit.,
P. 88
Ibid and Bint al-Shati,
Taragim Sayyid; t--BaVt I-NubC;wwah, P. 449
Ibn Histram. Vol. 1, P. 140
Ali, Vol. 5, P. 97

56

Or was it
that

at any' specific

the girl

was an unwanted

So, they

committed

by -the

a baby girl

the wool of sheepwhich

purposee

However,
years

perfume

the girl

prepared

a hole

and as they
While

in

the

Nevertheless.

that

for

hole,

so, he pushed her

the

of infanticide

daughters
although

mountain
alive

of

Al-Farazdaq

that

by paying

expressed

his

compensatory
pride

about

his

he
it,

to

the hole,

and put
2

the

ground.
the

throwing

or slaying

her.

3
daughters

of burying

tribal

famous Sa Sala saved as many as three

from

her,

innocent

those

until

the hole.

including

practice

certain

her

at

with

drowning

her

that

her up and

take

into

was more common.

the hideous

for

In the meantime.

to look

was level

or

a coat

leave

"Dress

behind

recorded,

are

a man had

her in

he would

ask her

hole

But

in the wilderness

mother,

from

was

whenever

Then he would

her.

was

Al ZamakhsharT'

old.

to A-Umaeha.

he would

way to save the lives

the
4

her,

say to her

was known to most Arab tribes,

their

girls

the desert

top of a high

burying

had been bred

her

"The grave

he dressed

to kill

no blood

was born. "

was common that

I may bring

body until

methods

from

that

and then

she was doing

However.

of

old

reached

Other

alive

he wanted

that

sand on the girl's

girl

if

moment.

states:

years

to keep alive,

made from

she was six

a daughter

when she was six

whom he wanted

suggests

such a, way that

al-Zamakhshari

"It
-

first

the

in

practice

description

a graphic

from

of the bed on which

side

she was buried

sometimes
gives

this

(16: 57.58.59)

The Qurlan

person

Commenting on Q. 81: 8.

shed.
ready

age ?

went

chiefs
girls.

hundred

money to their
grandafather

It

out

was said
hundred

or four
fathers.
Salsa

who prevented

such burials.

1al-- Zamak-hahari j al-Kisti; af ; Vol. 2,

2.
Ibid
Ibid and al-trufr.
P. 297
3.
op. cit.,
4.
Vol. 5, Po 97
Ali,
op. cit%

quoied

by Smith-, o.
ci
Aghftiq992o

P. 2931V

57

Another

was Zayd b'Amr who made it

example

whenever he saw or heard a man intending

girls

financially.
desired-

When she grew up,

to take

The attitude

his

daughter

of

the

Mother

Unfortunately,

daughter

the story
her

Did

father

save, the

daughter,

he

whether

he should

for

a natural
opposite

carry

on

protection,

which

and many loved

view

Su. fy; il said

about

to

possible

ahd worried

The prophet

but this

was existence

in mind that

girls

41. See Kahalah.

2. Al-Hu-fi.
289

baby girl,

which

for

reaction
which

does not protect

in

society

"That

is

in time of war, and with

cannot

al-MaAh

a mother

an innate.

Since

fight

and protect

fleilamy

al-fArab

the

Abu

children
four

is

us the

Kac; rah bint

four

this

of course,

which gives

her from being

she was living.

the wife

hated

which.

her to emancipate

ordered

assume a normal
her

about

dearly

she had buried

that

prophet

that

In

her own tribe

to

story

reaction.

murder

some mothers

babies

their

was another

a mother's

the

to

time.

feeling,

But there

her

that

proof

the

feelings

we noticed

her and sent

is

father's

out

before,

mother's

Was she sympathetic

the

one who carried

us the

give

murder.

her and share

was mentioned
and hid

reaction.

Jahilyyah

she hate

alive

custom

do not

sources

the atrocious

Or was she the

daughter

terrifying

tribe

back or whether

about

Qays which

of

or family

by the

and attitude

is

to bury his

ask the

he would

historical

the

or feelings

reaction,

kept

to

her.

cherishing

to her

duty

her and he (Zayd) would take care of her

he would ask him not to kill

It

his

in

alive
"

slaves.

to be afraid

God-given

influenced
major

the general
themselves

wad al-lslZno

of the

worry

assumption
and their

VOle

1,

tribe,

P.

10

58

must have felt

some mothers
to live.

Perhaps

of, 'the

father

in his

sadness,

the

to girls
It

alive

is

or leave

only.

was prevalent

widely

spread

exception,

and the
that

of

al-ia
0
and to
b.

Zaiarh ,

"kner

some Arab

Furthermore,

they

between

ibn

arab asking

some
to give

continued

the

of burying

practice

It

was found

their

life

such a father

of

some fathers
companion

However,

this

women.

daughters

and gave

and to choose

consult

their

a partner

HWrithah
daughters

one such being

on raids,

Laqeet

a father

was reported

and his

that.

him for

daughter

when Salsa,

is
ibn

ent

to get married

'Lner asked him to be kind to his

daughter since

love 6r

after

the real

his daughter.

father.

his pride

Vol. 5, P. 96 and 5fr,

oe. cit.,
See 'Ali,
P. 96
op. cit..
Al-Huf-is
P. 285
op. cit..
Ibia
Ibid,
p. ZW

in

manifested

to

to

his

the husband

This is evidence

for

the

in her and his generosity

to her.
1.
2.
3.
4.
5.

does

Arabs without

was 'Aws ibn

used to

was
fear

the

all

their

It

to

actions

for

who honoured
future

some

Bak 'r Bin Oak.

"Asad.

status

on their

daughters

in

only

permission

al-;

is a good father

vAl-i.

him

It

father's

unknown in

was common to all

an inferior

them as their

story:

daughter,

with

the unequals.

of

An example

Deep love
this

that

custom

in

Moreover,

take

if

as that

and identified

time.

wives

Hudhayl.

union

to decide

life.

their

this

tribes.

were some fathers

them the right

went as far

not

They attributed

this

resulting

There

Qays.

in Tamim.

mean also

their

among all

such as Kinda.

not

at

girl
is

This

to believe

a mistake

oppression

the

of

daughters

their

tribes

of

delivery

for

was useless
some mothers

the Arab world

men used to divorce

birth

of

shame and anger.

even in

societies,

feelings

the

after

it

that

op. cit,,

P. 289

59

in

The society

fact

spanned

While some fathers

are reciting

that

As we have said,

"Osaim the

Faza rite

concealing

her

good education.
be better

than

their

nursed

them after

their

daughters

known.
find

his

people,

Man blAws

had three

illness.
3

death.

and burying

However,

if

we look

at

many women who had high

Womenare one half

married

to men ?

species

and the

"That

says,

as far

as an Arabian
if

for

survival

obtaining
is

concerned.

young

children

as possible

as possible

the
it,

is

before

Islam,

we

If

this

people.
come into

being

for

and because of this.

was the

a man of many wives.

See Smith.
P. 293
op. cit..
P. 279
op. cit..
al-tCui-i.
Ibid
See Ali.
Vol. 4, P. 349
op. cit..

it

maintaining
if

particularly

could

of

widely

major

keen
give

could

we realize,

aim of marriage

So, he had as many wives

they

they

hatred

instinct

An Arab was also

so that

to

how did women get

Further.

with

them

and wept

birth

after

community

many children

he had money.

to betas

head was usually

the

how can we neglect

desire

as Ali

particularly

how did

fathers,

sickness

among their

positions

" 1

and to offer

the Arab community

of the community.
And,

just

without

child.

father's

concerning

them alive

only

their

to

them in

visited

Lacita

whom he considered

daughters

The idea

mentioned:

daughter

were loyal

Daughters

in

as Smith

daughters

their

others

alives

daughters.

she was his

although

extremes.

was not a widespread

dare to save his

to love

boys.

their

alive

daughters

their

not

custom was so common, then

1.
2.
3.
4.

daughters

daughters

love

to

people

preferred

fathers

over

kept
did

from

Such fathers

urges

burying

" Some fathers

practice.

their

are seen to be burying

poetry

and opposite

contradictions

all'the

as he could.

to choose

birth

his

wives

to as many

be noted that

a, tribaL

60

So it

is

not

bury

and might

her

her suffer

life.

there

is

help

On the

for

ordeal

whenever
that

when her

"He is

is

daughter

in the

first

bin

in

daughter's

about'the

towards

source

of

love

a father's

and worry

love for

about her grieving

his

his

about

daughter

in
him.

this,
1.
2.
3.

a person

but she-also

love

being

his

a father'and

and apprehension

for

this
3

in war and
war.

mind regarding
describing

connection
On the

that

father

her

killed

father's

was so great

other

hand,

he usually

worried

Eor him when he died.

A daughter used to miss her father

had lost

every

"

change, her

family

the

after

fear

with

a daughter's
of

show love

abbi*gh says

family.

between

relation

person.

possibility

Al-;

one who looks

the

poems which

for

daughter

his

adultery.

fathers.

associated

of

to

Jahiliyyah
their

So. the

daughter's

to his

response

her of

of provision

and he is

attempting

fear

every

In poetry

who supported

accused

Salamah ibn Jund composed some poetry

her

to

not

or because of their

or a sister.

'ah

Rab-i

the

was an enshrined

her

accordingly.

and desire

help.

husband

One of the manifestations

was her worry

his

iseUtbah

family....

was a relation

the father

girl,

was honoured-in

Immediate

his

she seeks

daughters

and supporter

individual

a lover

a wife,

love

the house master,

protector

as if

from

a female

hand.

other

There were many examples

and devotion

of life.

same

ababy

of

love

of their

the

that.

father's

An example of
in her

because

either

in

existed

had a birth

when they

she was a, mother,

evidence

for

two extremes

and endure the difficulties

One form of
call

alive

of them.

abhorrence
man's

the

Some were shocked

community.

let

that

surprising

who had been particularly

felt

that

she had lost

See al-Sabbagh,
P. 242
op. cit..
Ibid
P. 311
al-Ufr.
op. cit..

when he died;
dear

she felt

to her.

her protector

that

Not only

and the one

she

61

who used to look

after

eyes were injured

the

as if

early

that*-,, the home is ruined

Moreover,

some fathers

Examples

these

of

Suffanah.
between

a father

associated

for

evidence
his

worry

that

to

them

the

from

severe

only

This

fact

to Arabs

in

daughters

that

C
Ubada bin

daughters,

to

us while

allegiance
to

steal,

not

your

children...

commit
4-

op.

2.
3.
4.

hardships

of

cit..

al-Hufi,
Ibid
For more details,
Sahih, al Bukhari.

illegal

to what

mankind

of

their

light.

the

intercourse

me the

cit.

P. 304

is

This

was known

to be
women not

pledge

Apostle

of

AOt. tu

and not

'P. 311
op.
see a-jrufl%
Vol. 9, P. 244,

suffers

Allah's

AUahs

spread

of burying

had promised

:witli

the

nations.

of paganism

"Give

natural

children

custom

narrated.

and

leaving

life.

of

and severity

its

any. thing

So.

behind

to other

4P

of

reason

also

AL-Samit

sexual

life.

but

we were in a gathering.

Not to OsociatO

instead

alive

(Peace be upon him)

.

said

was so dtrong

was among the many practices

The Prophet

their

came with

an

such emotion

killing

the peninsula

is

This

alive,

mercy on her

poverty

parents'

by the griefs

his

reaction

a natural

or the relation

emotion

overwhelmed

to be the

appear

Abu

AbT*

Aicknamed

daughter,

his

the

famines,

when Islam

alive

abolished.
kill

is

the

daughters

and endure

conditions,

However.

for

their

might

by the

supported
not

to bury

conditions

custom.

love

name.

who was nicknamed

daughters

For some fathers,

her.

hunger

suffer

was not

doing

death.

al-fZ7was
that

evidence

of burying

father's

the

in

daughter's

by their

al-Dhubyani

daughter

ordeal

preferred

and social
of

the

about

they

a strong

and his

with

of her father's

as a result

0Abu 9Azzah and katim

is

This

and how

opthalmia.

and how she was right

morning

were al frabighah

how her

describes

Musafir

were having

they

were nicknamed

PUmZnah, Abu"Umayyah,
2

bint

Safya
0

by tears
from

she was crying

her.

to kill

to

62

The Qurlan
to its

solution
and their

this

cae prohibiting
problem

that

Allah

is

stated

This

parents.

crime

great

and providing
for

made good provision

in

this

verse

"Do not kill

your children fearing a fall
1
we shall provide for them and you. "
So, in the verse,
first
for

and then

Allah

for

has mentioned

their

for

provision

to confirm

parents

to poverty;
the

he will

that

children

provide

children.
There are

Wksici7dthat
greatest

he asked
?

sin

created

you.

Prophet

said,

To kill

your

food.

this
the

said.

Respect

for

in

Moreover,

the

face

both

the

(as will

asked.

Mas" I-Z;d asked.

other

to their

treated

their

for

comprehensive reform

daughters,

sons and not

Pre-Islamic

Arabia

of customs and laws for

Islam did not make a radical

those which contradicted

to the

1.

Q. 17,31

2.

Tafsir

Ibn

Islamic

Kathir,

Vol.

Law.

daughters

System.

It

?
2

is

lose

Prophet
to

"

The

treat

to prefer

thus
validity.
do)

used to
them in

sons over

alive,

For instance,

3, P. 606

was full

of

and

needed a radical

changes to come about.

change in all

the Islamic

such as burying

the

you

with

next

considerations

The

next?

share

What is

the

who has

Allah

What is

he will

bin

later).

in

society

all

pervaded by chaos and unrest.

contradictions

conform

that

prohibit

what is

Allah.

of

rd
Mas"

and Sunna (what

Qurlan

be discussed

In conclusion,

completely.

Allah

partner

fearing

this.

of

to be kind

the same good way they

fact,

by Abdul

adultery
with your neighbour's
wife.
right to
individual'
life
from the
moment of birth

recommended parents

daughters

b.

that

To make's
bin

child

Allah

related

Prophet)

To commit
the

paramount;

Allah

of the

"0 Messenger

said,

your

Then Abdul

Prophet

Prophet:

Abdul

is

It

sin.

The Prophet
Then,

(sayings

many Hadiths

also

from practising

parents

his

children

Qurlan:

the

of

customs and laws,

Islam forbade

some acts

and amended others

divorce

to

and P017gamy-

In
only

63

Many of
Islam

these

modifications

even left

certain

and consistent
next

chapter,

with

the

we shall

traditions
Islamic
discuss

untouched
law.
the

because

In order-to
status

for

beneficial

were particularly

of

they were good

clarify

women under

faith*

women.

this
the new

in

the

64

CHAPTERTWO

In the previous
Arabian

before

society

Islam,

and after

in

Islamic

Arabia

her favour

basis

both

is
rich

her

and in

be possible

then

will

between

generally

the woman's status

there

or was

the

religion

remain

any change ?

Islam

If

before

status

detail,

the

to answer

as it

was in

so. r was the

prein

change

the

man and the

as the

regarded

equated

source

is

people

their

beings
for

of procreation

The only

good deeds and their

a woman in

man with

woman are'human

discriminate

does not

Arab and non-Arab.

and whites

between

has also

it

of equality;
black

and poor,

discrimination

of

faith.

It

both

a daughter

as a wife,

any,

in

position

woman's

Islam
between

Islam.

as : Did

such question

if

the change,

one must study,

woman's position

the

i. e. her position

Islam,

To compare

and a mother.

we discussed

chapter,

many respects;

and both
their

are

equally
as the

offspring,

Qurlan emphasises:
(pair)
110 Mankind.
We created you from -a single
of a male and a female, and made you into
that ye may know each other
nations
and tribes,
(Not that ye may despise each other).
Verily*
the most honoured of you in the sight
of God
is (he who is) the most righteous
And
of you.
God has full
knowledge and is well acquainted
(with all
things).
1
The word "people"

in

fasting

duties

some religious

Ramadan, paying
However,

pilgrimage.

her biological-and

49.13

previous

discrimination.

men and womenwithout

down

the

for

the
the

both

Zakat,

Qurlanic

Furthermore.
men and

'the

make up*

of

poor

exemptions
She is

includes

both

Islam has laid

women such

payment

woman has certain

physiological

verse

as prayers,

tax'

and

because

exempted

from

of

65

certain

duties

religious

and childbirth.
on Friday

prayer

such

She is

also

which

would

as prayers
exempted

house which she might be unwilling

if

to attend

entitled
through

these

same reward

duties

Both

leaving

congregational

the protection

are enjoinedto

of

Qurlan

worship

her

Allah
to

to be submitted

and accordingly

as the

or punishment,

the obligatory

menstruation

to do, however. she was perfectly

she wished.

religious

from

her

entail

during

and fasting

the

says:

"And their
Lord hath accepted
of them, and answered
I suffer
them : Never will
to be lost the work of
any of you. be he male or female:
you are members,
1
one of another. "
And it

says also

"Who ever works righteousness

man or woman. and has
faith,
to him will
a
verily,
we give a new life,
life
bestow on such
that is good and pure; and we will
*
their
to the best of their
actions.
reward according

is in the Qurlan

Thus, there
obligations
the

are equally

social

modesty

laid

restrictions

in public.

binding

understanding

on either

sex.

down by Islam,

The rules

women. About this,

a clear

about

the Qurlan

modesty

This

concerned
apply

that
also
with

equally

religious

extends

to

behaving

with

to men and

says:

lower
their
"Say to the believing
that
they
should
men
make for
gaze and guard their
modesty : that will
in them : And God is well acquainted
purity
greater
And say to the believing
with all that they do.
woman that they should lower their
gaze and guard their
3
modesty. "
In

Islamic

Law, both

sexes

are

equal,

being imposed on both men and women for

laws.

the

breaking

same legal

penalties

any moral or legal

The Qurlan for instance ,

-states:
"The woman and the man guilty
of adultery or fornication
flog each of them with a hundred stripes.
Let not
compassion move you in their case, in a matter prescribed
by God, if ye believe in God and the last day : And let a
4
party of believers
witness their punishment. "

1,
2.
3,
4,

Q. 3.195
Q. 16.97
Q. 24,30
Q. 24.2

and 31

66

his
"As to the thief.
female,
or
cut
off
or
male
her hands :A punishment
by way of example. from
"
in
is
God. for their
And
God
power.
exalted
crime :
. Furthermore,

a woman"has the

member of Islamic'society
certain

aspects

the woman.

One of

the

after
behind

because

the

family

is

it

as the

where Islam

these

the

gives
is

exceptions

of

duty

Qurlan

the

over

man some rights

over

their

wives

his

wife,

and his

for

man to provide

the idea

that

mentions

their

over

and looks

interests

the

the husbands

of Qiwwama to

right
the

' The Qurlan

wife.

in

exceptions

Qiwwama of husbands

the

Qawwam, i. e. he protects

of his

affairs

giving

as the man has, with-some

life

is

A husband

wives,

is

of

as a

and privileges

same rights

says:

to the rights
have rights'similar
"And women shall
but
them, according
to what is equitable;
against
2
over them. "
men have a degree (of advantage)
"Men are the protectors
of women,
and maintainers
because God has given the one more (strength)
than
the other,
them from
and because they support
their
3
means. "
It
right

Ia

be borne

should

their

over

needs

a leader

affairs

:a

responsibility

follows

from

family.

it

idea

As mentioned

house for

his

was quite

to the

is

view

group,

the

does not

wives

The Islamic

woman.

in mind that,

wife

which
that

from

the

1.
2.
3.

Q. 5,41
Q. 2,228
QO 4.34

example

of

like

that

the Prophet

of

any other

has made the

manis duty.

of

for

responsible

a degree

food,
in

of

the

authority

responsibilities.

and from

many of his

This
for

providing

his

and a

clothes
sight

the

small

the family

accordingly,

on such great

have such

husbands

all

charge

he must provide

and'children;

who takes

Islam

that

any undervaluing

a family,

a man is

before.

fact

suggest

or head to be in

understandable

person

that

the

of

should

Islam,
be given

' I However,
Hadiths.,

such

67

leadership

must be based

and shared responsibilities.

for

tyranny

as a basis

or humiliation.

in

matters,

evidence

consultation

mutual

never intended

was

IIt

The second exception

legal

kindness,

on mercy,

is

in

financial

the matter

of

transactions.

giving

According

I
be_given

should

As the-Qurlan

by two men or

either

testimony

in

to Islam,,

such

a man and two women.

says:
"And get two witnesses,
out of your own men, and if
there are not two men, then a man and
two women,
1,
such as ye choose for witnesses. "

This
dignity

have anything

carried
one of

out

is

It

of wonmen.

being
that

does not

mainly

the

Qurlan

in this

that

then

the

is

that

suggested

at her home looking

after

So women were,

affairs.
the market

its

place,

gave the woman the

testifying,

that

states

other

or

such transactions

women, it

is

possible
her,

one can remind

as the

if

a woman in
her

pre-Islamic

children

most of

problems

the

society

and running
time,

her

away from
It

and affairs.

to particiPate

right

them errs,

one of

in

the

is

the

other

was usually
domestic

what was going

on ift

Islam

enough that
through

society

aven in part.

The third

is

exception

about the woman's status

us a clear

credibility

verse:

"For witnesses,
so that
2
can remind her. "
It

the

domain of

the

outside

them may forget,

Qurlan explains

to do with

idea

about

the

matter

of

before

Islam.

in the first

how she was.

a chance of an inheritance.
that

she was not qualified

1.
2.

Q. 2.282,
Ibid -

mostly,

deprived

The idea behind this.

to be an heir

Our discussion'

inheritance.

since

chapter,
of

the

gives
right

to have

as we showed, was

she could not fight

either.

68

to defend
had only

the
female

the woman of

by Pagan Arabs

this

only.

in

Practice

It

of a Greek woman's father,

his

if

And,
heir.

had nothing.
father.

-in

the same way,

In
was the

family

the

Roman society,

head of his

the affairs

"Follwwing

that

the

she was to be amrried

inheritance

the

la. .ter

custody

tp

from which

was to belong

death

among her

was distributed

in Hamurabi Is law,

during

family.

qualification

the-

for

the

times

He had the

buying,

of his family.

and even legally

3.

into

not

the

she

to the mother's

on.,

women were deprived

of

of

the

for

she had no consideration

such consideration,

just

all

his family
and running

relative

as feminity
like

over

a man
his

leader of his

contracting

The woman had status

republic,

rights

proprietor's

and political

selling,

first

the

and he was the person who was charged with

he was responsible

2.

as a part

a marriage

gn
and childIfie
was the religious

wife

1,

and was considered

inheritance

of

nations.

property,

was suggested

Her son from'such

practised

inherit

the woman could

So, she was a part

was not

to inherit.

right

Also,

(i. e.

was common among many other

she had no brothers,

and was to be given

Moreover,

uncles.

inheritance

the

as a commodity

wealth.

custodian's

oldest

of a man who

property

among their

in

a share

Greece,

ancient

and she was even treated

brothers.

So, the

brothers).

Depriving

of her

in booty.

was distributed

children

the dead man's

For example,

or bring

tribe

affairs;
all

to the man

did not provide

childhood

or madness.

a
3

Hebrew woman did not have a share in the

(Islam
See al-KIMA,
Marl
al-Bahiyy.
and
al-lsl;
srah
ahal-Mule;
m was al.
The Contemporary
Woman). P. 201
by
Bayyham. Muhammad, Al-Mar I ah fi- al-Tar7kh
7.,
quoted
al-SharA
wa
P. 339
al-Hzrfr,
op. cit.,
by"Arfa
Bar Muhammad, Mabildila
107,
P.
al-Qarrun
quoted
al-Roman"I*,
Sulaiman,
HuqZ7q al-Marah
ff'al
Islgm',
P. 32

69

inheritance.

She was even inherited

inheritance

the family.

within

"

patrilineal.
share

From this

to females

preferred

in her

However,

properties

of one tribe

just

were denied

to ask,
woman ?

in

era ?

her

for

the

inherit

to

change

the

Islam

that

give

to allow

and not

However,

another.

inheritance;

her position

which

she was

the

woman's

rights,
Now, we must pause

economic

affairs
in

prevailed

the woman the

a wife

was so weak that

or her

the

the

In general.

or to run property.

practices

to a man

was to keep the

was such that

regarding

woman a

married

inheritance.

her humanity

position

is

had no male children.

behind

to

are

gave the

must get

nations

most part;

to defend

Did

Hebrews

themselves

husband's

males

descent

of

in her husband's

many ancient

Islam's

Did Islam

pre-Islamic

Jews for

descent

of

that

father

the

to be transferred

even able

what is

line

The idea

of

like

and she had no right

follows

time,

if

to have a share

the woman's status

she was not

a later

lines

woman who inherited

the children

of

to be inherited

the

or clan.

properties

rights

in

the

tribe

allowed

since

inheritance

And, in, such a case,

was not

it

However,

property.

follows

rule,

as heirs

father's

of her father's

largely

Hebrews

among the

like

just

right

to

of

the

the

inherit

and to

run, property
Islam
a share
principle

in

strengthened
the
of

the

inheritance.

the woman's

gave her

woman's position.
The Qurlan

right

to inherit

has laid
in

this

new rights,

down the

general

verse:

"From what is left by parents and those nearest

there is a share for men and a share
related.
for women, whether the property be small or large,
2
a determinate share. "

2.

See Abd. &l4tl*

Q 4,7

op. cit..

P. 250

and

70
For the
that

a woman, or a minor,

booty
is

be allowed

should

actually

It

property

Mail'
00

0 messenger

saying:
died.

Following

the

father's

This

was,

death

it

have

:I
of

They left,

and later

This

After

the

incident
Qurlan

woman a share
in

relationship
according

was the

the

but in principle

it

a woman gets half

all

my daughters.
from

nothing

(to

or hold

the

Prophet)

the

inheritance
the
went

for

general
on to

portion

who are

a son's

to

the

that

according
is

being

share

portion.

sword. I

former'

the woman in

principle

explain

varies

the

to him what to do.

revealed

whose property

people

has

has taken

me or for

Allah

first

The woman's

to the number of

rights.

whose father

the horse

ride

had established

dead person

the

him and when he came, he said.

revealed

ofinheritance,

detail.
to

on,

Allah

her these

uncle

to give

called

to go'until

them all

asked

but

accepted

their
for

practice

: They cannot

of Allah

or

to inherit

the right

two daughters

nothing

their

was

It

property.
be ignored

should

to grant

father,

their

leaving

or gain

UmmKuhah had come to the Prophet

to women. ' The Prophet

The Prophet

principle

of Allah

family

reluctantly

prevailed

a woman called

the

because

10 Messenger

verse.

finally

inheritance

inheritance

the

that

reported

new idea

and sometimes

gradually

the

a woman's having

that

to accept

notion

arms and defend

in

a share

men hoped this

the Qurlan

of

bear

not

inherit

is evident

was only

authority

who could
to

that

stated

forgotten.

was a difficult

of Arab men, this

majority

Islam

of giving
general
to her

divided

and

the inheritance,

as the Qurlan states:

"God (thus) directs

you as regards your children's
(Inheritance):
to the male. a portion equal to that of
3
two females. "
home%^
Islam treats men and women as equaAeings
as mentioned before,
as is clear
1.
2.
3.

in many of the Qurlanic

See Tafsir
See Tafg-ir
Q, 4,11

Al-Tabari,
Ibn*Kathl'r.

verses

such as:,

Vol. 4. P. 176 and Ali op. cit. # P. 566

Vol. 1. op. cit.,
P. 35 and Ali op. cit.,

P. 566

71

"the believers,
one of
men and women.,, are protectors
another
: they enjoin what is just.
and forbid
what
is evil.
They observe regular
prayers,
practise
On
regular
charity,
and obey God and His apostle.
them will
God pour His mercy. for God is exalted
in
1
power, wise. "
The apparent
small

share

of

inconsistency

all

responsibilities

of

Islamic

the

Law with

financially..
is

This

seen as in

family.
for

physically

and is

housing,

Furthermore.

it

his

if

due to

father
sisters

of the

portion

on it.

claims

inheritance
On the

she is

for
free

herself,
from

The man is

they

until

hand,

the

woman's

when she takes

and disposes

any liability

of

it

to provide

or

her
in

for

inability

of his

his
has all

these

it

portion

has no claims
from

her

any way she likest

the

to

responsible

because

dowry

for

his

to provide

Accordingly,

get married.

she needs for

provide

financially

needs to be larger

other

his

totally

everything

responsibility

such as death

do so.

the

must pay a dowry to his

providing

the man's

any reason

and can even be increased

keeps it

is

to

responsible

woman is

The man must also

etc.

cannot

and the

for

family.

and support

man is

the

the bridegroom

responsible
...

the

maintain

instance,

clothes

mother.

father.

For

ultimately

food.

children.
his

it.

to work

Law, therefore,

of the family,

head of his
God has given

qualities

and more able

Islamic

af fairs

the

with

the

by

charged

family

the

after

and of being

financial

man is

the

looking

of

it

stronger
to

financial

exempt from
bride

for

accordance

According

the

responsibility

different

the

For example.

men and women.

and providing

man; he is

than a man reflects

property

inherit

a woman to

of allowing

family

husband

on
and

and

and even for

herself
The young girl
she, gets

married.

Q. ' 9.71

is maintainesd

she is

provided

by her father
for

by her

or brother,

husband.

and when

Accordingly.

72

the Islamic
has also

system

for

sharing

her

the

right

given

she can buy and sell,

must be pointed

it

legal
to.

consents

freely.

Prophet's

wife

free

first

Prophet.

was that

she wants

mature
of

and

ciisha,

the

Y'rah;
Bar:

Khadija,

of

she paid
her

to set

slave

Zayd Bin

slave.

She has no

unless

sufficiently

that

Here,

(family)

marriage.

emancipating

example

and increase

or married.

family

of

Islam

the

Frarithah

to

the

2
Islam

to run her own property,

The fourth

has given,
as long

to fulfill

to contract,

her
is

exception

as a female

the

without

any suitable

dress.

Moreover,

be a judge.

However,

Islam hgave the right

in

of

Islam,

1.
See'c.,Arafaiopcit.
Ibid
2.
i. Mustara.
3. a1-Si
00-

traditions,

work

agreed

States

This

responsibilities
in

early

property.
does not

suitable
For

or positions

is

headship

not

Bayn al

Fiqh

her

instance,

which

merely
The

and difficulties.
Islam,

is

the

chief

P.
171
e.
al-M2ah

for

and not women, for

to men to practice

specially

right

as she wears Islamic

I
that a woman is fib to

jobs

certain

is

Islam

and laws.

men and as long

are

Head of

tremendous

entails

Head of State

there

solely

the position
but

as her

'Haiafitescholars

the

she has the

to own and to run her

as long

with

freedom

complete

as she consents,

Islamic

mixing

woman the

women as Heads of State.

to work

and within

the

obligations

deny the woman's right

symbol

with

who gave up her

In conclusion,

example,

on her

the 'lords

Another

wife,

as she likes;

such women was that

of

own money to
1

affairs

own maiden

the

she is

forward

who pressed

from slavery,

Prophet's

that

providin&

fair;

single

her

name after

own'money

appears

she can trade

she is

whether

husbands

An example

from her

360 Dirham

financial

she even keeps

spend her

she can,

so,

that

her

to

obligation
If

means,

out

taking

name without

run her

to

she can own property,

by any lawful

her wealth

an inheritance

out

wa al-QanZ7n,

P. 39

of

73

of the

staff

army during

the fighters.

for

This

sort

logical

changes during

Moreover,

the

in prayers
during

prayer,

and during

public

the

State

has to

also

allowed
in

to the ground

could

embarass

a woman leader

Also

concentration

on prayer.
the position

of

account

her physique,

than

seeking

to humiliate

and the physio1

in

front

lead

law.

Islamic
of

the

the people
since

Muslims,

himself.

and to prostating

was felt

to

reasons,

the Head of State

physiological
or degrade

affect

men,

her

The

shyness.

modesty

the people's

we conclude

that

Islam

to women. was taking

and psychological
her.

mostly

movements in different

a woman, compromising

For these

into

Ibid

not

build

he has to make certain

and dignity.

in denying

is

Islam

ImMa must stand

bending

performance

in

to be too hard

thought

and lactation.

delivery

pregnancy,

again

the prayer
like

positions

Head of

and this

is

of responsibility

because of her physical

a woman to carry,

he used to lead

and in practice

war time,

changes

rather

74

in

Marriage

Islam

is

The family

is established

family

'backbone'

necessary
child

integrate

to

first

attention

to the

family

The Importance

Through

marriage,

whether

such needs are

Marriage

was known in

systems

it

us here

has urged

is

Muslims

individuals

look after

paid

the

special

differed

properly.

lawful

thd

one place

married

needs,

and

regulations

to another,,

Sharilah

as soon as they

to evil,

his

However,

and traditions.
as Islamic

way,

a family.

Law is
can in

what
concerned
order

to encourage procreation

As the Qurlan

says:

"Marry those among you who are single.

or the virtuous
if they are in
ones among your slaves,
male or female,
God will
poverty,
give them means out of His grace;
things. "
For God encompasseth
all.
and He knoweth all

1'.

24,32.

to

effort

or biological.

although

from

as far

to get

way to form

psychological

societies

from turning,

the children

and is

and made every

right

in'a

can satisfy,

customs

marriage

the

foundation.

the

considered

ancient

with

inspires

Islam

emotional,

to the prevailing

concerns

protect

a person

associated

according

Islam

is

marriage

and the

and competitive.

Islam

and problems

and strong

in

It

influence

civilisation,

structure

of Marriage

In Islam,

for

unit

for

'inventive

and lasting

a seminal

the

education

life.

of

Is

It

children

first

them their

to be original.

on a healthy

unit

the

prepared

the problems

also

exerts

and the

this

face

but

key-stone

ages,

it

and cohesions

be no civilation.

would

by giving

to

Because the family

build

the

in society

participation

discipline,

most cultures

would be no family,

there

marriage.

in

which

any society.

sentiments.

there

hets, through

which

of

Without

and the

and inculcates,

engenders

unit

by marriage.

family,

and without

basic

the

to

and. tc)

75

Ibn Kathir,
Al 0Ay.Xim (the
or the

in his

interpretation

il-? Ayam) is

form of

singular

woman who has no husband.

'marry'

in

this

and some Islamic

scholars

compulsory

for

every

emphasises

that

as

"They
their
Yousuf
other's

Ali

Muslim

i. e. they

the body".

The, Qurlan

are for

garments,

to get

married,
is

marriage

The Qurlan

and ye are

"Men and women are each

support,

mutual

into
also

that
it.

that

verse

fitting

protection,

and mutual

this

explained

that

the verb

that

explained

opinion

are your
2

out

pointed

the man who ha's -no wife

who can afford

wives)
garments. "

verse

i. e. an order
the

are of

(your

garments.

He also

imperative

is

verse

this

of

mutual

as a garment

each other

comfort
fits,.

says:

"And among His signs is this,

that He created for you
that ye may dwell in
mates from among yourselves,
tranquility
with them. and He has put love and mercy
between you (hearts).
"
4

The Qurlan is awakening the desire

in

this

for

marriage

which is recommended

statement:
15

In

the

"Marry

women of your

Sunnah

the Prophet

,
As'Abdullah

and had no wealth

Whoever
his-gaze
illegal
should

1
2:
3*. '
4.
5.
6'. '

whatever.

among you can marry,

and guards
sexual
fast.

his

intercourse
so fasting

the

importance

Prophet

while

stressed

: We were with

narrated

11

choiCe.

the

So, Allah's
should

modesty

apostle

marry,

(i. e. his

private

and
)
etc.
whoever
diminishes

his

sexual

is

we were young

said.
It

because

of marriage.

110 young peoplel

helps
from

parts
not

able

power. j,

him lower
committing

to marry.

Vol. 2, op. cit.,

Ibn KatOr.
P. 602
Q. 2,181
See fAll YOusuf I, The Glorious
Kur Ian, trans and comm,. P. 74
Q. 30,21
Q. 4,3
Vol. 7, op. cit.,
P. 4 and Sahih Muslim. op.
Sahih al-Bukhari,
P. 703.

cit.
6

76

A tradition
half

religion

practices

declared

said,

marry

may demonstrate

have differing

better

married.

men came to

how the Prophet

they

imitate

not break

"I

will

my fast.

not marry

"

submissive

my fast,

follow
,,,,

"

treated
wife

and future

Allah's

their

equal in the sight

Al-IstaA-ulr,

rights

of their

Some scholars

that

apostle

getting

married

that

a group

and I also

marry

Is not

institution.

to physical

Lord.

Mahm,;d, Tubfat

for

the

came to

asking
about

"How can we
?"

and will

year

you,

yet

I am more
I fast

and.

So he who does not

women.
4

me. "

women and

them -and said,

By Allah,

Islam

thus

in which husband and

and spiritual

Adultery

Prophet

keep away from

of him than

better

have been forgiven

throughout
will

is

Allah

and said,

so and so ?

marriage as a fundamental

exercise

"I

said.

religion

on it.

were informed

sins

scholars

the

insufficient

and more afraid

in

of

and when they

who said

I do sleep

my tradition

of the wives

the prayer

The third

forever.

to Allah

past

among you. "

71ik
Anas Bin M;
narrated

worship

offer

"Are you the same people

break

other

you over

Muslims

had the opinion

Allah,

as his

placed

me. "

of

not

to worshipping

oneself

others

houses

their

considered

Then one said,

the

worshipped

the Prophet

I will

while

emphasis

is

least

that

of marriage

most sacred

about

the

even about

devoting

than such devotion.

of three

that

that

his

"

half.

the remaining

life

boast

I will

the

regarding

for

Allah

my way of

for

importance

the

were of the opinion

is

dislikes

he has made his

married,

was one of

marriage

Resurrection.

views

than getting

him fear

and multiply

on the Day of

nations

that

"whoever

and added,

He also

It

Then let

perfect.

The Prophet

"when a man has got

that.

reported

pleasure

and stand

came to be regarded

al--!Aru-3.. p. 31

as an

A translation
in Islam,
Maddain Farah, Marriage
and Sexuality
--2.
from IDya. P. 48
Book on the Etiquettes
of Al-Ghazall*
of marriage
Ibid
3.
6
Vol. 2
Vol. 7, P. 1 and Shih Muslim,
Sahih Al-Bukhari,
4.,,
op. cit.,
P. 703.
op. cit.,
-,,
P. 47
Farah, op. cit.,

77

institution.

on this

assault

women to degradation
being.

More often

husband or wife)

and Mubsarrin

(that

that

in

the

women and

Is fidelity

to one's
lawful

as to one's

the Qurlanic

context

well

spiritual

for

to God as well

moreover,

(chaste)

their

of

Chastity

strain.

significant

erosion

men and

subjected

was a debasement

was a commitment

is

It

partner.

it

not.

them to special

subjected

Musir7at

and the gradual

than

furthermore,

Adultery

verses

to

refer

one verse

of marriage,

states;
"Are (not only)
chaste
chaste women among the
before time, when you
desire,
chastity.
not
Saddiqi
for

the Arabic
marriage
protects

Qurlan

comments: -"The
men and Mubsiat

chaste

'Uisn'

root

safeguards

for

meaning

and protects

the garrison

Irrespective

of such differences,

importance;

it

regulates
for

the individual

the individual.

begetting

the

and,

women, both

fort.

The underlying
in

from

by lawful

idea

has a permanent

Islam

committing

the

that

it

sins,

means and it

help

is

fort
a
as
manner
same

and the

marriage

consequently.

the

came from

of which

army. "
in

marriage

individual

Furthermore,

of children

chaste

chastity

sexuality

used the word Mubsin

has constantly

from a beseiging

within

protects

but
women who are believers,
people of the Book revealed
due dowers and
give them their
lewdness nor secret intrigues.

family
survival

is

healthier

encourage
of

the

the human

race.

Al-Mukaran7at

'Islam

(Women to whom a man cannot

has forbidden

a man's getting

women. Such women are called

Q. 5.6
Women in

Islam,

P. 33

to certain

groups of

Al-Muharamat

are of two

married

'Al-Mubararrat'.

kinds:

Siddiqi,

Ret married)

78

I.

The first
for

married

kind

includes
as the

ever

those

women to whom a man cannot

underlying

for

reason

forbidding

get

it

can not

be removed.
2.

The second kind

includes

to &at married;

unable
removed.

blood,

once the
is

prohibition

The reason

behind

the permanent

man's direct

A
daughters
(iii)

prohibition

daughters

nieces

or their

daughters

that

consummated.
the Qurlan

However,
(iv)

grandchildren.
a man can get

A man's

daughters,

and their
daughters.

grand

includes

This

As the

parents

makes it

Qurlan

to you (for marriage)

are: your mothers,
father's
sisters,
sisters,
sisters,
mother's
daughters,
daughters. "
2
sister's

by marriage

Such a daughter
under

and their

cousin)

descendants.

or their

daughter's

verse:

Relation
the

or

and his

descended.

step-sisters,

daughters

daughters

"Prohibited
daughters.
brother's

(i)

sisters,

his

kinds

relations

mother

daughter,

(a first

i. e. his

this

as his

daughter

means his

in

directly

aunt.

which

brother's

such

Blood

a man's

i. e.

children

clear

(i)

are

sisters,

to his

is

three

of

feeding.

children

A man's parents
aunt's

are

and their

married

his

and breast

descendants,

and son's

the prohibition

prohibition

or any woman from whom he is

grandmother,
(ii)

behind

temporarily

by marriage

relationship

women to whom a man is

reason

lifted.

cause the permanent

that

those

of
is

man's

that

(step

Al-RaJibah

called

permanentprohibi

by a previous

a wife

care

cause

or not.

a man can get

But

married

to

if
the

ti one are:
(or

marriage
daughter)
a man's
daughter

her

descendants).

whether

she is

marriage
of

is

not

such women as

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.
2.
3.
4,

See Al-Jaz7irl'.
Q. 4,23
See Al-Jaziri,
Q. 4,23

op.

cit.,

Vol.

op.

cit.,

P. 62

4,

P. 61

79

'Ye have gone in'

The words
on Dukkiu'l,

(born

her daughter

sisters.

"

equally

unlawful

of one's

the wife

to marry.
if

a step-daughter

she is

not

of his

his

grandson

(ii)

called

A man's wife's

mother

:a

law or any of her progenitors

if

his

is
is

Marriage

possibilities.

step

daughter.

Islamic
and it

(Al

It

between

Musiharah)
0

is

woman, his

love

wife

and mutual

(step

Sahih

through

mother)

respect.

both

that

mother

contracted

as this

will

even

cit.,

a man's

because

bring

to his

A mother

result

Vol.

7,

(of

relations)

by one of

daughter

in

law,

or mother-in-law.

in hatred

families

together

married

by

to a
and she
a husband

share

instead

a man's getting

P- 31*

of Al-Mujaharah

own mother

can not

daughter.

op.

by marriage.

When a man gets

So, Islam has forbidden

al-Bukhars,

to his

is obtained

such a marriage

and honoured.

with her own daughter

woman and her

is

marriage

a description

law becomes similar

in

be respected

and compassion.

is

to Al-Qazaibah in

mother

The

of.

son. "

get married

relations

can be obtained

a father's

similar

care

his

(Al-Qar7abah) and it

Shari. -lah has forbidden

a bond of

should

forbidden

to blood relations

four

man can not

The Prophet

consummated.

also

by marriage

relation

similar

not

to take

of a son are

a man be called

of

ibn'Ali)

of

statement

to me your

guardianship

once his

to marry,

and the wife

to some people

intercourse$

sexual

by the

a step-daughter

(Al-Uasan

commentary

unlawful

present

of a grandson

his

the

meaning
are also

wife)

under

in

marriage

all

as indicated

Will

gave a step-daughter
Prophet

Arabic)

UmmHablbA. "Do not

wife

Similarly,

by Ibn Abbas's

explained

and her sisters,

to his

the prophet

(in

and lim9s

MaJis

The grand-daughters
like

are

of love

married

to a

80

Islam

2.

Also.

has forbidden

that

woman was breast

"Foster

fed by his

Allah's

Qurlan

implied

that:

mothers (who gave you suck)

foster

sisters.

"

the Prophet)

narrated

wilsha

apostle

permission

This

Apostlel
Prophet
Hafsa.
00

6-1
Aisha

could

he enter

think

he is

so and so.

"if

said,

upon me ?

that

marriage;

tradition,

Aisha

if

very

only

years of age.
breast

feeding

your

is

to mention

is that

"Here

foster

when milk

important

foster-relationship

of anger

She said.

as to who is

five

the Prophet

that

Signs

that.

is 'established'
It'is

her.

that

brother,

that

relations

I (lawful

is

"

"Won't

my foster

are

of

times)
meals

entered

my foster
for

and)

the'Prophet,

you

niece

the

opinion

are

enough

are

In

enough.

upon her

while

a man

face

on his

"brother.

the

as

He said,

"

foster-relationship

the

only

food

here

that

suckling

of

the

child.

which

"

brings

about

which is done when the baby is under two

The reason behind the prohibition

is

were

are

relation.

living,

uncle,

which

seemed to appear
is

of

foster'

"she

The

foster-uncle

for

a baby three

think

others

10' Allah's

house. "

foster

Some scholars

feeding

narrated

with

he disliked

"Be sure

a man asking

"Yes,

to

was said

Hamza ? 11 He said,

(breast

to forbid

was sitting

it

daughter).

meals

said.

(blood)

birth

narrated
of

her

1
that

I said,

your

the

naming

and)'unlawful

corresponding

brother's
three

(lawful

things

the daughter

(foster

The Prophet

of

added,

to enter

so. " naming

so and

a voice

'Wisha

the house of Hafsa.

00

Ibn Abbas also

marry

she heard

permission

through

unlawful

her.

asking

those

make all

of

wife

man is

"I

said

mother.

(the

was with

to enter

to a woman if

married

as the

In the tradition,
while

getting

a man's

when a woman breast

feeds

of marriage
a baby.

by

she participates

Q. 4.23
P, 24 and 25
2,,' 1 See Sahih al. Bukhari. Vol. 7, op. cit.,
Ibid
3.
Vol. 1. P. 371
4. " For more details.
see Ibn Kathir,
op. cit.,
Vol. 7. op. cit.,
P. 27
Ibid and Sahih al. -Bukhari,
5.,

81

in building

his

a baby's

life.

to the

similar
like

baby's

feds

body;

it

is

milk

like

Accordingly,

the

the baby's

sisters;

because

3.

she fed

Temporary

removed,
(i)

to many kinds

apply

The prohibition

these

prohibitions

sister,

aunt

a man's

getting

daughter.

or sister's

a woman

feeding

of her

So, in

who gave birth

this

to the baby.

women become like

in

the

same woman

ease once the

of woman.

honoured.

"if

body.

originate

known as combining
are

woman becomes

that

baby's

mother

bodies

that

prohibitions

feeding

for

the early

body becomes a part

such breast

of

in

Al-Razi-stated

them on her milk.

of

the main factor

particularly

up the

real

their

all

all

builds

baby's

daughters

is

and she must be respected,

the baby's

of

which
the

bones.

Al-Fakhr

a part

known,

such a breast

mother,

mother*

her

she is

regard,

real

a baby.

is

up his

Accordingly,

the real

breast

as it

milk,

and building

growth

months of his

just

body;

Among those

it

are

are:

Al-Ma-barim.

Examples

of

to a woman and her

married
As the

behind

reasons

Qurlan

says:

"And two sisters

in wedlock at one and the same time
for God is oft forgiving,
except for what is past;
" 2
most merciful.
In the

tradition,

Marry

my sister

that

Prophet

"Yes,

for

share

"But

that

is

at

a time
forbade

her paternal

I said,

IT Allah's

of AbU SufyZ1.11

even now I am not

to

Apostle
with

daughter

person

said,

two sisters

: along

the

? 11 1 said,

most beloved

Allah's

UmHabibctnarrated,

3
that

the good with

not

lawful

Another

for

me is

only

and the

wife;

my sister.

"

The

me (i. e. to be married

Hadith

auntOll

ialih

be married

to

a man

'4

1.

2.
3.
4,

Q. 4,23
See Sahih al-Bukhari,
Ibid

P. 25

to

by Jabir

was narrated

%,
Suic; Aowa'Ala Nezl,.am al-Usrah
See
Family$ s*Styud-Utein Islam),
p. 115

op. cit.,

"Do you like

He said,
your

a woman should

or maternal

Apostlel

fi

al

IslZn

(Lights

on tht

82

However.

a man can get

daughter

uncle's
is not

at the
to marry

allowed

he may not marry

However,

This

own sister

get

married

a man to divorce

his

A man can remarry

for

or second

time,

gets

married

(as we shall
a proper

time.

a man can not

to another
discuss

marriage

she can remarry

a man

- consequently,
to

is

each other

or aunt

and niece).
the

after

interim

brother's

to the woman's aunt,

her

his

his

if

wife,

if

the

divorced

is

divorce
wife

to the

and

for

as the

Qurlan

the

she first

unless

or dies

her,

man must be

other

and must be consummated,

husband

is

divorce

the

divorces

either

and her marriage

a contract

former

Islam

are some restrictions

However,

remarry

Although

times:

divorced

man, who then

later)

with

three
there

wife.

limitations.

third

or

daughter.

or sister's

the first

or aunt

aunt's

because

simply

a woman he can,

The woman who has been divorced

allows

is

(i. e. sisters

when a man divorces

daughter

2.

his

degree

(Al! Iddah),

period

same time.

two women whose relationship

the prohibited

within

to a woman and her

married

after

makes clear

in

which
this

verse:
"so if a husband divorces
(irrevocably)
his wife,
he can not, after
that,
remarry her until
after
she has married
another husband and he has divorced
her.
In that case, there is no blame on either
of them
if they re-unite,
they feel that they can keep the
provided
limits
by God. "
1
ordained

3.

Getting

married

can not
four

get married

wives

and until

2.230

to a fifth
to a fifth
the

interim

wife
wife

: If
until

period

a man has four

he divorces
of his

divorced

wives,

one of
wife

he

his
is

over

83

in order

to make sure

is pregnant,

his divorce

As the Qurlan states.

I'marry

Getting

4.

her

If

by a former

new man must wait

idea

behind

give

that

to get

to

former

to rejoin

"

(the, waiting

her

woman has been

husband

about
former

that

has died,
woman is

lineage,
husband

a woman who has no religion

to

married

By a divine

to a woman who does not

is

religion,

believe

is

religion.

It

emphasises

that

forbidden
in

this

to marry

in

then

if

Abbas said:

husband by a short

treaty

The

over.

and to
before

interim

the

his

call

: Islam
a divine

forbids

3c

an unbeliever.

pe-ople
as the

to

with

her. husband

a Christian

asked

the Muslims.
embraced

Islam

she will
about

woman embraces

that

Qurlan

Could

Islam,
he

Vol. 79 P. 157*

before

as his

you. "
her

wife

the pagans who h ad a

a woman-from

She embraced
too.

Islam

by no means remain

Q. 4,3
Q. 2,221
Sabih al-Bukharig

to a

verse:

while,

Ati7was
0

a man

religion.

(idolaters),
"Do not marry unbelieving
until
women
they believe
is better
:A slave woman who believes
than an unbelieving
woman, even though she allures

legally.

the

has a book revealed

that

meant a religion

who has been commanded of God to

Ibn

over.

married

Prophet

or four.

period

that

of

period

any doubts

avoid

woman a chance

is

interim

the

until

or that

number of wives:

death).

a woman, whether

husband

is

that

Getting

5.

to marry

she

she has the baby.

interim

her

if

pregnant;

two or three

choice,

or. husband's

not

until

the permitted.

a woman during

divorce

a man wants

divorced

period

concerning,

to

is

wife

not be valid,

will

women of your

married

after

period

divorced

the

that

and during

retain

her

a
her Idda.

as a wife

84

cAti"said,

nless
No.

she is

to remarry

willing

However. a Muslim Is also forbidden

even if

is

her apostasy

Islam

does permit

to another
Muslims

him with

a new Mahr.

to marry a Muslim woman apostate

divine

to marry

religion.
Christian

or Jewish

women.

As

the Qurlan says:

"This day are (all)
things good and pure made lawful
The food of the people of the book is lawful
unto you.
unto you and yours is lawful
unto them. (Lawful unto
you in marriage)
are (not only) chaste women who are
believers,
but chaste women among the people'of
the
book, revealed
before your time. "
3
is

It

important

very

a woman from

marry

a Jewish

woman in

to mention

"the
the

not be motivated
Furthermore.

her

to be better
naturally.

since

and accordingly,
in an Islamic

a Muslim

a Muslim

It

was reported

second

used to urge

such women. an

married
5
to

to bring

that4Umar

b.

the fighters

not

it

However.
a Muslim

be more knowledgeable

Caliph.

and must

"

man to get married

woman will

or

woman.

status

Bin Abd-Allah.

be more qualified

will

a Muslim

desire.

associates

was Talha
00

man may

i. e. a Christian

and moral

or physical

the prophet's

for

way.

an economic

by lust

example of such associates

felt

a Muslim

same way as he would marry

merely

some of

that,

book"

of the

people

he must give

For example,

here

is

woman,

about

Islam

up the children
the

al-Khattab,

to get

maried
6A

to

women from the people

of

however, is forbidden

to marry a non-Muslim man as the Qurlan states:

the

book for

that

reason.

Muslim

woman

"0 ye who believe : when there come to you believing

women refugees,
examine-(and test) them : God knows
best as to their faith.
If ye ascertain
that they
then send them not back to the
are believers,
They are not lawful (wives) for the
unbelievers.
lawful (husbands)
unbelievers,
nor are the (unbelievers)
for them. 11 7

" 2.
3.

4.
5.
6.
7.

Ibid
See 4alih,
Q. 5,6

Sulad.

OP- Cit.,

P. 116

P, 241
Ali Yusuf, op. cit.,
P. 116
alih ySulrd, op. cit.,
.
Ibid
Q. 60,10

85

When Islam
the people

a Muslim

allowed

is

such a marriage

forbidden

married

her

religion

and allows

not

allow

her'to

belong

for

evidence

his

is

if

that,

times

In such a case,
his

that

must be punished

and take

his

of

adultery

be upon him. "

may- the

and then

the man is

forbidden

accusation

I
was false.

for

lying.

his

from

he is

if

here.
his

lying,
four

must swear
her.

be upon

that

This

if

he

woman until

he does so,

he can remarry

and then

any

must separate.

remarry
And,

the

that

time

Allah

a couple
to

law.

By lilgh

arises.

of

man might

having

without

that

in

In a case

The woman also

curse

a Muslim

non-Muslim

religion.

lilln

and

believes

By Islamic

religion.

once more swear

a judge

because

religion

while

it,

encouraging

true

the--man must swear

is, lying.

must be d,.-one before

states

that

of Allah
she

it

a case of

true, and then

"May the curse

of

wife

accusation,

meant the procedure

accusation

his

without

another

retain

to the father

to a woman from

married

a woman. presumably

a Muslim, woman freedom

where a husband accuses

is

for

get

that

allows

to a woman from

man who gets

children

Islam

of the Book,

man to

then

his

he

wife

again.
In summary, we can say that
to Mubrarrat,
protect

is

trying

to regulate

where the man could

sisters

at the same time.

related

to each other

by similar
married
difference
one wife.

to her step-father.
is

can marry

that

his

marry

law prevented

her

brother,

the man, who is

two women from

the

the

system

family

bAv

women are also bound

uncle

allowed

existed

to women closely

a w.,oman is not allowed

her

and

which

or marry

step-mother
marriage

marriage

the

within

Secondly,

For example,

the

prohibiting

by changing

or to the man.

prohibitions.

here

the

is

relationships

Firstly,

the woman's rights.

in Jahiliyyah

Islam

etc..

to marry

same family

to get

The only
more than

such as two cousins,

86

have two husbands

but the woman can not

looks

Islam

it

upon marriage

is a contract
will

should

live.

in

harmony.

the consent

of

two parties.

choosing

share

one's

Indeed,

no marriage

woman.

Islam

like

would be a successful
peace

Islam

and contentment,

they

that

established

without

the freedom

of

man only.
the consent

without,

the

of

when a woman was treated

No doubt

status.

and freely

partners

The Qurlan

The two

preferable

woman, not

or legal

by both

one.

men and women;

why Islam. gives

in

and had no rights

is
not

at a time

right

chosen

is

man and

can be valid

a marriage

compassion,

That, is

gave this

an object

was that

so it

harmony

to both

partner

both

as husband and wife.

responsibilities,
This

same time.

for

as essential

between two-adults

parties

at the

to

consented

the, qualities

emphasises

which

the, hope

of

be shown in marriagbe

should

"And among-His signs is this,

for
that He created
that ye may dwell
you mates from among yourselves.
in tranquility
with them. and He has put love and
1
mercy between your hearts"
Although

parents,

of the husband.
daughter

on their

after

Apostlel
(indicates
marriage

her,

consulting

except

to prevent

after

their

divorced)

should

and a virgin

her permission.

"

which

permission)*
is

without

The

girl

must be

"A matron

said,

be given

not

is

in

asked, 110 Allah's

?11 He said,
Islam

(a mature

in marriage

be given

not

The people

consent

a husband

bride.

the

should

Furthermore.

the girl's

their

that

The Prophet

in the choice

role

imposing

of

occasions,

How can we know her permission

her

a great

the consent

narrated:

or one who is

woman a widow.

played

on a number of

Abu Huraira

consulted.

marriage

sought

and required

insisted.

prophet

except

Islam

naturally.

"Her silence

considered

not

that

valid.

1.30,21
2.

Vol. 7, op. cit.,

Sahih al-Bakhari,
P. 51
being a mark of a girl's
Silence
modesty, which
in such situations.

was to be respected

87

khidZn

Khansiobint

and she disliked

she was a matron

apostle,

and she declared

divorced

woman may marry

openly

they

since

Islam
dres).

Several

before

marriage,

thus

traditions

bin

Shuaba who was seeking

for

guidance.

at her,

Mughirash.
asked if

because
2

between you. "

and therefore

marriage

role

be her father.

line.

Failing

that

order)

(judge)
of

1.
2.
3,

full

the

her

may act.

In

duty.

undertakes

the

age,

a free

should

Vol. 7. op.
Sahih al Bukhari,
P. 49
Siddicr. i, op. cit.,
P. 114
See Levy, op. cit.,

to

by Al Mughira
the

prophet

a woman inmarriage.
look

"Then

be cemented
actually

should

suitor

a suggested

choice.

(the

her

to protect

guardian)

of the

of

must have a guardian

a girl

intended

of

the

relative

is

in

the

bride

required

P. 52

plays

ascendant

or male cousin
the

(in
qadi

to be a Muslim

sound mind and blameless

cit..

rights

The Waliyy

marriage.

any male relative,

The Waliyy

man. of

brides

are able

the Prophet

nephew, uncle

absence
3

love

or other

brother,
the

I.

terms

grandfather

them,

male,

is

Islamic

He said,

No. said

that

The Waliyy

in arranging

should

insisted

safeguard

in society.

and position
a special

as this

of

arranged,

and came to

to refuse

an element

and

related

I sought

that

opinion

men to see their

marriage

that

opportunity

Islam

At the same time,

before

a woman in

recommendation

her

gives

her

tradition

Shuaba reports:

a woman the

seek allows

the

more proper

This

(in

women themselves

I had seen her.

is

it

is

advise

that

ensuring

a marriage
bride

prospective

One may recall

suitors.

The Prophet

Before

to Allah's

their

and express

wish

when

A widow or a

to have enough experience

themselves.

prophetic

invalid.

they

whoever

in marriage

So she went

marriage.

marriage

a man to see his

permits

see their

that

gave her

father

that

are considered

to Choose for

maturity

her

that

claimed

character.

88

duty

His chief
is

parties

is

to

see that
1

maintained.

the principle

without

a guardian.

guardian

has not

got

the

"

It

a man whom she does not

marry

tradition-which
on her

forced

the Prophet

like.

a person

that

"There

father

whom she disliked.

is

that

no
the
to

by the following

repudiate

a virgin

of the

or sister

proved

to

her

that

and claimed

that

daughter

is

This

Abbas reported

Allah

of

to

marriage

: Ibn

his

to woman the right

extends

equality

be reiterated

should

to force

right

the

declared

The Prophet

marriage

of

a marriage

grown up girl

came to

had given

in

The Prophet

her

gave her the

ption.
in

Marriage,
with

contract

these
to

relate
bride

status

the

witness

the

the presence
that

only.

a witness.,,

a certain

he would have dealt

advantage
proclaimed

of

the

presence

the

to

proclamation

are

I
and witness,

it

essential
is

not

Ibid

to either

of witnesses

in

their

a marriage

the

without

the Prophet

that

themselves
caliph,

without

was once
one witness

with

he had knowledge

punishment

1. lbid
'O"d, quoted by Siddiq.
2. Ab;-u DaW"
3. Tirmidfir,
quoted by Siddiqi,
4'.

If

is

These elements

public.

second

to

competent

amounted to clandestine

such a marriage

stern

the

the

same time).

who marry

Umar.

was illegal.

which

relationship

(i. e. that

the

had been performed

marriage

that

and some

as Ibn Abbas reported

any other

itself,

can be valid

no marriage

a social

to be valid.

must be two males

there

women are adulteresses

of

He said

that

witnesses,

"These

declared:

contract

man at

also

it

for

parties.

to another

because

contract.

of

presence

told

is

condition

to the

is

As with

must be fulfilled

the contracting

of

it

but

and duties.

relate

be married

must not

duty,

a religious

conditions

conditions

the

A further

is

many responsibilities

certain

contract,
Some of

Islam,

that
of

own right.
but

a merely

of it

party. "
the

The

marriage

publicity
Without
sexual

Is
Pe
51
op.
cit.,
- ,
P. 50
op. Cit.,

beforehand,

will

be

and
proclamation,
relationship

'.
.

89

is

even though there

and publicly

performed
known that

this

encourages

people

bin
with

a mutual

IAUf says

announced

to

celebrate

is

marriage

has taken

ceremony

The proclamation

consent.

a marriage

: "The Prophet

to make it

Therefore,

place.

a properly

generally
Islam

always

as Abd Al-RahmIn
0

publicly

to me, give

said

of

a wedding

banquet,

even

one sheep. "

Dowry in Islam

In general,

Islam

custom among Arabs.

(money paid

of the

approved
Every

marriage

dowry which

was an existing

must include

contract

a dowry

by the husband).

to the wife

women (on marriage)

2

"And give the

a free gift.,,

dowry as

their

Also:
"Except for these (the prohibited
women). all others
are lawful,
provided
ye seek (them In marriage)
with
from your
desiring
gifts
property,
chastity,
not
lust.
Seeing,
that ye derive benefit
from them, give
(at least)
their
dowries
3
"
as prescribed.
Dowry has many names : it
da.
0

al-Fari

of the husband's

"Allah

to his

wife,

merchandise
duty

not

a bride

sincerity.
for

be responsible
that

is

It

her

is

not

financial

marital

wife

after

It

duties

woman and

was stated
from

the

man

exchange

for

present

Islam

the

As it

in

and

as a toekn

paid

as well.

to be paid

service.

al-Nihlah,

is

to look

children

a price

her

and dowry is no exception.

the dowry to his

it

but

price,

dowry as a necessary

or a pay for

because all

I
al-Sad9q,

called

and ability

and the

has decreed
and it

is

has made dowry

are the

man's

it

is

a necessary

the man's

responsibility

Nobody can exempt the husband

because

them

condition

from
for

paying
valid

marriage.
1.
2,
13.
4.
I5.

Sahih al-Bukhari,
Q. 4,4

Vol.

Q. 4,24
Abd Allah.
Tee Shihatah
Women in Islam between
Ibid

7. OP. Cit..

P. 70

Aj-Ma? ahf1' al-Isli7m

B! A al-Mjaj
the past ana the presentis
re

wa al

H; dir

90

Dowry in

is

Islam.

way she likes

the wife's

to consummate her marriage

is

guardian

not

it

to him,

was different

some which

lays

As the Qurlan

take

is

changed

to benefit

marriage

contract

the

in

liable

to withdrawal

her dowry,

pawning

period.

dowry

but

such

is

it

consummated.

or partly,

have

will

"Once the

rights.

becomes the woman's own

is

completely

has

Islam

if

the woman
or

as selling

to be respected

and considered

"

As stated

to

for

on hiseconomic

However,
aIccording

is

which

A husband

asa present

there

determined

of fers

what

is

from

or gift

no particular
to

according
he can af ford,

economic
depending

ability,

'Islamic

to Wrd

are of

Accordingly,

dowry,

standards.

dowry

considers

to the bride.

amount specified
and social

Islam

Islam

earlier,

the bridegroom

1.
2.

the husband

pre-Islamic

which
her

such withdrawal)

Amount of Dowry according

others

things

marriage

the action

the

she

verse:

protect

the

the

either
(before

has down anything

valid.

before

to give

choose

this

the

the woman and to

However,

property.

dowry unless

her

own good pleasure,

remit any
it and enjoy it with good

to be one of

validated,

And, the wife's

during

custom

on that

stress

is

from

anything

any

She can even refuse

all.

as she can also

from

considered

it.

she has it

"But if they, of their

take
part of it toyou,
1
cheer. "
So this

leave

or

until

to

allowed

to give

chooses

it

: she can return

in

and she can use it

right

bin

scholars
Jubair,

the opinion

Q. j, ' 4
lazik%f, Vol.

4,

op.

that

cit.

differed
the
it

regarding

minimum
should

P. 136
.

dowry

the minimum dowry;

shall

be 40 dirham

be 50 dirhams
and there

is

91

scholar

another

of a dinar.

Anas narrated

woman and gave her

When the

maher).

gold

it,

(her)
gave

gold
2

must be 10 dirhams
said:

is

a man is

According

Muslims

to tradition,

by excess.

even be able

to produce

b. Sa d narrated:

While

company of Allah's
Apostle.
,

'I

The Prophet

did

"Oh Allah's

Apostle,

your
stood

the

so a man stood
The Prophet
'The Prophet

I give

third

time

up and said,

asked him,
said.

See, Shihatah,
1
op*
,,,
'Salih
2:
al-Bukhari,
See Shif; aitah, op.
3.
A
Q, 7,
4*
Q, 17,27.
5.
Sahih al-Bukhari,
6.

is

equally

not

I give

and said,
"Oh Allah's

"Have you got

for

7,

cit,,

"Oh Allah's
your

stood

opinion.

up and said:

myself

in marriage

Marry

her

? 11 He said,

P. 58
*'

P, 60

give

She again

any reply.

something,

Vol.,

the

to you so please

anything

P. 18
7, op. cit.
P, 18

in

give

please

Apostle.

cit.,
Vol.
cit,,

op.

her

Sahl

acceptable.

so she again

give

He need not

people

in marriage

myself

to a man

said

up and said,

to you;

any reply,

"Go and search

one. "

evil

"

ring.

among the

marriage

did

the

of

the

not

"The Prophet

an Iron

Teaching

her

give

be 10 dirhams.

Go loveth

a woman stood

in

have

bin"Umar

Abd Allah

even pay money as a dowry.

I was sitting

The Prophet

opinion.
up for

not

minimum dowry

the

are brothers

to)

this.

Apostle,
myself

give

for

Sahl b., Sa d said,

(a Maher equal

(as

in weight

stone

to be over-extravagant:

not

he need not

stone

a woman and

that

opinion

spendthrifts
poor,

m1arry even with

of a date

(as a

cheerfulness'

the minimum dowry should

"But waste not

wasters. 11
_4

If

of his

"Ali,
Umar,
on what

that

"verily,

of

married

a date

have married

another

relying

has urged

Islam

"I

to the weight

they have said

However,

to the weight

I
noti ce d the signs

there

be one quarter

should

Abd al RaDmFn bin*Awf

he said,

equal

Still

it

that

that

equal

Prophet

and asked him about

Maher). "

Is

whose opinion

even if

it

to you,

to me. "
"No,. "
were an

92

iron

ring.

find

anything.

"

The man went and searched

not even an iron

"

to you for

(by heart)? "

the

and to remove any obstacles

duty

religious

"The best

that

by marriage

and practising

evil

Muhammad himself,

Prophet

10 dirhams
a pillow

made of skin
3

(sawaq).
"
mush

It

occasion,

'Umar b. Al-Khatfab

dowries,

so it

very
in

high

the

wives

here

that

if

this

more than
0

daughters.
to

woman who said

him

We have an example

in

Umar's

would

opinion

dates

that

a jug

money on

not

should

of honour

be fixed

but

of dowry
by

you

have

for

his

no right

because the Qurlan says:

"But if ye decide to take one wife in place of another,

for
even if ye had given the latter
whole treasure
(QA20 and 21).
dowry, take not the best of It back. "
This

shows that

Umar replied
a mistake
his"opinion.
1.
2.
3.
4,

to her sying
himself.

allows
that

As a result

even a very

she was right

of

that.

'rUmar

high

rate

and that
retreated

of

dowry*

he had made
and withdrew

Ibid
See Farah,
Ibid
Ibid

the Qurlan

P. 89

op. cit.,

and Shihatah,

op.

cit.,

P. 19 and Siddiq,

it

and pleasing

challenged

t
"Umar,

at

accordingly.

dirhams

waK however.

and two of

on one

have acted

when he was preaching,

to impose such restrictions,

of

squandering

and twenty

of

of a hand mill,

consisted

dowry

the

a dowry

for

wives

to

that
and

had been a point

a hundred

their

the most beautiful

to mention

the

too

married

of God declared

saw some people

opinion

her

here"

fulfilling

their

two measures

of God, the Prophet

fix

not
and

for

price,

sight

he did

was his

that

with

relevant

teach

not

know

"I

I have maried

one of his

furnishings

is

"Do

young men from turning

are

to pay. "

stuffed

said.

youn.3men to get

hinder

might

who married

and household

Prophet

to

encourage

whose faces

easiest

could

He replied,

The Messenger

adultery*

are the

i. e.

and to protect

women are those

whose dowries

to

"I

"Got

said,

Qurlan,

was intended

this

returned.

Then the

The Prophet

what you know of

However,

"

ring.

you know something of the Qurlan

such and such chapters.

and then

OP. cit-.

P. 47

93

these

All
It

is

demonstrate

stories

an essential

part

The dowry becomes confirmed

by three

own property

If

consummated.

own consent.

confirmed

and completes
for

his

including

paying

The dowry

il

and his

wife

Finally,
wife,

the

valid.

death,

her

death

husband

of her

to retain

satisfied.

"

in

to claim

carefully
right,

husband

one of

respect

consummation.
a man or his

either

its
and,

wife,

When she is

terms

her

after

creditors

of her

her

dowry is

until

still

as against

entitled

the

and against

their

consummating

contract,

the

man

see them,

nobody can

of

of the property

Islam

the
the

of

or take

her

it

for

changes

In pre-Islamic

the dowry for

herself.

dowry for

dowry

major

dowry.

in most cases.

and made the

to, claim

Ibid

death

when a

used to take,
right
,

it....

possession

Here appears
situation

where

paid,

consummated.

means that

the marriage
not

duties,

is

even without

by the

dowry is

may sue for

heirs

the other

be confirmed

completely

marital

them from

prevents

terminates

the

This

without

makes marriage

marriage

in a place

cannot

or completely,

his

once his

is

marriage

The man is

by Khulwah:

confirmed

becomes the woman's

consummation

fundamentals.

that

dowry will

heirs

because

together

dowry is

partly,

and must undertake

nothing

"If

is

must be something

a husband

consummated,

dowry to her.

alone

is

although

renain

its

it

when the

either

This

confirmed

are

the

marriage,

is

it

be a vast amount of money.

that

Firstly,

wife,

wife,

the

also

and when there

his

the wife's

responsible

the sense

marriage

dowry of

the

withdraw

in

of the dowry.

concept

contract,

should not.

things.

the

Islamic

the marriage

of

but need not in fact,

of value,

the

himself

Islam

the woman.

from her husband's

in

the woman's
Arabia,

and the woman has no

considered
Furthermore,
heirs

the guardian

this

condition

she has the

when he dies

without

94

,without
is

paying

consummated,

divorced

it.

If

then

the

But if

wife.

the husband will

if

then

request,

Islam
any-society.

and healthy.
duties

the

rights

and duties

family

itself.

assume that

major

the

biological

his

the

However,

in

response
(as

dowry,

all

of

family,
this

in

unit
unit

Islam

strong
allocated
family

the

unit,

member has the

Every

the rights

the

towards

duties

of women and the

duties

The huaband's

nature.
rights.

revolves
wife

around

the

and patience

compassion.

As the Qurlan

is

it

that

principle

kindness,

with

cause her no harm or grief.

and- to

to

members and also

defined

has certain

to treat

her

to keep this

offspring.

other

of the husband

duty

of

components

has also

to their

the wife

The role
his

towards
Islam

of men according

structure

major

then

dowry.

wife's

his

of

consummation,

divorces

down rules

and their

wife

dowry

the

be entitled

will

marriage

to be the most fundamental

laid

To protect

husband.

members:

after

their

family
it

to the

of

to any of his

detail.

Therefore,

and rights

to half

happens

husband

in

the

considers

before

and the husband

the

later

wife

his

entitled

divorce

the

divorce

be discussed

will

man is

not be entitled

a woman requests

to that

a man divorce

in

emphasises

this

vrpe:
"Live with them
If
and equity.
that ye dislike
it a great deal
in

tradition

the

"The best

as saying:
p'ropht's

family

The Prophet
hsband'should
other

of

life

advised

the

1.

Q. 4,19

2,

Tirmidhl"quoted

'Asha

Prophet,

is

he who is

is

an example

men to win

not hate

good attributes

(i. e. a woman) on a footing of kindness

to them, it may be
ye take a dislike
a thing, and God brings about through
1
of good. "

in

his

by Imran

to his

to his

for

as well.

one trait

"

family.

of

(i. e.

this

in her,
refers

Woman in

as there
to

Islam

The

principle.

by good treatment.

The Qurlan

Muhammad, Ideal

Messenger

Allah's

followers

woman's heart

wife

her

best

reported

this

may be
in

P.
29
,

the

95

verse
his

4,190

The Prophet
If

wife.

many other

her and he must take

discuss
One of
cheerful

before

there
if

Moreover,

them, he must treat

some steps

be angry

should

displeasing.

are

woth appreciation.

between

some problems

shall

her qualities

some of

qualities

No Believer

said,

her

kindly

thinking

towards

there

are
harming

without
divorce

of

be

will

as we

later.
the husband's
The wife

spirit.

Her standard

duties

living

of

is

to maintain

has a right

to

the wife

a house,

must be the same as his

with

and food.

clothes

As the Qualan

own.

says:
"Let the woman live
in the same style
as ye live,
to your means; annoy them not, so as toaccording
2
them. "
restrict
The Father

of Uakim bin

Y.uawiyah

what right

has the wife

of one of us got

is

that

that
shall

you shall

you shall
not

alone

except

The Prophet
intending

her,

"When a Muslim

spending.

Allah's
4

him. "
nor

However,

110 Allah's

Istangu'lT,,
1,
2-'-, -Q 65, &,
Istanb7ulr.
3:
4. *-,,". Sahih al-

op.

spends

reward,
Moreover,

Islam

gives

it

is

cit.,

of his

food.
you

(her)

not

what is

qiisha
is

a miser

P. 202

in

be moderate
if

a man does not

sufficient

narrated:

P. 186

cit.,

be A miser

one should

wealth

family

as Sadaqa (a

permission.

AbU Sufjan

P. 225
op. cit.,
Bukhari,
Vol. 7. op.

It

that

on his

regarded

one should

of her children,

Apostlel

your

nor leave

something

the wife

to take

He said,

CAbu Masud Al-! AnsarT narrated:

one be extravagant;

should

for his family,

provide
'171
her needs and the needs
Utba said.

of Allah,

yourself,

(her),

nor revile

house. "

the

to receive
for

face

taken

her when you have clothed

on the

within
said,

good deed)
towards

her

slap

her

over

her food when you have

give

clothe

0 Messenger

reported

Hind

for
bint

and does not

96

give

me what is

The question

the Harrifah
a
be supported

that

by her

his

behalf

obligation

remains,

(if

pay when his

that,

between

pointed
- if

following:

on -the

financial

status

her helpless.

leaving

But if

financial

has no right

then

or

"the

his

to him.

a source

of

pilgrimage,

the Prophet

1.

Sahih al-Bukhari,
Abd a0kkl op. cit.,
Ibid

the

opinion

wife

shall

he is

to

the

On the

security

care

of

to her

other

hand.

law depends

her,
from

of his

knowledge
after

then

ease,

his

wife

if

she-

she becomes

and to reciprocate

message on the occasion

P. 212

option

to seek separation

spoke of the rights

op. cit.,
P. 151

to

by misrepresenting

any prior

take

she

further

went

to support

right

harden

on

whatever

which

Islam

wife

refuses

of

married.

on account of his poverty.

In the farewell

last

his

husband

borrowing

Islamic

of

by her

the

from poverty,

spirit

position

to seek separation

and to'be

or divorce.

him without
if

husband,

suffer

she has the

The husband has a duty

kindness

they

deliberately

she marries

problems,

case,

her

some

any money to

got

either

a-man deceives
or

and the

she were not

improves"

that

out

is

In

husband,

her

with

"It

of

against

his

which

option

needs.

if

wife.

if

her

of

she has the

situation

the

remaining

for

or debt

financial

giving

Ibn Al-Qayyim

sick.

she has not

to her

spends becomes a claim

him.

improVes.

the

financially

a debt

situation

that

in proportion

the opinion

as

if

discharge

be supported

considered

relatives

she may be informed

Also,

in

case,

way.,,

him to

is

what

happen

what will

allow

shall

who would be responsible

spend)

his

is

financial

school

this

wife

but what she spends

must pay when his

than

In

law the

of Islamic

is

does not

wife

"Take

said,

in a reasonable

here

may arise

situation

to his

gation

scholars

his

which

financial

husband's

family,

The Prophet

for you and your children

sufficient

obli

of his

Can I take

me and my children.

knowledge

his

without

property

for

sufficient

her

of the

of women at great

97
length

0 Peoplet

and said,

are incumbent

women which

you to treat

wife.

The trust

components
husband

fear

between

of a successful

accusation

which

is

and wife

is

It

of or defame his
this

may endanger

also

He should

at night.

when she might

prefer

important

for

for him.
Jabir bin Abd Allah
I
one should go to one's family
2

journey

long
Islam;

Trusting

life

and destroy

the husband

foundation.

Abu Huraiah

Messenger
child

must not

Have you any camels

Allah's

Messenger.

about-?

He said,

to which

it

of

might

Al-Lian

child)

even without
(a kind

of

Yes.

there

Allah's

of Allah,

whereupon

However,

evidence,

irrevocable

the
the

if

their

said.
?

colour

is

strain

and without

It

said,

which

his

-strain
birth

child)
wife

witnesses,

must be taken

l; ", See"Amfa, op. cit.,

P. 74
Vol. 7, op. cit.,
2. '" 'Sahih'al-Bukhari.
P. 123
3i
Bukhari
and Muslim, quoted by Imran. op.. cit.,

(the

he (the

accuses

four

come

due to the

perhaps

Prophet

He said,

He said.

How has it

said,

a husband

divorce)

Apostle

one among them ?

it

in

conception

a dark complexioned

Allah's

Messenger

which has no

to

What is

a dark

that

came to Allah's

birth

Thereupon,

may be due to

have reverted.

adultery,

Is

Messenger

has reverted,

black

the

him.

disliked

an important

A Bedouin

house

home from

suspicion

has given

He said,

He said.,

They are red.

Yes,

to

reported:

have disowned

and'I

in

or unprepared

on returning
is

his

for

untidy

at night
wife

family

in circumstances

: The Prophet

rush

"My wife

and said,

i. e. being

the

wife

his

narrated

one's

the

or to make

surprise

to see him,

not

his

one of the major

wife,

marital

not

trust

should

family.
Moreover.
if a man is away or absent from his
I
long time, then on returning
home, he should not enter
unannounced

your

to women, and I

regard

A husband

marriage.

to speak ill

not

"

husband

of

And he ended the message with

of God with

them well.

in favour

are rights

upon theme"

the words "Have therefore

enjoin

there

surely

of

then

as we shall

P. 30

98

later

discuss

Another

and love

and

beat.

race. 11

is

This
in

at times

What has been discussed

husband's

as the

regarded

to the other

components

will

be at the

wife

in

Islam

happiness

duties
of

same time.

Qurlan makes clear

He said,

in this

is

This

because

his

treated

wife's

wife

marital

life

in

role

which

her

The main duty

rights.

married

are

which

rights

is

to

as well

duties
the

of

to the

contribute

as the

as possible,

verse:

"And those who pray, "Our Lordl

Grant unto us wives
be the comfort
and offspring
who will
of our eyes. "
The wife must be faithful,
;", I
husband in what is right.
in

and honest;

virtuous,

as the Prophet

disobedience

to

must be obeyed above

anybody

unless

to the laws of

in which

due to a creature

Islam

that

of

Now we can turn

her.

towards

the marriage

of

the

are

husbands

in

him

with

and enjoyment.

the wife's
the

as a partner

and comfort

so far

the

When I became fleshy,

me.,,

comfort

of

happiness

had a race

of how the Prophet

her

to give

order

that

creates

"I

on my feet).

an example

is

she accompanied

She said.

him and he beat

had a race with

1

on a journey.

this

that

reported

be punished.

she would

on the husband
because

wife

(b yrunning

him

although

enjoined

cii'sha

them.

Allah

of

Islam.

with
his
time
.

between

messenger

in

duty

positive

leisure

spending

divorce

with

else

the Creator.

case the

this
wife

she must obey her

is

"No obedience

said,

"

The husband
is

obedience
has the

full

contrary
not

right

to

obey him.
This is the basis
from which they flow.

on which all

the wife's

More specifically,

her
strange men to enter her home without
1-
his permission.
Abu Hurairah
home without
said.,

"It

was not

1'.

Ibid

2.
3.

Q. 25,74
Imran, op.

possible

cit.,

P. 52

for

obligations

she must not allow

husband's
reported

any woman who believes

knowledge,
that
in

and

rest
any

nor

the Prophet
Allah

to

leave

99

And it

husband.
house if

is

any funds,

with

inform

virtuous

wife

him whenever

who pleases

when he is

considered

of

the

her

husband's

The lady

house and his

be rude

him

The sexual
in marriage,
gratification.

to her husband,
his

or hurt

is

Islam

the woman not

is

wife
the

is

a guardian

wards. "

your

who is

and so all

she should

neither

and are

and the

a guardian

centre

man is

responsible
are

of you

However,
withhold

the

wife
herself.

feelingse

gratification

which

is

offspring,
for

herself

and virtuous
the wife

A,

towards

who guards

chaste

"Shall
?

of you are guardians

The ruler

and are responsible

must not

the

All

said,

wards.

family.

of his

guardians

and for

your

So,

look

his

the man because

to

as the Prophet
for

a guardian

from

as a treasure

family

responsible

for

from her. "

absent

is

say:

a man hoards

he turns
her,

entrusted

Allah

of

which

he orders

trust,

and thriftily.

messenger

treasure

his

property

she is

duty'wisely

the

best

the

you about

or if

the

are her

possessions

her

he heard

by her

squander

of any of his

thereof.

and who obeys him whenever

her,

1.
2.
3.
4.

or dispose

' The husband's

that

hot

She should

she must discharge

liked

not

any woman to go out of

"

to any portion

Abu Omamah reported

I not

it.

resents

permission.

she has access

for

possible

she may notlend

his

without
If

not

her husband

possessions;

is

her house whose coming

anyone to enter

allow

considered
enjoined

is

one of

the

as the

only

both

to deny herself

partners
to her

main issues
lawful

involved

way for

to participate
husband without

Vol. 7. op. cit.,

P. 123
Sahih al Bukhari,
169,
Abd al-#At*$ op', citg
P., 44
Abu Daud, quoted by Imran, Op. citee
Sahih al-Bukhari
and Muslim quoted by Imran,

P, 13

such
equally
any

100

as the Prophet

excuses

him and she refuses

on her
fast)

till

fast)

except

with

her).

his

marital

point

with

with
2

is

This

is because

a wife

Sahih
Ibid

al-Bukhari,

then

the

his

a woman should
of her

husband's

husband.

because

dantigg

if

permission
fasting

herself

7, op.

cit.,

not

he is

reason

adultery.

Vol.

and their

not

to her

P. 93

to sleep

with

curses
(optional

fast

Abu Hurairah

may prevent

The only

wife

angels

said, "A woman should

as a husband.

rights

a man invites

However.

permission

her

may make him commit

1.
2.,

"

the

"If

come to him,

the Prophet

that

narrated

to

morning.

except

said:

fast

(optional

at home (staying
him from
for

husband

practising

insisting
in

this

on this
respect

101

in Islam

Polygamy

Polygamy is permitted
"Marry
it

However,

women of

"All

the

limitation
in

terms

it

before

the coming
Islam

to

converted

view regarding

Long before

in

and laid

chapter.

down the

regulations

Reform of

Although

other

fairness.

Islam

was widely

oriental

nations
that
in

or unacceptable

Islam

it

of

polygamy

was to be practJsed.

family

and

as we mentioned

the practice

accepted

by which

by Greeks,

practised

These

rights.

tolerated
the

Qurlanic

it

polygamy,

was with

number of wives

hat

must be treated

the wives

verse supports

not be able to deal justly

(with

AlAqjadj"Abbas,
Seele-bon,
op.

Fi
Al-Mariah
P. 10
cit.,

reservations.

was restricted

to

four,

equally,

few$ tW10116,05:
thati"If
ye fear that

them).

then only one. "

:Q4.3
2. 1

to

peculiar

The nations

and by Christian3ty,

women and the

condition,

As tU

known

was also

was not

unusual

his

Polygamy

was that

One condition
and the

the

protect

for

polygamy

by Judaism

polygamy

to provide

(Muhammad).

any

The only

Agabs and other

see anything

first

the

regul. atJons

IslamJc

not

polygamy.

Islam,

both

was permitted

Persians,

and as Al-! Aq4ad

have permitted

"It

"

without

The practJce

by Leban,

out

TheNessenger

did

"

and shelter.

was known to Jews,

of

before,

be able

should

or four.

society

the number of wives.

husband

as pointed

Islam;

Islam's

food

of

to many nations,

shall

the

laws

civil

as to

was that

Arabian

as we me"tioned

pre-Islamic

any limitations

without

two or three

choice,

pre-Islamic

or restrictions

confirmed,

before

your

in

was practised

limitations

wives

by Islam as the Qurlan implied:

Al Quran,

P, 75

with

ye

102

The idea
but

behind

the Qurlanic

the idea

rather

is

Aisha said regarding

not be able

you shall
the orphan

her badly

to marry

her because

and does not

or four.

"

if

give

her a dowry like

any one in

charge

because

So the word

informing
" If

that.

stated

there

but

justice.

not

be able

to treat

is

better

in

the verse

is

not

it

rather

is

that,

it

wives

that
in

if

given

up either.
So there

as mentioned.

was a need to put

'rights..,
for

1.
2.
3.
4,

to

wives

in which

to

akin

each other,

up the

on it

clothes,

there

it.

perfect

allowances,

but

Vol. T. OP. Cit..

Sahih al-Bukhari,
P. 2'4
Vol. 1- OP- Cit-P- 355*
See Ibn KathTr,
Ibid,
,'
P. 85
Al-Ktruffs
op. cit.,

is

due
means

which

rather
the

making

and

was there

there

women's
it

Equality

equality.
housing.

need

came, polygamy

to protect

was a need for

you will

you have not,

other,

when Islam

that

This

_0

orphans

case you would

are

However,

with

fear

to

also

Al-Zamakhsharj

verse,
to treat

as possible.

them and give

4

this

as small

some restrictions

treat

food,

justice

that

on the way of

was no need to permit

in
And,
particular,
-

polygamy

everything

Injustices

you commit one of

effect,

he cannot

meant to be an order

be able

not

be reasonable

will

to keep the number of your

both

verse,

him to marry

for

Explaining

ye might

with

that

two or

this

that

a suggestion
3

wives

to the fact

her,

than

explaining

it

then

he treats

and honestly.

fears

girl

her guardian.

but

other
in

about

are many

you fear

perfect

liking

mentioned

and guiding.

with

a man who is

that

is

11 It

of

an orphan

others,

'marry'

must be followed,
educating,

of

you fear

orphans ....

fairly

theme

after

"And if

of her wealth,

women of his

Ibn KatkXr

look

with

manage her property

marry

that

girls

justly

in the custody

Such a man should

other

to deal

polygamy,

encourage

and to

(see above),

verse

to

not

orphans

who Is

girl

and he intends

three

to protect

this

is

verse

showing

a condition
in
love

103

difficult

"Lord,

to equate.

I do full
is

which

no doubt
is

That

impossible

the

condition

to fulfill

as the Qurlan

immaterial

that

Prophet

why, the

"'

is

Allah

makes it

in

clear

Muhammad often

that.

this

am

said:

but forgive

aware of

human being

the

and feelings

me that

Accordingly,

He knew such a condition

of - equality.

even if

things

in my power,

in what lies

justice

beyond my control.

when He put

it

is

There

and affection.

fulfill

to

endeavours

is

verse.

"Ye are never able to be fair

and just
as between
2
women, even if it is your ardent- desire. "
a husband

Accordingly,
his

wives

with

equality

Qurlan stresses

who fears
must not

he will

that

not

have more than

be able

to treat
As the

one wife.

that:

"But
if ye fear
that
ye shall
not, be ableL to deal
( with
Justly
them ) therr only
one. "
to be fair
"Ye. are never-able
and just
as between
womeno"3
does not permit
a husband to show more love and care to one

Islam
of his

wives

are formally

than

the

but,

married,

leaving

others,
in

them in
as if

actuality,

a situation
they

where

they

As the

are not.

Qurlan says:
"But turn not away (from a woman) altogether,
(as it were) hanging
leave her,
(in the air).
Polygamy.
It

it

as a licence

Is permitted

circumstances

that

Some of

wife.

be individual'.

Social

be realised,

should

make it

these

is

not

if

only

necessary

circumstances

for
might

on any Muslim.

an obligation

there

are

so as to
"
4

certain

special

a man to have more than

be social

while

one

others

might

results

in

or personal.

Pressures

X -, 1.,

-For

instance,

a. considerable
1.
2.
3.
4.

fights

when a country

paucity

of men'which

Sugds op.
See Salip,
Q. 4: 129
Q. 49 39 129*
Q. 4,129

cit.,

many wars.

may be-due

P. 127

this

to the

fact

that

many

104

leaving

men are killed.

to be supported.

widows and orphans

if

suggested in his book. "The Fundamentals of Sociology"t

husbands.

of women without
drop in

the

imbalance

the

then

all

there

birth

to

that
(in

the

is

from

result

need for

there

widows

happen if

the

2.

Ial; mic Marri;

-,
Ibid.

beginning

of

itself,

leaving

the women,

a husband . of

when Islamic

Islam
there

was an urgent
was a lot

there

that

fight.

had to

of

As a

result

behind

a lot

of

such

of

who were in need of men to look

children
them.,

For instance,

were slain.

ge before

op. cit..

without

fact

the normal

that

female

the

men were killed,

in

to

equal

establishing

in

of Uhud.
0

were no warso the number of

the number of men.

example,

al-Isfam-i,

the Challenges).

Pe 116

the battle

when there

Muhammad, al-Zairaj

Al-Darrawi,

Siddiqi,

at the

that

the number of men and women

be practised

cannot

number of women for

1.

3.

to face

between

be much more than

still

women might

them to

getting

the odd situations

Muslims

In normal circumstances.

1 I

to make use of

legislation

that

of 700 Muslims

its

to retain

order
of

will

believed

was due to

for

and provide

of

in

This

And, Sayd Qutb also

0

This

of Muslim

and orphans

70 men out

2.

stage

and wars

a lot

wars.

after

the

is

in terms

nation

to a considerable

death.

of

polygamy

be no spare

will

such a case is,

to

polygamy.

of battles

it

lead

such a nation

when the number of men is

was at

society

imbalance

the

However,

such a case

An example

"

a necessary

society).

circumstances
in

to that

children.

then,

polygamy

if

be a lot

be a considerable

will

might

and that

be a need for

will

the women available

give

of birth

rate

Accordingly,

weaken the nation.

power,

born which

number of children

between

of that

The result

Spencer

each of the

then there will

the war have only one wife.

men who survive

is

is

twice

What would

or three

times

the

AmZmal-Tabedjyva' tq(The
p.

123

105

number of man ?

If

is to be followed,

in the rate

women themselves

and sometimes
polygamy

or infectious

She herself

in

rate

or

to the

bonds.

means in

Under
to

order

an a whole.

society

loses

status,

no social

"family.
a

This

protecting

the

is

adoption.

for

be satisfied
conti nence is
to wedlock

exist

example,

is

not

through

highly

for

Abd. &Ohti; op.

example,

cit.,

"It

legalised

sometimes

P. 111

terms

she

begetting
I

both

of

birth

in

limited
barren

for

and where
is

expression
or

where

societies

desire

procreation

the

to children,

becomes understandable

and the

are

same time,

husband

giving

or be advocated

indices

wife.

wife.

of

and sexual

her

family

the

the

solution

legitimate

valued

and at

in

sick

a chronic

another

partof

to her

incapable

to

may take

no bar

to have children,

or where status

society

and the

likely

only

is

from

to undertake

remains
her

be' a better

bar an ind

husband wants

why polygamy

but

and there

life

is

the wife

her husband

to maintain

may well
family

a woman suf fore

if

be divorced,

need not

can be a humans solution

makes her unable

such a case.

continues

Saudi

the

polygamy

which

and her husband

and the

family

be the best

would

for example,

disease.

duties.

If

in

a weakening

circumstances,

to humane problems,

2.

women may

Necessities

, In certain

marital

of unmarried

This causes hardship

such women and to protect

Individual

1.

or monogamy

system

consequences such an a drop in the birth

of illegitimacy.

such circumstances,
protect

the one-wife

'surplus'

the resulting

have unwelcome social

a rise

that

we suppose

"

herself

can

sexual

tightly

fixed.

wife

children

restricted
1

In

the

may look

106

for

feeling

her husband in order

for

wife

another

fatherhood.

of

does not'imply

It

it

is

just

behind

might,

as a result

duties

to somebody else.

"This

not

for

delegate

to

the woman. And the

woman herself

the

some of her domestic

her husband

encourage

the

(polygamy)

system

lust;

satisfy

desire

her

of

to

his need for

to

to get married

woman ,1

Another

3.

believed:

is-

any contempt or humiliation

motive

another

to satisfy

for

such a man to marry

only

needs,

birth.

child

is

has been suggested

that

active

and sexual

or after

menstruation
better

desires

the

which

polygamy

be so sexually

some men might

to satisfy

for

reason

is

one wife

not

it

In such circumstances,

would

woman to keep himaelf

another

enough

days of

in the

especially

that

be

away

from sin.
Obviously,

husband.

the

his

to all

fair
After

jealousy

and the

nearest

states.

in

nothing

an urgent

the
that

most liable

permission
forces

need.

relative

al-Sibli.
'P.
2. '-'Ibid.

"The aptest

op.
116

of

to

the

troubles

that

of

equally.

the man who

the man who has three

"

M. SiTaY'

has given

Allah

troubles

shortcoming

to the mountain
P. 85

is

man who has four.

the principle

cit..

endure

us to go through

However, this
of

are

being

not

to be treated

marriages

is

especially
is

injunctions.

Islamic

polygamy

example,

of one another,

to perish

to madness is

wrong application

is nothing

Polygamous

wives.

the

to

contradiction

that

observing

has two wives,

is

in

for

have disadvantages,

might

between wives and their

disputes
if

polygamy

us there

and hardship

which is the result

polygamy,

not

of shortcomings

without

of the

of the principle

associated

with

itself,

giving

107

is

the woman and depriv as her

example,

why should

However,

giving

Islamic
whom will

be the children

father?

Will

to their

mother'?

the family
-All

belong

they

it

Will

in

such complications
above,

Polygamy
does it

freedom

or reject

should

be noted

own 'Choice that

,i fe
still
with

on the

involve

in

has the choice

or is

that

if

Qurlan

and for

and lineage
involve

hand does not

ignoring

be

cannot

where blood

other

altogether

Polyandry

the woman's rights.

gives

maried

without

a woman the' absolute

of marriage.
final

she feels
to live

it

analysis.

a man already

unwilling

As"the

from'herhusband.

children

Islam

the

a woman marries

her husband,

the

husbands

belong

just

for

a woman to get

an ofer

that

to as a

they

four

matters.

are serious

force

contrary,

with

will

Society

does not

Islam

On the

to accept

or the

inconsistent

? Or.

be responsible

For

men.

with

woman belong

fathers

a patriarchal

nor

is

be unacceptable.

her own consent.

It

four

be the wife

ritual.

As mentioned

to

would

especially

are considered

a polyandrous

Who will

such suggestions

accepted

of

for

to polyandry

bonds and lineage

Blood

systems.

the right

to polyandry

right

humiliation

of equality

women be given

not

involves

polygamy

the right

of

women the

social

that

asserted

sometimes

and the

Institutian6"

nature of the marital

It

the human nature

which is in accordance with

up the principle

married
that

with

is

by her

entirely

and a polygamous

she cannot

be ar life

to seek a divorce

him.

says:

do indeed fear that they would be

ye (judges)
to keep the limits
by God. there
unable
ordained
In no blame on either
of them if she gives
something for her freedom, "
"if

that

Finally,

as J. L.

improves

the moral
the

also' strengthens
and'. ha ppiness.

1.
2.
3.

Ibid
Q2 2A
ai-SNi.

said

about

standard

family

unity

op. cit.,

P. 78

polygamy.
of

"It

the nations

and gives

the

is

a good system

that

adopt

it.

It

woman more respect

108
in

Divorce

Islam

Islam considers
bond for

a certain

marriage

for

period.

a limited

that

damage their

might

However,

its

the
to

protection

family

family

the

then

divorce

at which

God's

however,
the

be the best

would

mentioned

Islam

a case.

Islam

such

pagan times

other

in

the

first

nations.

if

the

married

As explained

above.

to

of

did

and in

when Islam

in

divorce.

that

It

act

does

Islam

had been

was known in

the

protected

divorce.

the rights

the wife's
it

and

divorce

organised

particular,

as we

in Judaism

lawful
it

was that

and the

or limitations

was also

permitted

by the

bond and accordingly.

marriage

it

a stage
to&ether,

lawful

divorce

extends

reach

on ltving

things

all

invent

and regulations

also

has been called

restriction
It

chapter.

devastating

jossible
be
may

problems

carry

example.

and without

couples

such

It

the

not

For

problems

to Collapse-

it

whereby

Permitting

did

What Islam

have simply

situation

of

nations.

and decreed the rules

2.

In

a couple

mean undervaluing

woman herself.

pre-Islamic

1.

with

resort.

shakes. "

throne

known to many other

each of

problems

However,
for

each other

and to avoid

serious

Muhammadj "The most repugnant

Prophet

not,

to continue.

becomes impossible

where it

the

treat

(Q, 4 19)

and does not

treating

marriage

continuous

to

each other,

with

members.

a solid,
couples

together.

family,

the

has many ways of

for

in

make it

may undergo

marriage

on all

effect

life

and protected

married

harmony

so as to achieve

kindly

N1,kah al-Mulea (a temporary

of timq,

law urged

not a temporary

relationship,

forbade

period

Islamic

relationship.

of

It

a fence of laws and teachings

with

It

a lasting

marriage

did

of

rights.
not

consider

b AbTi falib
tells
See Sahih al Bukhari, Vol. 7. P. 36, where"Ali
iorbade
Ibn Abbas during the battle
of Badr that the Prophet
Nikah al-MutAt
rop,
P. 223
X-.
Abdal!
See
cit.,

109

panacea but as a final

divorce

as the first

forward

some rules

divorce

not required

the husband,

reminds
of his

he may like,
However,

problems

there

become too

husband

to deal, with

'thenhe

her

tension

and these

couple.

and rebels

thinking

of

for
divorce.

From among such actions

and patience

admonition

her back on the right

and put

some

becomes difficult

which Islam favoured.

and kind, treatment,

counsel

advice.

the

before

must.

also

(4.19).

becomes arrogant
it

order

characteristics

verse

between

and the wife

her,

For example,

he dislikes

the

to such an extent'that

take some of the actions

are:

states

make

Islam

has other

in

are some problems

serious,

her husband,

against
the

if

If

she certainly

as the Qurlan

it.

Moreover,

that

above,

will

each other*kindly'in

the couple.

as mentioned

characteristics.

wife's

which

between

followed.
need for

to treat

and'vife

disagreement

to exclude

there is a real

unless

bothh'sband

II slam urged

which if

and regulations,

' Islam has put

resort.

tracke

as the

Qurlan

may ease
says:

"As to those women on whose part ye fear

(first),
ill-conduct
disloyalty
them
and
admonish
(next), refuse to share their beds* (and last)
beat them (lightly);
but if they return to
obedience, seek not against them means of (annoyance)"
Refusal

to share

her bed:

feel

may make the wife,

how angry

-this
her husband

is,

and accordingly,
of

such suppression
Prophet

had done with

took an oath that

month,

sexual

2.

'UmmSalama

not

an oath

He said.

exceed a month as the

narrated:

But when twenty nine days had elapsed,

You had taken

j.

wives.

should

However,

"The Prophet

he would not enter upon some of his wives for

It

morning or the evening.

monthe"

relations

his

back to reason.

she may get

that

was

not

"The month can be twenty

Q. 4,34
Sahi al-Bukhari,

op.

cit.,

he went to them in the

said to him,, "Oh Allah's

you would

Vol.

7.

enter
nine

P. 99

one

Apostlel

upon them for

days. "

one

110

(Lightly):

Beating

back to good conduct

wife

beating

that

treatment
certain

by either

as the Qurlan

situations

a kind

of

and under

in

that

mentions

his

getting

means. he can try

in purely

Beating

one makes use of in certain

circumstances

su4r&ed in

the previous

of

cause any harm.

may not

that

the husband does not

If

the following

verse# Howevar, the Qurlan recommends the married couple to sort

problems themselves as the Qurlan says:
"If a wife fears cruelty
or desertion
on her
husband's part.
there is no blame on them if
they arrange an amicable settlement
between
themselves;
is best. "
1
and such settlement
However.
it

if

disagreement

does threaten

with

life.

marital

the altuation.

between

then

a couple

and the couple

the couple

from his

to arbitrate

own people

out their

disagreements

The Qurlan

are no longer

able

to cope

The wife

and the husband chooses

someone

between

them with

and to restoring

concord

a view
between

to sorting
the

couple.

states:
(two)
"If ye fear a breach between them twain apoint
arbiters,
one from his family
and the other from
hers;
if they wish for peace, God will
cause their
knowledge and is
For God hath full
reconciliation:
2
acquainted
with all things. "

However,
insist

if

the

two arbiters
then divorce

on separating,

carried

Therefore.
necessity,

yet

made lawful.
designed

the rules

out within

divorce
Islam
Islam

to limit

give

a chance for

1.
2,

Q. 4,128
Q, 4,35

its

is

it

regarded
has taken

in

laid

it

aiming

care

in cases ofabsolute

to introduce

to postpone

both

parties

must be

down by Islam.

as the most repugnant

grteat

peace and for

Islam

husband and wife

but

permitted

&.nd regulations

is permitted

use,

and both

fail,

of

things

conditions

the decision
to reconsider

an d to
the

their

where

a stage

seek arbitration.

should

chooses somebody from her own people.

reaches

out

situation

ill

as to protect

as well
there

follows

or if

pregnant,

an interim

to spend that.

Once divorce

the woman's rights.

(idda)

period

in her husband's

period

is

And, it

undertaken

months for, the wife

of three

the childbirth.

until

is

better

for

house as the Qurlan

the wife

says:

"Prophet,
them at
when ye do divorce women, divorce
their
prescribed
and count (accurately)
periods,
their
: and fear God your Lord
prescribed
periods
houses. nor shall
and turn them not out of their
they (themselves)
leave, except in case they are
2
guilty
of some open lewdness"
The idea behind
interim

period

it

again.

over

the wife
is

both husband and wife

to give

calm to the family,

during

In Islam.

the period.

he so likes,

his

previous

pronouncement

the husband has sexual

automatically
period

becomes final.
another

in other

man or if

life,

marital

disagreement
as before

his

returning

words,

to his

the wife

but by a new marriage

whether

happens again.

and if
his

during

wife

reconciliation
again.

the interim

wife,

If

period

is not possible,

example
lapses

if

the interim

the divorce
either

to marry

the divorce,
all

with

the couple

then they go through

And, the wife

However.

to revoke

contract

for

the divorce

wife.

becomes free,

husband wishes

(new dowry and contract).

requirements

his

contract,

by simply

status

in words or in deeds,
with

and

wife

marriage

making any declaration.

the former

to him,

may return

divorce

without

marital

intercourse

even without

expires

full

love

to his

a dowry,

without

to think

mind and

in returning

may result

the

an opportunity

a husband may return

He may resume his

or witiaesses.
revoking

if

house during

may make them change their

Such thinking

what has happened and this

regret

if

in the husband's

staying

she

the legal

resume their

or later

on, and

the same procedure

then the husband may

must go through

the interim

9Iddattiala
It's
term in divorce*
technical
general meaning is the
It is in the interest
of both the wife and
prescribed
period.
See Lane.
the husband to prove if there is an unborn child.
Edward, Arabic English Lexicon, Vol. 5p P. 1969

Q. 65,1

112
(idda)

period

as the Qurlan

states:

"A divorce
is only
the parties
should
terms. or separate
If

the couple

irrevocable

difficult

is

then

is

to another
And if

over).

the former
there

case,

his

third

the

time,

to his

return

Such procedure

man and live

with

the second husband

be a new dowry,

then
wife

is

him (after

happened

husband may get maried

should

disagreement

undertaken.

as the Qurlan

witnesses,

for

wife

but

again.

and the husband cannot

procedure

get married

life

resume their

and the husband divorces

is

twice : after
that
permissible
hold together
either
on equitable
1
with kindness. "

unless

that

a very

the wife

in

contract

a new marriage

must

period

or divorce

However,

again

divorce

the

the interim

to die,

to her.

starts

her,

such a
and new

says:

"So if a husband divorces

his wife (irrevocably)
he can not, after
that.
she has
after
remarry her until
married another husband and he has divorced her.
In that case, there is no blame on either
of them if they
they feel that they can keep the
re-unite,
provided
limits
2
ordained by God. "
And in the Sunnah, r'llsha
QuraftJcame
divorced

to

Allah's

me irrevocably.

you want to return

and Abd al-Ra

other

again
hand.

shocking
le
2,
3.

After

before

is

to divorce

to her:

return

for

the third

to RiAa)

until

Pe
136
*

time.

it

On the

man has an extremely

and her husbands.

7, op. cit.

"Perhaps

to make a husband think

to another

married

Al-Qurazl'

"

marriage.

both on her emotions

Vol*

said

Nay (you cannot

such a procedure

he decides

Q. 2.229
Q92.230
Sahih al Bukhari.

Apostle

CRifaa

Apostlel
bin

Abd al-Raharan

Allah's

consummate your

a woman's getting

effect

him

Al-

of Rieia

the wife

"Oh Allah's

and said.

to Rfifaa ?

T'&',.
e idea behind
over

Apostle

to be impo. tant. "

who proved

that

narrated

you

113

Divorce

be valid.

has some conditions

Firstly.

In other

revoking

the marriage

be sane,

conscious

is

person

illness

a man who is

in

which

morphine

full

an insane

is

man or a drunk
are legally

divorces

is

not

cUthm9n'

valid

"

that

except

of

ill

illness.

drugs

the

ansesthetics
control

"A divorce

said,

must

includes

also

because

mental

Ali

of

or intermittent.

even if

of

also

to

formally,

himself

It

senses

loss

is

a mentally

insanity.

the case of

not valid.

said,

were
and

and in
given

by

"All

who has no intelligence

of person

he must be adult,

of

age.

The divorce

of

a young person

valid.

he must divorce

Fourthly,
a man forced

to divorce

As far

as divorce

be satisfied.

Firstly,

indicating

as in

of

continuous

applicable

invalid.

is

insane or drunk).
Thirdly,

is

a temporary

cause

the divorce

case,

which

case is

reasons

husband

the

of his

possession

The last

might

illness

it

intention

The divorce

we mean permanent

because of medical

taken

Secondly.
fit.

his

whether

or drugs.

alcohol

contract.

here.

not

if

the divorcep

words, he must have the

and mentally

not valid

By mental

husband pronounces

when the

he must mean it,

must be satisfied

which

his

of his

wife

is

pronouncement
the

with

no confusion

with

his

wife

own free

is

what is

of

angry

1.

Al-Jairi,

2.
3.
4.
5.

Vol. 7. P. 144
Sahih al Bukharis
Ibid
P. 279
Al JaJir!.
op. cit.,
Ibid

P. 279

two conditions

concerned.

must be a clear

Intended.

a result

gets

op. cit.,

The divorce

invalid.

pronouncement

and as

will.

of

For
that,

must

statement

example,
sends her

if

a man

to her

114

house together

family's
divorce

this

statement,

is not a clear

this

divorce

Also,

of divorce.

her belongings

without

pronouncing

will

not

be considered

a divorce

because

intention

But there

on his part

divorce

is

by intention

just

a man, for

whatever

The divorce

valid.

the marriage.

and without

behind the pronouncement

he does not really

while

not

to terminate

must be an intention

For example, if

wife, You are divorced,

the

all

cannot be undertaken

pronouncement.

then

with

says to his

reason,

mean to divorce,

her.

was made by

pronouncement

mistakee

of Divorce

Kinds

is

Divorce
is

of two kinds
in

conditioned

their

life,

marital

is

divorce

is

times,

ill-tempered

gives

the

couple

they

for

And easily
time

for

changes

in

may get

is

which

her..
causes

not

back

did
of

for

that

for

that

inaccessible
A time

of

depression,

the body and this

times of impurity.

1.
2.

lbid
Ibid

is

intercourse

together.

is

The

in

of

his

wife,

the wife

many reasons,
is

Bidi

terms

require

liable

is

time

changing

the

physical

and is commonly the basis

while
to

disability

Islam

she

be in

a very
condition

and irritability.
might

on becoming clean.

forbidden

time

to become

this

physical

C-

instance,

for

because

tension

and

to reconsider

a chance

menstruation

happen)

could

a man divorces

her to act badly which she would regret

reason

divorce

SunnT divorce

the

divorce

The Sunni

conditioned

if

example,

the period

the body which

these

This

Islam

the woman during

of

which

because

of purity.

difficult

(at

and

menstruating,

a state

times

the divorce

and number of

and "bidi".

of

terms

the number of times.

: "Sunni"

during

So.
lead

Another
all

of love and amity

such

between

115

So, it

the two partners.

life

normal

and forget
is

There

time.

Where-upon.

(and keep her)

her and if
(without

(idda)

waiting

the

The husband

after

of

to a second

state

mind has taken

of

place,

e,
Idda - The Waiting

When the

that

in

is

that

he may keer
her

touching
the period

of

be He 1) has

his

At this

a divorce

if

a secondly

stage,

completes
period

monthly

no change of heart

if

her,

he approached

she has menstruated,

until

and goes through

purity.

in purity

she is

while

has finished)

menstruation
wife

wife

or

-2

may be pronounced.

Perkod

husband

her,

approaching

before

for

(after

purified

he so desires,

and Glorious

divorce

any intercourse

without

and she again

a woman.

and keep his

but he must wait

her),

her back

take

purified

again

(finally)

her

with

must not

immediately

confirms

divorce

divorce

if

and then

of the Prophet.

time

is

his

he divorced

when she is

and she

God (Exalted

which

commanded for

it

divorce

intercourse

having

life

the

difficult

this

passing

"Command him to

said.

menses),

he desires,

after

during

menstruation

of

may resume their

a couple

C''
Ibn Umar reported,

that

Messenger

of

the period

passing

conflict

and pronounce

the period

enters

their

a tradition

Allah's

that

possible

she was menstruating

while

wife

is

the
this

divorces
wife

his

wife

must wait

for

after

menstruation

three

months

without

as the Qurlan

verse:

IlProphet, when ye do divorce women, divorce them at

their prescribed
their
period, apd count (acurately)
34
prescribed
period. "
Islam
for

example.
it

preserves

she can still

was mentioned.

al Bukhari,,
2' See' Abd cu! A;, op.
3. - Q. 65,1
1.,

Sahih

the

rights

cit.,

the

divorced

in the

marital

the ideas

behind

stay

One of
op.

of

Vol.
cit..
P. 228

7.

woman during
home during
the

Idda,
thfis

probationary

P. 130 and Sahih

Muslim,

period
period
Vol

2. P. 755

116

is

to give

is

any,,, because in

that

the opportunity

to notice

Islam.

"the

the child, takes paternity

to its

who was married

the Qurlan makes it

clear:

of its

time

at the

to paternity

claim

in

the bed"

the

be,

I
So, idda

birth.

from being

there
sense

from the man, whoever he might

mother

the child's

preserves

follows,,

child

if

of pregnancy

any signs

confused

as,

., -I-

"Divorced
themselves
concerning
women shall
wait.
for three monthly period.
for them
Nor is it lawful
to hide what God hath created
in their
wombs, if
they have faith
in God and the Last Day and their
husbands have the better
to take them back
right
in that

if

period,

In the case of

the wife

they-wish
who is

but she must wait

her condition

feelings

may change their

-1
conceal

she must not

pregnant,

until

"

reconciliation.

birthto

she gives

a child

who

As the Qurlan says;

about the divorce.

(within their wombs), 11For those who carry life

their period is until
they deliver their burdens:
And for, those who fear God, He will make their path, easy. " 2For

divorce.

after
or

a woman of

if

the

If

courses

time,

By that
However,

menstruating

there
are

the divorce

of

has no condition

at any time and this

menstruation

doubt.

the woman, will

,
% marriage

in

the

age.

is-no

c
idda

then

C
iddst

know if there

divorce

an interim

will

three

be three

will

is

menstruations

she is

because

a woman whose husband

of

is

old,

calender

or, not.

a pregnancy
never

months.

consummated

his

She can be divorced

period.

be irrevocable,

according

-,

to the

QurI an:
"There is no blame on you if ye divorce
women before
dowerg but bestow
consummation or the fixation
of their
the wealthy according
to his
on them (a suitable
gift),
to his means; a gift
menas and the poor according
of
reasonable
amount is due from those who wish to do the
thing. "
3
right
It
*',
is

could

be argued

undervalue

the

J. "

Q. 2.228

2. "

Q. 65.4

3.

Q. 2.236

that

woman's

-giving
staus

the right
and, to

insult

of

divorce
her

to

the

man

The Islamic

view

117

is

however.

inmarriage,

that

house, by saying

marital

what we discurlslam

Therefore.

by giving
his

considers

this

practice
inevitable
the

made it

right

thinking

of

without

when the

one who faces

gave the

Islam

financially
this

-Islam

the

does not

this

However,

Khul,

then

is

a financial

such

to

of the

her

is

in
him
to
return
of
money
sum

(her

for

his

his

in

deprived
to request

wife

in

In

husband

objective
he

words, the wife

other

or the whole

a part

or by offering

an agreed

her:

to-divorce

consent

he

which

such a way that

husband)

by the

man.

Such a divorce,

The wife's

consent.

the

%; 1
Khul.

wife,

h6r

her

for

to practise

woman the right

from

husband

him

her

marriage)*

called

of her

without

was given

her

separation

by giving

separation

dowry which

rid

get

of

fromhis

compensation

a case is

the

husband's

as we mentioned

not,
for

he

if

hand,

other

be unfair

the

In the

he knows that

wife.

woman was completely

had given

her husband

him to,

beforehand.

be easy

would

woman,

-Islam

who did

wife

In view of

the

for

On the

would

the

Islam

the

come back to

cannot
seeks

that

mean

where a woman-divorced

in

it

(
because
harmed
she
when
was

divorce

gets

the

much and it

to separate.

right

to

marriage.

losing

without

his

losses.

divorce

of

support

right

of the

right

loss

man divorces

all-the

man than

difficult

his

the whole

of the contract

responsiblity,

contribution.

condition
only

divorce

the man the

up the --

out

house,

this

on the

effect

building

man caries

the distraction

have more drastic

will

the

and supporting
that

noticed

by divorce

is

we meant that

so,

burden in protecting

financial

for

the man responsible

"if ye (judges) do indeed fear that they would be

unable to keep the limits
ordained by God, there
is no blame on either of them if she give
something for her freedom. " 2
In the
came to
Thabit
Muslim,
1,

Ibn

tradition
the
for

Prophet
defects

dislike

See Al-Jaiij,

Abbas narrated

"0 Allah's

and said:
in

his

character

4.

op.

cit.,

the

wife

Apostle

or his

in un-Islamic

to behave
Vol.

that

II

religion,

manner
P. 406

of TIGabit bin

(if

do not
but

Qay's

blame

1, being

I remain

with

a
him. )"

118

Allah's

On that,

Apostle

(to

said

her).

"Will

(as
husband
had
Mahr)? "
given you
which your
Then the Prophet

her once. "

The reason for

of her husband

dislike

(such as being
disloyal

being

old,

to him.

are the husband's

nothing

is

known about

is

from a file

lost

before

are a lot

an extent

that

has the

providing

for

her,

might be the woman's

appearance

wife

when she fears

in

time

such a way that

"If

said,

should

long

to

sentenced

a person
for

wait

his

and disagreements

between

might

be harmed as a result

of

if

Furthermore,

her the right

and it

for

separation.

irrevocable

divorce)

that,

Islam

to separate

from

the duty

of

then

the

refrains

So,

is

wife

them to such

the husband

seek separation.

she needs it,

one year

the husband maltreats

disputes

by giving

that

of

if

Also,

she can also

her request

(a kind

his

and divorce

&ardent

the woman can request

Ibn al-Musaiyyab

divorce.

equest

when she feels

to accept

of

the wife

the women's rights

Lea

"

she remarries.

and there

wife

or when he is

a battle,
2

your

irreligious.

a long

for

the garden

"Yes. "

physical

cases in which

absence

him,

in

temper,

weak) or being

For instance.

imprisonment.

of his

Other

divorce

Accept

kind of divorce

this

because

being

She said,

110 Th; bitl

to Th; bit,

said

back

you give

from

protects
her husband

the husband

4.0

The word Lian

"This kind of divorce

are separated
his

wife

is called

from each other

of adultery

without

then

CLian

1.
2.
3.

Sahih al-Bukhario
Ibid
0
Umar,
KaMalah.
0

must'be

and dismissal.

means expelling

undertaken.

Vol.
al-Ziria

Al-Ll;

"

any evidence

that

When a husband accuses

and without

The procedure

cit.,

stated

n because a husband and wife

irre9ocably.

7. op.

Al-Nawawy

as follows:

is

P. 149

wa muk; fabatuh,

four

P, 114

witnesses,

119

four

the hsband swears by Allah

is

husband
Allah

lying

if

be on her

will

the

under

undertaken
happened in
kind

and she then

he is

in

of divorce

this

of

time.

time

Then they

right.

supervision

the Prophet's

a further

swears

The Qurlan

her

the

that

explains

curse

people,

of

must be

LJ"Z

separate.

and before

a judge

In his

correct

V. ines that

four

swears by Allah

Then the wife

accusation.

he is

that

times.

as
this

clearly

verse:

"And for those who launch a charge against

their
spouse,
but their
own, their
and have (in support)
no evidence
(can be received)
if they bear witness
solitary
evidence
four times (with an Oath) by God that they are solemnly
(should
be)
telling
fifth
Oath
the truth;
the
and
invoke
that they solemnly
the curse of God on themselves
if they tell
But it would avert the punishment
a lie.
from the wife,
if she bears witness
four times (with an
(her husband)
is telling
Oath) by God that
: and
a lie
invokes the
the fifth
Oath should be that she solemnly
(her accuser)
is telling
if
wrath of God on herself
1
the truth. "
Among the

results

A husband will
is

with

kind

for

illegal
3.,

(divorced)

the wife

the baby belongs

1.,

Q. 24,6-10

2. '

Sahih

al

Ibn

has got
to his

Bukhari,

the

P. 179

continue

cannot

be punished
that

husband

a baby whom the

and will

they

that

life

Marital

and love.

and made them take

mother

is

this

a couple.

Umar narrated

from

the wife

intercourse,

sexual
If

confidence

Al-LeWn

wife;

for

marriage

between

of confidence

accusation.

ungrounded

separated

The reason

the man or the woman will

Neither

2.

his

remarry

each other;

based
be
to
on mutual
needs

following:

the
to

of divorde.

to trust

able

and lack

doubts

be allowed

never

an irrevocable

are no longer

Zn
of Al-LJ.
are

Apostle

allah's

the oath
denies

be entitled

or

adultery

when he accused

husband
not

for

her

of

Lican.

is

his

to

inherit

of
2

then
from

120

4:

his

aout Lian

carry

husband

and the

(divorced)

got him separated

in

A woman divorced,
husband

her divorced

Nobody has a right

5.

not

will

condition

protected

at the level

clear

she had enoyed

to

of the

The Rights

The concern

Islam

of

were assigned

future,

as follows:

forbidden

1.

Ibid

implements

the baby'

child's

psychological

of how Islam

her status
husband's

in

expressly
society
accusations.

unproven

divorce

to

ability

to

under

them which

the right

a chance

ia. compelled
of

final

to remain

resolution.
in

his

to support
c

waiting,

ho. use was if

them and
the

Idda

(in

which

their

instance

the

capabilities.

the

provide

divorcee

his

in his house until

re-assessing
The only

even-when

them against

to his financial

to reside

to think,

towards

obligation

particularly

dignity

their

safeguarded

period

according

of women is

status

to preserve

These two stipulations

period;.

their

before

the

prescribed

She is also granted

of

to improve

was placed

woman may not remarry),

opportunity

Islam

The-husband,

legally,

o. f, this

from

any allowance

or to call

husnabd's

Woman in

Divorced

rights

duringthe
I, -

belonged to the

suspicion.

The husband

divorced.

to her

prior

the pre-Islamic

by the measures

evinced

example

by maintaining,

rights.

to

and the

woman's reputation

is

on baseless

wife

her adulteress

a very

So,, the Prophet

the child

entitled.

wife

affected.

in marked contrast
his

not

be adversely,

the woman's

that

dowry.

the

to call

leghislation

This

her child.

_decided

way is

this

the

so that

illegitimate

and,

except

made a man and his

repudiated

14

mother onlyle"
4.

'The Prophet

Ibn Umar said,

father.

in

couple

the end
with

the

relationship,.
which

she had committed

she was
adultery

121

at some previous

stage,

in the divorces's

It

dowry that

was agreed

is

to pay his

obliged

amount if

he is

to return

part

her husband before

upon at

time

of

ex-wife

the

full

sum without

retaining

any

however.

she has the

right

to

divorce,

consummating

the marriage

to be paid

right

the

for

has imposed

the provision

including
mother

Islam

is

other

woman than his

the

support

of a wet nurse,

mother,

the

with

she has the

she has any;

(offspring)

feed

of

the

wife

and if

is

an infant

it

is

mother

if

to

the
find

to

impossible

the milk

refusing

obliged

father,

on the

or a foster

In the case of the child

a good wet nurse.

amount

consummating

Also.
if

the

your
give them their
mutual counsel together,
if
And
just
and reasonable.
in difficulties,
let another woman
behalf. " 2
the father's

to breast

not willing

(2.236).

own infant

her

If
before

the

sum before

full

the

her right

half

assigned

money in accordance

Qurlan

"And if they suckle

recompense and take
to what is
according
you find yourselves
on
suckle the child
Thus,

is

sum of

suckling

her

grant

divorcing

of

event

of generosity.

it

situation,

seek the

she is

marriage,

as an act

In the

might

been specified,

to be given

she wishes

(2.229).

the husband

However.

husband's financial

if

dowry

the Qurlan

dowry only.

the marriage

divorce;

the

consummating

of dowry has not

The husband

the marriage.

the

of her

in

as was made clear

back the postponed

to receive

right

initiating
or all

(65,1).

as mentioned in the Qurlan

of any

him in

suckle

in
health.
keep
him
to
good
order
However, if

1.
2.

be unable

al-Hussaini,
Q. * 6596

woman is

to feed her children

under no obligation
sometimes

another

to do so out

MUbshir,

ll-Marlah

of

herself

illnesel

the mother is

availablel
since

weakness

wa Huq5'qahi' fi

she might
or

lack

al-Islam,

of

milk.

P. 84

122
for
their
offspring
mothers shall
give auqk to
-"The
'
desires
if the father
to complete
two whole years,
food
bear the cost of their
the term.
But he shall
No soul shall
terms.
on equitable
and clothing
than it can bear.
have burden laid on it greater
be treated
No mother shall
on account of
unfairly
bar child,
on account of his child;
nor father
in the same way if they
be chargeable
an heir shall
both decide on weaning,
by mutual consent,
and after
due consultation,
there is no blame on them. if you
there
decide on a foster
mother for yourr offspring
is no blame - on you, provided
ye pay (the mother)
1
terms. "
on equitable
what ye offered
her

Allowing

the

a foster

of

alternative

shows understanding

mother

and

practicality.
is

The father
if

qife

forbidden

Women in
the

after

has the

the

end of

legally

freedom

decision

in

as was the case

is

Islam
has the

for

However,

not

option

from marrying

sole
another

such is forbidden
father's

2.233

whenever
(J.
dda).

period

this

to marry

right

the

they

leave

or to

period,

from

forbidden

another

choose

The husband

(Q.
2.232).
man.

in

wanting

man, this

prescribed

is

wife

her

clearly

back

as one of

is

an act

She has the right

there

with

the

period
his

that

on condition
his

The husband

and husband.

wife

legally

he provides

motive

live

of

but

above,

by Islam.

house and to

the

during

to return

his

remarry

during

re-uniting

against

the good and that

if

distrubances.

Jahilliyah.

the

as mentioned

afterwards
is

her

her or refusing

in

herself,

and nurse

but he is totally

her to marry whoever she wants;

harming

to

divorced

from his

child

infant

the

prescribed

his

to revise

choice

away the

any emotional

have full

Islam

take

after

him against

to safeguard

order

look

to

she chooses

to

or

association

a happy future,
to prevent
of

injustice

to -'return
family

as if

her
and as

to his
she had

123

The family

not married.

is

of them on the same basis an before

abandon her
her.

support

They were also

.
I

for

The safeguards

the woman which

widow.

is

duty

into

in her

rights

.,

the.
as a

position

be deprived
the

is

the words
After
to take

of

line;

mentioned

If

earlier,

(except

that

with
of

legally

prescribed

days,

these

they
delights

and the

specifying

and ten days is

months

a legitimate

is

Islam.

child
forbid

to

in

will

the
the

then

assured,

to
not

confusion

legal

accordance

with

C2:. 234. and 228).

of

expiration

deceased

before

The wisdom behind

to the end of her pregnancy

the

legal

of mourning
of

as was the tradition

the

During,

and in order

pregnancy

the relatives

right,

the

and duties

of rights

position,

for
.

deceased.

lineage,

the garments

forbids

days.

period Idda four

no, sign
pregnancy so that

the Qur-lan

the

to their

abandon ornamentation

the

true

extended

off

the son of

dowry

of his

ancestral

period

for

prescribed
is
therp /of

that

ensure

ten

ystem

marriage

months,

husbands.

respect

the legally

this

four

mourn their
in

as opposed

to refrain*from

is

which

life

Islam

lives

their

their

should

if

by her

built

thus

are

widows by establishing

protected

secured

period,

of

to her

Rights

Islam

It

inheritance

to.,,

Widow's

that

or brother

never

from her.

are equalled

procedures

They should

father

to bequeath

able

as one

her marriage.

on either

to inherit

hand,

and on theother

divorce

is laid

Obligation

her

to receive

expected

and to

the deceased
before

used to impose
full

the

liberty

deceased)

the

marry

whoever

and his

hevkself

he did

right

she desires.

son to deny her

emergence

to marry
If

widow has the

the

period,

of

Islam.

when

on the widow as we
her
not

without

assigning

want her himself,

124

her to marry someone he approved of without

then he could force

into

her will

she redeemed herself

from considering

an amount of money.

as-it

intentions

without

The Qurlan

clarified

indirectly

either

prescribed

changes her position

it

declaring

the widow did not remarry,

back to her

late

the divorcee,
Qurlan
if

father's

and the

indicated

that

to his

the mentioned period.

can allude

desire

to ask the

ye make an offer
hearts. "
1

then she had the full

house as a member of

family

was fully

she should

the

responsible

take

a quarter

of

right
family

to go
just

like

for

her.

The

the

inheritance

she does not have a son.

"Their

And eighth

if

So Islam protected
divorced

share

is

af oirth

if

you leave

no child.

"

she does, as the Qurlan says:

"But if

1.
2.
3.

during

to his

or pratically

commodity

should allude

the suitor

"There is no blame. on you if

of betrothal
or hold in your

If

is thus highly

period

The suitor

the ways by which

orally

to the widow to

from an inheritable

in public

stems

hand in marriage.

widow's

her

Is lam's

of permission

system and &ranting

of a person in her own right.

to that

This procedure

of the inheritance.,

women as part

the end of the legally

remarry, after

with

of this

significant

He could, also take her dowry. prevent

.

considerationo

the man she wanted and keep her under his mercy until

fr6m marrying

prohibition

taking

or widows.

Q. 2. 235
Q. 4. 12
Q. 4, 12

ye leave

a child

they get an eighth. "

women, not only as wives.

but when they were

125

The Position

Islam

is

with

love

equal

to bring

people

The first

joyfully

Islam

birth

Qurlan.

well

established

favour

his

bury

for

be on the Day of Judgement

together)*

security

1. al-uussaiJ.

2.

lbid

will

like

this

the

they

(and he put

and fully

as in

deeds

kindly.

her

people

has a

and does
"

Paradise.
from

Prophet)
mature,

is

This

"Who ever

insult

Islamic

bythe

forbidden

as well

And he (the
till

at or soon

by G40 into

what

also

he and I will

two fingers

close

to be allowed

to live

educated.

Her rights

equal those of her brother.

P. 15
a

burial

and treated

does not

infants

female

was expressly

be received

weaning

supported

op. cit.

of

was the

girl

their

practise

Daughters were not merely

also to be generously
financial

alive,

two daughters

supports

first

an important

a Muslim

of

As He says,

a widespr-! tad practice.

"Whoever

possible.

special

and therefore

up well

her

her

son over

upbringing

showed in words

Prophet

shows the necessity

was evidently
said:

the

many traditions.

and does not

daughter

must

parental

women are the

since

to receive

previously

must be brought
in

the

has devoted

right

God so that

the

Parents

as a whole.

Muslims

existed

Moreover,

daughters

This

society

urged
of

which

that

not

own children,

the

as a gift

after

daughters

best

the

the

male and female

daughters;

Islam

all.

of

up their

between

children

both

sharing

families.

their

sons over

and most important

life;

of

all
for

and care

in view of

element

of

to give

to the rearing

attention

toward

no discrimination

with

and no favouritism

responsibility

Islam

and sons as equals.

same duties

and the

them equally

children

gift

daughters

regards

same rights
treat

in

of Woman as a Daughter

The father

but
in

as her guardian

126

should

her

support

financially

AbC Masi7d al-Aniarl',

09

on his family

the Prophet

intending

Sadaqa (a good'deed)
for

them as well

of morals.,

familiarity

with

into

knowledge

agreement
Muslims,

the

time

so that

chapter

views

regarding

the Prophet

- that
both

even to act

is

clear

fast

to their

as teachers.

from him) as the man were taking

them one day on which

4
and commandments.
provision

for

This

of

the

teach

Hadith

women to learn,

Islam did not confine

responsibility

he would

teaching

is

the

where
a strong

is

their

well

own
by

show how women

it

and

told

that

in

Khidri
them (to

come and

He promised

Prophet

lessons

made special
for

the

to men only.
explained

Vol. 7, P. 201
See al-Bukhari,,
Ibid
.
Shiat'ah-j
op. cit., - P. 73
See Sahih al-Bukhari,
Vol. 1, P. 80 and 81

the

encourage

al

evidence

and learning

woman to learn

express

women religious
the

during
in

his time.

all

to all

discuss

which

a day for

unanimos

mentioned

to participate

to fix

is

there

Moreover,

Abu Said

saying,

The literal

refers

affairs,

religion,

the Prophet

not

to

opportunity

For examp e,

teachings

the Prophet's

- as we shall

and religious

material

its

word here

the

the

merely

however,

Muslim',

that

to a proper

Muslim. "

every

There were mnay Hadiths

some women requested

1.
2.
3.
4.

In

women had the

himself.

were keen to hold

it

life.

women, although
3
to seek knowledge.

enjoined

of the Prophet

way' of

a 'male

male and female

third

learn

is

scholars

are also

putting

for

compulsory

ic

explicitly

also

be provided

should

upon not

but

Islam

of

the proper

among Islam

laid

something

is regarded as

due attention

with

was

spends

it

reward,

good education

brothers

of the word Muslim

meaning

1A

him. "

words

is

Allah's

by

As quoted

married.

"When a Muslim

said:

Emphasis

to find

practice

"Seeking

for

the

she gets

to receive

as their

standard

until

fact

that

The special
in

this

Hadith:

127

c
Ibn Umar narrated

for

are responsible
4

her husband's

house
for

responsible
a woman could

not

satisfactorily.

This

regarded

is

a clear

as the most

were

instrument

lbid

who is

them with

society

in

advance

over

useful

information.

brought
by which

them to

by the
the

responsible

for

that

an effective
up her
teach

children
them

as good

society

in

situation

pre-Islamic

to most females.
of

man is

depend.

could

was denied
significant

to bring

her

the

and, the

was felt

it

enable

offer

and

guardians

of you are

and so all

Accordingly,

which. would

are

a guardian

such a responsibility

undertake

where education

modelled.

1.

is

you

of

a guardian

offspring;

and accordingly,

of women which
a crucial

woman is

upon whom the

individuals

"All

said,

The ruler

wOrds..

words. "

provide

religion

Arabia.

your

Prophet

and his

knowledge

way without

their

your
family;

of his

a guardian

'The

that

all

improvements

new religion.
values

of

the

It

can be

in

the', status

since
next

education
generation

is
are

128

The right

discussing

After
it

is

in

of a woman as a mother

0.4

family.

(Law of

The Sharia

duty

the

upon children

their

honoured

Islam)

to know their

in

as mothers

status

in

and daughters

as wives

status

women's

to determine

necessary,

Islam

mothers

parents,

Islam,

Islamic

the

laying

greatly,

in many

as advocated

Quranic verses.
The Lord hath decreed that ye worship nonebut Him, and that
ye be kind to parents,

whether one or both of them attain

in

to them a word of

their

but

life.

I
them in

address

lower

to

them the

them they
Also:

say not

terms

of honour.

of humility

wing

mercy even as they

travail

did

upon travail

was his

(hear

weaning

And,

his

mother

the command),

thy

parents

to Me is

Al-Fakhar

al-Raj

mother

is

because

for

his

in His

the

implies

to the image of existence

Moreover,

even if

Islam

requires

and survival.

that

confirms

in this

a child

verse:

P-5t-

to

there

)
God,
of

two years;

continuation
is

'His

verse.

capacity

that

is

of

something

similar

respect

and honour

they embrace other

they do not force

le Q. 17.23
2. Q. 31p 14
3. a2;1usj'i'a nf-, # OP- Cit-t

his

'

this

the
for

in hr act

that

they are heathen or if

condition

for

reason

twain

to me and to

for

an explanation

and survival

: in

parents

Goal. '

final)

to his

show gratitude

she became (In

is

existence

capacity

This

existence.

gives
that

pregnant,

the reason

(thy

on

'

and in years

him,

bestow

childhood.

be good)

bear

them,

repel

'My Lord,

me in

cherished

nor

of kindness,

out

and say,

(to
on man

'And we have enjoined

contempt,

old age

him to disobey

religions,

his

parents

on

God as the Qurlan

129

"But

if they strive
to make thee Join in worship
to which thou hast no knowledge,
with Me. things
obey them not; yet bear them company in this
(and consideration),
life
with justice
and follow
the way of those who return
to Me (in Love).
1

This is illustrated
Prophet

to

by the visit
him about

consult

"Assriaar asked

the Prophet,

do good to your

first,

"Who is

than

for

the

by Abu Hurairah

that

the most deseirving

Again

'Your

Mother'

'Your

Father',

enjoined
them.

the

then

He said,

'Yes,

they

to

stay

faithful

care

of

you to

is

after

duties

an act

of

towards

a grave sin that

is

their

care

is

'Your
replied,

replied

'Even

Paradise

Prophetic

you to

of your

tradition

and to obey

take

care

mothers,

of your

then

urges

relatives.
that

ingratitude.
God and their

highly.

Prophet

Mothers

them

of God

Prophet

The ordinary
to

indicated

towards Godg 'be praised

I

the

to

It

He replied,

and the

: God urges
take

Prophet

tradition:

'

closest

your
also

our parents

the

me V

fro

care

honour

have to bear.

a man asked

Many

society.

has granted

hardship

Mothers.

urges

Islam

and has ordered

to another

said

Muslim

fathers,

of

The tradition

one's

that

asked who came next,

also

in

unique

fact

the

feet

The Prophet

take

of

According

children

mothers,

is

he asked who came next.

again,

beneath

you to

to

all

mother'.

lies

'May I do good to her? '

point
status

in return

reported

'She was an idolatress'

mother.

as a mother

traditions
a higher

mothers

her

mother0l

Woman's position
Prophetic

of*Assmaa*BJ. nt Ablu-Bakr to the

'

disobedience

an act

of

Duties

towards

rights

one's

follow

The Qurfan made their

second only to the sin of believing

one's

towards
parents

come

obligations

disobedience
in another

Godz
"Say. Come I will
rehearse
you from: Join not anything
4to your parents. "

1.31
2.
3,

(really
hath
God
prohibited
what
as equal with Him. be good

15
*
Waddy. Sharis,

al'Vussaini,
4.
Q. 6,151

op.

Women In Muslim
Cit..

P. 55

History,

P. 22

130
Also:
"Serve God, and join not any partners
1
and do good to parents. "
The Prophet
No man will
treat
if

'Know that

said

kindly

mother

she is

had also

dies.

(Q. 4.12)

allotted

The status
Islam

of

he disobeys

his

is

parents

2A

mother.

and should

father

cannot

support

her

to her

a share

of her

son's

woman as a mother

perpetuated

where these

society

of

as she grows old

a widow or his

Islam

in which

if

go to heaven

his

disobedience

with

is

and enhanced
in

were already

him,

a grave

son should

financially.
inheritance

if

the

way

of

the

the

aspects

with

her

support

a good example

line

sin.

the

of

he

existing

teachings

of

the

new

religion.
It
for
than

is not surprising

the woman in

her

as mother,

since

property

belonging

fundamnetal
position
level

to those

1.

Q. 4; 36

2.

al-HussairX.

of

in

the

former

to guardians

her
the

rights

man.

op. cito,

wife.

instances

or husband

to liberate
the

changes were initiated

more substantial
as daughter,

position

contribution

by giving

that

P. 65

her

divorcee

and widow

she had been treated

and it

from

this

as a human being

was

Islam's

most

humiliating
on a comparable

as

131

CHAPTERTHREE

in

The changes

the

status

the course of the first

two chapters

particular

examples -drawn from

assessment

of

Three

as an example

Islamic

times

all

discussed

particularly

but

Islamic

which

the

of

sources

to men but
personalities

examples

only

cover

is
in

example,

of

naturally

the

wife

other
aspects

women
of

and mother

Taba4at
0

being

women made a significant

It

restricted

by the

higher

proportion

a far

detail

of the male historians.

no other

of

be

life
in

to participate.

one to women.

worthy

In addition,

of daughter,

the

and will

period,

in a survey

realm

which

men than women; for

bias

qua daughter.

al-

F; 7timah al-Zahial
0

Islamic

the

pre-

and provides

and thirdly.

in

years

times

both
'Alsha

secondly.

period;

bint

Khadijah

spanned

roles.

various

firstly,

Islamic

women were able

The choice
of

in

and teacher,

the traditional

outside

Islamic

more briefly

be included

will

of

five

who lived

in

society

life
whose
a woman

completely

example of wife

women. to enable

of

some length:

at

early

and'the

who lived

Siddiq

to

by

here be illustrated

will
lives

the

contribution

women are studied

Khwaylid

best

their

have been discussed

of women which

Ibn

Sad devotes

can be argued

that

recorded

were omitted

It

be wrong

would

contribution.

range
of

seven volumes
other
due to

to conclude

female
the
that

in

132

KHADIJAH BINT KHUWAYLID

The longest

she was influenced

society;

as a mature

woman*

revelations

of

the

in

encourage

Prophet,
the

women before

She had the

father
bin

being

Murrah

the

daughter

prudent

with

the

all

wished

was therefore

in

few pre-Islamic,

managed her
the

shipment.

"

Since

and trading
1.
2.
0. *
4.

to marry

a strong

her,

own affairs.,,

that

equalled

that

Further,

honoured

in

her

Quraysh.

the

money.

"the

caravan
in

size,

She

an activity

which
woman

trade,

caravan

Many

"She was a rich

in

and

God endowed her.

undertake

of Quraysh

Fatimah,
0

mother

persons

: trade.

woman. engaged

Kil;

'b

She was highly

and granted
to

her

Qusayy bin

was strong,

and rich

position

bin

Rauahah.

and honour

was to

a good family,

and her

'Khadijah

records;

and afterjthe

it.

'Abd alUza

bin

time

a short

the Prophet

which

Mr.

pre-Islamic

she was an exceptional

into

born

in

only

before

that

role

bin

women engaged in

cargo

find

bin

GQib

goodness

a business

life-style

of being

the most honoured

of her people

of Quraysh,

her

more active

isim
%;

of Z91 idabin

She was one of

carry

bin

as A-u Zahrah

esteemed,

for

new religion

we shall

bin'Asd

Lulayy

was passed

he began to articulate

advantage

Khuwaylid

bin

by the

By comparing

woman who anticipated

life

of Khadijah's

stretch

and

she owned to
quality

and

it

was impracticable

in person,

See Ibn Histram,

for

her

to

carry

she employed one of two

Vol.

1, op.

cit..

out

all

the

travelling

systems : she either

P. 174

_
See Abu Zahrah
Vol.
Muhammad, KIratim
al-Nabiyyin,
John.
Glubbg
The Life
and Times of Muhammad, P.
AT Zahrah,
P. 418
op, cit*,

1.
72

P. 417

133

hired

tb buy and sell

agents

from her,

their

whether

used the method of

was in

charge

such as one eighth,

investigAte

legal

trade

cases,

would

the character

engaged Muhammad on the

generosity

of

him with

She reposed

whereby

take

sustain

all

his

and his

men, to which

faith

agent

in

for

was not

b.

Laidh

impelled

woman, the

bin

--2
al-Tamimi.

Abd Allah

(The sources

son by AbTtCalah

and the

Ibid
Bint

was grounded
evidence

al-Shati,

by reckless
widow of

disagree

that

P
40

in

her

in

by'Ztiq.

years

old,

respect

passion

two honoured

al-MakhzUmy

and a daughter

Muhammad, she was forty

decision

1,
2,

She

honourg
'AlAuln,

appelation
Him,

end she used to

or partner.

reputation

popular

complete

as the

she,

losses.

trustworthy

of

person
the profit

whereas

refusing

was so impressed
when Muhammad returned
the
trust
he
the
managed
way
and
.
decided to offer
herself
in
she
marriage
-

she was a mature

with

or she

to replace

anyone else.

Her decision

'Etiq

or not,

of

Khadijah
profits

salary

another

a percentage

each prospective

strength

and good conduct,

'The Honest'.

partnership

or even one quarter,

she needed

a specified

had been successful

and would

one sixth

owner of the business,

In both

nam4..who received

negotiations

silent

the

of

in her

for

and Ag
which

P. 219

handsome

to him.

or false

caprice;

Arab leaders
iralah

order.

Hind
)

bin

while
his

Zahara

She already

When she contemplated

above-mentioned

had a

marriage

he was twenty-five.

he was a sound business-man.

opo cit.,

with

Her

qualities

134

The marriage
friend

Nafrsa,

finally

who recommended her

the proposition,

considered

that

requested

he gave her

upon him is

they

indicated

by his

upon her broad

support

him during

for

his

contemplation.

all

he had to undergo;

to worship

stressful

over

to

and

demanding

without
your

identity

I hope that

the

to my cousin.

never discredit
truth,
speak

She said,

The extent

re-marrying

until

of

support
the

1.

Ibid

2.

Ibid.

truth.

you.
all
,2

P. 227

to

she was able

atmosphere

and understanding

his

time

of

contemplating
to him and sent

encouragement
she felt
of

death.

when he went to Uiriaola

complained
most of

her

a tranquil

she created

influence

of her
after

and maturity

revelation

the

on his

apprehensive

her

to

reasoning

enabled

through

the angel

Prophet

to be a Messenger

to

others,

people

God) in
of

Jibril.

him

she trusted

path,

'AbZ; al-rasim,

(Swear

You bring

last

wrong

become the Prophet

you will

her,

On marrying

role.

to save them from

reservation.

uncles

wife.

he had been chosen by God as the

the people

his

hand.

mind and powers

When Muhammad received

that

from

him whenever

Her brilliant
a. very

advice

She showed compassion

She was a source

someone to watch

Muhammad

her

times;

she never

of Khadijah's

mediation
and qualities.

experience

God, or when he spent

universe.,

fulfil

not

the

beauty

ask for

was Muhammad's first

Drawing

behalf.

sought

a dowry of 20 Bakrah,

Khadijah

the

through

was effected

God protect

us,

whose hands is

this

together,

nation.

prove

my soul.

God will

you speak the

defend the weak. and assist. -those who

135

Her attitude
She took

him to

Christianity
as the

a fully

reveals
the

house. of

held

'God soothes

a special

his

of

When he returned

'

words.

least

She had at

him from

his

his

5 C-0 died. '

Aisha

is

before

years

She never

has not

replaced

rejected.

her children
1.
2.
3.
4.
5.

Aisha,

wife,

and the

him

who disbelieve

his

nerves,

with

his

called

she shared

first

though withholding

having

received

Prophet
the

not

me her

through

Prophet's
'I

and

me until

was a 'toothless
'

those of other

she

Allah

me when I was

she proclaimed
wealth,

envied

sharp

: 'No indeed.
in

Jibril

old

The Prophet's

wife

memory, which

never

marry

She believed

me a liar.
with

did

a better.

a better.

by her

Hijra.

Khadijah

to his

She stood

jealousy.

Prophet

with

testimony
her

let

not

by her presence.
soothe

left

feel

to

that

out

has replaced

When they

When I was poor,

once burst

a fervent

was written,

those

or

sufferings

God, who ordained

greetings.

woman whom Allah

It

She did

presence.

by him.

children

three

Khadijah

in

from

second

a woman except

rebuke

who embraced

and announced him

to him.

ease him,

-. 0

prompted

help

his

she used to

four

she died

recognition

to send her

wisdom.

to believe

he detested

that

opponents

first

as the

by her

nerves

to her,

of his

special

Nawful

They rejoiced

period.

she was a continual

Indeed, ' God released

husband until,

Warqa bin

cousin

position

Prophet's

the

the words

approve

imbued with

personality

Prophet.

expected

Muhammad's message;

him.

her

in the pre-Islamic

Khaiija

hear

mature

me truthful.

and Allah

granted

me

women. '

Ibid
See Ab-u Zahrah,
P. 417
op. cit*,
Ibn Hisliam, Vol.
1, op. cit.,
P. 417 and Bint
W7 Zahrah,
P. 417
op. cit.,
P. e?
Waddy, op. cit;

al-Shati,

op.

cit..

P. 223

136
It

must be taken

who had a'remarkable

consideration

position

before

When ihe

time.

pre-I'slimic

into

fifteen-years
with

Muslims,

other

Khadijah

milieu.

his

after

for
had'a

exceptional

to her

family

position

in

and did

not

business.
woman could

her

have a high

in

strength

of

factors

nor

in

could

together.
recognised

be due
or to her
did

Islam
her

good evidence

Islamic

that

not

status

her from running

prevent
is

position

position

Arabia.

the Meccan society

character

put
Islam

contrary,

is.

that

may be contrasted

or due to her wealth

society

away her wealth,

Accordingly,

I
years old,

in pre-Isla'mic

position

these

of

on the

position;
take

the

years

who grew up in the Ifilamic

personalities

This

change her

C-0
Aisha.

KhuwaylJ. d

she was forty

Her character

remarkable

Islam.

or to all

Prophet,

bint

had grown up in

Islam,

when he was forty

example.

before

intelligence,

the

marriage.

She was one 'of the strongest

Khadijah

and after

married

and the message was revealed

old,

that

her

a Muslim

society.

AISHA AL-IODIQA
?10
iisha

is

an example

in

a totally

Qurayshi
Islam

of

the

Islamic

merchant

and urged

householdq

who 'called
whoever

visited

influenced

she embraced

AbZ; Bakr bin

all

AbT Quhafahs

See Ibn Histram,

Ibid

Vol.

Islam
1

men he confided
him or sought

God. 1

1.,
2.

(Ummal - Mulamij.

Believers!

of a woman who was profoundly

Her father,

youth.

'Mother

al-Sidd-iqa,

1. op. 'cit.,

P. 232

by Islam.

from her

n)
Raised

earliest

was a well-respected
in

counsel

to embrace
to believe

in

137

He demonstrated
by granting

faithful

his

to Ethiopia.

Prophet

to

Prophet

described

him as his
(hesitated

AbT Bakr bin

is

It

"Messenger
C-i

Abi

sha's

from

if

said,

God. it.

sake of your

is

in Arabia
desert).
personality
1.
2.
3.
4.

while

answer)

event

and said.

leaving

died,

in

in

by her

She

whom

her with

life-time.

the Prophet's

to see a hourie

wanted

then,

Islamic

the

of

He had
the heavens

when he buried
for

her.

you and for

he
the

year of the

she grew up in the Makh 27un7itribe

to be brought

was the dominant influence

to

by the Prophet.

Aisha was born in the fifth

since JC-A

as well

it

you. "

honour

to Islam

except

when I mentioned

known what*Umm Run7an did

well

to send children
Islam

husband

see'Umm RunZi;

Prophet.

Therefore,
mission,

a person

he should

The

from an honoured tribe,

and Abd al-Raman

'Umm Run7an died

commented that

battle.

men I called

a quick

for

the

times.

C-.,
had Aisha

pre-period.

on earth,

former

'All

the

a similar

al-KirZAyyah

when her

pre-Islamic

He then

in

was held

tkmir
was UmmRuffZi bint

child

give

are

in

supporter

at

the

: 'No amount of

He accompanied

hesitate

not

I and my wealth

mother

Abu Bakr married

not

Ab* Bakr cried

that

God.

of

and did

Quh'gfah who did

0

said

follower:

readiest

to

emancipation

generosity

staunch

companions

when the Muslims emigrated

his

AbUBakrls.

and was his

and his

the

the Prophet

acknowledged

us as did

al-Madinah

had a 'Kab*ahl

him.

join

to

The Prophet

money had benefitted

the Prophet

of

sums of money for

considerable

who preferred

support

as

through

the

(it

being customary

up by the tribes

in the

on the formation

example

of

both

of her

parents*

.0

Bint al-Shati,
P. 254
op. cit.,
Ibn Histram. Vol. 1. op. cit.,
P. 232
Bint al-Strati!.
Vol. 1. op. cit*,
P. 254
See Moino Mmtaz, Umm al Mulminin
Aishah

*-SI. ddiqah,

life
-

and work,

P-1

138

"Of the days of her childhood

has been recorded,

nothing

intelligent

and highly
the

and spent

she was fortunate

Islamic

is

her,

while

of

that

probable

her

of her

care

at

door. of

the

its

of

of

the

moral
at
,

Prophet,
standards,

the

early

following

1.

2.
3.

Ibid
-,

-to

lived

feelings

tender

a perfectly

bitterly.

though

and.

the

the

event

she learned

the

by her
true

and humane treatment.

nine

years,

according

houses

saw the

Affected

by

that

temper),
for

Islamic

she received

was reinforced

in

studies

essence

his

yet

sake . 11

call

the

at

a homb which
in

the

house
high

of religiong

She was married

to

told

him thatciisha

his

child

the

of

is

story

He gently

she told

had aroused
with

to

and soon discovered

the, child

The upbringing

rituals

age of

Bakrls

her

towards

"A touching
lab7

to

qualifications

her mother

him, to urge

home crying

the

through

where

his

visits

to be gentle

her

special

the cause of her distress.

emergence.
Islamic

practised

his

I Umm Ru,

Muhammad requested

time

in

up and trained

good health.

to, Ab7 Bakr, (which

tales

C-'F
Thus,
Aisha

in

comfort

was

mother,

had carried

family

Muslim

recognised

drive,

would

on one of

discipline
her

rebuked

since

and, keep her

her tears,., he., sought,

parental
,

Prophet

child.

playing

how the Prophet

littlecrisha

an extraordinarily

an ideal

been brought

the

even as a young
watching,

take

having

almost

As she had opened her eyes

in

life

her

of

she was

child.

precocious

education.

"

atmosphere.

It
in

in

that

except

years

early

and early

to the

some sources,

Prophet

under

the

circumstances:

I-

Ibn Sacd, 'al-Zaba

Vol* 89 P-78*
-t al-Kubrk,
Kahk7alah I Umar-, walam IT--wisav, Vol, 3, P. 9, quoted by Abbott
Na; ia, 'Aishah the beloved of Moh'ammed,P. 2

139

the death

After

bint
of

al-Haking

I would

Wishas

suggestion

the

'Alishao

Prophet

did

her

marry

death

and emigrated

of Khadijahgo

you want

to marry

The prophet

himself

release

from

the
in

his

his

sons

marriage
')Uar who

but

on their
the

after

shortly

house

to Ab; Bakrls

But AbZ Bakr had

he had

which
to

marriage

went

Prophete

the

promise

her

a virgin,

approved

Sakr; n bin

married

Khawlah
of

before

to Abyssinia

wife

The Proph*t

on behalf

'Alisha

give

his

"He

the mattere"

Zanlah

Sawdah bint

again*

marry

among the widows

in

to proceed

with

Kkawlah

repliedt

Abu Bakr.

of

Accordinglye

and made the proposal

he would

and If

he should

Sawdah was a widow who had married

to Kakkah he died.

return

that

properly

be suitable

Prophet.

who was an eminent companion

the Prophet

daWter

of the

wife

bin MAI

Khawlah

and allow*d

embraced Islam

to

to

Zamlah would

suggest

However,
to

I marry

first

the

'Utholn

of

suggested

who shall

Sawdah bint

Khadijahe

wife

the Prophet#

said.

her

of

made to

Jubair.

Mutim

So,

that

Abu Bakr

went to Mutim and asked

'Alisha.,
because
reluctant

But Mutim
they
to

was advised

were still
I
proceed

So, Abu Bakr.

having

him if

he still
by his

wife
2

unbelieverso
with

wanted

ammatrimonial

been released

to marry

to break
Thereforso

alliance

fromMis

son to

the proposal
they

with

promise

his

were

a Muslin

family,

and become free.

113

then

accepted Khavlah's
to &Madina
ill

proposals

(accordina

The Prophet married

to some source)

her after

his departure

l0e
So* Ibn Hajars al-14bahs
Vol* 4
'4"'
Khalahs
3
pe
opo
cites
a-;?
*XarXqib
'Usmhl*t al-mulainIne
oLl-Huhbbal-Tabris
ai-Sist
al--;
nof!
Ps 4
pe W: quoted by Noin, opo cite.

kWQialahj opo cite# p* 10o al-Tabrral-Huhbbs

ope Cite* Pe 61* Ibn Slade ope cite,
Pe 58
3*
moing ope cite$ po 6
Ibn Slads ops cite* pe 61, and al-Tabrro
4e
Tarikh al-Rualva
al-Ruluko
0
Vol, 30 po 164
2*

140
4-

"Alisha.

although

young,

was mature

'after
who got old

twenty

years"of

brilliant,
left

her for

and he did

al-Shiti

suggestod.

days.

An Bint

lively

and kind

in

to

from

child

the hardship

with

her father's

During

blooming youthfulness,

a child.

this

leave

granted

period

'Alisha.
her
to

in
When,
-

his

of - the

journey

fear

of- being

incidents

these

influence

Prophet
When
the
daughter

sent a letter

of

the

company of

his

his

the

night

by believers
the

Umm Rwarn.

.,

in

eyes and ears

of

and helped, to form

he sent
hand,

other

demanding that
wife.

was

Abu Bakre

companion,

Madinah.

On the

started

Prophet

and stayed

before

in

the messengers

to his son. Abd Allah*

with

the

her

"

on her psychology
settled

and left

Muslims

seen and killed

happened

to burden

life*

turn,

happy#

this

out

friends.

persocutiont

him the hardships

character,

al-Madinah

of

with

All

the

her

with

beautiful

those

tear

to

married

he left

and had a &rest

fetch

of

the Prophet

the engagement because

games In order

to emigrate,

in the Cave Thawr for

polytheism.

pressure

al-Hadinahe

permission

who bore with

"He refused

around

and extremely

to deny her

want

and responsibility

under

Mecca for

not

women*

m6st"Arab

In fact,

"

house after

the youthful

house playing

like

She was kind

age.

some time In her father's

she was still

her

fresh

with

and grew up fast

Zayd be aritha
Abu Bakr

he came to
and his

daughters

'Asmal and 'Alishae

During

this

period.,

Islamic, religious

th*

foundationso

the first

Mosque, (Qibala)

I*
2,

al-Satils

Bint
Ibid

Prophet

was deeply

engaged

in

establishing

so he worked day and night

in Islam*

Ope Citep Pe 259

After

they settled

the

to build
In Kadinaho

141

Abu Bakr asked the Prophet

engagement
Prophet

and

'Alisha,

Prophet

agreed*

Her wedding

kind

to her.

was extremely

young, he allowed

she vas still

In

_the

to marry

a small

Her house was like

palm leaves
besides

house,

into

the

inthe

the

house

a child

to abstain

house

thatIshe

grow

the

to deal fairly

knew that

she asked him,

'Alisha

was his

Some, traditione

3.

portray

"I

up and

her

She

al Shatis

Ibid..
and Ibn
p* 689

in.

That

of the Prophet's

In spite

his vivo@, all

the Muslim

For example.

me like?

and bore

woman.

Prophet.

the

favourits.

presence;

matureds

young

of

all

for

"When she first

"Like

"

once

a (firm)

knot

like? " she asked.

of

the

Prophet

and 'Alisha

know" he one day said to here

as

"When YOU

me and when you are annoyed or angerede"

-, See Noin. 2p% cit,,.

Bint

wives

"

In this

glimpses

husband and wife*

are pleased with

2*

love

and bedding*

water

felt

experienced

"And what is that

"Always the samov" he aside

I*

with

"What in your

in a rope, " he answered.

ideal

other

of life.

from the delights.

genuine efforts
conumnity

everyone

of

roofs

In the house

anything

position*

Prophet.

like

consequences,,

the Prophete-

with

bough conditions*

this

and

that

bricks-And

and drinking

a remarkable

to. a mature.

life

was hardly

the

of

honourable

from

changed
all

to attain

in

The

simple.

her young friends*

of unbaked

food

cooking

she lived

ton years

she started

stepped

for

There

of

years

consideration

her

started

walls;

with

in clay.

plastertd,

a few utensils

For nearly

itlis

smaUhuts

was very

her to play with

'Alisha

house,

and simple

Into

taking

three

about

after

-.

9-,

p, 26

op* cites

pe 271

Slad.

cit..

op.

p. -89.

quotod

by Abbott.

Op. cites

--142

"How do you know that? "

"When you

you say,, 0 Muhammadl

are pleased.

0 by the Lord of Muhammad, But when you are angered.

Messenger of Allahl

0 by the Lord of Abraham'*"

On another

Aar

occasions

bin

the Messenger of Allah,

asked

al-A&B

you say. 0

4L -0

"Xessenger
"0

Allah.

of

Messenger

"Alishals

Allah.

of

father,

he felt

for

whom do you
" he said.

" replied

his

wife's

the

like

the

most? "

"my ques tion

Prophet*

special

In

qualities.

"ASisha,

" van the r*plyo

son. ""

was about
This

indicates

that

he put

the admiration
her before

all

men*

A further
over
r

quotation

other

their

women,

resP*ctive

Maryan Bint
over

spheres),

but

generally
3

home.
Alisha.

companions

among womens there

of

Pharaaq

the superiority

of

used to send her gifts

special

superiority
(in

none except

and Alishals
(a broad

Thrid

regard

superiority
soaked

in

for'Alisha,

So. they

on the day when he was in Alisha's

his other wives objected*

although

art

Arab dish of the day. )"

know of his

her

are many who are proficient

Immran and Al. *.syah.. wife

which was a favourite

The Muslim

to describe

simile

"among son there

women was like

other

broth

uses a homely

"Do not say anything

against

She is the only one of my wives In whose house I receive

revelations*'"

k.

Moreover@ when he became ill,

during

his last

dayeg he began to ask his

wives where he was to b* the next day and where on the day after,
I*
29
3,
4s

Khalah,
ope alt. @ Ps l3s & Ibn Slad# opo cit,,
pe 69, Vol* 8
Ibn Hajar,, ope cit*#
the Truthfulp
P, 399,
Ahmad razh, Alisha
Khalahe ope cit*#
Pe IS,.
See Khalah,
op, cit,,
p, 12

ps 39*

-14-3
His wives
c-Alisha.

his

Then he asked permission

last

days withl'isha.

in her home and died

These details
matured
in

the Prophet's

the Muslim

The Prophet

in his

to attain

intelligence

example
She said,

is

quiet

silence

was in

utilised

her

that

at

fact

the

Allah,

consent

of

of
2

of

sayings

in

matters.

He is

1.
2.

ea-*.
d. Vol.
See Ibn
Moin, P. 19
See Moin, op. cit.,

fields,

have an answer.

her

every

possible

the Messenger

their

since
1A

further

woman in

marriage.

The Prophet

replied

gain

girls
that

their

Since*A'isha

consent.

Islamic

knowledge

who memorised manY of the

on social

or religious

to his

companions:

8,

P. 72,

quoted

Po 20

of Allah

as the men when the

the

especially

cit.,

her

he appreciated

to have said
op.

the

not

Jihad.

to

of

questions

virgin

the Prophet

Prophet's

Prophet

bashfulness

their

one of a few witnesses

from

matters

negative

of

teacher

the

in memorising

her

the

the

she is considered

reported

the first

asked

type

moment. "

with

all

her

because

in

out

an expression

familiarity

forming

the women as well

was their

that

in

role

favour

special
with

on giving

replied

must have

Alisha

time

she did

which

When she
for

of

days

remaining

CAlishals

helped

instruction

about

'Oh Apostle

and spend

she retained

and social

was intent

the Prophet

a question

remain

that

by asking

for

general

to Mecca (Haj)

his

show that

the hand sof

initiative

was obligatory

pilgrimage

the

fact

jurisdiction

religious

arose,

together

Her youthfulness

and capacities.

Jihad

day for

to retire

wives

he spent

in

much at

turn,

his

calculate

had a decisive

years

the

women in

concerning

his

faith

Despite

these

She took

life

Islamic

concerning

Prophet.

often

the

to

house.

their

community.

information

occasion

her

She learned

character.

chance

in

eyes.

was short,

from

Therefore,

from
in

swiftly

Prphet

if

he was trying

that

realised

and trans.

by

144

"Take

half

your

religion

from

After

his

death,

tilisha

utilised

Prophet's
advice

of Islam,

the

end of her

door

while

teaching,

first,

hand the

Muslims

the death

community

took

we faced

50

Cof Alisha
all

and recorded

seek her

bincAli

related

in

role

dvice

that

and asked"Elisha'about

it

the
the

Muslims

2000 Hadith.

around
companions

of

tat

Thus,

as educators.

She taught

the most senior

hundreds

indicates

This

that'Alishals

to

Abd al-BZ

in

Hadith
alone

said,

information

of

Urwah bin

knowledgeable
poetry,

role

of her

women to learn
Thus,

religion.

education.

front

them

the

of

in

regard

FarPid.

his

father

said.

ll

"Whenever

she gave a

a solution,

answer. "

areas

poetry.

in

a curtain

significance.

she memorised

to6A'isha

a problem,

Amr bin
the

Prophet

greatest

AbC Burdah

satisfactory

in

the

of

"he saw some of

coming

Also,

from her

Muslims

and directed

men and sometimes

Islamic

the

legal

to teach

to her,

put

had a significant

on its

verses

Masr-uq says,

drew both

benefit

to

She continued

the

of

instruction,

of religious

questions

of

knowledge

close

She used to put

essence

was after

Prophet

life.

Islam

early

Qurlanic

answered

which

true

were able

woman in

areas

woman. "

red-coloured

her

involvement.

until

the

the

and political

in matters

1.
2.
3.
4.
5.
6.

in

precepts

this

"Alisha
on Islamic

al-Zubayjsaid,

Islam,

thane-Pisha.

was much more than

women together.,,

regulations,

that

See KhGalah. op. cit.,

P. 105
Ibid
da-0
Ibn
Vol.
2,
P.
375
op.
cit.,
.
Ibid
See Khtralah, op. cit.,
P. 105
Ibid

things
Al-Zuhry
of

contemporaries

medicine

"he had never

Haiam (forbidden

and lineage

among her

was unique

met a person

according
said.

the Prophets

to

and
more
Islam),

"The knowledge
other

wives

and

145
All

these

souces

was deep and well

incidents

the

She was an eye witness

respected.

Qurlan

that

evidence

are strong

IAlishals,

Her presence

had revealed.

knowledge

of many
the Prophet

with

most of the time helped her to read the Qurlan in a correct

Every

Often

verses.

she prayed

on the holy

relied

Jurisprudence.
Qurlanic,

The other
verse

treatment

Her role
orphan

of

as educator

one of
her

al-asim,
Salama,

the personal

her other

whichtK'isha

skilful

in

advice

af fairs.

at explaining
opinions

1.

Moin,

2.

Ibid

op.

in

cit.,

the

in

Abd al-Rahrran
0

accordance

participated

religious

teachers

raising

of

to
in

with

her

As al-Zarqar7i

the law.
c

It

chapter.
four

least

at

by her

by whom she was

bin

who is

a-Zuhayr

There

is

also

and AbT

direction,

Islamic

life

rules.

way in

of Muslims

remarked,

is said that

all

was a further

days of Umar and Uthman till

P. 146

second

and MasrU*q and others,

the companions
the public

polygamy

impressed

al-Madinah.

who grew up unbder

nephew,

legal

Giving

best

the

the

'Arwah

brother,

Qurlanic

the

in

was greatly

his

is

between

al-Zubayk, -her nephew,

Also,

nephew,

of whom she raised

legal

included

bin

considered

as in

as was discussed

Umm 'Abd Allah;

called?

been mentioned

orphans,

'Abd Allah

the

of

been obscure.

and the connection

is

concerning

explanation

polygamy

One famous person

education

to matters

had previously

nephews.

"'A-lisha
Hence,

him reading.

answers

has also

case which

heard

long

He read

prayers.

she gave a clearer

example,

4: 3 permitting

and the

to give

2: 158 which

verse

him.

with

Qurlan

For

in his

was diligent

the Prophet

night

way.

as well

a isha
"A"

was

she used to give

her

death,

146*
leaders

and the

a
and UthmZn

who wereicompanions
her

sent

An example
a stab

Prophet

her

about

Alisha

yes,

was dying

since

without

a shepherd

and at

he sent

father

his

beside

a loss.

nation
I fear

the

Then
him

and tell

Islamic

the

from

most gladly.

to your

(successor)

laws.

to be buried

her

answered,

send my regards

Islamic

al-%ugi,

from

permission

such as'gUmar

should

civil

"

71isha

Moreover,

had

the political

concerning

indication

a clear

Prophet.

al-KhatCab

a caliph.

be left

strife.

bin

the

by Abu lu'Luah

asking

"My lad,

to choose

important

assassins

right

the

in

third

the northern

Islamic
era,

very

She was in

demanded

nation

society

(Ummah)
an

women played

the

of

away in

shut

the murder

punishment

Makkah and stood

of the Kalabah)

wall

Islamic

on hearing

angry
and

in

and were not

society,

caliph.

away.

role

Islamic

the

felt

the

of

in

role

713-sha

houses.

an important

life

that

and active

C
of Uthman

(near

that-whengUmar

and Abil Bakr.

she added,

their

consulting

wound perpetrated

Abd Allah,

son,

not

is

letters

of

in

of

the

the ELLr

and addressed the people

from behind the screen.

She told
blood

in

the

the property

them that
sacred

place

by the whole world,

KhfGlah.
Ibid

op.

cit..

of

murders

and in

which was unlawful

murder of the murderers

1.
2.

the

the

P. 105

sacred

of them.

was so large

one finger'of

Uthman "had
month,

shed sacred
and had looted

By God, even if

the

as would not be contained

UthmMi would be better

than a

147

full

whole- world
the

of
inflict

to

request

the likes
the

Her own supporters

determined
their

Believers)

tocilisha

steel

it.

over

fully
with

men.
. Ali

fight

to

demanded that

and respected.

Some argued

he had suggested
he asked

his

that

made her

what

is

of

affairs

go against

political

life,

nor

the

playing

not

a role

contraryscilisha

in

the

making

enthusiasm

of

the warriors.

that

of

the

Ibid-.

P. 35.

lbide

Pt 36. *

skin,

IN

best

from leaving.

outcome

her,

for

marry

with

Ali, because

another

woman when
the'reasons

However,

here;

importance

in political
in

role

Islamic
in

to participate

expressing

while

for 'Ali
honoured

Madinah.

effective

the role

their

of

a whole

of

a public
riding

Her experience

went

was victory

was angry

leadership

of

a shield

who supported

deep involvement

leaders.

a letter

up to one thousand

incident.

speeches

of

She mounted

with

leave

women's

changed

Abd Allah,

Abd Allah".

should

enacted

orders,

to

her

them from

giving

equal

prevented

deny them the right

prevent

brother,

are of secondary

demonstrates

did

army,

, Ali

this

Islam

On the

the

ise; lishals

society.

or from

She sent

thatcilisha

interest

since.

home.

she should

during

advice

(Mothers

the

to comprise

the Prophet

that

Prophet

at

TalM h and Zubayr,

00
71ib.
b. AbT T;
The

upon which-he

the

of

her

a tiger's

Her army was said

equipped
her

in

was dressed

which

to stay

with

but when she

but

her brother

that

Madinah,

one of

I
was "May God forgive

response

a camel

Hafsa,

her

and ordered

explaining

'cilishals

her.

complied

aUthm;
on
n*ls. assassJ. ns,,

for

the wives

to accompany her,

wanted
her

her to leave

Basrah,

to go with

minds

forbade

for

of them ...

maximum punishment

advised

to leave

CPisha

in

opinions,

army or party.
leader

of

the

her camel to

fire

leadership

was

148

Although

her actions

her own life,

and after

in

both

Alisha

died

during

and after

a symbol

in

the

with

have been scarcely

teaching

It

she influenced

in

such as,

these wars

the

virtues

life

of

which

Through

would

her
as

men as well

community,

entire

her

times.

pre-Islamic

story

has established

aspects

many other

Her life

she combined

women since

in

the

appears that

the Prophet

of

Muslim

possible

them,

come of

58 on 17 of Ramadan.

time

competence

not

during

factions.

the year

or a model for

of a wife

did

among Muslims.

by both

regretted

both

were criticised

event
benefits

certain

the aim to avoid conflict

were later

this

women.

FATIMAH AL ZAHRA

Fatimah
0

is

woman in her

here

as a daughter.

role

of Muhammad and Khadija,

of

the Prophet.

dramatic

turn

away from
her

Frequent
her

formative

would

early

years

be at his

of Makkah.

"

1.
2.

Kalabah

G
who had accepted

her

the

or attending

to

narrow

and pledged

him.

a
the

of

to Mankind.

father

during

"Often

she

and alleys

streets

secret

mission

took

Messenger

towards
devotion

through

life

an awareness

as the

opposition

Islam

her

to

childhood

daughter
the

before

years

the

of

and youngest

occurred,

life-long

walking

of

gatherings

allegiance

to

the

the

On one occasion,
at prayer

of

fostered

the

five

now shouldered

scenes

side,

visiting

Muslims

Prophet.

father
to

exposure

revelations

carefree

as an example

The fourth

she was born

When the

responsibility

discussed

principally

in

the Masjid

a group of Quraysh gathered

Haram, with

Fiaotimah beside

Ibid,
P. 89.
HamId Abdul Wah1d. Companions of the Prophet,

about him while

him.

he was

She witnessed

P. 12

149

One of

them,

entrials

instigation

the

at

od a slaughtered
himself.

prostrating

Her strength

men.

over

entrails

of

character

leader,

ring

filial
angrily

is

out

borne

and her
the

upbraiding

by their

his

the

as he was
loyalty

and then

to complete

was able

throw

Prophet

the

showed her

the

The Prophet

silence.

animal

FAimah
V

by removing

courage

the

of

ensuing

prostration

and

prayer,

Fatimah
0

was also

on his

attempt
Qur+hi

lifeo

men tried

Fatimah
0

screamed

to

the

free

eye-witness

to

help,

Prophet,

head.
having

on her

bringing

to the effect

sensitive

forced

(with

her

family)

called

Shulab

contact

with

supplies.

Fatimah,

with

the

This

rest.

undoubtedly

to

returned
devastating

her mother's
11

Ibid

some
When

to

the

scene and managed

of

the

mob upon his

as one of the
lasted

had a very

such behaviour

own
was

resilience

Mecca where
'effect

the

on her,

presence

and

and love,

their

three

Such

years.

on a child

effect

and personalityq

character

patience.

of her

only

a place

or any

limited

and lasting

was finally

death
not

in

had to suffer

youngest,
about

was being

childhood

severely

to shape her

or boycott

her

no food

allowed

for

profound

age and served

siege

of

the Muslims

boycott

she had to develop

When the

the Ka'abah,

home and seek refuge

The Quraysh

Muhammad and all

food

for

to an

that

experience
leave

to

AbT TWlib.
0

tender

but

father.

most difficult

such

insults

own clotheso

the violence

the

of

his

AbT Bakr rushed

Perhaps

events

around

him with

strangle

to

only

As he made Tawif

for

ia-t, imah'was

not

over,
mother,

because

of

the

family

Khadija
her

had a

own need of

but also because she could see

150

the depth
his

most important

sources

had even greater

devotion

mother

of her father).

for

Ab7u,Baker

to him,

Ali

received

bin

Fatimah
v
her

his

Abi Talib.
0
broke

felt

that

father.

her

bin

she now

In recognition

destiny",

(the

'Umm Whir

both

al-Khatia-b,
0.

Then*Ali

contenders

of

whom

bin

Abi

Talib's
0
"after

hand, " and he exclaimed.

Fatimah's
0
reminded
ia'iimah

was

one of

Amongst the

suitors.

her

him that

he was the

bintAsd

ibn

to ask for

Prophet

iatimah's

Prophet's

Hish; m ibn *Abd

hand,

When the
It

was the

with

first

comforted

a person

of

the

among those

time

her

and

these

of

words,

affection
"I

am

a man who is

faith,

of

the wedding,

main source

with

to

marriage

she had been separated

that

knowledge,

highest

leave

to

strongest

with

and the

ethics

tried

now had been her

The prophet

you with

Prophet

was her

life

in Fatimah's

event

who until

most knowledgeable

spiritual.

for

major

down.

father

among those

losing

permission,

the next

and support.
leaving

receive

anAmar

mother

went to the

Thus,

from

and his

from

she came to be called

"Await

"Ask

F; timah
0

towards

andeUmar. 11 But they

cousin

Manaf.

Al;u" Baker

experienced

strength.

needs.

by the Prophet,

said

first

of

she began to

her har4were

family

a-Ali

to his

Eventually,

were told

father

responsibilites

of her

her

that

of sadness

the

the most ethical

spirits

among the

"

On her marriage,

it

a wooden bed intertwined

1.
See Ibn Hajaral-Isabah
0
2.. ' Ibid

was said that

with

their

palm leaves,

fi.

Tamyiz

house was presented

a velvet

al-Saabhq

coverlet,

Pe 1'60,,o*

with

a leather

151
filled

cushion

with,

and a quernfor.

grinding

daughter

married

his

society

as, the

far

palm fibre,

and offering

Ali

for

to him in

he felt

that.. he would
In

conducted

by the

difficulty

marriage

Prophet

with

and full

remained

married

of

of

which

involved

the

wife

not

afford

of

in
a poor

a maid,

a marital

but

he did

prepared

and taught

her

Fatimah's

life

in

her

number of

home.

ready

helping

she had to cope virtually

In
blessed

the
with

Kaittrum.
le
2,
3.

financial

she then

had as

naturally

could

as a child
In fact,

was even more rigorous

with'Ali
At least

before

hands in

the

marriage,
Prophet's

on her own. "

and two girls#

of

the housework.

with

and fortitude,

strength

she seems to have

two boys

help

who

there

had well
it

could

than

life

were also

household.

be

But now

coped

admirably.

assan,

ussJin,

The couple
Zainab

were

and'Umm

3,

Hamid,
Ibid;
Muhibb
ntn-,

event,

to

life,

their

sisters

Ali

addition,

the

appreciation

load

she had experienced

circumstances

father's

try

as

husband's

the

In

described
Throughout

her

to

contrary
in

and the

relationship,

man was heavy.

the

that

Given
aware,

his
were

one of her

only

wealthy.

despite

as Prophet
is

which

was the

she was well

However,

said

life

hand

because

chose Ali

simplicity,
status

in

were men,

daughter's

congratulations

and hardship.

poverty

F; timah
0

poor.

his

his status

of becoming

husband,,

the utmost
from

the Prophet

there

his

Prophet

the

and the

married

a man who was not

situation,
costs

the

that

privilege

be a more suitable

so began her

community.

the

that

for

competing

However,

have been expected

what might

All.

AblT'alib
0%

a waterskin

despite

fact

and the

of. Allah

marriage.

fact,

indicates

This

sums of money for

related

a pot,

a very modest dowry,

bin

great

poverty.

grain.

Messenger

than

richer

a sheepskin.

op, cit.,
To. 21 e.
al-Tabri.
Po 181

P. 20
al-Simt

alwThamin

fi

Manaqil)'Thnt

al-Mumd-

152'

The Prophet
he would refer

to Hassan
00

his

his

towards

affection

tenderness

rostrum

Time passed

aas F7timah

was thought
the news,

received

The wives

welcomed her

of

or left,

right

he whispered

then

to her
so like

seen laughter

crying,

and you cry? "

SIecrets
She said.

"I

cannot

break

me with

think

my time

said,

"Would it

the world)? "

touching
1.
2.
3.
4.

his

the Qurlan,

has come.

please
she said,

dimension

to

"What did
confidence.

"He said

this

from

but

father

side.

As soon

by his

Fitimah

side.

and

her

"I

his
to'you?

confide

died,

Prophet

me twice.

reveals

Then he

I am to you.

The story

"

year,

(or of

lady of the nation

4

then

have not

came to me every

father

to

she cr"Ped,

She said,

When the

of

'91isha

the Messenger

you to be the first

father/daughter

"

chose you to confide

"

complained

ailment.

year he confronted

"So I laughed. "

the

a trial.

Then he sat

Jebriel

that

What a perfect

the

are

(something),

the Prophet

I said,

asked her and she said,

confronting

to her

walked,

and he saw her

father's,

and he laughed.

something

as they

of

says:

to his

my daughter'.

confided

rostrum

were ga-thered

to her

'Welcome,

and said,

be on the

her

until

she rushed

so identical

the depth

to be a passing

Prophet

the

progeny

ratimah

for

reveal

descend

as the Qurlan

and your

peacefully

her gait

arrived,

his

possessions

at first

which

2,

be

sometimes

who used to climb

stumbling

him and he would

overcome

them and say

"Your

recounts:

He would

sons.

Many stories

come along,

would

In. fact

grandchildren.

Sometimes he would

them.

would

and carry

a pain

as his

back when he prostrated.

and Hassan and Hussein

his

and Hussein

of his

in the Mosque with his grnadchildren

seen sitting
onto

by the birth

was elated

relationshipo

Hamid, op, cit.,

P. 21
P. 29
Al! Aq(aid, ratimah
al-Zahr4o, wa al-raLimayy'un.
Q 8.28',
.,
P. 18
al-MuVbbal-Tabr-i%
op. qt.,
er
OUs4l,
Ibn al-Attrir,
ff. XvJfat aj-Ejghq
al--Ghabah
Ibn Sald, op. cit.,
Vol. 9, p. 17

VO-1. T.-q P. 223v

13

The Prophet's
to let

to agree

illness

constantly.

The' pain

heart

by her

that

broken
from

of her

became worse
father's

in

father

is

It

tears.
so deeply,

prime
high
his

example
in

regard
daughters,

female

the
o
%.

which

although

OnceTlisha
? ".

eat. "

the

first

every

swallow
1.
2.
3.

Iliatimah,
.9

the

lady

of

the

"Her

you,

loss

source

Universe.?

"Girl

The

"Who was the

of

towards
in

daughters
dearest

person

" and she was asked,

1

husband. "

for

compassion

and he consoled
?"

worse

"I

She said,
is

that

are you not

daughter

his

her

and

am ill,

"

I, have no food

grateful

in

being

12

her while

of this

was-the

society

to their

relate

daughter

make me feel

Ibn al-AtOr,
op. cit..
See al-! AqqZd. op. cit.,
Ibid

of

Prophet's

she was

a garment made of camel fur,

the bitterness

only

she was the youngest

now and again,

Peace upon Him said,

One day. he visited

wearing

of

"How does one find

and she added,

to

was asked,

example

"What does

mourn the

a daughter.

treat

attitude
to

She said,

when she complained

he said,

the

Muslims

She said,

the men?"

The ultimate

her,

to change

way.

"And amongst

is

he held

teaching

seen

daughter

fourth

should

served

Prophet

his

with

way a father

offspring,

a similar
'6

the

her

recount

affection.

relationship

of

sources

she should
lost

him

was

she was never

that

she had also

of warmth and demonstrative'

The Prophet's

death,

no wonder

for

F; timah
0

The historical

father's

wives

F; J-mah tended

he dies.

until

death.

the moment of her

except%sad,

home.

inTlishals

him remain

He asked his

grew worse.

steadily

world

milling

flour.

he wept and said,

for

the comforts

Vol. 7. P. 158
P. 46

She was

17aimah, you
of the here after.

"

154

The Prophet'
"Whoever

words:

love

a, special
hai

daughter.

has indeed

Fatimah

pleased

his

towards

is

God, and

pleased

whoever has, caused her to to angry has indeed angered God. "
is an unambiguous declaration
now-be held,

in

Moving

on from

the death

after
in

marked

Islamic

her

times

to

to,, AbU*.Bakr

a village

called
its

Prophet

said:

but

charity,

for

shall
if

leave

him to

eloquent

debator,

delivered

a long

to her, inheritance
to

see Fatimah.

they
1.

spoke-to
gdmayrah.

deal

the

that

of his

So when Abu- Bakr

she went to

what we leave

and I shall

I leave I something

this

like
speech

her

matter.

father,

before
'Fedk'.

She refused

and also
and of

not

Niia'Anzal

of

-what

"The

for

inheritance

with,

undealt

atimah
40

Her reputation

that

al-Khata-b

them permission

is

preventing

him and he took, them to her.

Abd'al-Rahnr=.

used to divide

it
for

and I
I fear

to

and

She

and AbU*Bakr

enter.

Min

'Fedk'

she had a right

When they
Allah

from

as a skilled

was known to AbZ; Bakr-

Umar bin

of

be deviating-"

him explaining
C

inheritance

responded,

with

I would

affairs,

of women

the way he dealt-with

dealt

Prophet

the

al-Madinah

behind
it

with

was adamant about

argue

in

in

life

She sent

family,

AbUBakr

of Khaybar.

We Prophets,

-nothing

in

the Prophet

upon. her father

fifth

the

freedom

own interests.

and the members of his

Muslims

in FAimah's
a

the

her rights

whose revenue

had bestowed
from

one incident

her

should

society.

illustrates

clearly

him for

asking

'Fedk'

poor

what Allah
remained

father,

seek to protect

messenger

between

to pre-Islamic

as daughter,

role

her

of

This,

to the value in which daughters

contrast

in these

expressed

When'Ali
sat

went
came,

down,

104'9
P,
Qix4arm-a
a
9

155

she turned

her

face

AbT Bakr said,

died,

I have heard
inheritance

of

him say:
but

for

Prophet,

and would
loved

are more dear

Prophet

say:

I look

"By Allah's
is

pleasure

discontented

my pleasure

that

you have discontented

to him. "

Whatever

the

"

Prophet.

were here,
the

a Hadith

I would

the
discontent

and F7timah's
loves

me and-he

And they
"I

said,

by Allah

swear

me and have not

pleased

have complained

about

facility

we have seen her

outcome,

heard

have-you

She said.

--

you
to

her claim.

pursue

One public

her

husband,

not

only

lineage

and his

Ibid

role

should

that

F7atimah
0

would remain with

to Islam,

bravery

was her

played

as Cal; ph for

succeed

was he the Prophet's

to convert

1.

for-_

They

makes me discontented.

and his

Prophet,

the

is-not

my daughter,

F; timah
41

from

the Prophet

from

behind

words,

this

me, and if

day your

and the

and do by it? "

it

I'Yes, we heard
angels

-1

my own relationszand

at you and speak to you of

and who loves

iatimah
who makes
0

those

inheritance

leave

greeting.

",

She said,

my discontent.

By Allah,

to me than

your

you recognise

ia-timah's
00

their

return

my daughter

Regarding

charity.

"If

not

one.

"What we do'

would

'Yes'.

answered.

is

wall,

Prophet's

I too diedo

She answered,
the

the

more dear to me than7lisha,

you-are

..

110 the

the Prophet

related*to

father

to

paternal

the family,

therefore

cousin

and wisdom were well

given

and therefore

but also that

the oldest

that

proposal

the Muslims,

adherent

acknowledged

CAlit

that.
the

he was the first

and follower

by Qurayshe

156.

Time passed
by the

loss

third

of her

However,
of

the year

short

her

father's

woman whose life

is

She worked

doing

hard,

straitened

shortly

her

months after

six

pregnancies

she tried

to

of Muslim

society

marriage,

she acted

take

In spite

a positive

, Uhud
of
was over,
0

in

with

dead martyrs

the

and children.
hard

those

that

and

iatimah
9

was

up children,
in

to help

For

example,

before

the

and also

battlefields.

husband

af fairs

of hostess

as a sort

fact

bringing

as she could.

she went

the

over

the

of

the

She typifies

in

family

birth,

part

her

spanned

she was born before

death.
of

her

for

and giving

on the

a part

his

one,

resplendent

because

the service

her best

as far

the

mission,
after

in

circumstances.

and wept

in the

twenty-nine,

age of

about

atimah,
of
great

spent

busy with

played

the

at

11, Hijra,

life

the

and she died

call,

She died

and depressed

mournful

['

death.

the period

remained

still

father.

Ramadan in

of

father's

his

and F; timah
0

to

poor

the growth
her

"As soon as the Battle

other

and took

women to

time

to

dress

the battlefields
her

father's

wounds . 11

On another

occasion,

role

the

crucial

with

and difficult

siege.

Moreover,
learned
her
1.,
2.
3.
4.

from

father

"

at

other

the Battle
women in

noble

and to

the

the

preparing

Ditch,
food

she played
during

the

a
long

Fatimah al-Zahr;
0
her

of

father,

ltried

to teach people what she

"She was passionately

message he preached.

Ibn al-Athir,
op. cit.,
Hamid, op. cit. p P. '26
Ibid
Ibid

P. 226

devoted

to

What she and her husband

157'

learned

from him,

she taught

to her

In summary, F; t*imah's life

0
struggling
her

who lived

wife

from

fulfilling

in public

her

life.

husband

to

her

serve

duty

and to her children.

"

can be taken as an example of the

the most rough

family

her

towards

She was an ideal

through

friends

participating
beside

patiently

her

and comforting

supporting

situations,

preventing

and actively

society

who stood

wife

this

without

him.

At the same time,

bringing

and helped
Through
of

the

him in

father

characters

daughter

of

this

extent

and how Islam

who played

to which

Islam

covers

a vital
courage

and the preservation

his

mission.

the ideal

treatment

the

changed

father

old

relationship.

survey

They showed great

Islam

the

his

we can learn

life,

her

with

to spread

situations

the father-daughter

The remainder

fields.

her

of

On the

atmosphere.

who suffered

life

her

who spent

mother,

Islamic

daughter

the most critical

towards

about

female

a healthy

devoted

she was the

the exploration

concept

of

in

up her children
hand,

other

she was the ideal

of

active

role

faith.

of

selection

some

in her most social

on behalf

and strength

women the

gives

a limited

of

The range may help

the

call

show us

right

to participate

positive

response

in

society.

Persecution
early

that

female

all

necessity,
1.

elicited

converts

a consistently

whereas

the biographies

and sources

from
all

agree

oppressed men - except Bil7al bin Raah - sometimes out of

a
hid

their

to Islam

conversion

Waddy, op; cit..

P. 50*
Ibn Slad, op. cit.,
Vol.

Bint
8,

and pretended

A
al-Shatit
p. * 420

op. cit-9

to be unbelievers
P. 160

158
just

to

save their

lives.

to even pretend

refused

and torture

until

Khibba:

they rid

faith.

their

the

themselves

Among such

She was the

follow

the

seventh

Prophet

During

paganism.

the

the open desert

(to

give

them courage)

Although

and brave.
finally

you are promised

Summayyah was not

died

the first

from

was killed

at

has killed

the

Another

the

renounce

in

Islamic

one who killed

your

by Ab7 Jahl,

Prophet

while

her

1.

sAfIW.
See

2.
3.
4.
5.
6.

See
See
Ibid
Ibn
Ibid

Ibn
Ibn

op.

:A-d,
Hajar,

said

shelter

cit.

op. cit.,
op. cit.,
A d,
and*Ibn
op.
A. '-d,,
P.
op. cit.,

days and forced

under

religion

she visited

and refreshment.

Vol.

becoming

togAmmar,

"Allah

persecution

the woman of

When discovered

she was sent by camel through

took

escort

to Islam,

three

she

Howeyer, when AbZ7 Jahl

her

to teach them her new beliefs.

for

resolute

life,

thus

yet

motherOll

Quraysh in secret

food or water

resilient,

on her

On conversion

without

was weak,

sonstitution

even to save her

pUmm
Shurayk.
was

by Meccan unbelievers,

"Forbearance

she remained

to renounce

woman who refused

The Prophet

Islam,

the

family

the

"

son,

and re-adopt

drag

sand on them.

and her

and

and their

Islam

renounce

history.

of Badr,

or

to

Islam

to

husband

her

paradise.

young

wounds inflicted

Battle

hot

she received,

not

woman martyr

be converted

would

persecutors

and was married

pass by them and say,

would

She would

BaniY Makhz7um would

and throw

how much torture

no matter

heat

midday

into

family),

they

of their

women was Sumayyah Bint

Summayyah,

so that

out

(Yi-sirls

Muhammad.

Ammar, were persecuted

to

person

women, they

the persecution

and withstood

She was a maid to AbU Hudhayfah

Y; sir.

Muslim

oppressed

to be unbelievers

either

to

were martyrs

As for

the desert

to stand in the sun

Eventuallyo

while

they*

2. P. 88
Vol.
Vol.

8, Po 193,
Ibn Hajar,
8, P-1140
P. 193 andrAfi-fi,
Vol.
cit.,
193 and Ibn Hajar,
op. cit.,

- op.

cit.

2, P. 88
P. 114

', Vol.

8T

159
0

she drank

slept,

When they

their

awoke,, they

which

they

than

ours. "

and in

from

They found

accordance

the

water

their

with

but

truthful,

you are

and poured

the rest

over

she invented

another

story,

carrier
her,

suspected

"if

said.

water

then your
as full

carrier

is

religion

her persecutors

own argument,

upon

better

had left

as they

her.

it,
to

converted

Islam.

Another such woman is' Umm Kulttrum

whose father

the

noblemen

of Quraysh.

on her

mother's

side

was one of

Her half

brother

She converted

to

in her

family

to do so.

alone,

unafraid,

mountains

in

Mecca before
She left

the

middle

the way from

all

between I the

had been agreed

The idolators

to

stipulated

'Who ever comes from

and who ever

UmmKaltZm

Ie to the Prophet
cam

her
to

and the

tolerate.
1.
2.
3.

me to pagans,
"

her

family

the night

of

the

and her

and is

reclaim
pact

so that

only

home and travelled

desert

for

the

sake of her

her,

religion,

we return

they

we made.

the

that

on the day of

al-WalTd

one

the

of your

side,

AffA.

across

she found

Prophet

your

the

and the idolators

Prophet

brothers.

I am a woman. and the status

return

the Hijra,

al-Madinah,

side

comes from

arrived,,

our conditions

our

wascUthman bin

Mecca to al-Madinah

As she approached

religion.

us,

in

Islam

AbT MuI ay-it

bin

Bint*Uqbah

of

and

truce

ah.
al-Hudayybl.

al-Huddaybiyah

to you. '

So when
Uqbah,

andcAmmar, sons of

said

to him,

I
But UmmKulttrum

to

you return

'Muhammad, fulfil
said,

10 Prophet,

of women is weak as you know, so you would

they

would

undermine

but

my religion

not

See Ibn Vajar,

Vol. 8. P. 248.
op. cite,
wAfifi.
P. 90
op. cit.,
Ibid & Ibn A'A,
Vol. 8, P. 167 & Ibn Hajar,
op. cit.,
0

op.

cit.,

P., 274

160

It

is

a Qurlanic

said

verse

110 ye who believel

refugees,
examine
faith.
" 1

Consequently,
immigrants
be returned

to

their

shows how Islam

point

Harithah
0

faith

as the

Prophet

of her

day.

status.

It

to resist

all

or economic
endurance
and it

was a validated

The participation

fields.

Muslim
days of

medical

field

The Prophet

Prophet,

women.

inspired

as equals

was largely

of

4_

this

the

call

of

Q. 60.10

2.
3.
4.

Ibn al-AtkXr,
Ibn al-AttrJr,
Ibid

fourteen

Islamic

op.
op.

women

new hope held

their

of

hope which

lent

out

social

them the

to paganism,

but

to medicine

to the

only

into

extended

and nursing

cit.,
cit.,

society

Vol.
Vol.

worked

7,
7,

most other
during

nurse.

P. 386 & Ibn

P. 110 & Ibn

who needed medical

at

as doctors.

the

and tend the wounded.

the sick

ago.

the

in

who was an excellent

known to all

centuries

-II

figure

One such woman who was a leading

Therefore,

1.

of Muslim

regardless

confined

Islam

set up which was well

women in

this

was at

hope.

women contributed

Islam.

incident

Zayed ibn

and maried

to make them revert

efforts

not

This

"Umm Kultt7um

by the

was Rufaydah alAna-riyyah,

9
commissioned her to care for

She had a tent

treatment.

are.

of women was not

on behalf

struggle

immigrants

male

women
shall

and most intelligent

strongest

to be treated

that

These women were all

to them by Islam

brothers,

Islam

al-Madinah

by whom she had a child.,

the

her

and embraced

protect
in

she settled

She was one, of

early

persuaded

the

people,

and the

but

single,

When there come to you believing

women .
God knows best as to their
them.
and test

the -Prophet

who have entered

this:

regarding

was revealed

the

time

Far from

Era d,
Hajar,
a,

the

of

objecting

op. cit..
op, cit.,

P. 168
Vol-89

p. 80

161
the Prophet
tat

said

11

Ald,

when

the Battle
tent.

of

The Prophet

Another

healer

Al-RabV'used

the

Layla

Prophet

and I would

Kulaybah

mounted

distances.

Slad

She was at

much as male warriors.

Islam.

She also

However,

and medical

women's

role

treatment,

The most famous

amongst

who was married

to

Prophet
1.
2.
3.
4.
5*
6.

on the

and serve

the sick.

"

battlefield

as one of

in

the

as

defence

to nursing

only

confined

Klab

She had originally

a nurse.

great

sick.

such women was NasTbah bint

at. Ukd Is

the

and was rewarded

with'men

drink

the

with

but they were also engaged in actual

Zayd bin*Tsim.
0

to

and travelled

battles

the Prophet

war was not

with

as well

was a nurse

the wounded and the

in

carry

force

the

and give

in battle

She participated

treated

to the'wounded

"we would

went out

with

yyah.

tend

"I

Khaybar
5

as a nurse.

woman who went out

She witnessed

for

concern

and wounded to al-Madinah.

killed

al-Aslamiyyah,

warriors.

you sleep,

his

both

al-Ansarl.

the Prophet

She recounos:

bint

"How did

&
recounts,

Al-Rab!

at

him to Rufayydah's

in battles.,

was another

treat

role

Mulaudh

Prophet

with
the

al-Ghl. fWriyyah

in Jihad.

bin

fighters.

campahgn

Prophet

of

the

them and return

and serve

Rufayydah's

was al-Rabi.

serve

the military

Islam's

in

to accompany

and generally
out

interest

"Carry

said,

demonstrates

which

is

was wounded by an arrow

pass by him and say,

would

It

profession.

companions

Prophet

the

awaken ?"2

and his

this

enter

the

one of

al-Khandaq,

and how did-you

the sick

them to

encouraged

combat.

al-Maziniyyah,

found

the

Ibid
Ibid
Ibid
Ibn Hajar:
Vol. 8, P. 183
Op. cit.,
Ibn il-Ath-ir,
OP. cit.,
Vol. 7, P. 252 & ibn
Ibn al-Athrr,
Vol. 7, P. 280
Op. cit.,

Hajar,
0

Op* cit.,

Vol, 8, P. 176

162

At the beginning
they'suffered

fled,

'and to guard

battle
isolated.

took

Prophet

later

Prophet

11Whether
me. 1s

the'battle,

"What you are able

him so that

Prophet

by her

to the ground.

the

Iof Uhud, but

Battle

fought

her with

alongside

Musaylamah
stead,

incwhich

until

fact

killed

combat

part

without

his

circumstances,

and her

life

1.
2,
3*
4.

woman in

' Ibid
lbid
Ibid
Ibid

this
is

treated

as an active

against
on in

She was present

was in

the

-bah
The NasT.
in

actual

woman can under

defending

fighting.

only

Habib,

to fight

her participation

meant actual

not

the battle

a hand.

that

"it

said,

and said,

musaylamah

she lost

in

Then the

Her son,

in

which

fully

She fought

was killed.

indicates

partipipate

"

al-Walid

in

to

reaction

The

the man, and struck

so Na; J-bah decided

battle,

disapproval,

even if
Islam

Ibn

the battle

that

Prophet's

certain

the

in

confronted

battlese

other

she or Musaylamah

and during

and the

story

Kalid

he was killed,

either

Yan7amah and took

in

also

wounded. "

and said

t.,,

The Prophet'smiled
wrath.

his

fighting.

The Prophet

to her.

Nasibah

son. "

your

saw

wounded in

continue

nobody can bear

to bear,

The

there-I

and strength

courage

"Oh, pUmmC.
Amrar, you have shown your
in

him to

the

was

to h1m, "Bandage your

sald

son was presented

he fell

or left,

Her son, %mZar was badly

impressed

the man who struck

the Prophet

way to him.

her

to my right

in

fighting

that

seeing
fight

to

bandaged him up and offered

man who wounded her

is

by Quraysh

a few to continue

NasTbah,

I look

so the

was greatly

to her-,

but

sword and started

on for

hand during
mother

her

leaving

but

were victorious,

many were-killed

the Prophet.

said,

fighting

His

'thus*

Muslims

the

in which

a reverse

and many others

her

the battles,

of

This

member of

her

faith

shows that
the Society*

at

his

1,63However,

women in

Islam

not

only

or as combatants,

but

whether regarding

everyday affairs

their

expressed
An example
in

advice
at

opinions

the beginning
support

wise

the

al-Hudgyybiyah

role

they
But

his

their

Ib al-Khatiab,

He repeated
loss,

duty).

his

their
the

were further
conquest

Thacri f

Ibid

servant

three

request

ordered

to any of

companions'saw

this,

heads.
conditions

The Muslims
of

demonstrated
of

Mecca

and

not

a single

not

thetruce-

they
from

the

got
then

of

in

did

UP, slaughtered

At a

as ddvised
sheep and

the wisdom

on realised

the

(as a religious

1 JUmm
Salamah's

and

up.

what happened.

Prophet

when she rode out with

-0
Tiif

not

to slaughter

one responded.

a sheep

them.

rights.

man stood

and related

and to slaughter

speaking

their

me. "

companions

'Umm Salamah,

wife,

that

given

and I shall

his

but

times,

truce,

the

of

any of

forsake

not

faith

recount

also

that

Allah,

of

by right

to command

believed

move forward,

was to go out

and when his

behind

am the

for

AUmm Salamah during

conditions

forfeit

wives

him by her

The sources

from

not

should

to his

one who stood

was unable

who all

and He shall

to his

Without

shaved

"I

and then

he went

Her-advice

they

advice.

turned

of Believers,

who dissented

when the prophet

offerings

before.

Mother

their

and sustained

The Prophet

those

order,

However,

le

by the

said,

for

was the

Islam,

of

They

matters.

sometimes

Khadijah

call

were the victors,

the Prophet

the Prophet

truce.

them*umar

disobey

the

that

decisionmaking.

the

or weighty

as was mentioned

from

to

contrIbuted

and were consulted

the

played

co-operation

also

matters.
of

the

amongst

is

this

of

important

and great

they

in war as nurses

participated

courage

and wisdom

the Prophet during

battles

of

Ha%Xazan and-

164'

There

wisdom and decisiveness

Bint

Abdal-Mutalib.
tb-al!

al-Zubayr
all

the

clans,

the

fortress

Aww`a-m was given

Afraid

that

but

to her,

armed,

Periods
in

role

asylum

the

Islam

early

r Ali

by marriage.
and went

action
those

sources
dissolved

also

to

that

op.

in

th Battle

cit.,

Vol,

the

and quick

Ali's

asylum

the

The Prophet

Prophet's

of

Badr,

2, P. 112

his

thinking.

a significant
to give

kill

and

sister,

to her

to two men related

them,

also

man,

do so. "

so she locked

them.,,

them

her

approved

and trusted

whom you have protected

a woman could

Zaynab,

to kill

women the right

to Abr Al-! A; 7s because

her marriage

SeeVIfT,

him.

battalion,

of his

rest

women to play

to kill

fortress.

to the

man, and despite

Abir T;; lib,

0

inform

was standing

of Abd al-Muttalib.
to

So he must not

asylum,

recount

Thabit

gives

wanted

"We have protected

when he was captured

1.

TWlib

AJ

to offering

the

daughter

had given

cousin,

whom you have trusted.

addition

Islam

Safiyya

men close

as war enabled

period.

to the Prophet

and said,

in

the person

'*Umm Han-i Bint

bin

women and children

shows her courage

This

the Prophet's

to

and went down to the

of peace as well

and protection.

therefore

in

him.

with

on al-Madinah

While

or alert

you,

of

when Quraysh,

the

cavalry

bin

Safyya

test.

and mother

danger.

walls

I am not

a post

killed

the

and marched

gathered

forgive

"Allah

she took

aunt

she asked Hasran

do you know that

Undaunted,

paternal

enemy's

the

climb

whereabouts,

By Allah,

the

on of

to

away from

H; rith

he might

he said

being

The Prophet

of Bani

were put

Prophet

intelligence.

women's

an opportunity,

the

rode against

she noticed

their

action

the Prophet's

guard,

to

of

the Musims.

massacre

when Muslim

were many occasions

In
The

redeem a captive.
eldest

daughter

he was an Idolator.

had
But

she redeemed him and the

165

Prophet

him.

accepted

But once he converted

Reporting
in

which

It

was stated

the Hadith

the Prophet

of

women made a significant

by Ibn

women - Hadith
Hadiths

they

'Asmal Bint

AT

Fatimah
0

contribution

was not

during

and after

the Prophet's

Cwere Alisha

(the

The Muslim
literature.

Prophet's

al

to merely

women moreover,

known because

particularly
the

Prophet,

and this

also

some women were

Among such women
;12

revealing

the

Qurlanic

verses

in

made a contribution

was the
that

Hadith

reporting

about

immediate

prohibited

the

Thalalab.

Bint

of her famous problem

consulted

76 Hadith.

reported

andlUmm al-Dard

' Among such women was Khawla,

111

Jahsh reported
0

instruction.

religious

387 Hadith,

reported

Hl.l'; liyyah

but

or from his

himself

al-Zahra

time,

wife)

to the

were 700 women who reported

limited

in

to be experts

considered

area

Islam.

early

he devoted

58, Zaynab Bint

al-H! ith
0

Their

in

which

the Prophet

Bak r reported

MaymUn*ahBint

section

there

from

either

important

was another

contribuiton

the

that

For example,

associates.

Hadiths,

S"a,d in

reporters
heard

the couple

to one another.

returned

to islam.

of

who was
which

reason

ZMZ7,

field

she

behind

as mentioned

earlier.

It

was'also

she who spoke to4Umar ibn al-Khatrb

of the Mosque accompanied by al-Jaiad.

between her arlUmar,

After

she spoke to'cVmar saying,

known you when you were4Umar (in the diminutive)

1.

Ibid

2.

Ibn Era"d. op.

cit..

Vol.

2, P. 374

as he came out

mutual compliments
"Oh"Umar. I have
and looking

after

sheep

166'
ln*Ukaz

It

marketplace.

Amir al-Mu
and look

(t] he Commander of

minin

after

the

Khawla

whose

must listen
1 .1

fear

so.

to her

turned

in

by Allah

the

Allah
sying,

'Umar

know her?

do you not

alone;

called

interfered
is

This

a
So Umar

heavens.

to her. "

r role

For example,

some women. developed

which

Salamah Bint

of Belivers)

whose husband

carried

out

the burden

Bint

of

and Mother

wife

for

was an

al-Thaqafiyyah

Malud was a jobless

providing

(a

who used to work alAIim

Mulawiyyah
bin

Abal-Allah

was as artisans.

Prophet's

craftswoman

Raytah

artisan

(the

Zamlaah

was a skilful

leather).

of

her

was heard

voice

Az.furthe

kind

"Leave

to al-jar-Ud,

Believers)

'r
to Am! al-Mulminin.

"Oh woman, you have been so severe

sayina

Now you are

ago.

11
AI-Jar7d
...

subJects

your

long

too

was not

man and she

family.

her

Zaynab bint
her

with
in

hands and distribute

fosterage

for

Muhammad in

himself

reading

asked her
And during

and write.

she was asked by him to hold

marklet

of mourning
1.
2.
3.

aspect
over

the

Harb al-Gha; alF,,

islam),
P. 58
See Ibn al-Athl'r,
Ibid
-

Ibid

Hafsa
*0

the Caliphate.
the

job

of

worked

high

Al-Sh-Ef, a bint

to the

Muslim

(the

Prophet's

C
Umar bin
supervising

Abd

The

women.

how to

wife)

al-KhattAl
trading

in

changes

was the

al-Madinah

Place.

A further

For instance.

jobs.

teach

Others

some women reached

and writing
to

who had fostered

SaIdiyyah

Moreover,

recognised

woman who used to work

to the poor.

charity

childhood.

used to teach

Prophet
read

his

working

HalTmah al

example,

and held

positions
Allah

Uahsh was a hard

of

life

dead.

in which
Islam

Istiqial

*P* 'it*,

Islam

forbade

al-MaAh

the

bought
manic

fT al-Islin

P*447

expreSsion
(Independent

ritual

of grief
Woman in

1'67

through

had been customary

froni

was reduced
death

mentioned

extracted

observe

these

displays

One of

spans'a

in, crisis

in

of unrest

of

the Prophet

the

has recorded

experienced

and demonstrated

Mulawiyyah

the

of mourning
the
as

to Islam,

the

they would
excessive
inner

greater

'Outward

patience

crisis.

women who demonstrated

well-known

poetess.

history

Arabia,

of

the

loss

of

great
"Her

al-Khanra:

of his

her

message.

the grief

of

brothers,

life

before

the years

acceptance

and depth

extent
at

which

the case of

them that

Muhammad and the

For history

In

forbidding

of

faithful

was the

time

rise

from

to nurture

and in

of

examples

the period

of women converted

The purpose

stress

and wailing

months ten days,

was four

pledge

was in order

under

the

forbearance

the

When a group

of grief

clothes

days except

three

a personal

their

Furthermore.

when the period

changes.

and endurance

to

one year

earlier.

Prophet

tearing

in Jahiliyyah.

a' husband,

of

faces,

their,

slapping

she
Sakhr

and

as she says:
"What have we done to you, death,
That you treat
us so with always another catch.
One day a warrior,
the next day a head of state,
Charmed by the loyal,
2
you chose the best. "

She was considered

brother's
severe

death
critics,

Prohpet'himself
often

1.
2.

asked her

talented,

assumed a dark
past
is

to its

attest

to have been very

to recite

-See Fernea. Elizabeth

ajar,
Vol.
op, cit.,
Ibid

poetry,

for

from

fond. of

Basima,

of her

the most
The

magnificence.

him when she was in

& Bezingan,
8, P. 66

the time
but

and sombre quality,

and present,
said

"Her

op.

her poetry
his

cit.

and

company.

Ibn
P.
39
&
o

168

However,

history

demonstrated
Battle

also
her

after

and before

was to be forbearing

honour

that

God allow

they

the

early

converts

faith.
I

Malik

ibn

everything

M71ik

Islam,

about

She brought

Ans up on her

Zayd ibn

Sahl

to marry

him because

him and tried

that

those

idols

either

to harm or benefit

in his

heart,

'With
her

son recounts:

to her

2.

Ibn Uajar,
op. cit-#
and Ibn Slad op cit-9

ruin

and there

but

a Muslim,

my son. "
he met his

were worthless,
Islam

brother

in

she married

times

fell

ill

of

telling

with

Islam
him

no power

became established

finally

and then

She refused

Islam,

to

fate.

Ab;u- Talhah

discussed

still

him to convert

fortitude

Ibid

small

objection.

to her.

proposed

anyone.

1.

their

"Do not

Syria

the

of her

will

she taught

for

he worshipped

"My half

the

own and when he was a young boy,

and he converted,

regard

for

specifically

her husband's

and left

to persuade
which

that

the people

despite

he was not

an

in Mecca and one of

was against

who was an idolator,

with

I ask only

al

and say to her,

he gave up on her

it

consider

who was

However,

al-Nadi-r.

in

fell

Ansariyyah.

MilhZi

Her conversion

them

"

showed endurance

become furious

would

However,

Paradise.

to

later

"I

was,

Islam.

sake of

Islam

to

the Prophet

sake of her

child

the

the

she showed great

response

woman, Umm Sal7Jm Bint

who followed

husband,

for

me to meet them in

Another
one of

died

only

in

part

sons

al-Khans;!

she

hzradvice

The four

and when news reached

and her

left,

they

and fearless.

and dignity

courage

and strength

Her sons took

conversion.

of al-adisiyyah.

the battle

the patience

recorded

trial

him.

and misfortune,

one day while

VOle 8, P. 243, & Ibn

Vol . 8, P. 311

al-Athi'r,

Abu' Talhah
00

op.

cit..

P. 245

169

was in

the

"Do not

tell

AbT Talhah
a*a0

from

returned

death

son's

She then

and when it

your

had passed

it? "

He said,

Allah.

Unto

And he said,

you to make me show less

Prophet
told

in'the

him.

"May Allah's

She sometimes

should

one of

and I will

stomach
necks. "

From the

fully
except
taken

1.
2.
3.

kill

The Prophet

operate

above

where her

lbid
lbid
lbid

in

the

the

escaped

examples,

it

is

not

"

for

She said,

back, " and I

be weaker

and the

you and for

than

your

Prophet
nights.

"

of Hunayn when she

Battle

a dagger

I would

around

her

"Oh Prophet,

She said,
strike

men and I would

him in

the
their

strike

attitude.

evident

that

on the areas of life

the most part

a gift

Then he went to the

Prophet.

approach,

physiological

account.

friends.

with

and He has made

Allah

saw her carrying

the

fair.

be brought

be for

at her

for

participate

their

was painful

him what happened

engaged

to

it

I will

"

smiled

any restrictions

into

fortitude.

idolators

the

from

"by Allah.

Her husband
her

evening

them.

are not

Him ye will

blessings

also

He reported

waist.

"They

and told

morning

was pregnant.

back of

he was a gift

son ...

him of

telling

a pleasant

When Abu"TTalhah

have you seen so and so borrow

was asked

him die ... 11 He said,

thank

she postponed

"Abu Talhah,

them to return
is

they

until

him and said,

son Is death. "

abou6 his

the Mosque.

said,

it

enjoy

'*UmmSalama prepared

Mosque and died.

Islam

in which

on equal terms with

and psychological

does not

a woman can
a man

differences

are

170
CONCLUSION

Inconclusion,
Quranic

laws,
it

which

the

a cohesive

from

under

theinfluence

Thus.

some tribes

right

to fight
in

participate

their

in other

society

of her.

in

daughters.

within
general

women and their

safeguard

to generalise

that

humiliating

on society

of

burial

on

alive

The contradictory

may be attributed

It

rights.

the

to

elements

absence

of

be inadmissable,

would

any

to

customs

accepted

of women was always

approval

under

member of

society.

therefore,

a degrading

and

to Islam

were felt

restrictions
been shown,

The existing

Therefore,

in general,

qua wife,

In Islamv

which
her

werelaid

qua mother.

following
on'the

own protection*

the

positive

aspects

while

the negative

the

woman's rights

qua daughter

women are regarded

Muslims

the woman's

reshaping,

more widely,

are all

for

Jahilliyah

and were adopted

Islam,

as they

total

this

affected.

were abolished.

increased

from

transition
Within

as a whole.

received

insofar

the

was accordingly

aspects

her or

with

on women were common to all,

and dowry.

status

treated

one.

The effects

status

the

and to

dealings

practised

of laws or even of legally

systems

such as the

however,

and avoided

The most extreme

Arabia

features.

trade

Othrs,

ways.

Some restrictions

pre-Islamic

to

had

same tribe#

rights,

right

within

Arabia

and cultural

citizen

as inheritance

such areas

social

the

through

society

the

within

the woman certain

the woman as a second class

even mention

and even

the men, the

alongside

disparate

of women in pre-Islamic

of varying
accorded

impose,

was to

upon the

to tribe

tribe

Islam

of

system

The status

emerged.

fluctuated

triumph

as men's

Islamic

.
Islam
by
women

law.
iere,

and qua
equals
Any
as has

171

Turning

to the

about a possible
and western
are

above.

ItJs

clear

of

Islam

in

society

from

Islamic

society

later

influence
a life

own right

In
would

the

benefit

society,

contribution

equality

from

It

a knowledge
concerning

is hoped that
to this

field.

of

to

both

the

vital

the present

in

stand

but

freedom,

the values

of her

values,

original

does not

sea of-ideologies,

is

it

to her in an

of opportunities

and fulfilment

field

every
that

as

framework

the

preservation

and with

of

Islam

of

within

provided

role,

upon the

liberation.

conception

that

doors

closed

women to penetrate

interpretations,

of

some

as a means of

studied

story

ideas

different

behind

original

for

founded

foreign

particularly

of women,

is

of

turbulent

customs

her physiology

which

societies

have intervened.
women

put

examples

the breadth

restrictive

subsequently

to the

particip

with

Therefor

because

foreign

the

suppression

modern Islamic

literally

opportunity

in a fully

introduction

the

that

backgrounds

corresponds

incompatible

the

the original

the

exists

dignity.

these

of

in

was posed

concluded

have imported

discussed

of

is

and cultural

while"others
Neither

which

Muslim women between total

have therefore

societies

the

it

with

interpretations

not

way for

excess.

at variance

question

the

question

its

woman.

Muslims
of

need
in

offers

every

and not

and non-Muslims
first
of

Islamic
the

status

study has made a modest

BIBLIOGRAPHY

Abbot, Nabia,

Books, Londong

Aishah the Beloved of Mohammed, al-Saqi

1985*
Abd al-Alij

Hammudahg The Family

Washington,

Publications,
c

Muhammadq P.,

Abd al-Baqi,

in

Structure

Islam,

American

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