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The Position of Woman as a Daughter in Islam Islam regards daughters and sons as equals. sharing both the same rights and the same duties toward their families. Parents must treat them equally with no discrimination between male and female children and no favouritism of sons over daughters; the parental responsibility is to give all children the best upbringing possible. with equal love and care for all. Islam has devoted special attention to the rearing of daughters since women are the first people to bring up their own children, and therefore an important element in view of the society as a whole. The first and most important right of a Muslim girl was the gift of life; Islam urged Muslims to receive their female infants joyfully as a gift of God so that the practise of burial at or soon after birth which existed previously was expressly forbidden bythe Qurlan. Moreover, the Prophet showed in words as well as in deeds that daughters must be brought up well and treated kindly. This is well established in many traditions. As He says, "Who ever has a daughter and does not bury her alive, does not insult her and does not favour his son over her will be received by G40 into Paradise. " This shows the necessity for weaning the Islamic people from what was evidently a widespr-! tad practice. And he (the Prophet) also said: "Whoever supports two daughters till they mature, he and I will be on the Day of Judgement like this (and he put two fingers close together)* 2 Daughters were not merely to be allowed to live but also to be generously supported and fully educated. Her rights in financial security equal those of her brother. The father as her guardian 1. al-uussaiJ. op. cit. a P. 15 2. lbid 125
should support her financially until she gets married. As quoted by AbC Masi7d al-Aniarl', the Prophet said: "When a Muslim spends something 09 on his family intending to receive Allah's reward, it is regarded as Sadaqa (a good'deed) for him. " 1A good education should be provided for them as well as their brothers with due attention to a proper standard of morals., Emphasis was laid upon not merely the familiarity with the words of Islam but also putting its teachings into practice to find the proper way' of life. In the Prophet's saying, "Seeking knowledge is compulsory for every Muslim. " 2 The literal meaning of the word Muslim is a 'male Muslim', however, there is unanimos agreement among Islam ic scholars that the word here refers to all Muslims, male and female so that women, although not mentioned 3 explicitly are also enjoined to seek knowledge. Moreover, during the time of the Prophet it is clear - as we shall discuss in the third chapter - that women had the opportunity to express their own views regarding both material and religious affairs, encourage by the Prophet himself. There were mnay Hadiths which show how women were keen to hold fast to their religion, to participate in it and even to act as teachers. For examp e, Abu Said al Khidri told that some women requested the Prophet to fix a day for them (to come and learn from him) as the man were taking all his time. He promised them one day on which he would teach the women religious lessons and commandments. 4 This Hadith where the Prophet made special provision for women to learn, is a strong evidence for the fact that Islam did not confine teaching and learning to men only. The special responsibility of the woman to learn is well explained in this Hadith: 1. See al-Bukhari,, Vol. 7, P. 201 2. Ibid 3. Shiýat'ah-j op. cit., - . P. 73 4. See Sahih al-Bukhari, Vol. 1, P. 80 and 81 126
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THE CHANGING POSITION OF WOMEN IN A
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ACKNOWLEDGMENTS I would like to exp
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INTRODUCTION The Islamic and Arabic
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The status of women in Islamic and
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civilization or of both combined. S
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funcultivatable valley', although i
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2) The second source of support was
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and would not take them captive, be
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fight Muslims; not satisfied with t
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From the Qurlan, we know that she w
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would not marry at all unless she h
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unequal match. "If you can't find a
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ut also among the Hebrews and Arame
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that The fact is/ this marriage doe
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elated to the economic and social c
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However. Islam forbade this kind of
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How was the wife treated Most of th
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49 Another example is the Zainah ma
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'Excepýi for rare cases in countri
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ArZý; The wife of Shai used to dis
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A man could divorce his wife. remar
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women as the Qurlan says: For those
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divorce. the man takes compensation
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The Woman's Inheritance in Pre-Isla
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among his children. giving to a mal
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asking him to bring his mother, Lay
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Burying Daughters Alive In Pre-Isla
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2. The second motive was the fear t
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"But infanticide was not a new thin
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Or was it at any' specific age ? Th
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some mothers must have felt that it
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So it is not surprising that the tw
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0 The Qurlan caýe prohibiting this
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CHAPTER TWO In the previous chapter
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Ia I "As to the thief. male or fema
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to defend the tribe or bring in boo
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For the majority of Arab men, this
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the Islamic system for sharing out
Page 77 and 78: Marriage in Islam The family is the
Page 79 and 80: A tradition reported that. "when a
Page 81 and 82: I. The first kind includes those wo
Page 83 and 84: 2. Also. Islam has forbidden a man'
Page 85 and 86: However. a man can get married to a
Page 87 and 88: I c Ati"said, No. ýnless she is wi
Page 89 and 90: ut the woman can not have two husba
Page 91 and 92: His chief duty is to see that the p
Page 93 and 94: Dowry in Islam. is the wife's right
Page 95 and 96: iron ring. " The man went and searc
Page 97 and 98: , without , paying it. If a man div
Page 99 and 100: give me what is sufficient for me a
Page 101 and 102: discuss later with divorce in Islam
Page 103 and 104: excuses as the Prophet said: "If a
Page 105 and 106: The idea behind the Qurlanic verse
Page 107 and 108: men are killed. leaving widows and
Page 109 and 110: for another wife for her husband in
Page 111 and 112: Divorce in Islam Islam considers ma
Page 113 and 114: Beating (Lightly): If the husband d
Page 115 and 116: period (idda) as the Qurlan states:
Page 117 and 118: 6 114 family's house together with
Page 119 and 120: is to give the opportunity to notic
Page 121 and 122: On that, Allah's Apostle said (to h
Page 123 and 124: 4: his father. Ibn Umar said, 'The
Page 125 and 126: -"The mothers ' shall give two whol
Page 127: then he could force her to marry so
Page 131 and 132: The right of a woman as a mother in
Page 133 and 134: Also: "Serve God, and join not any
Page 135 and 136: KHADIJAH BINT KHUWAYLID The longest
Page 137 and 138: The marriage was effected through t
Page 139 and 140: It must be taken into consideration
Page 141 and 142: "Of the days of her childhood and e
Page 143 and 144: 4- , "Alisha. although young, was m
Page 145 and 146: "How do you know that? " "When you
Page 147 and 148: "Take half your religion from this
Page 149 and 150: and the leaders who wereicompanions
Page 151 and 152: Although her actions in this event
Page 153 and 154: the depth of sadness that her fathe
Page 155 and 156: The Prophet was elated by the birth
Page 157 and 158: 154 The Prophet' a, special love to
Page 159 and 160: Time passed and F; timah still rema
Page 161 and 162: just to save their lives. 1 As for
Page 163 and 164: It is said a Qurlanic verse was rev
Page 165 and 166: At the beginning of the battles, th
Page 167 and 168: There were many occasions when Musl
Page 169 and 170: ln*Ukaz marketplace. It was not too
Page 171 and 172: However, history also recorded the
Page 173 and 174: CONCLUSION Inconclusion, the triump
Page 175 and 176: BIBLIOGRAPHY Abbot, Nabia, Aishah t
Page 177 and 178: Holt. P. M. Lambton 9 AN. W. K.. Le
Page 179 and 180:
Roberts, Robert, Social Laws of the
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