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leadership must be based on mercy, kindness, mutual consultation and shared responsibilities. for tyranny or humiliation. IIt was never intended as a basis The second exception is in the matter of giving testimony in legal matters, in financial I transactions. According to Islam,, such evidence should be_given either by two men or a man and two women. As the-Qurlan says: "And get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose for witnesses. " 1, This does not have anything to do with the credibility or dignity of wonmen. It is the Qurlan that states that such transactions being carried out mainly outside the domain of women, it is possible that one of them may forget, then the other one can remind her, as the Qurlan explains in this verse: "For witnesses, so that if one of them errs, the other can remind her. " 2 It is suggested that a woman in pre-Islamic society was usually at her home looking after her children and running her domestic affairs. So women were, most of the time, away from what was going on ift the market place, its problems and affairs. It is enough that Islam gave the woman the right to particiPate in the society through testifying, aven in part. The third exception is the matter of inheritance. Our discussion' about the woman's status before Islam. in the first chapter, gives us a clear idea about how she was. mostly, deprived of the right to have a chance of an inheritance. The idea behind this. as we showed, was that she was not qualified to be an heir since she could not fight either. 1. Q. 2.282, 2. Ibid ý- a 67
to defend the tribe or bring in booty. So, the property of a man who had only female children was distributed among their uncles. the dead man's brothers). 1 (i. e. Depriving the woman of a share in the inheritance was not practised by Pagan Arabs only. this Practice was common among many other nations. For example, in ancient Greece, the woman could not inherit property, and she was even treated as a commodity and was considered as a part of her custodian's wealth. It was suggested that "Follwwing the death of a Greek woman's father, his inheritance was distributed among her brothers. And, if she had no brothers, she was to be amrried tp the oldest heir. So, she was a part of the inheritance from which she had nothing. Her son from'such a marriage was to belong to the mother's father. and was to be given into custody la. . ter on., Moreover, -in the same way, in Hamurabi Is law, women were deprived of the right to inherit. In the Roman society, during the times of the first republic, a man was the head of his family. He had the proprietor's rights over his gn wife and childIfie was the religious and political leader of his family and he was the person who was charged with all his family affairs; he was responsible for buying, selling, contracting and running all the affairs of his family. The woman had status relative to the man and even legally she had no consideration as feminity did not provide a qualification for such consideration, just like childhood or madness. 3 Also, the- Hebrew woman did not have a share in the 1, See al-KIMA, al-Bahiyy. al-lsl; m was al. Marl ahal-Mule; srah (Islam and The Contemporary Woman). P. 201 2. Bayyham. Muhammad, Al-Mar I ah fi- al-Tar7kh wa al-SharA 7., quoted by al-Hzrfr, op. cit., P. 339 3. Bar Muhammad, Mabildila al-Qarrun al-Roman"I*, P. 107, quoted by"Arfa Sulaiman, HuqZ7q al-Marah ff'al Islgm', P. 32 2 68
- Page 19 and 20: From the Qurlan, we know that she w
- Page 21 and 22: would not marry at all unless she h
- Page 23 and 24: unequal match. "If you can't find a
- Page 25 and 26: ut also among the Hebrews and Arame
- Page 27 and 28: that The fact is/ this marriage doe
- Page 29 and 30: elated to the economic and social c
- Page 31 and 32: However. Islam forbade this kind of
- Page 33 and 34: How was the wife treated Most of th
- Page 35 and 36: 49 Another example is the Zainah ma
- Page 37 and 38: 'Excepýi for rare cases in countri
- Page 39 and 40: ArZý; The wife of Shai used to dis
- Page 41 and 42: A man could divorce his wife. remar
- Page 43 and 44: women as the Qurlan says: For those
- Page 45 and 46: divorce. the man takes compensation
- Page 47 and 48: The Woman's Inheritance in Pre-Isla
- Page 49 and 50: among his children. giving to a mal
- Page 51 and 52: asking him to bring his mother, Lay
- Page 53 and 54: Burying Daughters Alive In Pre-Isla
- Page 55 and 56: 2. The second motive was the fear t
- Page 57 and 58: "But infanticide was not a new thin
- Page 59 and 60: Or was it at any' specific age ? Th
- Page 61 and 62: some mothers must have felt that it
- Page 63 and 64: So it is not surprising that the tw
- Page 65 and 66: 0 The Qurlan caýe prohibiting this
- Page 67 and 68: CHAPTER TWO In the previous chapter
- Page 69: Ia I "As to the thief. male or fema
- Page 73 and 74: For the majority of Arab men, this
- Page 75 and 76: the Islamic system for sharing out
- Page 77 and 78: Marriage in Islam The family is the
- Page 79 and 80: A tradition reported that. "when a
- Page 81 and 82: I. The first kind includes those wo
- Page 83 and 84: 2. Also. Islam has forbidden a man'
- Page 85 and 86: However. a man can get married to a
- Page 87 and 88: I c Ati"said, No. ýnless she is wi
- Page 89 and 90: ut the woman can not have two husba
- Page 91 and 92: His chief duty is to see that the p
- Page 93 and 94: Dowry in Islam. is the wife's right
- Page 95 and 96: iron ring. " The man went and searc
- Page 97 and 98: , without , paying it. If a man div
- Page 99 and 100: give me what is sufficient for me a
- Page 101 and 102: discuss later with divorce in Islam
- Page 103 and 104: excuses as the Prophet said: "If a
- Page 105 and 106: The idea behind the Qurlanic verse
- Page 107 and 108: men are killed. leaving widows and
- Page 109 and 110: for another wife for her husband in
- Page 111 and 112: Divorce in Islam Islam considers ma
- Page 113 and 114: Beating (Lightly): If the husband d
- Page 115 and 116: period (idda) as the Qurlan states:
- Page 117 and 118: 6 114 family's house together with
- Page 119 and 120: is to give the opportunity to notic
leadership must be based on mercy, kindness, mutual consultation<br />
and shared responsibilities.<br />
for tyranny or humiliation.<br />
IIt was never intended as a basis<br />
The second exception is in the matter <strong>of</strong> giving testimony in<br />
legal matters, in financial<br />
I transactions. According to Islam,, such<br />
evidence should be_given either by two men or a man and two women.<br />
As the-Qurlan says:<br />
"And get two witnesses, out <strong>of</strong> your own men, and if<br />
there are not two men, then a man and two women,<br />
such as ye choose for witnesses. " 1,<br />
This does not have anything to do with the credibility or<br />
dignity <strong>of</strong> wonmen. It is the Qurlan that states that such transactions<br />
being carried out mainly outside the domain <strong>of</strong> women, it is possible<br />
that one <strong>of</strong> them may forget, then the other one can remind her, as the<br />
Qurlan explains in this verse:<br />
"For witnesses, so that if one <strong>of</strong> them errs, the other<br />
can remind her. " 2<br />
It is suggested that a woman in pre-Islamic society was usually<br />
at her home looking after her children and running her domestic<br />
affairs. So women were, most <strong>of</strong> the time, away from what was going on ift<br />
the market place, its problems and affairs. It is enough that Islam<br />
gave the woman the right to particiPate in the society through<br />
testifying, aven in part.<br />
The third exception is the matter <strong>of</strong> inheritance. Our discussion'<br />
about the woman's status before Islam. in the first chapter, gives<br />
us a clear idea about how she was. mostly, deprived <strong>of</strong> the right to have<br />
a chance <strong>of</strong> an inheritance. The idea behind this. as we showed, was<br />
that she was not qualified to be an heir since she could not fight either.<br />
1. Q. 2.282,<br />
2. Ibid ý-<br />
a<br />
67
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