INDEX

Abstract 3

Introduction 3

Religious Customs 4

Customs Regarding Women 5

The Social Reform 8

Conclusion 10

References 11

Pre and Post Islamic Arab Customs

Abstract

We all have heard about the Russian Revolution, the French Revolution and the Italian Revolution. These revolutions were the foundation stones of significant changes in their respective social fabrics. Though we have a lot of knowledge about these revolutions and how they changed the world, but one revolution still remains unheard of and its discussion among academic circles is still obscure. The researcher of this paper would like to term it as the ‘Great Revolution of Arabia’ in the form of ‘Islam’. Yes, this was a revolution which metamorphosed the Arabian society and changed its inherited philosophy, religion, customs and ethics. Not just the Arab world, but it significantly impacted the whole world in different ways and most importantly induced Europe to rebel against the hegemony of the Church. The content of this paper will be limited to the Pre and Post Islamic Arabian society. In the first part we will be analyzing the change in the religious conditions and notions of the Arab people. The second part will deal with the phenomenal change in the status of women. The third part will enunciate the transformation of the Arabian society from an indecent and scattered one to a morally upright and unified one.

Introduction

The Pre-Islamic Arabian is society, also referred to as ‘Jahiliyyah’. This word has been derived from the Arabic word ‘Jahl’ which means ignorance. Therefore, the era preceding the Islamic era is known as the ‘Age of Ignorance’. This term has been employed in order to delineate the moral decadence of the society. There was complete anarchy and absence of social order. The neighbouring countries of Persia, Byzantine and Egypt possessed a glimmer of civilization but Arabia stood isolated, cut off by vast tracts of desert.^[1] It was only after the advent of Islam and the propagation of the Islamic teachings by the Holy Prophet that the Arabian subcontinent turned into a civilisation which illuminated the world. The Pre-Islamic Arabian society followed abominable rituals and religious practices. It was intrinsically superstitious and unjust and inequitable notions of right and wrong were entrenched in the minds of the people. The call to Islam completely transformed the religious, social, moral and legal structure of the Arabian subcontinent. The following sections will comprehensively shed light on this metamorphosis.

Religious Customs

The Arabs were indifferent towards religion, but they had an idea of an All-Supreme Power controlling the universe, His wrath and favour, the Life after death and the angels.^[2] Most of the Arabs followed the religion of Ibrahim until the chief of Khuza’ah, Amr bin Luhai came back from Syria. In Syria, he saw people worshipping idols and as Syria was the land of the Prophets, he thought that idolatry was the correct way of worshipping the Creator. He brought an idol named Hubal and placed it in the middle of Kabah. Idolatry rapidly spread all over Makkah and the region of Hijaz therefrom.^[3] Other Important idols of the Arabs included Manah, Al-Lat and Al-Uzza. Among other idols were Usaf and Nailah.^[4]

The Arabs used to devote themselves to the idols, sought refuge in them, called for their help and supplicated to them. They performed pilgrimage to the idols and prostrated themselves before them. They also sought favours with these idols through vows of offering crops and cattle.^[5] The Arabs, both men and women, circumambulated the Kabah in a state of nudity with their hands clapping, shouting and singing.^[6] In addition to these deities, the Arabs attributed Godly reverence to their priests. Besides idols, the stars and saints were worshipped in Arabia. They also adored the shrines of their forefathers and worshipped fire.^[7] Other religions practised by the Arabs were Judaism, Christianity, Sabianism and Magianism. People of other religions were similar to the polytheists with respect to their inclinations, dogmas, customs and traditions.

After the advent of Islam, the entire religious fabric of Arabia changed. Polytheism was replaced by monotheism and idolatry by Tawhid^[8]. All the scattered forms of religion were discarded by the Arabian society and they proclaimed ‘La Ilaha Illallah’^[9] with fervour in no time. The Holy Prophet at the age of 40 began to spread the message of Islam in Makkah. He faced a lot of criticism in the initial phase and was also persecuted. But the immorality prevalent in ‘The Dark Ages of Arabia’ induced him to reform the society at any cost.

Addressing the Arabs, he said, “The idols you worship are a sham. Stop worshipping them. No mortal being, no star, no tree, no stone, no spirit is worthy of human worship. The entire universe belongs to God Almighty alone. Thus worship Him alone and obey only His commands.”^[10]

In this section is inevitable that we discuss the significance of Kalimah Tayyibah i.e. ‘La Ilaha Illallah Muhammadur Rasulullah’^[11]. This was the basic religious principle which replaced all the tenets, customs, religions and forms of worship that were prevalent in the Arabian subcontinent. It philosophically means that the whole universe has been created by Allah and its life and sustenance depend on His mercy; Allah alone is the Master and Ruler.^[12] It is this philosophical foundation that was imbibed by the Arabs and which governed their religious, legal and social lives as we will see in the upcoming sections.

Customs Regarding Women

The status of women not just in Arabia, but all around the globe was quite miserable. Specifically, in the Pre-Islamic Arabian society, women were thought of as a cause of disgrace. They were devoid of basic human rights and were treated as common property. In this section, we shall discuss at length the customs and practices with respect to women.

Before the advent of Islam, a large number of Arab fathers buried their newly born daughters alive in order to escape their supposed disgrace. Female infanticide was the norm of the day and was not at all considered to be an evil practice. They would feel pride in having sons but would feel ashamed when they had daughters.^[13] Daughters were killed at birth in order to save money, not least in terms of their everyday support but also in view of later marriage expenses.^[14] The Holy Quran expresses this in the following terms: “When one of them is given the good news of a female child, his face becomes gloomy and he is choked with grief. He hides himself from people because of the (self-presumed) bad news given to him (and wonders): Shall he keep it despite the disgrace (he will face in the society), or put it away into the dust? In fact, evil is what they decide.”^[15]. One of the numerous contributions of Islam to Arabian society was that it effaced this inhuman practice. The Arab mindset was transformed due to the teachings of the Holy Prophet: “One who has a daughter born to him, does not bury her alive, does not treat her badly and does not prefer his son to her, Allah will admit him to Paradise.”^[16]; “Whoever brings up two daughters until they come of age, he will accompany me thus on the Day of Judgement.”^[17] These Islamic values regarding the value of daughters changed the perception of all those living in
Arabia and the outside it.

Marriage for women in Pre-Islamic Arabia was a kind of bondage and the marital rights of the husband were a kind of overlordship as he was free to treat and sell off his property. Widows were inherited by the heirs of the deceased as goods and chattels. The heirs either took them as their own wives or married them to the other people by getting a good price for them.^[18] This was abolished after the introduction of Islam and the Quran unequivocally forbade this practice: “O you who believe, it is not lawful for you that you should forcibly take women as inheritance.”^[19]

Moreover, the consent of the wife was totally immaterial and she could also be forced into marital ties. One could marry as many women as he wanted and was free to divorce them at any time as per his wish. Divorces like Ila^[20] and Zihar^[21] also existed and the husband was unilaterally entrusted with divorce rights. With Islam came the right of women to choose their husbands and consent of the bride became an essential of the contract of marriage. Islam also placed a restriction on the number of marriages and now men were not able to exploit innumerous women in the garb of marrying them. Islam also gave women the right to remarry in case of divorce or death of the husband.^[22] Islam made punishable arbitrary divorce practices which gradually weaned their way out of the social fabric of Arabia. It also gave women the right to divorce which was blatantly denied before the advent of Islam.^[23]

In Baal, a prevalent form of pre- Islamic marriage, the woman accompanied her husband after her marriage, and in consideration of the wife’s leaving her parent’s home, the husband paid a sum of money to her parents. This sum of money is known as mahr or dower and was likened to bride-price.^[24] The Islamic concept of Mahr is totally different as it is the consideration of the marriage contract. Furthermore, this consideration is a gift that is given to the bride and it is her exclusive right. It also ensures financial stability to the wife and acts as a hindrance to divorce as well.^[25]

Prostitution and indecency were widespread in Pre-Islamic Arabia. Some absurd marriage customs similar to adultery were also in full operation. The husband would send his wife to cohabit with another man in order to conceive. Another form was that a group of around ten men would have sexual intercourse with a woman. If she conceived and gave birth to a child, she would send for these men, and nobody could abstain and she would choose any of them as the father of that child. Another example of this sexual anarchy is that a large number of men would have sexual intercourse with a prostitute. Such women used to affix a certain flag at their gates to invite people in. If this prostitute got pregnant and gave birth to a child, she would collect those men, and a seeress would tell whose child it was. The appointed father would take the child and declare him/her as his own. After the advent of Islam, the Holy Prophet cancelled all these forms of sexual contact except that of the present Islamic marriage.^[26]

Women were not allowed share in the inheritance of their husbands, parents and other relatives as they themselves were treated like property and were inherited but Islam gave women the right to inheritance. The Quran states: “Just as there is a share for men in what their parents and kinsfolk leave behind, so there is a share for women in what their parents and kinsfolk leave behind – be it little or much – a share ordained (by Allah).”^[27] From this verse, it is clear that men and women, both are entitled to the inheritance and however meagre it might be, must be distributed.^[28] Since Islamic law imposes greater financial burden on males in respect of family life and relieves women from such obligations, according to the principle of equity, a woman’s share in inheritance is half of that of men.^[29] Therefore, Islamic law takes into account the holistic nature of the society and social responsibilities.

In this abyss of darkness in Arabia, it was Islam that gave women their basic rights such as freedom, equality, freedom of expression, economic stability, right to individuality and self-respect, social rights, rights to security and protection etc.^[30] While Rome was debating whether woman had a soul or not, while France was yet to decide whether women should be considered human or not, Arabia, the burial ground of thousands of live girls, turned into a platform of women’s liberation. Through the darkness of women’s sufferings, came the voice of a saviour: “Women are the twin halves of men”. Even when the voice receded, its parting echoes vibrated down the centuries: “Listen! Treat your women well.”^[31]

The Social Reform

In the gloomy desert of Arabia people led a very hedonistic life. Wine and women went together and as a result licentious drinking and fornication was very rampant. The members of the tribe met together in order to enjoy drinking, dancing and gambling. Those who boycotted such gatherings were considered mean, stingy and unsocial.^[32] Islamic injunctions forbade all these immoral practices of adultery, gambling and drinking and civilised the lives of the Arabs: “Do not even go close to fornication. It is indeed a shameful act, and an evil way to follow.”^[33]; “O you who believe! Wine, gambling, altars and divining arrows are filth, made up by Satan. Therefore, refrain from it, so that you may be successful.”^[34]

In Pre-Islamic Arabia, slavery was rampant and any free person could be enslaved. It was a very prominent social institution and a tool of exploitation. It was only after the advent of Islam that restrictions were placed on this institution and its foundations were dismantled. Islam did not at once abolish slavery as such a step would have debilitated the socio-economic structure of Arabia. Rather, it aspired to slowly wean it out from the social structure. Several verses of the Quran exhort the people to free slaves: “And what may let you know what the steep course is? It is freeing someone’s neck from slavery.”^[35] Therefore, Islam gradually abolished slavery through a wise and gradual reform and absorbed the freed slaves into the social body of the community. A prominent group of gifted scholars succeeding the Prophet almost entirely consisted of the freed slaves. Hence, the slaves were gradually brought socially and politically at par with other free men and women of the society in every respect.^[36]

Racism was also prevalent in not just Arabia but all over the world. People were oppressed merely because of their skin tone and were largely discarded by society. When Islam was introduced to Arabia, such dogmas had to wither away from its social pattern. The Prophet’s popular farewell sermon addressed this issue emphatically: “All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has superiority over white except by piety and good action.”^[37] Arnold Toynbee in Civilization on Trial wrote: “The extinction of race consciousness as between Muslims is one of the moral achievements of Islam and in the contemporary world, there is a crying need for the propagation of this Islamic virtue.”^[38]

Arabia was a country without a government or central authority. There was no law except the law of the strongest. Loot, arson and murder of innocent and weak people was the order of the day. Life, property and honour were constantly in jeopardy.^[39] People were inflicted with harsh punishment even if they committed petty crimes. It was only after the advent of Islam that a formal code of life was introduced. Islam gave to the world a well-defined moral code. It also gave political, economic, social and legal systems so that human beings may carry out their day-to-day affairs. The muslim world has since the advent of Islam, been governed by the Shariah Law which is a detailed code of conduct and comprises ways and modes of worship, standards of morals and life and laws that allow and proscribe, that judge between right and wrong. The two primary sources of this detailed code of life are the Quran and Hadith.^[40] After the introduction of this complete code of life, desirable punishments were defined for crimes such as murders, rapes, theft, robbery etc. People who committed such crimes have been reprimanded by the following verse of the Quran: “he who slays a soul unless it be (in punishment) for murder or for spreading mischief on earth shall be as if he had slain all mankind; and he who saves a life shall be as if he had given life to all mankind.”^[41] 

Arabs took immense pride in their lineage and tribe. Each tribe considered itself to be an independent sovereign unit. Tribes were always at daggers with one another. They were in a constant state of civil war and people from one tribe thought they had every right to kill people from other tribes. They barely had any notions of morality, culture and civilisation. They did not distinguish between lawful and unlawful and led barbaric lives.^[42] After a rigorous struggle of more than 2 decades, the Holy Prophet was able to unite all the different tribes under the single banner of Islam. They ignored their differences and united in accordance with the message of the Quran: “Human beings, We created you all from a male and a female, and made you into nations and tribes so that you may know one another. Verily the noblest of you in the sight of Allah is the most God-fearing of you. Surely Allah is All-Knowing, All-Aware.”^[43] This verse clearly denotes that despite having tribal and national divisions which were only meant in order to identify one another, the noblest person will be the one who submits his will to the Divine commandments. One’s tribal or national identity won’t be of any good in the sight of Allah. The civil wars that were prevalent in Arabia were brought to an end and the Arabian Peninsula became one single unit.

Conclusion

We have seen that how the Arab world and the prevailing customs changed due to the introduction of Islam and the propagation of the Divine message by the Holy Prophet. Arabia was in its Dark Ages and it was overpowered by superstitions, immoral religious and social customs due to which many weak sections of the society suffered. Women were treated like chattels and had no dignity due the unscrupulous dogmas entrenched in the Arabian social structure. The society was devoid of a moral and legal code and tribalism prevailed. As soon as Islam started influencing the Arabian minds, these customs started withering away and a new code of life was introduced. It was the unifying nature of Islam that forced the Arabs to abandon their tribal customs and identities and strive for a unified world. Thus, the Holy Prophet spent his entire life in the propagation of Islam and eventually freed the minds from the customary shackles that hindered the growth of human civilization.

References

• Sayyid Abul Ala Maududi, Towards Understanding Islam 52 (MMI Publishers, New Delhi, 2007)
• A.H. Siddiqui, The Life of Muhammad 24 (Rightway Publications, New Delhi, 2001)
• Safiur Rahman Mubarakpuri, The Sealed Nectar 60 (Darussalam, Riyadh, 2011)
• Supra note 2 at 26-28
• Supra note 3 at 62-63
• Supra note 2 at 29
• Id. at 31-32
• Supra note 1 at 56
• Khurram Murad (ed.), Fundamentals of Islam 46 (MMI Publishers, New Delhi, 13^th edn., 2016)
• N.M Shaikh, Woman in Muslim Society 4 (Kitab Bhavan, New Delhi, 2^nd edn., 1991)
• Sayyid Abul Ala Maududi, 14 Towards Understanding the Quran 51 (MMI Publishers, New Delhi, 2^nd edn., 2019)
• Quran [16:58-59]
• Abu Dawud
• Sahih Muslim
• Supra note 2 at 20
• Quran [4:19]
• Supra note 13 at 140
• Id. at 142
• Classification of Dower under Muslim Law, India, available at: https://lawcorner.in/classification-of-dower-under-muslim-law/ (last visited on Oct 4, 2022)
• Concept of Mahr in Islam: An Overview, India, available at: https://www.yourlegalcareercoach.com/concept-of-mahr-in-islam-an-overview (last visited on Oct 4, 2022)
• Supra note 3 at 72
• Quran [4:7]
• Sayyid Abul Ala Maududi, 2 Towards Understanding the Quran 11 (MMI Publishers, New Delhi, 7^th edn., 2017)
• Id. at 13
• Safia Iqbal, Woman and Islamic Law 8 (Adam Publishers, New Delhi, 2013)
• Id. at 8
• Supra note 2 at 14-15
• Quran [17:32]
• Quran [5:90]
• Quran [90:12-13]
• Muhammad Al Ghazali, Towards a Sociology of Islam 128-129 (Pharos Media, New Delhi, 2021)
• Yvonne Ridley, ‘Love, Nay Social Justice: The Core of Muhammad’s Message’ in The Messenger of Peace 60 (Board of Islamic Publications, New Delhi, 2011)
• Dr. S. Ausaf Saeid Vasfi, ‘How Islam Seeks to Maintain World Peace’ in The Messenger of Peace 33 (Board of Islamic Publications, New Delhi, 2011)
• Supra note 1 at 52-53
• Id. at 120
• Quran [5:32]
• Id. at 52-53
• Quran [49:13]

1. Sayyid Abul Ala Maududi, Towards Understanding Islam 52 (MMI Publishers, New Delhi, 2007) ↑

2. A.H. Siddiqui, The Life of Muhammad 24 (Rightway Publications, New Delhi, 2001) ↑

3. Safiur Rahman Mubarakpuri, The Sealed Nectar 60 (Darussalam, Riyadh, 2011) ↑

4. Supra note 2 at 26-28 ↑

5. Supra note 3 at 62-63 ↑

6. Supra note 2 at 29 ↑

7. Id. at 31-32 ↑

8. The Oneness of God. ↑

9. There is no God but Allah ↑

10. Supra note 1 at 56 ↑

11. There is no God but Allah and Muhammad is His Messenger ↑

12. Khurram Murad (ed.), Fundamentals of Islam 46 (MMI Publishers, New Delhi, 13^th edn., 2016) ↑

13. N.M Shaikh, Woman in Muslim Society 4 (Kitab Bhavan, New Delhi, 2^nd edn., 1991) ↑

14. Sayyid Abul Ala Maududi, 14 Towards Understanding the Quran 51 (MMI Publishers, New Delhi, 2^nd edn., 2019) ↑

15. Quran [16:58-59] ↑

16. Abu Dawud ↑

17. Sahih Muslim ↑

18. Supra note 2 at 20 ↑

19. Quran [4:19] ↑

20. When husband vowed that he will not have any conjugal relations with his wife. ↑

21. Injurious comparison. Eg: Saying to your wife that you are like my mother. ↑

22. Supra note 13 at 140 ↑

23. Id. at 142 ↑

24. Classification of Dower under Muslim Law, India, available at: https://lawcorner.in/classification-of-dower-under-muslim-law/ (last visited on Oct 4, 2022) ↑

25. Concept of Mahr in Islam: An Overview, India, available at: https://www.yourlegalcareercoach.com/concept-of-mahr-in-islam-an-overview (last visited on Oct 4, 2022) ↑

26. Supra note 3 at 72 ↑

27. Quran [4:7] ↑

28. Sayyid Abul Ala Maududi, 2 Towards Understanding the Quran 11 (MMI Publishers, New Delhi, 7^th edn., 2017) ↑

29. Id. at 13 ↑

30. Safia Iqbal, Woman and Islamic Law 8 (Adam Publishers, New Delhi, 2013) ↑

31. Id. at 8 ↑

32. Supra note 2 at 14-15 ↑

33. Quran [17:32] ↑

34. Quran [5:90] ↑

35. Quran [90:12-13] ↑

36. Muhammad Al Ghazali, Towards a Sociology of Islam 128-129 (Pharos Media, New Delhi, 2021) ↑

37. Yvonne Ridley, ‘Love, Nay Social Justice: The Core of Muhammad’s Message’ in The Messenger of Peace 60 (Board of Islamic Publications, New Delhi, 2011) ↑

38. Dr. S. Ausaf Saeid Vasfi, ‘How Islam Seeks to Maintain World Peace’ in The Messenger of Peace 33 (Board of Islamic Publications, New Delhi, 2011) ↑

39. Supra note 1 at 52-53 ↑

40. Id. at 120 ↑

41. Quran [5:32] ↑

42. Id. at 52-53 ↑

43. Quran [49:13] ↑