Arabia before the Prophet Muhammad –II

Social life of the Arabs:

Before the advent of Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) Arabian society was divided into several social strata, which produced both advantages and disadvantages in the resultant social structure. Women among the nobility were accorded an advanced degree of esteem. They enjoyed considerable free will in almost all spheres of life and their decision would usually be enforced. They were so highly cherished and fiercely protected, that very often bloodshed resulted in defense of real or imaginary slurs to their honor. In fact, women were believed to be the most decisive factors that led to bloody fights or friendly peace among tribes. These privileges notwithstanding, the family system in Arabia was wholly patriarchal. The marriage contract rested completely in the hands of the woman’s legal guardian whose words with regard to her marital status could never be questioned.

On the other hand, there were other sectors where prostitution and indecency were rampant and in full operation. Abu Daawood  may  Allaah  have  mercy  upon  him on the authority of ‘Aa’ishah, may Allah be pleased with him, reported four kinds of marriage in pre-Islamic Arabia: The first was similar to present-day Islamic marriage procedures, in which case a man gives his daughter in marriage to another man after a dowry has been agreed on. In the second type, the husband would send his wife – after the menstruation period – to cohabit with another man in order to conceive. After conception her husband would, if he desired, have sexual intercourse with her. A third kind was that a group of less than 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. They would come together to her house. She would then say: ‘You know what you have done. I have given birth to a child and it is your child’ (pointing to one of them). The man meant would have to accept. The fourth kind was that many men would have intercourse with a certain woman (a prostitute). She would not prevent anybody. Such women used to put a certain flag at their gates to invite in anyone who liked. If this woman got pregnant and gave birth to a child, she would collect those men, and a soothsayer would tell whose child it was. The appointed father would take the child and declare him/her his own. When the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) declared Islam in Arabia, he cancelled all these forms of sexual contact except that of present Islamic marriage.

Pre-Islamic Arabs had no limited number of wives. They could marry two sisters at the same time, or even the wives of their fathers if divorced or widowed, and divorce was to a very great extent in the power of the husband.

With respect to the pre-Islamic parent-child relationship, we see that life in Arabia was paradoxical and presented a gloomy picture of contrasts. Whilst some Arabs held children dear to their hearts and cherished them greatly, others buried their female children alive because an illusory fear of poverty and shame weighed heavily on them.

Another aspect of the Arabs’ life, which deserves mention, is the bedouin’s deep-seated emotional attachment to his clan. Family or perhaps tribal-pride, was one of the strongest passions within him. The unity of blood relations as the principle that bound the Arabs into social unity was formed and supported by tribal-pride. Their undisputed motto was “Support your brother whether he is an oppressor or oppressed.” They disregarded the Islamic amendment, which states that supporting an oppressive brother implies deterring him from transgression.

Hunger for leadership and a keen sense of inter-tribal competition often resulted in bitter tribal warfare, despite their having descended from one common ancestor. In this regard, the continued bloody conflicts of many Arab tribes like ‘Aws and Khazraj, ‘Abs and Dhubyaan, Bakr and Taghlib etc. are striking examples.

Inter-tribal relationships were fragile and weak due to continual inter-tribal wars of attrition. The deep devotion of the tribes to certain religious superstitions and venerable customs often curbed their impetuous tendency to quench their thirst for blood. In other cases, the respect for alliance, loyalty and dependency sometimes brought about a spirit of companionship, and aborted groundless bases of dispute. A time-honored custom of suspending hostilities during the sacred months (Muharram, Rajab, Thul-Qi‘dah, and Thul-Hijjah) functioned favorably and provided an opportunity for them to earn their living and coexist in peace.

We may sum up the social situation in Arabia by saying that the Arabs of the pre-Islamic period were groping about in darkness and ignorance, entangled in a mesh of superstitions paralyzing their mind and causing them to lead an animal-like life. The common woman was a marketable commodity and regarded as a piece of inanimate property. Inter-tribal relationships were fragile. Greed for wealth and involvement in futile wars were the main objectives that governed their self-centered policies.

The economic situation:

The economic situation ran in line with the social atmosphere, and the Arabian way of life illustrated this phenomenon quite clearly. Trade was the most common means of livelihood. Trade journeys could not be undertaken unless caravan routes were deemed safe and there was inter-tribal peace – two imperative necessities unfortunately lacking in Arabia, except during the prohibited months within which the Arabs held their assemblies at the annual markets of ‘Ukaath, Thil-Majaz, Mijannah and others.

Industry was alien to the Arabian psychology. Most of the available industries of knitting and tannery in Arabia were done by people coming from Yemen, Heerah and the borders of Syria.

Ethics:

1. Hospitality: The Arabs used to compete with one another in hospitality and take utmost pride in it. Almost half of their collection of ancient poetry was dedicated to the merits and nobility attached to entertaining one’s guest. They would sacrifice their private sustenance for a cold or hungry guest. They would not hesitate to incur heavy blood-money and relevant burdens just to stop blood-shed, and consequently merit praise and eulogy.

In the context of hospitality, there springs to mind their common habits of drinking and serving wine, which was regarded as a channel branching out of generosity and showing hospitality. Gambling was also another practice closely associated with generosity, since the proceeds would always go to charity. Even the Noble Quran makes note of the benefits that are derived from drinking wine and gambling, but also says (what means):  "And the sin of them is greater than their benefit." [Quran 2:219]

2. Keeping a covenant: For the Arab, to make a promise was like incurring a debt. He would go through great pains and hardship to uphold the deep-rooted tradition of keeping a covenant. The literature of that period is filled with stories highlighting this merit.

3. Sense of honor and repudiation of injustice: This attribute stemmed mainly from exaggerated courage, a keen sense of self-esteem and impetuosity. The Arabs was always quick to rise in revolt and retaliation against the least allusion to humiliation or slackness. An Arab would never hesitate to sacrifice himself to maintain his ever-alert sense of self-respect.

4. Forbearance, perseverance and mildness: In general, the pre-Islamic Arabs lacked these qualities. They may have regarded these traits with great admiration, but their impetuosity and war-like spirit led to their own lives being sadly wanting in them.

5. Pure and simple bedouin life: The bedouin Arab lifestyle, still untarnished with the accessories of deceptive urban appearances, was a driving reason to their nature of truthfulness, honesty and detachment from intrigue and treachery.

Such priceless ethics coupled with the favorable geographical position of Arabia were in fact the factors that lay behind the Arabs being chosen to undertake the burden of communicating the Message (of Islam) and leading humankind down a new course of life.

The most priceless ethics, besides being true to their covenants, were no doubt their sense of self-esteem and strong determination -- two human traits indispensable in combating evil and eliminating moral corruption on the one hand, and establishing a righteous and just society on the other.

Arabia before the Prophet Muhammad –I

The Arabian Peninsula is enclosed in the west by the Red Sea and Sinai, in the east by the Arabian Gulf, in the south by the Arabian Sea, which is an extension of the Indian Ocean, and in the north by old Syria and part of Iraq. The area is estimated between 1 and 1.25 million square miles.

Arab tribes:

Arabs have been divided according to lineage into three groups:

Perishing Arabs: The ancient Arabs whose history is little known, and of whom were ‘Ad, Thamûd, Tasam, Jadis, Emlaq and others.

Pure Arabs: Who originated from the progeny of Ya‘rub bin Yashjub bin Qahtaan. They were also called Qahtaanian Arabs.

Arabized Arabs: Who originated from the progeny of Ismaa'eel, may Allah exalt his mention. They were also called ‘Adnanian Arabs.

When talking about the Arabs before Islam, we deem it necessary to draw a mini-picture of the history of rulership, princeship, sectarianism, political, economic and social situations as well as the religious dominations of the Arabs, so as to facilitate the understanding of emergent circumstances when Islam appeared.

Rulership and princeship among the Arabs

When the sun of Islam rose, rulers of Arabia were of two kinds: crowned kings, who were in fact not independent but were subservient to Persians or Romans; and heads of tribes and clans, who enjoyed the same authorities and privileges possessed by crowned kings and were mostly independent, though some of them may have shown some kind of submission to a crowned king. The crowned kings were only those of Yemen, Heerah and Ghassaan, all other rulers of Arabia were not crowned.

The tribes dwelling near Heerah were subordinate to the Arabian king of Heerah, while those dwelling in the Syrian semi-desert were under the domain of the Arabian Ghassanide king, a dependency that was in reality formal, rather than actual. However, those living in the hinder deserts enjoyed full autonomy.

In fact, these heads of these tribes were chosen by the whole tribe, which was a demi-government based on tribal solidarity and collective interests in defense of land and property.

Heads of tribes enjoyed dictatorial privileges similar to those of kings, and were rendered full obedience and subordination in both war and peace. However, rivalry among cousins for rulership often drove them to outdo one another in entertaining guests, affecting generosity, wisdom and chivalry for the sole purpose of outranking their rivals and gaining fame among people -- especially poets, who were the official spokesmen at the time.

Heads of tribes and masters had special claims to spoils of war such as a quarter of the spoils, whatever he chose for himself, that which he found on his way back or even the remaining undivided spoils.

Religions of the Arabs

Most of the Arabs had complied with the message of Ismaa'eel, may Allah exalt his mention, and professed the religion of his father Ibraaheem, may Allah exalt his mention. They had worshipped Allah, professed His Oneness and followed His religion for a long time, until a time came when they forgot part of what they had been reminded of. However, they still maintained fundamental beliefs like monotheism as well as various other aspects of Ibraaheem’s religion, may Allah exalt his mention, until the time when a chief of Khuza‘a, namely ‘Amr bin Luhai introduced them to idol-worship. ‘Amr bin Luhai was renowned for his righteousness, charity and reverence for religion, and was granted unreserved love and obedience by his tribesmen. Once, on his return from a trip to Syria where he saw people worshipping idols (a phenomenon he approved of and believed to be righteous since Syria was the locus of Messengers and Scriptures), he brought with him an idol (Hubal), which he placed in the middle of Al-Ka‘bah (the Sacred House) and summoned people to worship it. Readily enough, paganism spread all over Makkah and then to Hijaz (the region of western Saudi Arabia bordering the Red Sea). A great many idols, bearing different names, were introduced into the area.

Polytheism and worship of idols became the most prominent feature of the religion of pre-Islamic Arabs, despite the alleged profession of Ibraaheem’s religion, may Allah exalt his mention.

Traditions and idol-worship ceremonies had been mostly introduced by ‘Amr bin Luhai, and were deemed as 'good innovations' rather than deviations from Ibraaheem’s religion. Some features of their idol-worship were:

Devoting themselves completely to the idols, seeking refuge with them, acclaiming their names, beseeching their help in hardship and supplication to them for fulfillment of wishes, hoping that the idols (i.e. pagan gods) would mediate with Allah for the fulfillment of their wishes.

Performing pilgrimage to the idols, circumambulating around them, self-abasement and even prostrating themselves before them.

Seeking the favor of idols through various kinds of sacrifices and immolations.

Consecration of certain portions of food, drink, cattle and crops to idols. Surprisingly enough, portions were also consecrated to Allah Himself, but the misguided people often found reasons to transfer parts of Allah’s portion to idols, but never did the opposite.

It has been authentically reported that such superstitions were first invented by ‘Amr bin Luhai.

The Arabs believed that such idols or heathen gods would bring them nearer to Allah, lead them to Him and mediate with Him for their sake, to which effect, the Quran Says (what means): "And they worship other than Allah things that hurt them not, nor profit them, and they say: ‘These are our intercessors with Allah.’" [Quran 10:18]

Another divinatory tradition among the Arabs was casting of Azlam (i.e. featherless arrows which were of three kinds: one showing ‘yes’, another ‘no’ and a third was blank), which they used to cast while deciding about serious matters like travel, marriage and the like. If the lot showed ‘yes’, they would go ahead, if ‘no’, they would delay the matter for the next year. Moreover, they used to have a deep conviction in the tidings of soothsayers, diviners and astrologers.

Such was the religious life in Arabia: an ignominious saga of polytheism, idolatry and superstition.

However, Judaism, Christianity, Magianism and Sabianism found their ways easily into Arabia.

The migration of the Jews from Palestine to Arabia passed through two phases: First, as a result of the persecution to which they were exposed at the hands of King Nebuchadnezzar, who destroyed their temple and took most of them as captives to Babylon. In the year B.C. 587 some Jews left Palestine for Hijaz and settled in the northern areas. The second phase started with the Roman occupation of Palestine under the leadership of Roman Buts in 70 A.D. This resulted in a tidal wave of Jewish migration into Hijaz, Yathrib (Madeenah), Khaybar and Tayma’, in particular. When Islam dawned on that land, there already existed several famous Jewish tribes — Khaybar, Al-Mustaliq, An-Nadeer, Quraizah and Qainuqa‘. According to some historical versions, the Jewish tribes were as many as twenty.

Christianity first made its appearance in Arabia following the entry of the Abyssinian (Ethiopian) and Roman colonists into the country. The Abyssinian (Ethiopian) colonization forces in league with Christian missions entered Yemen as a retaliatory reaction for the iniquities of Dhu Nawwaas, and started to propagate their faith ardently. They even built a church and called it the "Yemeni Ka‘bah" with the aim of directing the Arab pilgrimage caravans towards Yemen, and then made a failed attempt to demolish the Sacred House in Makkah.

The principal tribes that embraced Christianity were Ghassaan, Taghlib, Tai’ and some Himyarite kings as well as other tribes living on the borders of the Roman Empire.

Such was the religious life of the Arabs before the advent of Islam. The role that the prevalent religions played was marginal.

The political condition of the Arabs

The inhabitants of Arabia were divided into two sections: Bedouins and town dwellers. The tribal system was dominant among them, even in the civilized kingdoms that arose in Arabia such as the kingdom of Yemen in the south, the kingdom of Al-Heerah in the north-east and the kingdom of Al-Ghasaasinah in the north-west. The groups did not dissolve as one people in these kingdoms. Rather, the tribes remained as cohesive units.

The Arab tribes include groups of people who are connected together through the unity of blood (kinship) and group. Within the framework of this connection, a traditional law emerged to regulate the relations between the individual and the group on the basis of consolidation in terms of rights and duties. Each tribe would adhere to the traditional law in its political and social system.

The chief of each tribe was nominated based on his tribal position, qualities and characteristics like his courage, magnanimity, and generosity. The chief enjoyed certain moral and material rights. The most important of the moral rights were respect, veneration, obedience and the acceptance of his ruling and judgment. As for material rights, he would get one fourth of the war booty which he would choose for himself from the booty before it was distributed. This was as well as him getting what was taken from the enemy's wealth before fighting in addition to what could not be distributed from the booty.

However, the chief of the tribe was assigned certain duties and responsibilities. At times of peace, he was required to be generous, and at times of war, he was required to be in the front rows, concluding reconciliations and treaties.

Freedom was one of the dominant characteristics in the tribal system. The Arabs were brought up in a free atmosphere and environment. Hence, freedom was one of their most distinguishingcharacteristics. They had a passion for freedom and rejected oppression and humiliation. Each member of the tribe would contribute to the victory of his tribe, applaud its pride and victories, and support all its members whether they were right or wrong. One of their principles was “Support your brother, whether he is an oppressor or oppressed”.

The individual in the tribe was a follower of the group. He exalted the group's opinion to the extent that his personality would melt with that of the group.

Each of the Arab tribes had its political spokesperson, with whom it would conclude treaties with other tribes and wage wars against them. One of the most famous treaties which was concluded among the Arab tribes was the Treaty of Al-Fudhool (or Al-Mutayyibeen).

Wars among the tribes were in full swing. One of the most famous wars was the War of Al-Fijaar. Apart from the large battles, there were individual raids among the tribes due to personal reasons or seeking provision. The sustenance of some tribes was most probably solely gained by the sword. Hence, a tribe was never secure from being attacked by other tribes at any time, night or day. It was always threatened by having its cattle and provisions seized and its houses emptied as if they had never been inhabited.

The economic condition of the Arabs

Large extensive areas of desert constitute the greater part of the Arabian Peninsula, and this is why there was no cultivation except in its outskirts, especially towards (the borders of) Yemen and Ash-Shaam (Greater Syria), and some oases in the different parts of the Peninsula. Pasturing camels and sheep was the main profession in the desert. The tribes would move from one place to another in search of grass, and they only felt stability in the places where they pitched their tents.

They refrained from industry the most from among all the nations and even disdained it, leaving working in it for the non-Arabs and their freed slaves. Even when they wanted to rebuild the Ka‘bah, they sought the help of a Copt, who had been saved from a ship that sank near the coast of Jeddah and afterwards stayed in Makkah.

If the Arabian Peninsula was deprived of the blessing of agriculture and industry, its strategic location between Africa and Western Asia qualified it to occupy an advanced position in the world trade of the time.

It was the town dwellers from among the inhabitants of the Arabian Peninsula in general, and those of Makkah in particular, who were known for practicing trade. The inhabitants of Makkah had an outstanding position in the sight of the Arabs in trade and a high rank, as they were the inhabitants of the Sanctuary. The Arabs did not inflict them or their merchandise with any harm. Allah The Almighty reminded them of this favor in the Quran when He Says (what means): {Have they not seen that We made [Makkah] a safe sanctuary, while people are being taken away all around them? Then in falsehood do they believe, and in the favor of Allah they disbelieve?} [Quran 29:67]

The Quraysh had two great and famous journeys: the winter journey to Yemen, and the summer journey to Ash-Shaam, during which they would go and return safely, whereas other people were being taken away all around them. There were also other journeys besides these two that they would make throughout the year. Allah The Almighty Says (what means): {For the accustomed security of the Quraysh - Their accustomed security [in] the caravan of winter and summer - Let them then worship the Lord of this House, who has fed them [saving them] from hunger and made them safe [saving them] from fear.} [Quran 106:1-4]

The caravans carried perfume, incense, glue, chewing gum, spices, dates, precious wood, ivory, ebony, beads, leather, Yemenite garments, silk textiles, weapons and other goods that were available in the Arabian Peninsula or imported from other places. These caravans would carry such goods to Ash-Shaam and other territories, and return laden with wheat, grains, raisins, olives, Shaami fabrics and other goods.

Yemenites were famous for trade, and they practiced their commercial activities on both land and sea. They traveled to the African coasts, India, Indonesia, Sumatra, and the other Asian countries, the islands of the Indian ocean and the Arabian sea. After embracing Islam, they were credited with spreading it in these countries.

Dealing on the basis of usury was widespread in the Arabian Peninsula. This destructive dealing was thought to have been taken from the Jews. This was common to the nobles and others. The usury rate in some cases exceeded one hundred percent.

The Arabs had some well-known markets such as ‘Ukaath, Majaanah, and Thu’l-Majaaz. According to some narrators of Makkan chronicles, the Arabs would stay at ‘Ukaath on the emergence of the new moon of Thu’l-Qa‘dah, and when twenty days passed of the month, they would move to Majaanah. When they saw the new moon of Thu’l-Hijjah, they would go to Thu’l-Majaaz, where they would spend eight nights, and then go from there to ‘Arafah. They did not partake in any transactions in ‘Arafah and during the days of Mina, until Islam came and made it permissible for them as shown in the verse where Allah The Almighty Says (what means): {There is no blame upon you for seeking bounty from your Lord [during Hajj]. But when you depart from ‘Arafat, remember Allah at Al- Mash‘ar Al-Haraam. And remember Him, as He has guided you, for indeed, you were before that among those astray.} [Quran 2:198]

These markets remained for a long time after the emergence of Islam. They were not only markets for trade, but also markets for literature, poetry and rhetoric, in which the great poets and the preeminent orators gathered and competed in mentioning their noble ancestries, glories and deeds. In this way, they represented great linguistic, literary, as well as commercial wealth.

The religious condition of the Arabs

The Arab nation was suffering severe religious retardation, matchless foolish paganism, moral and social deviations, as well as political and legislative chaos. Hence, they were of low status and lived on the margins of history. In the best cases, they were no more than subjects of the Persian or the Roman empires. Their hearts were full of glorification for their forefathers’ heritage and compliance with their tradition regardless of the aberration, deviation and straying that it might have involved. Each tribe had its own idol to worship. The tribe of Huthayl bin Mudrikah worshipped Suwaa‘, the Kalb tribe worshipped Wadd, the Mathhij tribe worshipped Yaghooth, the Khaywaan tribe worshipped Ya‘ooq, the Himyar tribe worshipped Nasr, and the Khuzaa‘ah and Quraysh tribes worshipped ‘Isaaf and Naa’ilah. Manaat was an idol placed on the coast and was glorified by all Arabs, especially by Al-Aws and Al-Khazraj. Al-Laat was an idol that was placed in Thaqeef. Al-‘Uzza was an idol that was located in Thaat ‘Irq and it was the greatest idol in the sight of Quraysh.

In addition to these main idols, there were countless small idols that were easily transferred when traveling and placed at the people’s homes.

In a Hadeeth on the authority of Abu Rajaa’ Al-‘Utaaridi, may Allah be pleased with him, he said, “We would worship stones, and if we found a stone that was better than the first one, we would throw the first one away and embrace the latter. If we could not find a stone, then we would collect some soil, bring a sheep, milk the sheep over it, and then circumambulate it.” [Al-Bukhari]

This ridiculous paganism prevented Arabs from knowing Allah The Almighty, glorifying Him, venerating Him and believing in Him and the Last Day, even if they claimed that the idols were no more than intermediaries connecting them with Allah The Almighty. The so-called deities dominated their hearts, deeds, conduct, as well as all other aspects of their life, and thus they developed a feeble veneration of Allah The Almighty, who Says (what means): {Only those who hear will respond. But the dead - Allah will resurrect them; then to Him they will be returned.} [Quran 6:36]

The remnants of the religion of Ibraaheem (Abraham), may Allah exalt his mention, had been subjected to distortion, alteration, and amendment. Pilgrimage, consequently, was a season for boasting, ostentation and seeking judgment on which of the boasting parties was better than the other. The remainder of the unswervingly upright creeds had become deviated, and some of them were mingled with a great deal of myth.

There were some righteous people who dismissed the worship of idols and its associated practices, such as slaughtering. Among those people there was Zayd bin ‘Amr bin Nufayl who neither slaughtered animals for the sake of stone alters, nor consumed dead animals and blood.

There was also Quss bin Saa‘idah Al-‘Iyaadi, who followed the religion of Ibraaheem and Ismaa‘eel (Abraham and Ishmail), may Allah exalt their mention. He was an orator, sagacious, perceptive and meritorious. He would call people to believe in monotheism, worshipping Allah The Almighty and dismissing the worship of idols. He believed in resurrection after death and gave glad tidings about the emergence of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). It is narrated on the authority of Ibn ‘Abbaas, may Allah be pleased with them, that he said, “Quss bin Saa‘idah would address his tribe in the ‘Ukaath Market and say, ‘The truth will be recognized from this direction’ – and he pointed to Makkah. People asked, ‘What is that?’ He said, ‘A man will descend from Lu’ayy bin Ghaalib inviting you to the word of sincerity, everlasting life, and eternal bliss. If he calls you, answer his call. If I live up to his commissioning, I will be the first one to go to him.’” [Abu Nu‘aym: Dalaa’il An-Nubuwwah] He lived up to the time of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) but died before his commissioning as a Prophet.

Some Arabs converted to Christianity, others into Judaism, but most of them worshipped idols and statues.

Idolatry in the Arabian Peninsula

Though Allah The Almighty distinguished man, favored him over all other creatures, bestowed known and unknown graces on him and created him with a sound innate disposition, many people have deviated from the sound innate disposition to worship Allah solely, welcomed misguidance, followed their old enemy, Satan, and worshipped all the different types of idols.

 A group of the Arabs worshipped idols which were transmitted to them from ancient nations. Those idols were Wadd, Suwaa‘, Yaghooth, Ya‘ooq and Nasr, which had been worshipped by the people to whom Prophet Nooh (Noah), may Allah exalt his mention, was sent. The worship of these idols spread among the Arab tribes, as stated in the narration by Ibn ‘Abbaas, may Allah be pleased with him. He said that the idols which had been worshipped by the people of Nooh were later worshipped by the Arabs of the Peninsula. 

As for the idol Wadd, it was worshipped by the tribe of Kalb at Dawmatul-Jandal; Suwaa‘ was the idol of Huthayl; Yaghooth was the idol of Muraad and then of Banu Ghutayf at Al-Juruf near Saba' (Sheba); Ya‘ooq was the idol of Hamdaan, and Nasr was the idol of Himyar for Aal Thil-Kalaa‘. The names of the idols were the names of some pious men of the people of Nooh. When they died, Satan inspired their people to sculpture statues of them and place them where they used to sit. Those statues were not worshipped by the generation who erected them, but by subsequent generations to whom the origin of the statues was obscure. [Al-Bukhari]

In addition to these five idols, the Arabs would worship the idols of Quraysh, such as Al-Laat, Al-‘Uzzah, Manaah and Hubal. Manaah – the oldest idol – was erected on the coast of the Red Sea near Al-Mushallal at Qudayd between Makkah and Madeenah. The Arabs would venerate it, particularly the tribes of Al-Aws and Al-Khazraj. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), sent ‘Ali, may Allah be pleased with him, to knock it down in the year of the Conquest of Makkah.

Al-Laat, was located in At-Taa'if. It was a square stone and its custodians were the people of Thaqeef who built a temple around it. All the Arabs venerated it and would add its name to their names, such as Zayd Al-Laat and Taym Al-Laat, and so on. It was erect in the place where the minaret of At-Taa'if mosque currently stands. When Thaqeef embraced Islam, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), sent Al-Mugheerah ibn Shu‘bah to demolish it and set it on fire.

As for the idol of Al-‘Uzza, it was newer than Al-Laat and was located in the valley of Nakhlah above Thaat ‘Irq, and a temple was built over it. A voice would emanate from it and Quraysh would venerate it. When the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), conquered Makkah, he sent Khaalid ibn Al-Waleed to destroy it. There were three trees at that location, and when Khaalid had destroyed the third one, he saw a black woman with untidy hair whose hand was over and behind her shoulder. She was biting with her eyeteeth and her servant was behind her. Khaalid said, "I disbelieve in you, you are devoid of glory. Allah Has Disgraced you." He hit her and split her head apart and she turned into dust. Then, he killed her servant.

Hubal was one of the greatest idols of Quraysh. It was set up inside and around the Ka‘bah. It was the statue of a man, and it was made of red carnelian. Whenever they had a dispute, quarrel or intended to travel, the Quraysh would attend to it and a seek decision through raffling with arrows before it. On the day of Uhud, Abu Sufyaan glorified Hubal, so the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), ordered his Companions to say:“Allah is more exalted and glorified.” [Al-Bukhari]

Finally, there were two other idols called Isaaf and Naa'ilah. Isaaf was said to be a man from Jurhum and Naa'ilah was a woman from the same tribe. It was said that they entered the Ka’bah and committed fornication, so Allah turned them into stone. The two stones were placed outside the Ka’bah to remind people of the punishment that would befall sinners. However, with the passage of time, people turned the two stones into idols to be worshipped.

Although idolatry was dominant, there were some persons whom Allah, The Almighty, guarded against worshipping any being other than Him, as an answer to the supplication of Ibraaheem, may Allah exalt his mention, that was mentioned in the verse (what means): {And [mention, O Muhammad], when Ibraaheem [Abraham] said: ‘My Lord, make this city [Makkah] secure and keep me and my sons away from worshipping idols.’} [Quran 14:35] Idolatry remained practiced in the Arabian Peninsula until Allah The Almighty sealed His Messages with Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), with whom He purified the lands and directed people to worship the True Creator that none is worthy of worship except Him and no partner may be associated with. Allah The Almighty Says (what means): {Allah will perfect His light, although the disbelievers dislike it.}[Quran 61:8].

The social customs of the Arabs – II

5- Divorce

Divorce was practiced without fixing a limited number of divorces. A man would divorce his wife, then take her back then divorce her, then take her back, and so on, without end. This custom remained in force even up to the early beginnings of Islam; then, Allah The Almighty revealed (what means): {Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment.} [Quran 2:229] in this way, Islam fixed the number of divorces, and gave the husband a chance to resolve the matter and take his wife back twice. However, if he pronounced the third divorce, the tie of marriage would be broken in the sense that she would not become lawful for him to marry unless she had married another husband (and then he had divorced her). Allah The Almighty Says in the Quran (what means): {And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him. And if the latter husband divorces her [or dies], there is no blame upon the woman and her former husband for returning to each other if they think that they can keep [within] the Limits of Allah.} [Quran 2:230]

Thihaar was also a form of prohibition (of a woman from her husband) like divorce. This took the form of a man saying to his wife, “You are [as unlawful] to me as the back of my mother.” It was an eternal prohibition. It remained as such until Islam came and described it as an objectionable statement and a falsehood, and made for the husband a way out of it through making an expiation for it, as shown in the verse where Allah The Almighty Says (what means): {Those who pronounce Thihaar among you [to separate] from their wives - they are not [consequently] their mothers. Their mothers are none but those who gave birth to them. And indeed, they are saying an objectionable statement and a falsehood. But indeed, Allah is Pardoning and Forgiving. And those who pronounce Thihaar from their wives and then [wish to] go back on what they said - then [there must be] the freeing of a slave before they touch one another. That is what you are admonished thereby; and Allah is Acquainted with what you do. And he who does not find [a slave] - then a fast for two months consecutively before they touch one another; and he who is unable - then the feeding of sixty poor persons. That is for you to believe [completely] in Allah and His Messenger; and those are the limits [set by] Allah. And for the disbelievers is a painful punishment.} [Quran 58:2-4]

6- War, armed robbery and raids

Wars would break out between the Arabs for the slightest of reasons as they were careless about waging wars and killing in the cause of defending the social ideals they had agreed upon, even though they were of no value. History relates to us a series of Days of the Arabs (Ayyaam Al-‘Arab), during the pre-Islamic period which signify to what extent the Arabs were possessed by the jingoistic spirit that gave no room for reasoning. One of these days is the Day of Basoos, on which war broke out between the two tribes Bakr and Taghlib because of a she-camel belonging to Al-Jirmiyy, a neighbor of Al-Basoos bint Munqith, the maternal aunt of Jassaas bin Murrah. Kulayb, the chief of the tribe of Taghlib, had assigned a protected zone for his camels. When he saw this she-camel therein, he killed it. Al-Jirmiyy and Al-Basoos were upset at this, and so when Jassaas witnessed this, he watched for the suitable moment to kill Kulayb, and then did so. Thereafter, destructive wars broke out between the two tribes and continued for forty years.

The Day of Daahis and Al-Ghabraa’ was similar. War broke out because of a horse race between Daahis, a stallion belonging to Qays bin Zuhayr, and Al-Ghabraa’, a mare belonging to Huthayfah bin Badr. The latter encouraged a man to stand in a valley in order to obstruct Daahis in case it preceded Al-Ghabraa’. He did accordingly, and slapped the horse until he caused it to fall into water, with the result that Al-Ghabraa’ won the race. That event led to killing and retaliation from both sides, and war broke out between both tribes of ‘Abs and Thibyaan.

The same goes for the wars that broke out between the Aws and Khazraj tribes during the pre-Islamic days, despite the fact that they were paternal cousins, for both Aws and Khazraj were sons of Haarithah bin Tha‘labah Al-’Azdi. These wars continued between them for a long time, and the last day of this was the Day of Bu‘aath. The Jews, allies of Aws, renewed their treaties with them to support them against their enemies. It was the Jews who kindled the fire of many wars between Aws and Khazraj, with the intention of weakening both tribes and thus having power over both of them. Each party sought the help of its allies from neighboring tribes and was involved in a series of fierce wars, which ended with victory for Aws.

Some tribes carried out armed attacks and raids in order to gain wealth and steal free men to sell as slaves, like Zayd bin Haarithah, may Allah be pleased with him, who was an Arab free man, and Salmaan Al-Faarisi, may Allah be pleased with him, who was a free Persian man. Islam came to put an end to all of this and ensured the safety of people to the extent that people could walk from San‘aa’ to Hadramawt fearing none but Allah The Almighty and the wolves for their sheep.

7- Knowledge, reading and writing

Unlike the Jews and Christians, the Arabs were not a people of the Book and knowledge. They were, for the most part, a people of ignorance, illiteracy, traditionalism and rigidity. They were too inflexible to alter their old ways, no matter how false they were. The Arab nation was far from writing and mathematics. This characteristic distinguished most of them, although there were a few who could write and read. However, in spite of their illiteracy and limited knowledge, they were recognized for their intelligence, prudence, intellect, good feelings, sensitivity, robust readiness and their ability to accept knowledge and rightly-guided direction. For this reason, when Islam came, they became wise, learned jurisprudents. Illiteracy disappeared and made way for knowledge, which became one of the most important characteristics that distinguished them. Some of them were skilled in physiognomy, others were skilled physicians, like Al-Haarith bin Kildah, and their medicine was based on their life and environmental experiments.

The social customs of the Arabs – I

Arab life depended upon traditions and customs, and they had many traditional laws in terms of ancestry, lineage, and tribe-to-tribe and tribe-to-individual relations. This social status could be summed up as follows:

1- Showing limitless vying and boasting of noble ancestry and lineage

They were eager to preserve their lineage, which required them not to marry from other races and tribes. However, when Islam came, it put an end to this and showed them that the superiority of a people compared to others is only achieved by piety and righteous deeds.

2- Showing pride of speech and its influence, especially in poetry

They would be fascinated by eloquent speech and elegant style. Their poetry was the archive of their glorious deeds, noble ancestry and lineage, and the records of their knowledge and emotions. Therefore, one should not be astonished at the emergence of eloquent orators and superior poets among them. A poetic verse was influential enough to raise or lower the status of a tribe. For this reason, they never rejoiced at anything more than they did whenever a poet emerged and proved a genius in the tribe.

3- Woman in Arab society

In the sight of many tribes, she was just like trash. She was inherited. Her husband's eldest son from another wife had the right to marry her after the death of his father, or at least obstinately prevent her from marriage. However, Islam came to prohibit this. It was custom that a son would marry his father’s wife after the latter’s death, but Allah The Almighty revealed (what means): {And do not marry those [women] whom your fathers married, except what has already occurred. Indeed, it was an immorality and hateful [to Allah] and was evil as a way.} [Quran 4:22] However, it was prohibited among the Arabs to marry one’s ascendants like mothers, descendants like daughters, the father’s descendants like sisters, and the first degree of the grandfather’s descendants like maternal and paternal aunts.

It was their custom to have girls, women and children inherit nothing and to only give inheritance to those who gained war booty and took part in fighting (in defense of their people). Women and children remained deprived of inheritance until Aws bin Thaabit, may Allah be pleased with him, died during the lifetime of the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and left two unattractive daughters and a young son. His two paternal cousins, who represented his Asabah, (which are paternal relatives who do not have a fixed share in inheritance but are entitled to inherit after those with fixed shares in certain situations), came and took the whole of his inheritance. His wife said to them, “Marry the two girls,” But they refused because they were not attractive. She went to the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and said, “O Messenger of Allah, ‘Aws has died and left behind a young son and two daughters. His two paternal cousins, Suwayd and ‘Urfutah, came and took his inheritance. I said to them, ‘Marry his [Aws’s] two daughters,’ but they refused.” The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said (to them): “Change nothing in the inheritance.” This meant that the men were to keep whatever they had taken. However, Allah The Almighty later revealed (what means): {For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much - an obligatory share.} [Quran 4:7] This then meant that women were to have a share of inheritance.

On the other hand, the Arabs would humiliate one another on account of females, for a girl was not sent out to fight, nor did she protect the group (of the tribe) from attackers, nor work and earn money like a man, and if she was captured she would be taken for sexual intercourse and moved from one person to another. Moreover, she might be forced under compulsion to be a prostitute in order that her master would take her earnings and add it to his wealth, which was permitted by the Arabs at that time. All of that developed fear, stress, grief, and humiliation on the part of the father whenever a girl was born to him. The Quran tells us about the state of such persons who had girls born to them where He Says (what means): {And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief. He hides himself from the people because of the ill of which he has been informed. Should he keep it in humiliation or bury it in the ground? Unquestionably, evil is what they decide.} [Quran 16:58-59]

More often than not, they chose to bury her alive in the ground for no sin other than her being a female. For this reason, the Quran condemns this hideous behavior; Allah The Almighty Says (what means): {And when the girl [who was] buried alive is asked for what sin she was killed.} [Quran 81:8-9]

Furthermore, some Arabs would kill their children for fear of poverty, and Islam came to prohibit this also. Allah The Almighty Says (what means):

{Say:' Come, I will recite what your Lord has prohibited to you. [He Commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them.'} [Quran 6:151]

{And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is ever a great sin.} [Quran 17:31]

However, at the same time, some tribes did not bury their girls alive and there were some people who regarded that as hideous, such as Zayd bin ‘Amr bin Nufayl.

Some tribes also respected women and took her consent in the matter of her marriage. The free Arab woman disdained to enable anyone to have sexual intercourse with her other than her husband who was lawful for her. She was brave and would march behind the warriors at the time of war in order to encourage them, and perhaps even take part in the fighting if necessary. The Arab Bedouin woman would take part with her husband in pasturing and watering the cattle, spinning the wool (of animals), and weaving garments, mantles and coverings. She, also, preserved her chastity.

4- Marriage

The Arabs had many types of marriage, and they did not condemn one another for practicing any of them. ‘Aa’ishah, may Allah be pleased with her, related this to us, saying

Marriage in the pre-Islamic days [Jaahiliyyah] was of four types: One type was that which people know today; that is, a man would engage a woman from [i.e., with the consent of] her guardian, present to her a dowry, then marry her. Another was that a man would say to his wife when her menses was over, ‘Send for so-and-so and let him have sexual intercourse with you [in order to become pregnant].’ During this period, her husband would not have sexual intercourse with her or touch her until her pregnancy would become clear from the other man, then he would touch her if he wished. This type of ‘marriage’ was made in order to seek offspring only. A third type of marriage was that a group of men, less than ten in number, would go to a woman. All of them would have sexual intercourse with her, with the result that she would become pregnant. A few nights after she gave birth to her child, she would invite all of them and none had the right to refuse going. When they gathered, she would say to them, ‘You know what you did. This child is your son, O so-and-so’, addressing whomever she wished from among them to ascribe the child to. Of course, he would have to accept and ascribe the child to himself. In the fourth type, many men would gather and visit a woman and have sexual intercourse with her. Such women were known prostitutes and would not prevent any man who entered upon them from having intercourse. They would put a flag on their doors so that whoever wanted to enter upon them could do so [freely]. When such a woman became pregnant and then gave birth to her child, she would invite all the men [who had had sexual intercourse with her, who would have to come], accompanied by those who could trace the similarity between a child and its father in order to attribute them to their fathers. When such a child was known to have belonged to a certain man, he would ascribe the child to himself with no objection.

When the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) was sent [by Allah], all the types of marriages of the Pre-Islamic days were abolished except that which people know and practice today. [Al-Bukhari]

There are other types of marriage mentioned by some scholars besides those reported by ‘Aa’ishah, may Allah be pleased with her, like the marriage of (secret) lovers, as referred to in the verse where Allah The Almighty Says what means: {…Nor those who take [secret] lovers.} [Quran 4:25] In this respect, they would say, “There is no harm in what is concealed, but what is known should be condemned.” It was closer to adultery than to marriage. There was also the fixed-term or Mut‘ah marriage, and the marriage of Exchange, according to which a man during the pre-Islamic days of Jaahiliyyah would say to another, “Give me your wife, and I shall give you mine, and more besides.”

Shighaar was another of the false types of marriage, according to which a man would give another his daughter in marriage, who, in return, would give him his daughter in marriage without a dowry.

The Arabs of this era made lawful that two sisters could be married to one man at the same time, and they allowed the man to combine under his guardianship as many wives as he wished, with no limit. There were many men who had more than four wives in wedlock at the same time. When Islam came, some had ten wives, some more and some less. Thereupon, Islam reduced the maximum number of wives to four. If a man knows he has the financial capability to maintain them and be just to them, then he can have up to four. However, if he fears he would not be just, then he should be content with one. However, during the pre-Islamic days of Jaahiliyyah, most men did not at all maintain justice between their wives. To the contrary, they would treat them badly and deal with them unjustly. Islam came to treat women with justice, enjoin kindness upon them in companionship, and stipulate for them rights which they could never before have dreamt of.

The Arabian Peninsula's Intellectual & Social State before Islam

In a previous article, we have stated that prior to Islam, the Arabs were in a bad state and there was imbalance in all aspects of their lives: social, moral and intellectual. In the following lines, we shall discuss the intellectual and social life of the people of the Arabian Peninsula at that time:

1- Intellectual life: The inhabitants of the Arabian Peninsula spoke Arabic, which is considered the most ancient of the Semitic languages; the oldest discovered inscriptions written in Arabic date back to the fourth Gregorian century. There was an active verbal literary movement in poetry and prose that was accompanied by another movement of criticism for speeches and poems that were recited in the Markets of Jaahiliyyah (‘Ukaath, Al-Mirbad, Mijannah, et al). These meetings assisted in uniting the language of the Arabs as the language of the Quraysh, which was also the language the Quran was revealed in. Therefore, all the Arabs were able to understand the Quran as their languages and dialects were very similar. Their poetry and speeches prior to the advent of Islam demonstrate how eloquent and linguistically talented they were. This proves that their literature was highly developed, something that paved the way for the miracle of the Quran, which challenged them in the very discipline in which they excelled. The Quran succeeded in uniting the Arabs with regard to language, for it was the first book written in Arabic in their history after their literary scripts.

It is important to note that the Arabs were not affected by Greek philosophies or Roman Laws and did not have complex schools of thought. Therefore, they were ready to receive the message of Islam and convey it in its original purity without being influenced by any foreign ideas. This was, in fact, one of the conditions that were prepared by Allah The Almighty to enable the Arabs to be ready to receive the message of Islam.

2- Social and moral life: The tribe was considered the main social unit in the Arab countries. It consisted of the agnates, meaning, men of the tribe who were relatives and who belonged to the same ancestors. Next were the allies, who were men or small tribes that came to join the main tribe seeking protection. Then, there were the slaves, who were either captured or purchased. The tribe was led by a chieftain, who would be wise, courageous, generous and usually elderly. The notables in the tribe would gather around the chief of the tribe in his tent or his home to discuss the affairs and interests of the tribe and to judge between its members in case there was any conflict. In this way, consultation was practiced, albeit in a limited sense.

Sometimes, a number of tribes would enter into an alliance against other tribes, in order to accomplish a certain goal like what took place in Makkah with the Al-Fudhool Alliance. Sometimes, the tribes would conclude treaties in order to ensure the safety of commercial roads,like the treaty that was concluded between Quraysh and the Arab tribes that lived along these roads. Wars continued between these tribes until they accepted Islam. For example, there was the war between Al-Aws and Al-Khazraj in Madeenah, and Bakr and Khuzaa‘ah near Makkah.

Before Islam, the Arabs would marry one or more women and there was no limit to the number. Hijaab was not common among women and there was free mixing between men and women. A ‘ladies man’, who is someone who mixes a lot with women, was called a Zeer. Marriage had more than one form. There was the type that was preceded by an engagement and concluded with a dowry, and that was the most common kind that prevailed and was acknowledged by Islam. However, the other types of marriages that existed were prohibited by Islam. Parents would wish to marry their daughters off without waiting for their approval, but Islam prohibited this. The Arabs loved having boys and hated having girls as they believed that males were capable of fighting, protecting their tribes from enemies, and attacking other tribes. Women, on the other hand, did not participate in war and were subject to being captured. Some tribes would bury their newborn girls alive as this was a prevailing custom in other nations at that time.

The two motives behind this were the fear of being disgraced and that of being impoverished. Before Islam, the Arabs were known for their generosity, courage, truthfulness, frankness, forgiveness, love of freedom and defense of their honor. Islam approved of these qualities and praised them. However, the Arabs were also known for their arrogance, pride, aggression, stealing from convoys, seeking revenge, even after a long period of time, and drinking alcohol - and these were prohibited by Islam.

The Arabs would care for their physical cleanliness and would comb their hair, braid it and dye their gray hair with Henna, herbs and Saffron. They also would wear all types of perfumes. However, these niceties would be forgotten during their periods of revenge.


This is a general overview that shows the state of the Arabian Peninsula and the environment that witnessed the emergence of Islam and the light of revelation that shone upon the entire world and the Arab states from which the Prophet, Muhammad ibn ‘Abdullaah,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), came.

The moral condition of the Arabs

The morals of the Arabs had declined and they had become fond of drinking and gambling. Raids, robbery, fanaticism, oppression, bloodshed, revenge, seizing others' properties, consuming the wealth of orphans, dealing in Ribaa' (interest and usury), theft and adultery, were common among them. However, it should be known that adultery was common among female slaves and prostitutes only. It was rare to find adultery among free women. This is supported by what happened when the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) took the pledge of allegiance from women after the Conquest of Makkah to neither associate others with Allah The Almighty in worship, nor steal, nor commit adultery. On hearing this, Hind bint ‘Utbah, may Allah be pleased with her, who was the wife of Abu Sufyaan, may Allah be pleased with him, said in astonishment, “Would a free woman commit adultery”?

This does not mean that all Arabs were as such in terms of morals. Rather, there were many of them who refrained from all the abovementioned evils. There were also many fine features and characteristics among them, which qualified them to bear the message of Islam. The following are some of them:

1- Intelligence and discernment

The Arabs had pure hearts that were not contaminated with philosophies, myths and superstitions that are difficult to discard as was the case with the Indians, the Romans and the Persians. It was as if their hearts were being prepared to bear the greatest message that ever existed – that of the eternal Islamic call. Hence, they were the strongest people in terms of memorization at that time. Islam utilized the characteristics of memorization and intelligence in maintaining and safeguarding the religion. Their intellectual capacities and natural talents were preserved and protected from being consumed in imaginary philosophies, infertile Byzantine arguments or complex theological doctrines.

The depth of the Arabs' language stands as evidence behind the strength of their memory. There are eighty names for honey, two hundred for a fox, five hundred for a lion, one thousand for a camel and for a sword, and four thousand for a disaster. There is no doubt that encompassing all these names requires a strong, present and lively memory. They were very intelligent and discerning to the extent that they understood sign language, let alone words. There are many examples of this.

2- Generosity and openhandedness

This characteristic was inherent in the Arabs. One of them might have only had a horse or a camel; a guest would come to him, and he would immediately slaughter it. Some of them did not feel it was sufficient to feed only humans, but would feed wild animals and birds as well. The generosity of Haatim At-Taa’i is the greatest example that could be mentioned in this regard.

3- Courage, magnanimity and support

Death by being killed while fighting for one’s cause was praiseworthy in their eyes, while death in one’s bed was seen as a disgrace. When being told about the death of his brother, one of them said, “If he was killed, then his father, brother and uncle were killed before him. By Allah, we do not die natural deaths. We die due to the slashing of spears or under the shadows of swords”.

The Arabs gave the utmost precedence to glory, protection of honor and safeguarding women, and they would sacrifice their lives for their sake.

The Arabs by nature were chivalrous and noble. They would not approve of seeing the strong take advantage of the weak, an incompetent person, a woman or the elderly. They would rescue any person who sought their support and considered it a form of meanness to abandon a person who had sought their assistance.

4- Passion for freedom and rejection of humiliation

The Arabs by nature had a passion for freedom. They lived for it and died for its sake as they rose as free people and no one had any authority over them. They refused to live in humiliation or to see their honor violated, even if this meant them sacrificing their lives for it. They renounced humiliation, meanness and disdain. An example of this is as follows: ‘Amr bin Hind, the king of Al-Heerah, once sat with his companions and asked them, “Do you know any Arab whose mother would refuse to serve mine?” They replied, “Yes, the mother of ‘Amr bin Kulthoom, the miserable poet.”

The king then invited ‘Amr bin Kulthoom, as well as his mother, to visit him. The king had arranged, before their visit, for his mother to say to ‘Amr bin Kulthoom's mother after eating, “Hand me the dish beside you.” After eating, she said this to her. However, ‘Amr bin Kulthoom's mother replied, “You can do it yourself.” The king's mother repeated the same request and insisted that she do so. Thereupon, Layla, ‘Amr bin Kulthoom's mother, screamed, “How humiliated I am! Come [for revenge], O Taghlib [her tribe]!” Her son heard her and was enraged. He saw a sword of the king that was hung on a wall, grabbed it, and cut off the king's head.  

5-Fulfilling promises and loving frankness, clearness and truthfulness

The Arabs hated lying and considered it shameful. Fulfilling promises was one of their characteristics; hence, the verbal declaration of faith was enough to hold a person a Muslim. This is supported by the story of Abu Sufyaan, may Allah be pleased with him, who had not yet embraced Islam, when Hiraql (Heraclius) asked him about the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and there was a war between them at that time. Abu Sufyaan, may Allah be pleased with him, later recounted, “Had I not been afraid that my companions would consider me a liar, I would have told lies about him.” [Al-Bukhari]

Describing the Arabs' loyalty, An-Nu‘maan bin Al-Munthir said to Kisra (Khasrau): "One of them [the Arabs] would give a look or make a sign and it would be a binding promise and a strong covenant that would not be absolved unless the person died. One of them would take a simple thing as a mortgage in return for his debt, even though his mortgage was not foreclosed and his covenant was not breached. One of them would be informed that someone had asked for refuge with him even if he was a foreigner and was injured, and he would not be satisfied unless he destroyed the tribe that injured him, or his tribe would be destroyed due to falling short in protecting that man. When a sinful criminal sought refuge with them with neither prior acquaintance nor a kinship relationship, they would sacrifice themselves and their property for his sake."

Loyalty was an intrinsic characteristic of the Arabs and Islam led it in the correct direction. Islam considered it an invalid action to accommodate someone who had committed a crime regardless of his position or kinship tie. It was narrated that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “Allah curses the one who accommodates the person who has committed a crime.” [Muslim]

Here is a story indicating their loyalty: Al-Haarith bin ‘Abbaad led the tribe of Bakr in their fight against the tribe whose leader was Al-Muhalhil and who had killed Al-Haarith's son, and said to him as he was killing him, “Die! You are not worth a shoe-latchet,” during the war of Al-Basoos. Al-Haarith later captured Al-Muhalhil but he did not know who he was. He said to him, “Show me the location of Al-Muhalhil bin Rabee‘ah and I will set you free.” Al-Muhalhil said to him, “Is your promise binding if I show you his place?” He replied in the affirmative. Al-Muhalhil then said, “It is I, [Al-Muhalhil].” Al-Haarith then cut his forelock of hair and then set him free. This is a rare type of faithfulness that deserves admiration.

Another story: Having refused to give his daughter in marriage to Khosrau, An-Nu‘maan bin Al-Munthir feared for himself and therefore entrusted his arms and his women to Haani’ bin Mas‘ood Ash-Shaybaani and went to Khosrau, who executed him. Then he (Khosrau) sent for Haani’, requesting the belongings of An-Nu‘maan but he refused to give them to him. In return, Khosrau sent him an army to fight him. Haani’ gathered his people (the tribe of the Bakr) and addressed them saying, “O people of Bakr, a person who justifiably dies is better than the one who remains alive by means of fleeing; carefulness does not preclude fate; patience is one of the causes of victory; death is better than disgrace; receiving death is better than turning one’s back to it; receiving arrows or swords in the face is better than receiving them in one’s back and buttocks. O people of Bakr, fight, for death is inevitable”.

Banu Bakr managed to defeat the Persians in the battle of Thee-Qaar by virtue of that man, who refused a life of humiliation and did not fear death for the sake of fulfilling his promise.

  

6- Patience in hardship, endurance and satisfaction with what is little

The Arabs would abandon food without having their fill saying, “Gluttony removes wisdom” and they would rebuke the gluttonous and insatiable people.

They had a remarkable ability to bear hardships and be patient in adversity. They might have acquired that from the nature of their dry desert lands, which had few plants and little water. Consequently, they got used to rushing up unpaved mountains and walking in the heat of noon. They were affected by neither heat, nor cold, nor unpaved roads, nor far distances, nor hunger nor thirst. Having entered Islam, they set wonderful examples in patience and endurance. They were also satisfied with very little. One of them would walk for days and eat nothing but a few dates to support him and a few drops of water to wet his liver.

7-  Physical and spiritual strength

The Arabs were known for the strength of their bodies along with the strength of their spirits. When psychological and physical heroism coexist, they create wonders, and this is exactly what happened after their acceptance of Islam. They would challenge their opponents and when they had attained the upper hand over them, they would forgive them and let them be. They were against attacking the injured and maintained the rights of neighbors, particularly in looking after women and protecting their honor.

If anyone sought refuge with them, they responded, even if they had to sacrifice their lives, children and wealth for his sake.

Such noble virtues and morals were an immense and outstanding account of the souls of the Arabs, and Islam promoted them, strengthened them, and directed them to goodness and what is right. Little wonder then that they rushed out from the deserts like pure angels and conquered the earth and filled it with faith, justice, virtue and goodness after it had been filled and conquered by disbelief, injustice, vice and evil.

These were some morals of the community in which the Arabs grew. It was the best community, and hence, the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) was chosen from it. Likewise, the Arab community and that unique and sublime environment in comparison to the Persians, the Romans and the Greeks, was chosen for him. The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) was not chosen from the Persians despite the depth of their sciences and knowledge, nor from the Indians despite their philosophy, nor from the Romans despite their arts, nor the Greeks despite the uniqueness of their poetic talent and imagination. Rather, he was chosen from that virgin environment because such people, despite their sciences and knowledge, had not reached the degree that the Arabs had in terms of integrity of nature, freedom of conscience and sublimity of spirit.

Arab tribes before the advent of Islam

Allah The Almighty created mankind and made peoples and tribes so that they may know one another; He says in the Noble Quran (what means): {O mankind, indeed We have Created you male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted}[Quran 49:13]

This verse indicates that all people are equal in terms of their origin and precedence is only related to religious matters. Peoples are more comprehensive than tribes, which have other subdivisions. The Arabs were originally divided into three groups:

Al-‘Arab Al-Baa’idah (perished Arabs): They are the old Arabs like ‘Aad, Thamood, Tasm, Jadees and ‘Imlaaq;

Al-'Arab Al-‘Aaribah (pure Arabs) Al-Qahtaaniyyah: They are the descendents of Ya‘rub ibn Yashjub ibn Qahtaan. 

Al-'Arab Al-Musta‘ribah (Arabized Arabs) Al-‘Adnaaniyyah: They are the descendants of Ismaa‘eel (Ishmael), may Allah exalt his mention.

Yemen was the homeland of Al-'Arab Al-'Aaribah, whose tribes and kinship groups were numerous. Only two of these tribes were famous:

Himyar: Its most famous kinship groups were Zayd Al-Jumhoor, Qudhaa‘ah and As-Sakaasik.

Kahlaan: Its most famous kinship groups were: Hamdaan, Anmaar, Tayyi’, Mathhij, Kindah, Lakhm, Juthaam, Al-Azd, Al-Aws, Al-Khazraj and Awlaad Jafnah, the kings of Ash-Shaam.

As a result of the economic conditions and the conflict between Himyar and Kahlaan, the kinship groups of Kahlaan emigrated from Yemen before the flood of the dam. They were divided into four groups:

Al-Azd: Their leader was ‘Imraan ibn ‘Amr and they resided in Al-Hijaaz, ‘Umaan and Tihaamah.

Lakhm and Juthaam: Nasr ibn Rabee‘ah, father of Al-Manaathirah (the kings of Al-Heerah) was from them.

Banu Tayyi’: They settled in the area near the two mountains of Aja and Salma in the North.

Kindah: They settled in Bahrain, then Hadhramawt, then Najd where they formed a large state. 

Al-'Arab Al-Musta‘ribah their lineage traces back to Ismaa’eel, may Allah exalt his mention, who was born in Palestine. Later, he moved with his mother to Al-Hijaaz, where he grew up and married. He participated with his father Ibraaheem (Abraham), may Allah exalt his mention, in building the Ka‘bah. Allah The Almighty provided Ismaa’eel, may Allah exalt his mention, with twelve sons who formed twelve tribes. These tribes lived in Makkah and then spread all over the Arabian Peninsula and outside it. Only Qeedaar, one of Ismaa’eel’s sons, stayed in Makkah. His children reproduced until they had ‘Adnaan and his son Ma’add.

The latter was the beginning of the recorded lineage of Al-‘Arab Al-‘Adnaaniyyah. ‘Adnaan was the 21st grandfather of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). 

The kinship groups of Ma‘add, especially the descendants of his son Nizaar, who had four sons, were divided into four major tribes: Iyaad, Anmaar, Rabee‘ah and Mudhar. The last two tribes had many kinship groups.

Rabee‘ah had Asad, ‘Anazah, ‘Abd Al-Qays and the two sons of Waa’il (Bakr and Taghlib), Haneefah and others.

Mudhar was divided into two major branches: Qays ‘Aylaan and Iyaas. Qays ibn ‘Aylaan was subdivided into Banu Saleem, Banu Hawaazin and Banu Ghatafaan (which was also subdivided into ‘Abs, Thubyaan and Ashja‘.)

Iyaas was subdivided into Tameem ibn Murrah, Huthayl ibn Mudrikah, Banu Asad ibn Khuzaymah and Kinaanah ibn Khuzaymah (to which the tribe of the Quraysh belonged, as they were the offspring of Fihr ibn Maalik ibn An-Nadhr ibn Kinaanah).

The Quraysh was also subdivided into several tribes, the most famous of which were: Jumah, Sahm, ‘Adiyy, Makhzoom, Taym, Zuhrah, and the kinship groups of Qusayy ibn Kilaab: ‘Abd Ad-Daar, Asad ibn Abd Al-‘Uzza and ‘Abd Manaaf.

‘Abd Manaaf was subdivided into ‘Abd Shams, Nawfal, Al-Muttalib and Haashim, the second grandfather of our Prophet Muhammad ibn ‘Abdullaah ibn ‘Abd Al-Muttalib ibn Haashim,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ).

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), described his lineage saying: “Allah selected Kinaanah from the sons of Ismaa’eel, and selected Quraysh from Kinaanah, and selected Banu Haashim from the Quraysh, and He selected me from Banu Haashim." [Muslim]

When the descendants of ‘Adnaan grew in number, they spread over Arabian countries in search of a living. Some of them lived in Bahrain, Al-Yamaamah, Iraq, Khaybar and At-Taa‘if, but the kinship groups of Kinaanah stayed in

Tihaamah and the kinship groups of Quraysh stayed in Makkah. 

Despite the importance and value of genealogy, it can never be a criterion for precedence. Piety and righteousness should be the only criterion among all people, especially Muslims. Allah The Almighty Says (what means): {Indeed, the most noble of you in the Sight of Allah is the most righteous of you}[Quran 49:13]

It was further narrated that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “Allah The Almighty will not ask you about your lineage or ancestry on the Day of Judgment, as the most noble of you in the Sight of Allah is the most righteous of you.”[At-Tabaraani and Al-Albaani - Saheeh]

Allah Knows best.