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The Islamic Basis of Society

         mask (burqa'), the veil (shailah) and the black coat Caba’ah) when
         they leave their houses. They thus keep themselves apart wherever
         they are from the men of their society. But by means of the same
         institutions they also withhold from male participation a large part
         of the world about them. Many things that women talk about, think
         about, worry about, and enjoy are not discussed with the men.
         Among the male members of society it is considered to be improper
         when enquiring about the well-being of the family to ask more than
         the stereotype questions. More specific information about members
         of the family is not exchanged unless someone is known to be very ill,
         or if a dispute develops into a case where outside adjudication is
         required.
           The fact that women do not participate in the public life of the
         community as seen by men does not necessarily mean that they have
         an inferior position to men. In this aspect of family and social life, the
          necessity to preserve the cohesion and protect the family through the
          co-operation of the male members falls completely in line with the
          spirit of early Islam which endeavoured to restore to women their
          honour as members of the family rather than as objects of exchange.

          Marriage and divorce
          In the traditional society of the Trucial Slates the customs relating to
          marriage and divorce are in accordance with Islam, and they are at
          the same time the very backbone of the tribal system. By and large,
          girls are given in marriage only to members of the family, the more
          closely related the better, starling with first cousins. Compared with
          some other societies on the Arabian Peninsula, marriage with the
          bint 'amm, daughter of the paternal uncle, does not, however, have
          the same predominant position, and the eldest son does not have an
          institutionalised claim on a bint ’amm, nor can he claim compen­
          sation if that girl is married to someone else. Marriages of first
          cousins from either side, paternal or maternal, are equally welcome,
          but if there is no suitable partner to be found even within the wider
          family circle, the ladies who negotiate in such matters may be able to
          persuade a neighbour or a family which is socially of the same
          standing to agree to give their daughter in marriage. The parents of
          the girl require a considerable incentive (social status or economic
          advantage) if they are to agree that their daughter should live in a
          family whose members she does not know well, and where she might
          fear that she would always remain a stranger. But if such a marriage

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