The Arabic language

The Arabic language


Introduction

ARABIC ranks sixth in the world's league table of languages, with an estimated 186 million native speakers. As the language of the Qur'an, the holy book of Islam, it is also widely used throughout the Muslim world. It belongs to the Semitic group of languages which also includes Hebrew and Amharic, the main language of Ethiopia.

There are many Arabic dialects. Classical Arabic – the language of the Qur'an – was originally the dialect of Mecca in what is now Saudi Arabia. An adapted form of this, known as Modern Standard Arabic, is used in books, newspapers, on television and radio, in the mosques, and in conversation between educated Arabs from different countries (for example at international conferences).

Local dialects vary, and a Moroccan might have difficulty understanding an Iraqi, even though they speak the same language.


Major languages of the world
(Number of native speakers)


1. Mandarin Chinese 836,000,000
2. Hindi 333,000,000
3. Spanish 332,000,000
4. English 322,000,000
5. Bengali 189,000,000
6. Arabic 186,000,000
7. Russian 170,000,000
8. Portuguese 170,000,000
9. Japanese 125,000,000
10. German 98,000,000
11. French 72,000,000
12. Malay 50,000,000

Is Arabic difficult?

YES - and no. Learning Arabic certainly takes time and practice, but there are not many irregularities in the grammar. It's much less complicated than Latin, and probably simpler than German, too.

If you speak a European language, the root system of Arabic is an unfamiliar concept. Arabic words are constructed from three-letter "roots" which convey a basic idea. For example, k-t-b conveys the idea of writing. Addition of other letters before, between and after the root letters produces many associated words: not only "write" but also "book", "office", "library", and "author".

Learning vocabulary may cause problems at first. In most European languages there are many words which resemble those in English. Arabic has very few, but it becomes easier once you have memorised a few roots.

Arabic has many regional dialects, and if you want to master one of these the only really effective way is to spend a few years in the place of your choice. For general purposes – such as reading or listening to radio - it's best to concentrate on Modern Standard Arabic (numerous courses and textbooks are available). This would also be useful if you're interested in Islam, though you would need some additional religious vocabulary.

There are 28 consonants and three vowels – a, i, u – which can be short or long. Some of the sounds are unique to Arabic and difficult for foreigners to pronounce exactly, though you should be able to make yourself understood.

The normal word order of a sentence is verb/subject/object. The function of nouns in a sentence can also be distinguished by case-endings (marks above the last letter of a word) but these are usually found only in the Qur'an or school textbooks.

Feminine nouns add the suffix …aat to form the plural but masculine nouns generally have a "broken" plural which involves changing vowels in the middle of the word: kitaab ("book"); kutub ("books").

Arabic has very few irregular verbs and does not use "is" or "are" at all in the present tense: "the king good" means "the king is good". Subtle alterations in the basic meaning of a verb are made by adding to the root. These changes follow regular rules, giving ten possible "verb forms" (though in practice only three or four exist for most verbs. The root k-s-r produces:

form I kasara, "he broke"

form II kassara, "he smashed to bits"

form VII inkasara, "it was broken up"

Sometimes these must be used with care: qAtala means "he fought" but qatala means "he killed".

arab vs arabic vs arabian : Common Errors in English

About arab vs arabic vs arabian

Arabs are a people whose place of ethnic origin is the Arabian Peninsula. The language which they speak, and which has spread widely to other areas, is Arabic. “Arabic” is not generally used as an adjective except when referring to the language or in a few traditional phrases such as “gum arabic” and “arabic numerals.” Note that in these few phrases the word is not capitalized. Otherwise it is “Arab customs,” “Arab groups,” “Arab countries,” etc.A group of Arab individuals is made of Arabs, not “Arabics” or “Arabians.” The noun “Arabian” by itself normally refers to Arabian horses. The other main use of the word is in referring to the collection of stories known as The Arabian Nights.However, the phrase “Saudi Arabian” may be used in referring to citizens of the country of Saudi Arabia, and to aspects of the culture of that country. But it is important to remember that there are many Arabs in other lands, and that this phrase does not refer properly to them. Citizens of Saudi Arabia are often referred to instead as “Saudis,” although strictly speaking this term refers to members of the Saudi royal family and is usually journalistic shorthand for “Saudi Arabian government.”It is also important not to treat the term “Arab” as interchangeable with “Muslim.” There are many Arabs who are not Muslims, and the majority of Muslims are not Arab. “Arab” refers to an ethnic identity, “Muslim” to a religious identity.The standard pronunciation of “Arab” in English is “AIR-rub.” Unless you are referring to the character in West Side Story called “A-rab” (with the second syllable rhyming with “cab”), you’ll sound better educated if you stick with the standard version.

arab Meaning(s)

• (n) a member of a Semitic people originally from the Arabian peninsula and surrounding territories who speaks Arabic and who inhabits much of the Middle East and northern Africa
• (n) a spirited graceful and intelligent riding horse native to Arabia

arabic Meaning(s)

• (n) the Semitic language of the Arabs; spoken in a variety of dialects
• (a) relating to or characteristic of Arabs

arabian Meaning(s)

• (n) a member of a Semitic people originally from the Arabian peninsula and surrounding territories who speaks Arabic and who inhabits much of the Middle East and northern Africa
• (n) a spirited graceful and intelligent riding horse native to Arabia
• (a) relating to or associated with Arabia or its people
• (a) of or relating to Arabian horses

Source : http://www.wsu.edu/

Simple Toys

Before the influx of Western commercial games and toys, Arab boys and girls made up games, using objects such as stones or shells, or simply made objects such as a ball from an old pair of socks.

Dolls were made at home out of discarded clothing or rags. A grandmother usually assisted a girl in doll making. Some dolls were made by tying long and short sticks together with a strip of cloth to form a cross, the basis of a person. Then a piece of cloth would be stretched over a large button or wad of padding to make the head. More strips of cloth were wound round the two sticks, being careful to secure the head in place.

Dressing the doll depended on what girls and women of a particular region wore. The idea was to copy the style of clothing worn by real people. Dresses were long, with long sleeves as well. Girls didn’t mind that their dolls had no hands or feet, since these did not show.

Older girls would experiment with dolls that had a trunk, so that arms, legs and a head could be attached. The result would be a cloth doll sewn together by hand and filled with padded cloth, sand or seeds.

Breaddough was available to girls because they assisted their mothers with the kneading of dough for bread. Mother would give them some dough from which they fashioned small ovens, dishes and other tiny toys.

Stones were often used by boys as gaming equipment. In one simple game, very similar to American jacks, small stones would be gathered, then one tossed in the air, while the rest were gathered up in many different ways requiring greater skill with each round. The difficult part of this game, in contrast to jacks, where the tossed ball bounces once and is then caught, is to complete these maneuvers while the tossed stone is still in the air and then catch it before it hits the ground.

Slings were fashioned by the boys themselves. Traditionally woven from a length of wool acquired from mother’s needlework project, slings today are fashioned by boys using appropriately fork-shaped branches and pieces of old inner tubes from tires. Boys learn from each other how to make slings.

Such slings, it should be pointed out, are not used simply in play. Shepherds use them so skillfully that they are able to drop a stone exactly in front of a wandering sheep, causing the animal to turn and return to the flock. Slings are used in hunting too. Pigeons and such small birds as sparrows are a part of the diet in many areas, and are hunted with the sling.

Styles of Dress

Like it or not, an “international costume” is replacing former “national costumes,” as far as young people are concerned. Of course, the new costume is blue jeans. Both Arab boys and girls in urban areas can be seen wearing the familiar faded blue jeans.

Rural areas today still reflect the former standard dress of childhood, traditionally copying adult styles. This meant some type of long embroidered and embellished dress for girls, simple striped dress for boys. (Even in rural areas today, however, going to school means a uniform, thereby reinforcing the notion that traditional garments are outmoded.)

Arab children dressed in patterns and styles which reflected local custom and traditions, varying greatly from one part of the Arab world to another.

Educational Patterns

Education to an Arab family means much more than what takes place in the formal school setting. The school meets the academic requirements—providing the child with basic skills, then following through with acquisition of knowledge both through the study of the accumulated knowledge of mankind and through the scientific method of experiment and observation.

It is the family, however, which instills a value system, social conscience, and the very rules which govern daily life and a complex system of social interaction.

A system of etiquette, called adab in Arabic, teaches the type of behavior expected of the well-behaved child, who is termed adib.Intrinsic values teach the child to: obey parents, respect elders, demonstrate politeness in the presence of elders. An adib is expected to be generous, cooperative, humble and helpful.

The child finds that the tongue is most important. Proverbs reproach those who: gossip, quarrel, lie or speak in ways less than kind: “What if a woman is beautiful, if she has an evil tongue?” “A kind word can attract even the snake from his nest.”

A happy countenance is important too. The prophet Muhammad said there are three things in this world which give joy: fresh water, fresh green, and a fresh and happy face.

Still other proverbs and sayings express values of honesty, cooperation, hard work and common sense. Such proverbs or sayings themselves are not relegated to the folk-legend or literature, but are commonly used to accentuate everyday conversation.

While patterns of behavior taught at home are reinforced at school, the school is not looked upon as a socializing agent or as a source of religious or moral teachings, but as the source of academic wisdom and training. How well the school fills this role varies from one part of the Arab world to the next. Education, for boys and girls, declined greatly during the past centuries of foreign domination and economic stagnation, and only recently have the Arab states, especially those producing oil, been able to finance mass education for both boys and girls. As in poor countries elsewhere, the luxury of education in the Arab world was, until now, reserved for boys as the future support of their families.

Educational services vary from one country to the next in the Arab world. Many are compulsory; some have separate facilities for boys and girls; all are free (some including university and schooling abroad). Some receive as much as 20 percent of their country’s annual budget, and a few have as desirable a student-teacher ratio as 12 to 1.

Formal schooling is highly regarded by the Arab family, which instills in its children a love of learning and respect for scholarly pursuits, as well as the family’s inherent teachings which carry over to the school, ie. “respect for elders” includes teachers, etc. Arab school children, of whatever age, are eager to go to school and take immense pride in their scholastic accomplishments.

As attention is drawn to the International Year of the Child, it is appropriate to consider the life of the Arab child. Of the Arab world’s 140 million people, some 45 percent are children (under the age of 15 years).

Recent development in this region has greatly improved the lives of all the people. For the children it has meant a declining infant mortality rate, a drastic reduction in childhood diseases, greatly increased educational opportunities for all children, including the handicapped child.

Few would deny that problems remain. But more than ever before, Arab children, psychologically prepared and with access to greatly improved medical care and the necessary education, will be well equipped to take advantage of the opportunities the future holds.

Early Child Care and Development

The birth and infancy of the urban Arab child differs little from that of the American child. Hospital procedures and child-rearing practices, at least in infancy, are very much like those in the West.

Long-standing practices, that continue today in some of the rural areas of the Arab world, are worth mentioning. Three traditional practices include: the mid-wife, the wet nurse, and swaddling.

At a time when midwifery is making a comeback in the West, this institution is quietly disappearing from many parts of the Arab world.⁴And while midwife methods varied greatly from one age to the next depending on local customs, one universal notion considers the birth process as being “women’s work” and shameful for men to be present. Hence the necessity for the daya (“midwife”).

The midwife obtained her knowledge empirically or from her mother. Usually an elderly woman, she was respectfully perceived as a mother and grandmother. The midwife, with several other women working under her supervision, kept order among the women present (relatives, friends), exhorting them to remember the seriousness of the occasion, while ordering them to tend to this or that.

The delivery completed, the mid-wife would then carefully examine the child. She would check the baby frequently during its first days and weeks.

Before the advent of the baby bottle, all babies were breast-fed by the mother and/or a wet nurse. To be fed, the baby required its mother at all times, for the baby must never be allowed to be hungry. No rigid feeding schedules; the Arab baby was and is fed often and upon demand, or at the slightest sign of restlessness.

If the mother was unable to nurse, or had died, the child was given over to a wet nurse. Sometimes, for example, during the busy harvest time when all labor is needed, the mother would be forced to leave her baby with a woman who had a baby and had offered her services as a wet nurse.

Beliefs concerning the influence of the wet nurse and her milk upon the child and its character were as numerous as the local customs involved. But one widespread custom defined children nursed by the same woman as foster siblings. A boy and a girl nursed by the same woman were considered brother and sister and could not marry.

Such foster-brothers and foster-sisters often helped each other throughout life and would call each other brother and sister.⁵

With the advent of the baby bottle and the substitution of animal’s milk for mother’s milk, nursing by another person was no longer necessary. Then too, the relationship of foster-brother and foster-sister, and all its consequent customs of caring and sharing, began gradually to disappear.

The third traditional custom, now confined to rural areas and related to babyhood, is the custom of swaddling infants. A midwife’s role included the bathing of the newborn infant in warm water to which she added salt and olive oil, both thought to be beneficial to the skin. Then the child was wrapped and wound in pieces of soft cloth, the total effect termed “swaddling.”

The midwife, the wet nurse and swaddling represent three ancient institutions which for millennia have played an important role in the birth and childhood of the people of this region. What of today?

While customs and practices have seen considerable change in the past century, important values have not changed. The underlying cultural values relating to childhood and the role of the child in the family have remained little altered.

The baby bottle is becoming extremely common and is associated by many Arab women with Western and emancipated ways. This is reinforced by makers of infant formula who would have their customers believe it is modern and scientific and that it ensures what we all want: what’s best for our babies.

The consequences for many babies in developing countries has been just the opposite. The Nestle Company is currently the target of a U.S. boycott campaign which cites this largest seller of infant formula to developing nations as responsible for much of the widespread “bottle illness” taking its toll of infants in Third World nations.

The degree to which the “Bottle Baby Scandal” is applicable to the Arab world is not clear. Most of the data related to “bottle illness” center on black Africa, South America and India, while little has come forth regarding the Middle East.

It is known that some Arab countries have taken measures to counteract the threat. Algeria, for example, has nationalized baby milk imports and distributes them now with clear warnings on the label. They have also initiated an intensive breast-feeding campaign in their 400 maternal and infant health clinics. Libya has made it mandatory for any business with 50 or more female employees to provide on-site nursery facilities so that mothers can breast-feed their infants. In Iraq, similar facilities can be found.

Whether fed by breast or bottle, the Arab infant is indulged, and this indulgence carries over in the transition to solid food, introduced at about the age of two. The general indulgence and permissiveness surrounding the Arab child extends also to sleep and toilet training, and is in line with more modern Western practices.

Discipline remains in the mother’s hands at this age. The mother scolds and spanks for misbehavior, but also offers encouragement to the child to walk and talk and, by the age of three, to toilet train.

Arab children usually learn to walk at a later age than many Western children. One popular theory explains that the constant fondling and carrying by adults, leaves little opportunity for the child’s feet to touch the ground.

At about the age of three or four the father and other male relatives begin to play a more important role in the child’s life. As the child begins to see the father as an authority figure, the mother’s role changes. It is she to whom the child is likely to turn for help with an angry or disagreeable father. Not unlike the roles played by Western family members, mother often intercedes with the father on behalf of her son, while the daughter is likely to seek the father’s intercession with the mother.

The Western stereotype of the stern authoritarian Arab father is not a correct one. The Arab father, to generalize, is neither “cold” nor “aloof” within the family circle. Usually warm and tender towards his children, he enjoys the physical contact—the romping and playing.

Childhood in urban areas lasts long and is a time of carefree games and amusements within a large circle of cousins, relatives and neighborhood friends. Boys in particular have few household responsibilities. After school and depending on age, girls (particularly the oldest girl) assist their mothers—fetching things, caring for younger children, while boys run errands, assist their fathers, or keep a watchful eye on younger brothers and sisters when adults are away.

Rural children play more of a role in the economic life of their family. They have more chores and greater responsibilities. Rural life for girls was, and is, equally hard, if not harder than that of boys. Doing women’s work, she cleans, baby tends, fetches wood, eggs and water, and works in the fields.⁷

The rate at which any Arab child progresses through developmental sequences of childhood, is, it should be noted, influenced by the child’s sex and sibling order and by family structure. For example, the care and treatment a first born boy receives compared with his sisters and later-born brothers is usually one of greater indulgence. The oldest girl has greater responsibilities as mother’s helper. Her childhood is short, and she has less time to spend with her peers. The oldest boy, although greatly spoiled, is most quickly pushed into adult associations and responsibilities. His responsibilities will be great indeed! The baby of the family, too, receives a great deal of attention (until he is replaced by another). And of course, the amount and quality of attention given to any one child depends on the size of the nuclear family and the availability of the extended family to meet some of the child’s needs.

Choosing A Child’s Name

Naming a new born child draws upon ancient practices and beliefs. Because Arabs view their children as blessed gifts and as the object of aspirations for the continuance of traditions and for the continuance of the family line, choosing a child’s name is approached with method, deliberation and even consultation.

Arab society traditionally consists of Muslims, Christians and other smaller minority groups, of various ethnic backgrounds and religious faiths. Despite this diversification, the people of the Arab world share a common culture and way of life. Patterns in choosing a child’s name may be categorized as: religious or historical, natural phenomenon, personality traits or occupation.

One custom that cuts across all religious lines is that children are never named after parents--or anyone still living. A child is occasionally named for an aging grandparent or aunt, for example, when that person makes such a request.

Since the time of Abraham, Jesus and Muhammad, giving names has followed a tradition of identification with the prophets themselves or others mentioned in the holy books--the Bible and the Koran. Arab Muslims use typical names found in the Old and New Testaments and the Koran. Ibrahim (Abraham), Suleiman (Solomon), Daoud (David), Musa (Moses), Yusuf (Joseph), Issa (Jesus), and Jibran (Gabriel) for boys, and Sara, Merriam (Mary) for girls, as well as names derived from descendants of the prophet Muhammad: Hashem, Hussein, Ali; and female names: Fatima, Aisha, Kadija. Of course the name of Muhammad from hamida-- “to praise,” “to thank,” is most frequently given to Muslim boys, along with its derived Mahmoud and Ahmed.

Another group of religious names often chosen by Arab Muslims are names of the Abed category. The prefix abed means “servant” with “God” understood, hence its meaning “servant of God.” The name Abed-allah literally means “servant of God.”

According to Muslim tradition, God has a hundred qualities or names. Ninety-nine of these names are known to man. Ninety-nine are the beads of the Muslim “rosary”—a bead for every one of God’s ninety-nine attributes which the Muslim theologian can say.³ The hundredth name, so it is said, is known only to the angels of Heaven. Some of these names are: Abdul-Rahim, Abdul-Karim, Abdul-Wahhab, Abdul-Rahman, Abdul-Hadi. Each has a literal meaning, ie. Abdul-Rahman (“Servant of the Compassionate”), Abdul-Aziz (“Servant of the Beloved”), but since the attributes all refer to God, all of these names can be figuratively seen as meaning “Servant of God.”

Proud of their history and civilization, Arabs often choose historical names such as Omar, Walid, Khalid, Tareq, Osama, for boys, and Khadija and Aisha, for girls. These may be thought of as religious/historical names because they are the names of leaders who were both political and religious. Interestingly, these are used in many areas by both Muslims and Christians, while in other areas by Muslims only.

The Crusades influenced Arab Christian names. Intermarriage between local Christians and European crusaders, as well as later European contact, introduced such names as George, Antonius, Frederick, Charles, etc., now common among the Christian population.

The attachment of the Arabs to nature finds expression in other names. Such terms as “the light of the sun” and “the cool of the breeze” or “the beauty of the moon” and names of birds, animals and plants are frequently manifested in Arab names.

Boys’ Names
Nour: “light”
Naseem: “breeze”
Asfour: “sparrow”
Laith: “lion”
Nimer: “tiger” >BR> Asad: “lion:

Girls' Names
Noura: “light”
Najma: “star”
Rema: “deer”
Suheila: “summer star”
Naura: “blossom:
Laila: “night”

Personality or character traits, in addition to numerous cultural values, such as nobility, courage, honesty, wisdom, loyalty, generosity, are built into names:

Boys’ Names
Sharif: ”honest”
Karim: “generous”
Sadiq: “friend”
Hakeem: “wise”
Marwan: “chivalrous”

Girls' Names
Sharifa: “honest”
Karima: “generous”
Amineh: “loyal”
Najeeba: “intelligent”
Fadela: “gracious”

What about family names? Traditional town or city dwellers tend to have family names drawn from ancestors’ occupations: This is similar to the Western pattern in which we see family names such as : Baker, Smith, Carpenter, Hunter, Weaver, Taylor, etc. The following are representative of the Arab pattern: Hajjar (stonemason), Haddad (blacksmith), Khayyat (tailor), Samman (grocer).

Often the father’s first name becomes the child’s second name (whether a boy or a girl). And sometimes the word Ibn (or Ben) meaning “son of,” or Bint, “daughter of,” inserted between the child’s chosen name and that of the father was all that was necessary in order to identify a person. But today the complexities of life and the resultant interactions between formerly distant town and tribes has necessitated a family name for everyone. A father, grandfather, or great-grandfather’s given name has become the family name—or the village name, the tribal name, or the like. (A woman, incidentally, does not upon marriage take the name of her husband. She retains for life her own family name.)

Children give their parents names too. The first son (or first daughter, if there are no sons) gives his parents new names. Upon becoming parents, the mother and father are thereafter referred to as “mother of X” and “father of X.” If the eldest son is Karim, for example, the father becomes Abu- Karim (“father of Karim”) and the mother becomes Umm-Karim (“mother of Karim”).

Family Roles

In the nuclear family, the mother’s first responsibility is to her children; she plays the key role in their early years. The father assumes an increasingly important role in the child’s third or fourth year, becoming the symbol of authority and chief disciplinarian.

Other members of the extended family have their roles. When the nuclear family lives in isolation, father and mother are expected to deal with all the child’s needs most often met by adults. Within an extended family, some of these needs may be met by aunts and uncles and adult cousins, because these individuals may be better equipped to deal with certain needs of the child than the child’s own parents. American teenagers and their parents would be the first to see the many advantages of such a family system. The Arab child simply has many more avenues of guidance, help and friendship.

Paternal uncles play a significant role in the child’s life. As a substitute father, the father’s brother assumes all the father’s responsibilities in the event the father dies or is incapable of performing them.

Grandparents in the extended family contribute to the child’s development. In the Arab world, prestige and power are attached to age--especially for the grandmother. Of course, the power grandmother wields largely depends upon the forcefulness of her own character. Grandmother often intercedes on behalf of her grandchildren and will even intercede in the disciplining being meted out by her son, the child’s father. Grandfather, if present in the child’s household, is the undisputed head of the family. Everyone submits to this authority. Grandmother submits at least overtly.

It is the grandfather, though not uncommonly the grandmother, who passes along an oral tradition through stories (often told as parables) and history. This prescribed role not only directs moral guidance and character development, but also endears the grandparent to the family.

What is the role of the Arab child in the family? Pampered and spoiled by a family of many adults, the child is the object of a great deal of physical contact. While lacking toys in the material sense of store-bought items, the Arab child does not lack amusements and games. The Arab child also has few responsibilities toward the family.

In analyzing the religious influences on child-rearing practices in the Arab world, it is not correct to speak of the “religious aspects” of the Arab child or of child-rearing practices, because this culture as a whole is religious. Religion permeates the whole of it. Life in its totality falls under the aegis of religion. It is a way of life, a code of behavior, a total frame of existence. Popular religion here is not of the pure theological character found among the ranks of the religiously educated.

Religion in this ancient land is to be seen as a new layer laid upon the older ancient layers of folk religion--continuing beliefs and practices that represent not only superstition but basic values which enrich and give meaning to life. Anthropologists have suggested that parallels in beliefs and popular practices in Judaism, Christianity and Islam might be traced to an older folk religion of the region.

The Child in the Arab Family

”Children are the wealth of the Arabs” proverbially describes the great joy that Arabs derive from their children. One particular story, with some variations, is often told to express the value of Arab children: A stranger visits a house where he sees no light, but many children. The same stranger visits a house with many lamps but no children. He then remarks: “The house with many children was lighted, but the house with lamps was dark.”
The Arab child is considered a gift from God, while the best marriage has traditionally been the one which produced the most children.Anticipated with delight and hope, not only by its parents, but also by its larger family, the expected child enters the total extended family as an enlargement of that family, not as an addition to it.
Though a son is greatly desired, especially as a first child, girls are pampered and cherished, particularly if preceded by boys. The prophet Muhammad reproached his followers for lamenting the birth of a daughter. This preference for boys is not unique to Arabs. In a 1974 survey, the Harvard Project on Socio-Cultural Aspects of Development found that few men in six developing nations listed girl children as first choice. Even in the United States, a large majority of parents, according to the Population Reference Bureau, would rather have boys than girls.
What form does the “family” take? Sociologists describe the traditional Arab family pattern as patrilineal, patrilocal, patriarchal, extended, familial, sometimes polygamous and endogamous.

Patrilineal, patrilocal and patriarchal refer to a traditionally male dominated society. Patrilineal considers every person as belonging to the father’s family; descent is traced through the male line; a person’s loyalty is directed to the father’s family. Patrilocal refers to the custom whereby a newly married couple resides in the house or compound of the husband’s father and family. Patriarchal describes a family system in which the father has authority over the family (at least outwardly).

Extended encompasses not only father, mother and minor children, but also grown sons and, if married, their wives and children.

Polygamous identifies the practice of a man taking more than one wife at a time, and, with regard to Arab cultural patterns, is an incorrect term. It has been a Muslim practice, but the terms “Arab” and “Muslim” are not synonymous. The rise of Islam actually reformed the practice as it existed in Arabia, and today polygamy is illegal in many Arab countries, representing no more than 5-8 percent of Arab marriages.

Endogamous describes a pattern of marriage preference within a narrow circle of relatives, traditionally between a man and his father’s brother’s daughter, often called “cousin-right.”

Familial stresses family interests and requires the individual to govern his actions with the family in mind. In this regard, Arab culture is correctly called a familial or kinship culture.

The extend to which endogamy, polygamy, or any of the other aforementioned practices are followed or ignored, is a function of traditionalism, area, urbanization, education and convenience.

The conjugal or nuclear family predominates in all but the rural areas of the Arab world. While extended in the sense that relatives live in close-proximity—the same compound, same neighborhood, same town—the family is no longer patrilocal in the sense that the extended family all lives under the same roof with the grandfather at its head.

Large city residences, which sometimes housed 30-40 persons at the turn of the century, now serve as schools or headquarters for institutes or as separate dwellings for nuclear families.

Despite the change, the nuclear family still exists within the framework of the extended family, whose interdependence in business and public life is just as strong as in domestic affairs and personal relationships.

Some traditional functions of the extended family are declining. Trade unions, social security, factory legislation, for example, represent the current presence of the state, formerly under family jurisdiction. As the state performs more functions, including education and the regulation of marriage, the traditional family influence will decline.

The Arab child, then, is at all times part of his nuclear family and his extended family circle, within which he receives security and self-fulfillment and offers his devotion and loyalty. Each member, according to his or her age and status, has a secure place with definite duties and obligations. The importance of this kinship can be seen in the custom of the child being addressed by members of the family, not by his name, but by the one which describes his relationship to the speaker. The child’s world quickly becomes peopled with kin of specific designation, each with a special set of mutual rights and obligations.

EGYPTIAN MUSEUM

The greatest collection of Egyptian antiquities is, without doubt, that of the Egyptian Museum in Cairo. It is a place of true discovery and, even after many visits, I continue to make new and delightful discoveries every time I venture into its many galleries. To be sure, the museum can be daunting in the sheer numbers of its antiquities on show, but there is an order within its layout and it is a dream come true for anyone wanting to study Egyptian antiquities.
However, the negative side is that the environmental and display conditions leave a great deal to be desired. Labels on some exhibits date from early in the century and many items have no labels at all. Guidebooks are available at the museum, although they are limited to some of the major items.








The museum's ground floor follows the history of ancient Egypt. Upon entering through the security check in the building, one looks toward the atrium and the rear of the building with many items on view - from sarcophagi and boats to enormous statues. Just in front of these you will find an Object of the Month on display. Behind it are some of the most important items from the time of the unification of Upper and Lower Egypt some 5,000 years ago, including the famous slate palette of king Narmer - one of the first documents of Egyptian history. Also on show are small masterpieces of sculpture - keep in mind that these are some 50 centuries old. This is an area that should not be missed!

Continuing around the building in a clockwise direction takes you forward in time as you duck into the different rooms. At the far end of the building you will be confronted by material from the time of the heretic pharaoh, Akhenaten.
Keep moving and eventually you will have reached the Graeco-Roman period and walked through more than 3,000 years of history!
Upstairs on the first floor (i.e.second level) are thousands of smaller items from the span of Egyptian history. Of course, everybody wants to see the treasures from Tutankhamun's tomb - these occupy a large area along almost two side of the upper floor. Chariots, gloves, jewellery, the famous mask - many of the antiquities from his tomb are displayed here. Tutankhamun's tomb contained four gilded shrines nested one inside the other. All four of these shrines are on display in the museum. They are lined up in order of decreasing size. The innermost of these covered a stone sarcophagus which remains in the tomb.
Inside the stone sarcophagus were three coffins - the innermost being made of 110 kilograms of solid gold. Inside that lay the pharaoh himself wearing the famous gold mask (at right). Tutankhamun remains in his tomb to this day.

Two of his three coffins are on display in the same room as the mask, along with stunning jewellery. This room alone can occupy one for a considerable time. The room has been remodelled recently with better presentation. Obviously, there are usually crowds, although often these lessen toward the end of the day. It is therefore a good idea to leave the Tutankhamun exhibits until later, unless one is short of time.
Apart from the Tutankhamun exhibits upstairs, there are countless coffins, amulets, ushabtis, household items, etc. Some of the Middle Kingdom tomb models of armies, boats and landowners surveying their livestock shouldn't be missed. The human figures almost seem alive! Also upstairs is the Mummy Room where you can come face to face with some of the great rulers of ancient Egypt

The photographs shown here feature the atrium area and the area to the right of the entrance. From the entrance area itself, turn left and you will find an amazing diversity of small statues from the Old Kingdom - they depict individuals, families, and people at work.

The Pyramids of Giza

The age of the first ancient wonders of the world began with the pyramids of Sneferu, he built three pyramids and may have had a hand in others. His pyramid at Medum began as a step pyramid and was then modified to form the first true pyramid. He built two pyramids at Dahshur one called the Bent Pyramid because its upper part has a shallower angle of inclination than the lower part.


Seneferu's Bent pyramid at Dahshur was originally planned as a true pyramid, but its geometry was altered at a point just above half its height. The angle of incline was decreased from 54º 31' 13'' to 43º 21'.

When Khufu, also known as Cheops, became pharaoh one of his first acts was to curtail the growing power of the priesthood. He "shut up all the temples and forbade sacrifices". As a priest’s living came from performing these rituals it is not surprising that Khufu was unpopular with the religious orders.

Khufu's pyramid at Giza showing the plan of passages and burial chamber.


Some believe that his pyramid at Giza was built by slaves but this is not true. One hundred thousand people worked on it for three months of each year. This was the time of the Nile's annual flood which made it impossible to farm the land and most of the population was unemployed. He provided good food and clothing for his workers and was kindly remembered in folk tales for many centuries.

There are three pyramids at Giza, each of which once had an adjoining mortuary temple. Attached to this temple would have been a covered causeway descending down to a valley temple, near the Nile. The 'great' pyramid itself is truly an astonishing work of engineering skill - for over four thousands years, until the modern era, it was the tallest building in the world.

The side are oriented to the four cardinal points of the compass and the length of each side at the base is 755 feet (230.4 m). They rise at an angle of 51 52' to a height , originally, of 481 feet (147 m) but nowadays 451 feet (138 m). It was constructed using around 2,300,000 limestone blocks, weighing, on average, 2.5 tons each. Although some weigh as much as 16 tons. Until recently, relatively speaking, it was cased in smooth limestone but this was plundered to build Cairo.

Is it conceivable that by bringing together so many people and giving them a common goal, that of making a mountain, a national identity is forged in their hearts. From Upper and Lower Egypt communities would have got to know each other and a common bond would have been manifest in the object of the pyramid. If this is true it is unique because all other forms of nationalism have grown out of war. For example England and France in the Hundred years war and the USA through the revolutionary, civil and Indian wars.



You can find out more about pyramids in my book Imagining Egypt

Giza Reconstruction

Each of the three pyramids had a complete monumental complex of mortuary temples, Mastabas tombs, smaller subsidiary pyramids, in which members of the royal family and officials were buried.

The whole complex was connected, by a causeway, to three valley temples and the sphinx. These in turn were linked, by a cannel, to the Nile.



Each of the three pyramids had a complete monumental complex of mortuary temples, Mastabas tombs, smaller subsidiary pyramids, in which members of the royal family and officials were buried.

The whole complex was connected, by a causeway, to three valley temples and the sphinx. These in turn were linked, by a cannel, to the Nile

Ramadan

Currently, Ramadan is being celebrated in Egypt. It began on October 15th and will end on November 14th with the feast of Eid al-Fitr. Tourist Egypt are often asked about travel during this period. People are concerned about this being a bad time to visit Egypt, but in reality, it is an excellent, festive period which simply adds to the fun. Tourist attractions and facilities continue to operate, but there are great celebrations and a wonderful time for all.

However, it should be noted that officially, monuments and other tourist sites are open until 3:00 PM, while in reality, some of the less frequented sites may close earlier (2:00 PM). While there are many restaurant (though not all) open to tourists, many may not serve alcoholic beverages during Ramadan. However, almost all larger hotels, as well as smaller hotels that cater to tourists will be completely operational, including their bars, and they will serve alcoholic drinks as usual.

Spending the holy month of Ramdan in Egypt is different than elsewhere. Other than the rituals practiced during that month, certain social habits of Egyptian Muslims are much different than anywhere else.

Ramadan is a month that follows the lunar calendar, the basis of the Islamic (or Hijri) calendar. With an eleven-day offset from the Gregorian (western) calendar, the exact timing of Ramadan during the year is variable, sometimes falling in summer and sometimes in winter. The first day of Ramadan too is variable, since "Sha’aban", the preceding month, sometimes has 29 days and sometimes 30 days. Astronomical calculations are utilized to detect the birth of the new moon, yet the cornerstone remains to be its visualization after sunset. Ramadan lasts for 29 or 30 days, as do most lunar months.

The holiness of this month comes from the fact that it marks the day when the Holy Spirit, Gabriel, started the transmission of God’s message to the prophet Mohammad, fourteen centuries ago. The exact date has never been identified, but it is believed to be on one of the last ten days of this month, which Muslims call "Lailat el-Qadr". According to Islam, the month is dedicated to prayers, as it is believed that it is an occasion to wash one’s sins away and enjoy God’s unlimited mercy.

The principal ritual during Ramadan is fasting. This entails abandoning eating, drinking, smoking or sinning, even if minor, throughout the whole day, from dawn to sunset. Though the usual daily practice is in most ways normal, Muslims prefer to spend more time praying or reading the Qora’an, particularly at night.

The daily meals become limited to two, the first of which is the "iftar" when fasting is broken just after sunset. The iftar can be a real bonus to tourists, as many of the hotels offer highly competitive specials for ifar.

The timing of the second meal, "sohour", is variable according to personal preference, but usually delayed as much as possible until just before dawn. In between "iftar" and "sohour", people are allowed to eat as they wish.

What makes this month different in Egypt? A long time ago, Egyptians adopted certain social habits during this month that are not directly related to religion. Officially, the working hours are diminished to allow more time for prayers. People usually sleep very late and spend considerable time in the mosques. The traditional practice starts immediately after sunset, which is announced to people through all mosques by the ritual "azan", or the call for prayers. Once, beginning in the 16th Century, it was the habit of the Egyptian government to fire a canon which could be heard throughout Cairo to announce end of the daily fast. This loud shot was fired from the Citadel over the "el-Moqattam" mountains. Modern technology has replaced this habit so that now announcements are made on radio and TV.

"Iftar" is considered the main meal of the day during Ramadan and is often very rich. Any type of food might be served, but traditionally the desert almost always includes "konafa" or "qatayef". The former is a cake-like food made of wheat with considerable sugar, honey, raisins and different types of nuts. The later is almost the same, but takes the shape of a small circular cake, which is folded to include nuts and raisins.

Since Ramadan is considered to be the most joyful month of the whole year, children also have their share of fun. The "fanoos" or lantern is a must for every kid. These are traditionally made of tin and colored glass, with a candle inside. More modern examples are battery operated, but really lack the spirit (though each year there seems to be a trend to see who can produce the most snazzy fanoos). All mosques and streets during the whole month are full of colored lights in a festival fashion, and in the past, children played in the streets with their lanterns, singing "wahawy ya wahawy". This tradition is still practiced, though rarely now in the streets, except in middle class or poor neighborhoods, and in the countryside.

With the introduction of TV in the 1960’s, traditions changed. TV transmissions lasts 24 hours a day, and the programs include too many new serials and movies. More than half of the serials produced by the Egyptian TV are broadcast during Ramadan for the first time. another traditional program is the "fawazeer", which is a daily riddle usually broadcast during a comedy or musical show. The family is usually gathered around the TV for long hours, if they do not go for prayers. Nuts are consumed as a snack, together with a traditional drink "qamar el-deen1" which is made of apricot. Most people prefer to spend at least the first day in an extended family reunion, gathering in the home of the grand parents’.

After the first few days, people start to go out after "iftar". Hence, many gatherings between families, friends or colleagues take place for the main meal, and for socializing afterwards. since many people prefer to spend their time in the old fashioned atmosphere of cafes, many hotels now actively market their facilities for this festive occasion. Today, it has become a tradition for all 5-star hotels to erect a large tent, furnished in the old Arabian decoration, where people enjoy their time listening to old traditional songs and music. It all recalls memories of the old classical days. "Sheesha" or water-pipes are smoked almost continuously.

Sports are also popular during Ramadan. Most clubs arrange minor tournaments, especially for football (soccer). Many people of all ages participate in games, including the elders who compete with their peers. It is not unusual to find many professional football players among these teams of amateurs. The issue is not to win, but to share. In poor districts where no clubs are available, the youth and children can utilize a side street or alley as a football field. During Ramadan, people become very tolerant of such activities, though they are not encouraged during other times of the year.

The show continues until late at night, and sometimes right up until the dawn prayers, after which people finally sleep. Of course, not everyone follows this routine. Many somewhat older people find it difficult to keep pace with these celebrations, and of course some must continue to work (for example, those in the tourism business). In the old days, the tradition was for man called a "mesaharaty" to walk down the streets before dawn with a drum. He would wake up the people by singing and calling their names. The mesaharaty was not paid a fixed salary but received donations, and though this profession is now extinct, amateurs continue to practice the tradition.

The worst experience a student might experience is if Ramadan coincides with exams. If possible, the exam timing is shifted by the school or university. But if this is impossible, then the fun may be lost. The majority of people fast during Ramadan, though according to Islam, the sick, travelers, elders and children are not required to follow this requirement. Since the days are longer in summer and the weather is hot, fasting sometimes become difficult. Children usually start demanding that their parents allow them to fast at an early age, though they are usually not allowed to do so before the age of ten, and then only for a short duration. The sick also try to fast, though of course this may be very difficult for them. In fact, no one would ever wish to miss a single day of fasting during this month, although it is possible to compensate later. It is not just the religious obligation, but also the atmosphere.

It is not considered good manners to outwardly make a display of not fasting. Though not illegal, those who do not fast would usually hide to eat, drink or smoke. Egyptian Christians also share also participate in most of these practices with their fellow Muslims. Some would also fast as a sign of national unity, but even those who do not would never eat or drink in public, as a sign of respect to Islamic traditions. Alcoholic drinks are prohibited throughout the month, and all bars are closed (with the exception of many tourist facilities)

On the last day of Ramadan, observatories again check for the new moon. The month ends after the 29th or 30th day, when the "eid" or feast begins.

1. This drink is usually made from from dried apricot sheets, or past, which is placed in boiling water. Qamar el-deem sheets, as they are called, can be found in many specialty Middle East markets. It is also used to make an apricot pudding.

Muslim Weddings in Egypt

The population of Egypt is 94% Sunni Muslim, thus the culture of the country is highly influenced by traditional Muslim practices. This includes areas pertaining to marriage, although Egypt is less traditional in this area - particularly in the relationship of the couple before a marriage - than many other traditional Muslim countries.

Meeting a partner
Traditional Islamic practices in Egypt dictate that there is to be no dating or other types of interactions prior to a couple's getting married. However, there are still social occasions where Egyptian men and women have a chance to meet each other. Usually, this will take place at a school or in a place of work.
In such circumstances, it is possible that a young man and a young woman may fall in love and desire a marital union. These marriages are traditionally opposed, although the family will usually relent if the couple remains committed to the idea, as long as both the man and woman are of the same social and educational status. Outside of a love match, Egyptian weddings are arranged, with the families of both bride and groom making inquiries of friends, relatives, and neighbors as to the other's standing and conduct.
If a union is deemed suitable by both families, the man and woman are permitted to meet and begin socializing. If they like each other, several more meetings with families are arranged, and an engagement party organized. At this party, the groom will give the bride a wedding ring

The Ceremony
The marriage contract is signed by the groom at the ceremony along with the family of the bride. There are also members of both families present as witnesses, although the bride herself is not in the room. Instead, she waits in a separate room and the contract is brought to her for her approval.
The ceremony itself follows traditional Muslim practices, including reading passages of the Quran and the Kitbah (formal betrothal). It may take place in a mosque, a secular establishment such as a hotel, or at the home of one of the couple's family.

The reception

The wedding ceremony at an Egyptian wedding is followed by the wedding feast, or walimah. In urban areas, this feast is celebrated with both sexes present, and includes a formal presentation of the couple, who often walk holding hands down a path formed with two lines of guests on either side. The rings which were received at the engagement party are switched from the right to the left hand, and there is cake, meats, pastry, sweets, nuts, salad and rice in large quantities. The bride will often throw a bouquet to the unwed ladies at the wedding, with whoever catches it forecast as being the next to get married. There is also music and dancing.

Weddings in the Egyptian countryside are more formal. Men and women are often segregated, with the bride covering her face with a veil during the ceremony.

Egyptian Marriage Customs of the Past and Present

An Islamic wedding procession in Egypt leads the bride to the home of the groom. The bride, hidden from view in a tentlike covering, is riding the camel. Elaborate processions like this one are chiefly a rural tradition of the Islamic wedding ceremony.


Marriage has special importance to Egyptians. They consider marriage as the most important event in their lives because it means a moral way of psychological and biological satisfaction. Egyptians assume marriage is the main method to protect youth from any sacred relationships; moreover, marriage reinforces society's relationships.

Marriage is a religious imposition, and we can find many parts in the Quran as, well as prophetic instructions, which encourage getting married. There is no doubt that marriage customs indicate the society's culture, behaviral patterns, thoughts and feelings.

Egyptian Marriage Customs in Ancient Egypt

Now let's indicate some Egyptian marriage customs in the past and present and their main effects.

The ancient Egyptians were the first people who stated marriage laws in the world. They regarded marriage as a civil and legal relationship. Marriage in ancient Egypt was a religious imposition. The ancient Egyptian laws organized the marriage relationship and indicated all rights and duties for the couples. Many of the old marriage contracts have been found, and they were registered and signed by three officers. The ancient Egyptian laws gave the right of divorce to women as well as men. The wife was respected greatly, and she had high prestige. The couple had a lot of chances to get to know each other before the engagement; for example, in the temples or at the common feasts. There was a custom in the Egyptian family which allowed the adult daughter to welcome the guests who came to visit her parents.


The Engagement Party in Ancient Egypt

The ancient Egyptians knew the engagement before getting married, and its customs were similar to the engagement customs in Egypt's countryside nowadays. It started by the suitor's parents visiting to his fiancee's house to get her family approval to complete this marriage and reaching an agreement, which contains two main items: an amount of money, called Mahr, paid by suitor to his fiancee's family to help them prepare the furniture of their daughter and a valuable jewelry gift, called Shabka, given by the suitor to his fiancee. The value of this gift depended on the financial and social levels of the suitor"s family.

When the two parties completed the agreement, they fixed an appointment for the engagement party. Most of relatives and friends attended the party in one of the common banquet halls, which was decorated with several kinds of flowers and lights. The fiancee wore the engagement dress which was simpler than the wedding dress and its color was blue or pink while the groom put on the finger of his fiancee a ring, the ancient Egyptians' gift to the old and new world,which was a symbol of immortality.

In addition, the groom gave his fiancee the valuable jewelry gift agreed on before. During the party, the attendands ate and drank several kinds of food and drinks.

The Night Before the Wedding

When the house of the new family became ready, the two families fixed an oppointment of the wedding party. The night before wedding day, the relatives, the friends and the neighbors got together to celebrate the "Henna Night". The women went to the bride's house, while the men went to the groom's house.

At the bride's house the women danced and sang all night while the bride wore a pink dress made with silk or cotton fibers, and her hands and feet were bleached with henna. Meanwhile, the men danced and sang all night at the groom's house, and the groom wore an expensive clean suit.

The Day of the Wedding

The next day, the marriage contract was signed and registered by priest in the temple in the attendance of the couple and most of their families and friends

The Wedding Party

After sun set, the wedding party started, and the couple wore their best dresses and jewelry. The bride was transferred to her new house on a horse or a camel with a musical band, and the attendants sprayed the cortege with green wheat as a symbol of fertility. Several kinds of cooked meats as well as vegetables and fruit were prepared for the attendants, who danced and sang with music all night.

The Day After the Wedding

In the morning, the wife's mother and her sisters visited her and gave her some food. The wife's friends and relatives visited her after seven days from the date of her wedding party, and they offered gifts and some food, while she gave them some sweets and fruits.

Ancient Egyptian marriage customs are the most effective marriage customs in Egypt's history although Egypt has been exposed to many civilization, such as, Greek, Roman and Islam.

Islamic Marriage Customs

The Islamic marriage doctrines are very simple, they are basically two factors. First, the acceptance of the couple, or their representatives, each other to be husband and wife is the most important term for marriage. Second, the publicity of the marriage (making it known to the people) is an essential condition of marriage; however, Islam emphasizes that marriage is the only available way to satisfaction the biological need between the man and the woman and to make the family; therefore, the available chances for the couple to get to know each other before the engagement have become limited, mainly through family visits or at public places.

The engagement and wedding customs in the Middle Ages remained as they were in Ancient Egypt although these customs are in disagreement with the simplicity of the Islamic spirit.

Marriages in Modern Urban Egypt

Nowadays, the marriage customs in the Egyptian countryside are similar to the ancient customs, but in the city the picture is quite different, where the couple has many chances to get to know each other at university, work, clubs and other public places.

However, the engagement agreement between the families still includes the two main items: the "mahr" and "shabka"; furthermore, the engagement party is quite similar to the engagement party in Ancient Egypt. Frequently it is held in one of the hotels.

However, the engagement period has be come longer because of the preparation of the new house is costly and does not suit the income of the couple or the income of their parents (housing is very expensive in Cairo).

The marriage contract is signed and registered by "maazon", a man who has an official license to sign and register the marriage contract, in attendance of the couple and their families and friends, and this procedure happens in the birde's house or at a mosque.

The Wedding Party

At the wedding party, the bride wears a while dress with a white mantilla while the groom wears a black suit with white shirt and necktie, and in the hotel the couple walks among their invitees from the entrance of the hotel to their seats, and infront there is the music band. The attendants spray flowers over the couple. When the couple takes their seat the party program starts with a drink called "Sharpat",a rose water juice, and after that the singers and the dancers start to present their shows, and in the middle of the party the couple cuts the wedding cake and opens the food buffet. When the party finishes early morning the couple thanks the guests and either the couple goes to their room or they go to their new house.

Bad Marriage Customs

Egyptian marriage customs in the past or in the present generally reflect the cooperative and brotherly spirit of the community; however, we should get rid of our bad marriage customs and habits because they cause a lot of serious problems for society.

The marriage between relatives (i.e. first cousins) is one of our bad customs in Egypt. Although marriage between relatives is a very old custom, it is still common in Egypt, and there are many reasons behind this kind of marriage. First, increasing the family size and consequently the power and the prestige of the family is the most important reason. Second, keeping the family's heritage and wealth among its members is another important reason.

However, marriage between relatives has many disadvantages like hepartinson and diabetes (in the children).

Furthermore, marriage between relatives causes tribal racism giving the chance for power struggles and superiority fights.

Another bad custom is that the marriage customs in Egypt are costly and do not suit the income levels of most Egyptian families; for example, the average of marriage cost in Egyptian cities is LE 100,000 ($ 30,000) while the average income is LE 150 ($ 44) per month. This situation creates heavy load on the young couple and their families.

I think although our marriage customs indicate deep emotions between the Egyptians, and illustrate the great civilization, we should work hard to minimize customs by organizing social campaigns to clarify our marriage custom's disadvantage. In addition, we should spread education and concern for women's education , especially in the countryside. In my opinion, if we do not get rid of most of our bad marriage customs, our problems will increase cutting off any economic growth and decreasing the development of the society..

Muslim Marriage, Weddings and Muslim Matrimonial Ceremonies

A Muslim marriage and subsequently a Muslim wedding is a weaving together of families, of two souls, and of two destinies. It’s considered as a big and very auspicious occasion in all cultures of the world. Different cultures have different wedding traditions and ceremonies, and every culture has its own treasure of wedding ceremonies, wedding customs and rituals.
Weddings in various Muslim countries follow their respective cultural traditions. Some are more Islamic while others have adopted norms that are in the values of various cultures. Various cultures have introduced more ceremonies in the Muslim marriage and matrimonial process.

Brides are decorated and beautified in various ways for weddings. For example, in the Indian subcontinent (India, Pakistan and Bangladesh) traditions, Mehndi or Henna as it is called, has a great significance. The brides are decorated both on the bride's hands and feet. In some Middle Eastern countries such as Morocco, the has a ceremonial bath a few days before the wedding and is decorated with henna and jewelry. Other countries vary in their celebrations of weddings.

Most weddings in Islamic and Arab cultures could become very expensive affairs. Hundreds and sometimes thousands of guests are not unheard of. Large spaces or hotels are rented to accommodate such a large gathering of guests. The bride is also decorated with very expensive jewelry. 22K gold is quite common that includes bracelets, ear rings, and jewelry for the head (worn over the wedding shawl).

Families that are more conservative Islamically usually avoid such lavish weddings as it is considered an unnecessary expense. More prefer instead to pay the amount to the bride and the groom to help them start their family

List of Arab League countries

This article includes a list of countries of the Arab League sorted by their gross domestic product (GDP), the value of all final goods and services produced within a nation in a given year.

The table below includes IMF GDP data for the year 2009 for all 22 members of the Arab League. Data are in millions of current United States dollars. Data of Palestine and Somalia is from the CIA World Factbook.



List of Arab League countries by GDP (nominal) per capital
The table below includes IMF GDP data for the year 2009 for all 22 members of the Arab League. Data are in millions of current United States dollars. Data of Somalia is from the UN