The era of Jahiliyyah constitutes a very important link in Arab anthropological history between the Islamic era and the eras that preceded it. However, it seems that this era was subjected to deliberate erasure and destruction after the emergence of Islam, because most of its rituals and practices contradicted the new religion. The new religion had to eliminate those rituals and practices in order to replace them, deliver its message, and become entrenched among the people. Yet despite all the strength that Islam enjoyed, some customs and rituals remained among the Arabs, taking refuge in the desert, to the point that the Prophet (PBUH) considered a Muslim who “returns to the desert” to be a disbeliever. Some of these rituals even continued into later Islamic eras, taking different forms. The presence of the female between the two eras (Jahiliyyah and Islamic) constitutes a distinct mark of contradiction. This contradiction may have eased slightly before Islam due to the emergence of the Abrahamic religions, specifically Judaism and Christianity, and their arrival in the Arabian Peninsula. But the contradiction remained at its peak, especially in the relationship between men and women, both socially and religiously. If the Arabs buried girls alive in the late Jahiliyyah period for economic and social reasons, this ritual had previously been a form of sacrifice that the Arab offered to the god "D", the father of the gods and chief of the lords. This was the god worshipped by all Arabs and symbolized by the horns of a bull, which are a symbol of the moon that later became the crescent. Here, the female forms a duality of fertility with the god "D", the symbol of man, even if she came in the form of a sacrifice. Before Islam, Mecca was a sacred place for the Arabs because it housed the statues of the gods and religious rituals were practiced there. The Arabs would go to it on pilgrimage every year and circumambulate it naked, without any clothes, in a circular motion that represented the movement of the planets. The goddess Al-Uzza represented the destination for barren and unmarried women. Al-Alusi says of this belief: "If a woman had difficulty finding a suitor for marriage, she would let down part of her hair, apply kohl to one of her eyes in contrast to the loose hair, and hop on one leg. This would be done at night, and she would say, 'I seek marriage before morning'." Al-Uzza is considered the female deity among the Arabs. She is the goddess of sex and fertility and held a special status among them. Some Arabs continued to worship her until the fifth century AH, as mentioned by Ishaq al-Antaki, who lived at the beginning of that century. The statue of Al-Uzza did not embody a specific woman but was a symbol of a body overflowing with desire, violence, tenderness, and cruelty all at once. The statue depicts a beautiful naked woman whose features are prominent and whose face is hidden behind a mask. Alongside this female deity, there was another embodiment, not of the female as a body, but of the moment of fertility. This composition is considered one of the most famous statues that existed in Mecca at that time, representing Isaf and Na'ila in a moment of intercourse. In it, the genius of the Arab artist is evident, as he was able to document a specific human moment to serve as both content and form at once, at the peak of physical and spiritual intensity. However, this statue raises questions due to its strong impact, and the narratives about it and the rituals performed for it are contradictory. There are two accounts. The first says that Isaf and Na'ila were lovers who came on pilgrimage to the Kaaba. While circumambulating, they found a secluded spot or a moment of inattention from the people, and love overcame them, so they made love inside this sacred place and were transformed into two idols. In the morning, people found them. But this account contradicts the worship of this statue by Quraysh, Khuza'a, and the Arab pilgrims. How could they be sinful transgressors punished by transformation, yet at the same time be worshipped and offered sacrifices, while their very act remains the reason for their sanctification? Another account says that Isaf was in the same place while Na'ila was at Zamzam, and the tribes brought them closer to embody what happened between them one day in the Holy House, meaning intercourse. This account is close to what some researchers have suggested, which is that the Arabs in the pre-Islamic era practiced sex in the temple, as was the custom of many peoples. If we return to the Jahili rituals, we find that the Arabs, as mentioned, would take off their clothes and circumambulate the House naked, then enter houses that usually bore special and known marks, located in the temple or near it. These were the houses of "sacred prostitutes," where they would stay for a period of time. Testimonies have repeatedly stated that intercourse with prostitutes in the pre-Islamic era was a pagan religious ritual. This indicates to us that the pre-Islamic Arab considered the woman's body a tool for pleasure and creativity, and a source of beauty and fertility, to the extent that he felt sanctity and liberation from personal and collective cultural constraints. This feeling and these practices led him into sexual chaos. Otherwise, how can we view the multiple forms of marriage in the pre-Islamic era, such as al-mudamada, al-mukhadana, nikah al-dayzan, nikah al-shighar, and nikah al-badal? These were all traditions from ancient times that the Arabs maintained alongside the known form of marriage at that time in Jahiliyyah. Perhaps marrying slave women in Islam is an extension of some of these marriages. The relationship of women with the sacred place remained present in the Arab mind even after Islam. This is clearly indicated by the fact that young men from Mecca and Medina in the early Islamic eras would go out to the Kaaba every Hajj season to approach women and flirt with them, as the poet Umar ibn Abi Rabi'ah, al-Harith ibn Khalid al-Makhzumi, Abu Dahbal al-Jumahi, and many others used to do. This was an extension of pre-Islamic Arab customs and rituals that the Arabs had adopted. These rituals had reached them from neighboring civilizations, such as the ancient Iraqi civilization, and perhaps the goddess Al-Uzza represented Ishtar. The presence of the female dominates in pre-Islamic Arab beliefs. If we look at their gods in brief, we find them represented as a small family consisting of one male and two females. The male is the god "A D", who represented the moon. The female is the goddess Al-Uzza, who represented the planet Venus, in addition to the goddess of fertility and growth and the symbol of the Great Mother, the Sun. Historians say that al-Mundhir, the king of al-Hira, used to offer large numbers of slave girls as vows and sacrifices to the goddess Al-Uzza, which confirms that a woman's body was the highest place for the Arab in the practice of religious rituals،By Lecturer M.A. Hameed Kadhim AL-Zarkani.