In PJ Lifestyle yesterday I discuss the odd case of a female campaigner for the Islamic oppression of women in Saudi Arabia:
Some slaves prefer slavery: “A prominent Saudi female activist,” Emirates 24/7 reported last Thursday, has come out against Saudi Arabia’s lifting its ban on women driving cars.
Rawdah Al-Yousif complained that campaigns to give women the right to drive
“continue despite the clear response by the rulers of this country that any decision to allow women to drive cars is up to the community not to just 3000 people or to some articles in newspapers or online. I hope there will be no decision to allow women to drive at this stage because we have first to respect the wish of the people and the society”¦Women are also not ready yet to bear their responsibility and leave their homes at a time when news of blackmail against the women are widespread.”
Ah, yes. Women are not yet ready to bear their responsibility, just as we heard in the antebellum South that black Americans were not yet ready to bear the responsibilities of freedom, or in the Jim Crow South that they were not yet ready to bear the full responsibilities of citizenship. This is a common argument that oppressors make to justify oppression; it is unusual to hear it offered by one of the oppressed themselves.
Yet Rawdah Al-Yousuf is the prime mover behind a recent campaign in Saudi Arabia called “My Guardian Knows What’s Best For Me.” This involved, according to Emirates 24/7, “sending letters to King Abdullah of Saudi Arabia in which women confirmed their full support for an Islamic approach in administering the Kingdom.” Al Yousif expressed her “dismay at the efforts of some who have liberal demands that do not comply with Islamic law (Shariah) or with the Kingdom’s traditions and customs” and railed against what she characterized as “ignorant and vexatious demands” to abolish the guardianship system.
A manual of Islamic law certified by the foremost Islamic institution among Sunni Muslims, Cairo’s Al-Azhar University, as conforming to “the practice and faith of the orthodox Sunni community,” explains the guardianship system:
“A husband may permit his wife to leave the house for a lesson in Sacred Law, for invocation of Allah (dhikr), to see her female friends, or to go to any place in the town. A woman may not leave the city without her husband or a member of her unmarriageable kin accompanying her, unless the journey is obligatory, like the hajj. It is unlawful for her to travel otherwise, and unlawful for her husband to allow her to.” (“˜Umdat al-Salik, m10.3).
This is based on a statement attributed to Muhammad, the prophet of Islam:
“It is not permissible for a woman who believes in Allah and the Last Day to allow someone into her husband’s house if he is opposed, or to go out if he is averse.”
In other words, a woman is her husband’s slave: he controls her movements, and if she dares to get out of line, another Sharia provision that is rooted in a Qur’an verse offers husbands a ready remedy:
“Men are the managers of the affairs of women for that God has preferred in bounty one of them over another, and for that they have expended of their property. Righteous women are therefore obedient, guarding the secret for God’s guarding. And those you fear may be rebellious admonish; banish them to their couches, and beat them.” (Qur’an 4:34)
Muhammad’s example is normative for Muslims, since he is an “excellent example of conduct” (Qur’an 33:21) — and according to a canonical hadith, Muhammad’s favorite wife, his child bride Aisha, reports that Muhammad struck her. Once he went out at night after he thought she was asleep, and she followed him surreptitiously. Muhammad saw her, and, as Aisha recounts: “He struck me on the chest which caused me pain, and then said: Did you think that Allah and His Apostle would deal unjustly with you?” (Sahih Muslim 2127) Aisha herself said it: “I have not seen any woman suffering as much as the believing women.” (Sahih Bukhari 7.72.715)
The Qur’an commentary Ruhul Ma”ani reflects mainstream Muslim understandings of this verse when it gives four reasons that a man may beat his wife: “if she refuses to beautify herself for him,” if she refuses sex when he asks for it, if she refuses to pray or perform ritual ablutions, and “if she goes out of the house without a valid excuse.”
If these divinely sanctioned threats and terror don’t work on a woman so recalcitrant as to leave the house without a valid excuse, there is always the opprobrium of her peers like Rawdah Al-Yousuf, who love their slavery and want to make sure their Muslim sisters remain slaves. It is, after all, the will of Allah.