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FATIMA MERNISSI AND HER METHODOLOGY IN DEALING WITH MISOGYNY : A CRITICAL REVIEW

Ahmad Yunus Mohd Noor1,2 Ab Rahman. Z.1 Ahmad Dahlan Salleh3 Mohd Izhar Arif Mohd Kashim2,3* Asmilyia Mohd Mokhtar4

1Research Center for Theology & Philosophy, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, 43600, UKM Bangi, Selangor, Malaysia. 2Institute of Hadhari, Universiti Kebangsaan Malaysia, 43600, UKM Bangi, Selangor, Malaysia. 3Sharia Research Center, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, 43600, UKM Bangi, Selangor, Malaysia. 4Faculty of Major Language Studies, Universiti Sains Islam Malaysia, Bandar Baru Nilai, 71800, Nilai, Negeri Sembilan, Malaysia.

*Corresponding author: [email protected]

Received: 28 May 2020 Revised and Accepted: 06 July 2020

Abstract: Fatima Mernissi is considered as one of the prominent western thinkers and scholars in contemporary Orientalists world. She has produced a numerous intellectual sources comprehensively, especially in the Hadith perspective, had raised and lift up the women position and dignity in Islam. This article aims to investigate the world feminist’s point of views from Morocco, Fatima Mernissi where she had made a criticism upon the Hadith with claiming that the Hadith had a discrimination to the position, role and leadership of . This was investigated from her ideas and broad understanding of its principle and underlying purposes. The essential understanding of the principle of prophetic hadith was analytically discussed in her writings. The finding shows that the criticism on the Prophetic Hadith has been made due to her historical background whereas she get to live with the situation that under estimate to the Muslim women and left her a deep impact inside her life. The article set forth important framework and methodology towards criticizing prophetic tradition, but have been critically by most of prominent Muslim scholars due to contradiction between her methodology and Islamic principle methodology and deflected from usual meanings.

Keywords: Fatima Mernissi, feminism, Methodology, Misogyny Hadith

I. INTRODUCTION Prophet PBUH was a Messenger from Allah the Almighty to the whole people in this world to bring the light of Islam and did open the eyes of Muslim people about the goodness of the Islam. In Islam, there was the greatest revelation that guide people all around the world to seek the truths upon their problems that they have to face in their life. The revelation that brought by Prophet Muhammad PBUH was al- and his narrative. The Prophet Muhammad’s narratives or mostly nowadays it was known as Hadith was the second references for the Muslim people right after the al-Quran position as the primary reference in Islam.

Hadith was a narrative that lean on the Prophet Muhammad PBUH words, deeds, decrees and characters. The function of Hadith in Islam was to explain the law or hukm commendation that did not be detailed in the Quran such as the obligation to the Muslim to pray five times a day. It was mentioned in the Quran but did not explained

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) َص ُّلوا َك َما to the Muslims how to perform it. Hence, in the Hadith, the Prophet Muhammad PBUH said This show that Hadith cannot be separated from the lives of Muslims as well as al-Quran . َرأَ ْيتُ ُمونِي أُ َص ِ ل ْي ( that derived, influenced a reconstruct the world view, social, cultural, political and religious aspects in Muslims life (Marhumah 2016)

In another hands of that, the position of Hadith in Islam always been attacked by the individual that did not want to accept Hadith as the secondary references to the Muslim nation. Most of them were claimed that Hadith was not the revelation that was sent by Allah the Almighty but it was just a words that may be created by human. So do the Prophet Muhammad PBUH just was a normal human that did not have any privilege to make the Hadith as a second references in Islam. Thus, Fatima Mernissi was the first among the Muslim contemporary feminist that did an investigation upon the authenticity and authority of some Prophet Muhammad PBUH narratives or mentioned as Hadith (Nimat Hafez 2016: 1).

II. FATIMA MERNISSI’S BACKGROUND Fatima Mernissi was born in Harem at the city of Fez, Maghribi in year 1940 in a middle-class family. When she was born, the Nationalist of Maghribi has taken over the governance of the country from France’s colonization then they had made a words to the nation that they will make Maghribi as a new country with equal rights upon the netizens. During her childhood ages in between 3 years old, she had a good opportunity in having a good education where she had studied at the school that served the education by the Nationalist of Maghribi and she were exposed and taught to memorize the Quran. (Limmatus Sauda 2014: 294)

After that, she succeeded her secondary studies at the girl school which was she got fully sponsored by the government of France at that time. Later, she pursued her studies to Muhammad V University of Rabath in politics and sociology studies then furthered again to the University of Sorbonne, France and University of Brandeis and got her doctorate certificate in sociology studies. In 1974, she started her career as a sociology professor in Muhammad V University of Rabath until 1980. After that, she made an agreement for the research with the Morocco’s Institute Universitaire de Recherce Scientifique. As the one who was expert in feminism sociology of Middle East, she was recently invited to be as an honoured guest in University of California, Berkeley and also in University of Harvard and she were really achievable in many organisations were she wants to stand for women justice in North Africa (Wilaela 2005, Limmatus Sauda’ 2014: 295).

Fatima Mernissi was one of the well-known Arab-Muslim feminist that influenced extends beyond a narrow circle of intellectuals and also a public figure in her country and abroad, especially in France as she was well- known in feminist circle. Most of her books have been translated into several languages including English, German, Japanese and Dutch. She wrote many type of books which was most of them were discussed about the problem of the women such as Beyond the Veil: Male-Female Dynamics in Modern Muslim Society (1975), The Veil and The Male Elit (1987), Equal Before Allah (1987), Doing Daily Battle (1989), Women and Islam: An Historical and Theological Enquiry (1991), Islam and Democracy: Fear of The Modern World (1992), The Forgotten Queens of Islam (1993), and The Dream of Trespass: Tales of Harem Girlhood (1994). She also being certified and awarded as a writer in Quranic knowledge and Islamic studies (Limmatus Sauda’ 2014: 295). Most

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of her writings were inspirated based on a true stories and it was experienced by herself in the ages that she was growing up with the crisis that hit towards the women in Islam (Tengku Intan Zarina & Mazlan Ibrahim 2017).

Her works explores about the relationship between sexual ideology, gender identity, socio-political organization and the status of the women in Islam was her focuses in Moroccan society and culture and she also attempts to undermine the ideological and systems that oppress Muslim women by challenging the dominant Muslim male discourse concerning women and their sexuality and also by providing silent woman with a voice to tell her own story just like in her book Doing Daily Battle (1989) which were a collection of annotated interviews with Moroccan women who present their painful reality lives as they were struggle against poverty, illiteracy and sexual oppression.

In her first works, Beyond the Veil: Male-Female Dynamics in Modern Muslim Society (1975), she has sought to reclaim the ideological discourse on women a sexuality from the stranglehold of patriarchy. Then, she did a critically examines of religious juristic texts including the Hadith and reinterprets from a feminist perspective. Islamic sexual ideology from Mernissi’s view was predicated on a belief in women’s inherent sexual power that would be into wreak havoc if it be uncontrolled then needs to be control it through veiling, segregation and legal subordination of women. Other than that, in her another works The Veil and the Male Elite were critically examines about the historical context of Muslim law and tradition and argued upon the original message of Prophet Muhammad PBUH which is equality between sexes, has been misrepresented by later political leaders and religious scholars.

Mernissi died at age of 75 on 30th November 2015 in because of cancer that she had suffered. (NYT 2015)

III. FATIMA MERNISSI PERSPECTIVE TOWARDS MISOGYNISTIC HADITH Fatima Mernissi claimed herself as an which was obviously against to the Euro-Atlantic feminism. By using the phrase as “Islamic feminist” show that it was a movement of women who had maintained their religious beliefs while trying to promote the egalitarian ethics of Islam by using the female-supportive verses of the Quran in their fight for women’s right (Tohidi Nayereh 1998). Islamic feminists bring an argument about the patriarchal interpretations of the Quran and the Hadith which can lead to be a feminist issues and doing a counter-interpretation. The issues that related to the justice and equality from Fatima Mernissi perspective was about hijab and also the marriage issues such as polygamy and divorces. Mernissi said that the polygamy was a great impediment in the development of conjugal intimacy and keeps women’s sexuality under control.

Misogyny, a words from Greek, misogynia was a combination from miso (hate) and gyne (women) which means a resentment of women. The term of misogynism was an ideology of hating women and used for labelling the school of thought which is openly marginalize and dehumanize towards women (al-Fadl t.th). In Western, the term of misogynist was used to describe the conditions of the ancient community especially during the medieval period when patriarchal culture was dominant. This term was used to be as a label of ‘anti-woman’ also can defined as a hatred of women and theologically was a discrimination against women and labelling them as a subordinate from men. It also can be related to patriarchies theological oriented or men dominated religious epistemology and

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for obviously it was against for equality and fairness. Patriarchy can be said as a dominance of male gender and there is no power and public position towards the women (Marhumah 2016: 15).

Misogynistic Hadith was associated and derived from Prophet Muhammad PBUH and contains the elements and sentiments of hatred, discrimination and degradation towards the women. The term of misogynistic Hadith was popularized by Fatima Mernissi in her works Women and Islam: An Historical and Theological Enquiry whereas she did analysed the criticism against several hadith that considered as misogynistic Hadith. This misogynistic Hadith also included from Sahih al-Bukhari too. (Nur Saadah & Nurdina 2017: 2). The most reliable Hadith that compiled into the Sahih al-Bukhari just about 7,257 out of 600,000 Hadith was an authentic and verified a true Hadith. Other than that was about 596,725 Hadith were false in Sahih al-Bukhari (Mernissi 1991: 44, Shazia Malik 2014: 27).

The strength of patriarchal culture in the Muslims community influenced by misogynistic Hadith and give the world such a discrimination, violence and marginalisation of women in social, moral and also from theological view as it was imbedded in the Hadith that were mentioned in the many Islamic books. The authentication of misogynistic Hadith is imperative in reducing the culture of hatred against women.

Besides that, Fatima Mernissi also believed that there is no one from women side that narrated a misogynistic Hadith so that she keeps putting the blame to men side for their participant in narrating a Hadith from Prophet Muhammad PBUH. In that case, she requested to re-examine and questioned the authentication and the authority of Hadith. The main factor that urged her to investigate upon the misogynistic Hadith because she found that in the Hadith equalize the position of women to a dog which was can defect the Muslims prayer. Also with the Hadith that mentioned women as a main reason to a world be in perish and this was really stand her up to study more further about the misogynistic Hadith because it will be more harmful towards the laymen (Tengku Intan Zarina & Mazlan Ibrahim 2017).

According to Marhumah (2016), misogynistic Hadith was a big contradiction to the life history of Prophet Muhammad PBUH who was venerated and respected towards women. Mernissi once said in her books Women and Islam (1991: 32):

“Why would the Prophet Muhammad have said a Hadith like that, which does me harm? Especially since this kind of saying doesn’t correspond at all with what they tell us elsewhere about the life of Muhammad. How could Muhammad “The Beloved”, so hurt a young girl who, in the bloom of youth, had transformed him into a pillar of her romantic dreams? Muhammad was not just a chief of state. He was also the lover of ‘.”.

In her attention to investigate more about misogynistic Hadith, Mernissi takes the historical and traditional scholarly approaches and analysed about when that Hadith was narrated by the Prophet Muhammad PBUH, when were the Prophet Muhammad PBUH companions’ reinterpretations the Hadith and the historical context of the first transmitter . Mernissi also argued on the intellectual and moral integrity of the narrator must be taken to determine the authenticity of the hadith. (Marhumah 2016: 16).

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Mernissi once had argued about the Hadith that narrated from the closest companions of the Prophet Muhammad PBUH, Abu Bakrah that stated about “there will be no good fortune for those who surrender their leadership to women” and this was made Mernissi does not satisfied with the asbab al-wurud of the Hadith. The Hadith narrated:

َحدَّثَ َنا ُع ْث َما ُن ْب ُن ا ْل َهيثَ ِم َحدَّثَ َنا َع ْو ٌف َع ِن ا ْل َح َس ِن َع ْن أَبِى بَ ْك َرةَ َقا َل َلقَ ْد َن َفعَنِى اللهُ بِ َك ِل َم ٍة َ ِم ْعتُ َها ِم ْن َر َُو ِل الل ِه – صلى الله عليه وَلم – أَيَّا َم ا ْل َج َم ِل، بَ ْعدَ َما ِك ْد ُت أَ ْن أَ ْل َح َق بِأَ ْص َحا ِب ا ْل َج َم ِل َفأُ َقاتِ َل َمعَ ُه ْم َقا َل َل َّما بَ َل َغ َر َُول الل ِه – صلى الله عليه وَلم – أَ َّن أَ ْه َل َفا ِر َس َق ْد َم َّل ُكوا َع َلي ِهم بِ ْن َت ِك ْس َرى َقا َل ) َل ْن يُ ْف ِل َح قَ ْو ٌم َو َّل ْوا أَ ْم َر ُه ْم ا ْم َرأَةً(.

Later, she analysed broadly about the historical context of the Hadith and mentioned that the Hadith was actually referred to the chaos of the Persian Empire during the period of 629 until 432 which was lead to death of a King, Khusraw Pavis at the hands of Roman’s. Then, in order to find a replacement toward the lose King, the heir of the King claimed themselves were deserve for the throne but it was rejected because they both were women (Mernissi 1991: 50)

For Mernissi, the reason of that Hadith was narrated by Abu Bakrah was against the conflict between cAishah and cAli RA in the Camel War which was began after the death of cUthman ibn cAffan then cAli RA was appointed for the next caliph. cAishah demanded to cAli to punish them the killer but it was refused by cAli. Later, cAishah started to rebel towards ‘Ali and gathered all of her friends and supporters against cAli. Abu Bakrah was confused to be sided upon cAishah or cAli side then the Hadith that he narrated was actually as a back up to support cAli as a legitimate leader (Mernissi 1991: 50).

Mernissi also analysed on the political background of Abu Bakrah before he converting to Islam. He was live in the city of Ta’if as a slave and was not renowned before into Islam but he was set to be free after the city of Ta’if were conquered then became a respected and honour figure in Basrah. With this background, he refused to be at any side in the Camel War because it was a civil war that will destroy the Muslim community and it was obviously shown that when he rejected cAishah’s plight to fight and he backed up himself with the Hadith which discredited of female leaders when cAishah’s army defeated. For Mernissi, only Abu Bakrah that was misogynistic on cAishah (Marhumah 2016: 16).

Besides that, Mernissi also said that the Hadith narrated by Abu Bakrah must be rejected because it does not fulfil the criteria as a good narrator and also because he had been punished by Umar al-Khattab RA because falsely testified in accused fornication against al-Mughirah (Mernissi 1991). In this misogynistic Hadith, Mernissi proved that the narration was an expression of certain interests. The approach that she takes was to test the morality of the first narrator of the Hadith by verifying the authenticity of the Hadith in the term of equality and fairness (‘adalah). Mernissi also proved that some of the Prophet Muhammad PBUH companions used the Hadith for the sake of their own political and economic importance (Marhumah 2016).

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Besides of criticism upon Hadith, Mernissi also did criticized against the one of closest companions of the Prophet Muhammad PBUH, Abu Hurairah RA and also some of his report that he narrated from the Prophet Muhammad PBUH as well as we know that Abu Hurairah RA was the best narrator of the in al-Bukhari books. Mernissi did a lot of criticize regarding Abu Hurairah RA in her works The Veil and the Male Elite. She argued that Abu Hurairah RA was an individual who had no sense of responsibility and was a lazy and arrogant man since he reported the Hadith that narrated by the Prophet Muhammad PBUH that put the woman in the same category to the dogs that can defect the Muslim prayer. The Hadith mentioned:

َو َحدَّثَ َنا إِ َْ َح ُق ْب ُن إِ ْب َرا ِهي َم أَ ْخبَ ْر َنا ال َم ْخذُومي َحدَّثَ َنا َع ْبدُ ا ْل َوا ِح ِد َوهُ َو ا ْب ُن ِزيَا ٍد َحد َّثَ َنا ُعبَ ْيدُ الل ِه ْب ِن األَ َص ِم َحدَّثَ َنا يَ ِز ْيدُ ْب ُن األَ َص ِم َع ْن أَبِي هُ َري َرةَ َقا َل: َقا َل َر َُ ْو ُل الل ِه صلى الله عليه وَلم: يَ ْق َط ُع ال َّص َالةَ ال َم ْرأَةُ َوال ِح َما ُر َوال َك ْل ُب َويَ ِق ُّي ذَ ِل َك ِم ْث ُل ُم ْؤ ِخ َرةِ ال َّر ْح ِل.

Based on the sabab al-wurud of this Hadith was actually discourse about the Muslims direction prostrate in their solah that was crossed by the women, the dog or even the donkey. The classification of the women was also being discussed by the Hadith scholars. One of them said that it was excepted for the little girl but not for the adults. Then, the sutrah works to mind the gaps between the person that perform solah and the place in front of him or her. This is also can be related to the Hadith that narrated by the Prophet Muhammad PBUH that the solah can be performed in anywhere at any places, any time without no boundaries and limited as long as they were facing the right direction that faced into Kaabah. Mernissi also mentioned that the Kaabah was the main direction or qiblah for the Muslim all around the world, they united in their worshiping to Allah the Almighty and it is shown as a greatest symbol as for Islam was the holy religion (Nurkholidah 2014).

Mernissi analyzed more on the role of Abu Hurairah RA and how he tussled with cAishah who challenged him with many misogynist and discriminating saying of the Prophet Muhammad PBUH. Aishah believed that Abu Hurairah misleaded what the Prophet Muhammad PBUH said and they fought for it (Farah Deeba 2016). Mernissi stated in her works:

“It is not surprising that Abu Hurairah attacked Aishah in return for that. She might be “The Mother of the Believers” and “The Love of the Lover of God”, but she contradicted him too often. One day he lost patience and defended himself against an attack by Aishah. When she said to him “Abu Hurairah, you relate the Hadith that you never heard”, he replied sharply, “O Mother, all I did was collect Hadith, while you were too busy with kohl and your mirror”. (Mernissi 1991: 72).

Because of this incident, it triggered Mernissi to evaluate and criticism towards Abu Hurairah RA since he being impolite and rude towards cAishah and had a bad perspective towards the women. Then, Mernissi evaluated and compared to the Hadith that equalizing the women to the dog and mentioned it as a disturbance in their solah which can leads into misunderstood towards the readers. Either in the books of Hadith Bukhari and Muslim, was not mentioned explicitly that Aishah rejected the narration from Abu Hurairah (Usman Ghani 2011).

Other than that, Mernissi also criticizes and mentioned about the nickname of Abu Hurairah that was given by the Prophet Muhammad PBUH. Mernissi stated it in her work (Mernissi 1991: 71):

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…..the Prophet gave him the name Abd Allah (Servant of Allah) and nicknamed him Abu Hurairah (father of the little female cat) because he used to walk around with a little cat that he adored. But Abu Hurairah was not happy with this nickname, for he did not like the trace of femininity in it: Abu Hurairah said: “don’t call me Abu Hurairah. The Prophet nicknamed me Abu Hirr (father of the male cat), and the male is better than female.

From what Mernissi mentioned, Abu Hurairah does not like the nickname because of the gender of the cat. However, in another Hadith reported that the Prophet Muhammad PBUH mentioned his nickname in differ. Sometimes he called Abu Hurairah and another time he called for Abu Hirr. One can have argued that if Abu Hurairah dislike with the nickname, then surely it is not being taken on board by his contemporaries, also his students and all the narrations that we found in the collections of the Hadith were on authority of Abu Hurairah RA.

Some of the reports stated, Yunus bin Bukayr, narrates on the authority of Ibn Ishaq, who said; some of my associates narrated on the authority of Abu Hurairah that he said: ‘My name during jahiliyyah, the period of ignorance was ‘Abd Shams and I was named ‘Abd al-Rahman in Islam, and I was only nicknamed Abu Hurairah because I found a cat and I put it ini my sleeve and I was asked, ‘what is this?’ ‘I replied it is a cat’. It was the said ‘you are Abu Hurairah’. Other than that, Ibn ‘Abd al-Barr narrates another narration on the authority of Abu Hurairah, who said: I was carrying a cat one day in my sleeve and the Prophet Muhammad PBUH saw me/. He said to me, ‘What is this?’ I replied, ‘it is a cat’. The Prophet Muhammad PBUH then said ‘O Abu Hurairah!’ (Usman Ghani 2011).

Upon the reports that mention above, Mernissi should have mention these reports to avoid the confict, but she apparently argued from the different view showing that Abu Hurairah does not like with his nickname that was given by the Prophet Muhammad PBUH. In addition of that, Mernissi said that Abu Hurairah RA was untrustworthy and lazy man. In her works, she states (Mernissi 1991: 80):

‘Umar bin al-Khattab was a well-known for his physical vigour and who awoke the city every day to say the dawn prayer, dislike lazy people who loafed around without any definite occupation. He summoned Abu Hurairah on one occasion to offer him a job, to his great surprise, Abu Hurairah declined the offer. ‘Umar, did not consider such things a joking matter and said to him: “you refused to work? Better people than you have begged for work”. “Who are those people who are better than me?” inquired Abu Hurairah. “Joseph the son of Jacob for example” said Umar to put an end to a conversation that was getting out of hand. “He”. Said Abu Hurairah flippantly. “Was a prophet, the son of a prophet, and I am Abu Hurairah, son of Umaimah (his mother)”.

With regards to the above, Mernissi assumed Abu Hurairah RA as a lazy man yet he was appointed to be as a governor and he accepted. Mernissi also manipulated in her argument to prove that Abu Hurairah was an arrogant person which is hard to make a deal with him. (Usman Ghani 2011)

IV. CONCLUSION As a conclusion of Mernissi arguments about the hadith and the companion of the Prophet Muhammad PBUH was a weak argumentative and also with the sources and references that she used to justified in her argument have been misunderstood and misconstrued. As an Islamic feminist, she argued some issues through their rigorous thematic literature and the base of gender discrimination and devised a methodology to reinterpret the Text out from the

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realities and the alternate truths. Islamic feminist like Fatima Mernissi wants to make a clear distinction between Islam and Islamic tradition and criticize the Islamic tradition with their own interpretation

V. ACKNOWLEDGEMENTS

This research was financially supported by the Cabaran Perdana Research Grant Scheme [Grant No.: DCP-2018- 001/3], [Grant No.: DCP-2018-001/1] and GUP-2018-073 from the National University of Malaysia, UKM Bangi, Selangor.

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