Writing about history is a labyrinth that only a specialist—one who has devoted time to history and received some of its truths in return—can enter and exit safely. Anyone who ventures into this maze without the proper grounding becomes lost and leads others astray.
In issue no. 13065 of Al‑Jazirah newspaper, dated Sunday 3/7/1429 AH, I read an article by Mr. Faiz Al‑Sharari titled “King Saud bin Abdulaziz and the Beginning of Girls’ Education in Saudi Arabia.” It is a good topic, though lacking the sources from which the author drew his information—sources we would need should we wish to explore the subject further.
The writer did well in the opening of his article, where he said:
“When we speak of girls’ education in our country, we inevitably recall the first school established by King Saud—may God have mercy on him—at Qasr Al‑Murabba‘, where he founded a school to educate his daughters and to encourage families to accept the idea of educating girls.”
This is a fine statement, although the writer did not address the opposition that accompanied the opening of a school for girls. What prompted me to write, however, was something I found surprising in Mr. Faiz’s article: his complete disregard for the role of the educator Othman Al‑Saleh during that period, and the reliance of King Saud—may God have mercy on him—on Othman Al‑Saleh in certain matters related to the Kareemat Institute.
I had previously written about the Kareemat Institute and Charitable School, relying on trustworthy references and sources. Saudi society at the time held reservations about girls’ education, having observed the condition of female students in some Arab countries—what had appeared among them of immodesty, unveiling, disregard for Islamic teachings, and rebellion against the veil. Saudi society had every right to be concerned if girls’ education would lead to undesirable consequences.
Opposition to women’s education began before the establishment of the General Presidency for Girls’ Education. Private girls’ schools already existed in some Hijazi cities—particularly Mecca and Jeddah—but they were very few. When the Presidency for Girls’ Education was established, it took on the task of responding to the opponents, under the leadership of Sheikh Muhammad bin Ibrahim Al‑Sheikh—may God have mercy on him.
He clarified to them that learning and education in Islam are not exclusive to men. The Prophet ﷺ designated times to teach women matters of their religion and worldly life. Women continued to teach and learn throughout the flourishing eras of Islamic history. The rejection of women’s education under the pretext of protecting their reputation and preserving their primary role as mothers and homemakers occurred only during periods of decline—times of fragmentation, small dynasties, and Mamluk rule.
Opponents of women’s education in our country confused the principle of educating women with the question of what women should or should not learn. They also confused the principle of education with the method of education—whether it involved mixing with men or not.
One contemporary witness to these issues, Sheikh Abdulaziz bin Abdullah Al‑Sheikh, said:
“Both King Saud and Minister Prince Fahd would ask me to address this matter… I would discuss and debate with them. Seekers of truth would eventually respond and be convinced, even if after some effort. But those driven by whims and ulterior motives were truly difficult, stubborn, and unwilling to submit to the truth…
Establishing the Presidency for Girls’ Education under the supervision of Sheikh Muhammad bin Ibrahim Al‑Sheikh and a group of scholars was a successful measure that blocked the paths and arguments of the opponents—especially those who opposed girls’ education in schools under the banner of religion and zeal for Islam.
Sheikh Muhammad bin Ibrahim’s acceptance of this responsibility was, in reality, a practical fatwa affirming the legitimacy of this type of education and a reassurance to those who feared for the wellbeing of women.”