The History of Women’s
Education in the World of Islam
By: M.J. Saket

At the Court of the Veiled
The education of women in the world of Islam has a fascinating story, among them a look at the Muslim Iranian women and their learning efforts is quite interesting and sensational indeed.
It is obvious that an extensive examination of all aspects of their education over the past centuries requires a largescale research which is beyond the scope of this article.
The following is the portrayal of Muslim women’s education, an interesting and readable survey.

1.  The Popularization of Religion and Knowledge in Islam:
By popularizing education and religion, Islam has eternally indebted the culture of mankind to itself. In ancient times, religion was exclusive to a specific group of people who used, or rather, abused it ruthlessly to manipulate the masses.
They exploited the people using all kinds of tricks and tactics, and relying on the firm connections they had with the ruling systems they always attained their objectives.
Gradually, even those religions that were considered messengers of monotheism fell victim to the cultureless deceivers and became ensnared by the ignoble gold seekers, who had only their own interests in mind. Religion became a tool to rule over the deprived and the helpless, and in collusion with the powerful and the rich, a single pole was created and wealth and deceit joined together in order to trample down all human values.
 

 
By popularizing education and religion, Islam has eternally indebted the culture of mankind to itself In ancient times, religion was exclusive to a specific group of people who used, or rather, abused it ruthlessly to manipulate the masses.
 
The fate of knowledge did not enjoy a better omen either. Awareness and recognition were monopolized by a certain class and stratum, as if they were hereditary, and kept away from masses.
Had anyone learned anything, he either kept it to himself, or passed it onto his successors.
Seeking knowledge and spreading it was no more than a dream for ordinary people. Thus was the ominous and shameful destiny of religion and knowledge in the ancient times. It might have been the same, even in countries that claimed to be the flag bearers and pioneers of culture and civilization back in those days.
To fight those stifling conditions Islam opened up a new and great door to the boundless horizons of awareness and ripped the chains preventing the human desire for the gaining of knowledge, removing the tarnish from the tantalizing countenance of religion and knowledge.
Learning not only became permitted and free for all but also a duty and something beyond … an ordinance.
Practicing religion, and having the capability to cherish, and enjoy the captivation of worship; the enthusiasm and desire for learning; being
with God and taking steps along with him, and expressing love with his name and remembrance, were made available to the masses and to their interests. Yes, Islam indeed popularized religion and knowledge.

2. Equal Enjoyment of Education for Men and Women

Owing to the blessing and good omen of this public call and the holy Prophet’s (S) command, women turned to acquiring knowledge shoulder to shoulder with men. Back in those days, after centuries of servitude, slavery, and ignorance and hundreds of generations of self-alienation, they cleansed their dull and murky visages in the clear fountain of awareness and salvation, and emancipated themselves from captivity and flew in the lucid heavens of intelligence and cognition.
  Given the dreadful and unfavorable conditions facing women during that period, this achievement was truly a revolution in its own right.
  In fact, the same way that the holy Prophet (S) of Islam managed to urge people to set aside their tribal attachments and dependencies, he called on them to unite and turn to something beyond — a Qibla and this was indeed an extraordinary task. The emergence of this novel style of his in education — meaning equal learning opportunity for men and women, also appeared to be an equally great and admirable art. What followed the auspicious message of purity and piety bore fresh and delicate fruits, with colorful leaves covering Islamic cities everywhere, like a meteor, and filled the air with its fragrance.

 
 
By popularizing education and religion, Islam has eternally indebted the culture of mankind to itself In ancient times, religion was exclusive to a specific group of people who used, or rather, abused it ruthlessly to manipulate the masses.
 
3. The Valuable Source in Reassessment of Female Scholars
Today with the help of books and scripts that have somehow survived the larceny of oppressors and fighters of culture, we gain access to some precious information regarding the Muslim female scholars in the past centuries. Coming upon such invaluable treasure has been made possible by reaping the benefits of some written works that have been collected through the years. In this connection, we point out a few examples.
  Needless to say that a book like: of Baghdad" written by Baghdadi is a valuable guide for today’s researchers and deserves to be remembered.

4.  Muslim Women’s Inclination Towards Traditionology
During the 5th and 6th Centuries (AH) a great number of Muslim women have done much study and research in the area of Hadith (tradition). Hadith used to play a major role in the Islamic culture, until Khatib Baghdadi’s time, the author of "The History of Baghdad", they used to refer to "tradition" as "science"; in other words, the terms "science", and "tradition" were used synonymously, and interchangeably. The religious jurisprudence, or the Islamic laws had a considerable importance in "Parsi" language and literature as well. The terms ‘jurisprudent" and Islamic jurist used to apply to the same concept, at least till the 9th century (A.H.).

5. Women as Teachers of Men in Traditionologist
It is a great and remarkable honor for Iranian women in the Muslim community that three prominent and renowned traditionologists have had Iranian women as their very first instructors, they were also among the most famous authors of the world of Sunnite Islam, in the field of tradition and extraction studies. Khatib Baghdadi learned the correct commentaries and explanations of Bokhari from "Karimiah" the daughter of Ahmed Marwazi Ali Ibn Asakar Dameshqi acquired the knowledge of tradition from eight women, most of them Iranian. And Sama’ni Irani, as we will see attended the lectures of many ladies, in various cities of Iran, specially "Isfahan", and benefited immensely from these lessons. In line with this, contribution made by women traditionologists of Isfahan are truly surprising and unforgettable.

6. A Report by "Khatib Baghdadi" and "lbn Dubaythi" on Iranian Women’s Researches on "Tradition"
In his great book "The History of Baghdad", Khatib Baghdadi has related accounts of as many as 7,831 traditionalogists and their scholarly challenges and researchers — those who had lived in Baghdad or have lingered around there, for a short time. Among them we come across 32 women traditionalogists, one of them Iranian.
Ibn Dubaythi, in the footnotes of "The History of Baghdad" has pointed out to 1,551 traditionalogists, among which we can see the names of 55 ladies, three of them being Iranian, two out of the three Iranian ladies had been from Isfahan.
In the same report, we read about "Belqays" the daughter of "Sulayman Ibn Ahmad lbn Nezam-ul-Molk, the competent prime minister during the "Seljuq" dynasty. She was born in Isfahan (in 1123 A.D.), and quite number of men and women had learned tradition from her; the author adds: "And we Dubaythi asked for her permission regarding the traditions (to be narrated). She passed away in 1194 AD.
Dubaythi wrote: Fatimah, the daughter of Hafiz Sa’d-ul-Khayr Thn Muhammed Ibn Sahl Ansari Maqrebi left Isfahan and moved to Baghdad with her father, and after marrying Ibrahim Ibn Neja Vaez, they set off on a journey to Egypt; over there, a group of people are said to have heard traditions from her. Fatimah died in 600 A.H.
The third Iranian woman traditionalogist is "Fatimah", the daughter of Abdol Jabbar Ibn Muhammad Asvadi Marwazi, who was married to the well-known Abdol-Karim Sam’ani. She accompanied her husband to Baghdad to do research in tradition. This migrant Iranian woman, was highly diligent in learning tradition from Abu Mansour Qazaz, and Thn Khayroon while in Baghdad. After achieving what she had in mind, she returned to her birthplace. Abdol Rahim Sam’ani who was a learned man and a distinguished traditionalogist acquired the knowledge of tradition from her mother "Fatimah".

7.  Sama’ani’s Report About Iranian Women’s Researches on ‘‘Tradition’’
To learn and write about tradition Sama’ani left his hometown "Mary", and by traversing remote areas he visited nearly one hundred far away cities and villages, and stayed in each for a period of time. According to the book "Al-Tahbir" and the manuscript. Mo ‘jam-ul-Shoyouukh, Sarna’ani could never attend any woman’s lecture like he did in Isfahan In this city he spent a great deal of time learning and reading about tradition;
 

 
Today with the help of books and scripts that have somehow survived the larceny of oppressors and fighters of culture, we gain access to some precious information regarding the Muslim female scholars in the past centuries.
 
through these sessions, he was able to reap the benefits of their wealth of knowledge.
The book "Al Tahbir" acquaints us with as many as 1,193 traditionalogists, among them we can find the names of 69 Iranian women traditionalogists. Revisions made in the statistical information concerning these women and their birthplaces, indicate the scope and capacity of the scientific endeavors and researches in that country, specially in the area of women’s education.

8.  lbn Asaker and Ibn Bokhari in Isfahan:
Sama’ani was not the only person who attended the lessons and lectures of 33 Isfahani traditionalogists. Ibn Asaker Dameshqi, the prominent author of the book "The History of Damascus" (died in 1176 A.D.), went to Isfahan to study and research about "tradition". There he met with Ayn-ul-Shams", the daughter of Abol Faraj Isfahani, and with his own pen, quoting her, he wrote number of traditions, and thus, collected some of the most precious gems in his non-Arabic (Persianized) book.
Apart from Sama’ani, the highly celebrated traditionalogist, Ahmad Ibn Abdol Vahed Moqaddasi, known as "
Thn Bokhari" (died in 690 A.H.), in Isfahan asked for this modest and pious Isfahani lady’s permission to narrate her traditions. Sama’ani, the diligent Iranian narrator managed to obtain permission from four Isfahan women traditionalogists to narrate their traditions, this in itself was regarded as a great step forward and an evolution for the scholarly community of Isfahan during the 6th century (AH).

9.  Lady Ameen: An Undiscovered Scholar
We now meet a diligent, pious and modest lady researcher from Isfahan. Her eloquent diction and writing soothes the truth-seeking hearts, and serenades the best of melodies. It is rather surprising to know that such a sagacious lady, surpassing all her past peers, is not solely a traditionalogist or a clergywoman; Her prominence in traditionalogy is to the degree that she was granted authority from such a renowned bibliognost and ethnologist as the late jurisprudent Seyyed Shahabdin Maraashi Najafi for narration of her traditions. The lady Ameen Isfahani’s purity, devoutness and uprightness is clearly evident in the above mentioned permission.
The kind of terminology used in her writings, reflects her inner lucid interpretations, while indicating her enthusiasm and fervent desire to attain perfection. Her style and words demonstrate her attempts in getting emancipated from the intellectual "we"s. and "I"s.
In order to appreciate lady Nusrat Ameen’s degree of sincerity and purity, suffice it to say that she relinquished, and turned her back to all symbolic appellation given to her. She simply refused to put her name down, on her invaluable writings; she died in 1983 AD.
 

It is interesting to know that in the Islamic bibliography, the title of books in cataloging, takes precedence over the names of the authors; this is just opposite to that of the Western way. Why?
 
  It is interesting to know that in the Islamic bibliography, the title of books in cataloging, takes precedence over the names of the authors; this is just opposite to that of the Western way. Why? One reason being the fact that the title of books can be more readily committed to one’s memory and remain in there for a longer time; the other is an indication of the Muslim author’s humility which has been considered as a fundamental incentive for the emergence of this method in bibliography. The honorable lady of Isfahan, Nusrat Ameen, has refused to put her signature on such invaluable works as: "Seyr-o-Solouk", "Maklizan-ul-Irfan" (15 volumes), "AI-Nafahat-uI-Rahmaniyah", and "Makhzan-uILa’ali". By adopting such attitude, she has indeed demonstrated her free from want, and has closed her eyes to all enchantments.
This lady, just like her preceding fellow citizens and peers, the Isfahani traditionalogists and learned women, attended the lectures of some of the greatest masters, nevertheless, one specific and prominent feature, has made her distinctive among all other ladies of the same rank and goal.
Our lady didn’t remain one dimensional. The realm of mysticism was her permanent and uninterrupted arena to search.
It is not an easy task to enter the world of the veiled and mystery-seekers, such as this exceptional lady. We have rarely had women who were at the same time jurisprudent, discerning, pious, and willing to serve actively in the community, while being caring and devoted at home. Women who were well-informed in philosophy as well as in commentary and discourse. We seldom had women who were both instructors and the instructed; to have the proper culture for learning while having self-discipline; to be both self-humiliating and godly; but all of these attributes were seen in abundance in this honorable lady. Apart from her eloquence in writing Persian and her stable prose in Arabic, particularly in comparison to the works of her male peers and contemporaries in related fields; her interest in a narrative translation of "Taharat-ul-Iraq" by Ibn-Maskooyah and her evaluation on number of books by Khajeh Abdollah Ansari has given her the recognition and prominence beyond all others.
While for ‘Rabi’ah Aldoveh" mysticism meant leading a life of seclusion, as she actually lived all her life in solitude. The Lady Ameen Isfahani by taking on personal and family responsibilities crossed a path that the enamored mystics would pass.
"Sofyan Thowri" during his visit with "Rabi’ah" became captivated by her advice giving quality and benediction, and started praying "Oh. Lord I request Health from you". Rabi’ah burst into cry, ‘Sofyan" asked: "What made you cry?" she replied: "You made me cry!, don’t you realize the state of health in this world is equal to handing it over and relinquishing it?. and you have drowned in From Lady Ameen’s point of view the true state of health is that "the devotee, seeking the Almighty Allah would reach a point where limits of beings, meaning. their personalities and status would appear insignificant in His view." This health or soundness of body is
the nonexistence, and annihilation itself, in the path of God. The Isfahani mystic lady, ventures to take one step farther and present a novel view of the unity of existence, the way she views this matter is: when a person beholds the godly existence (like a mirror) in his own substance and of all beings, that indicates the fact that she has seen the direction to godliness, and the divine unity, and at this point all of a sudden "mortality" and "immortality" find themselves bereft of meaning. Mysticism views man as being everything; this everythingness has not emerged from nonsensical thinking and state of vanity. To achieve perfection, man should manifest divine attributes.
 
In fact recognizing the power of "deception" and fighting against it through self-restraint seems to be "the ladder" for development a ascending to the top, as well as being a bridge leading us to the truth. 
 
In the concerned view of Lady Ameen. being endowed with godly virtues is one thing, and reflecting them is another issue. The first being impossible and unreal, but the second being probable and realistic. In fact in many verses in the holy Qur’an the Almighty God has appointed all beings as signs and manifestations of his own existence, and has commanded us to contemplation and observation in the creation of Heavens and the Earth. Every creature manifests and represents the existence of its own creator, piety and abstemiousness in the keen eyes of this noble lady is not giving up the whole world, but rather, it means, not getting attached to this world and not leaning on worldly affairs in a manner that it would take the place of resigning oneself to the will of God. This kind of worldliness for attaining that everlasting home is a praiseworthy deed.
In fact recognizing the power of "deception" and fighting against it through self-restraint seems to be "the ladder" for development and ascending to the top, as well as being a bridge leading us to the truth.
To come to the realization of the true essence of human existence (nature) and his known and hidden potentialities, we must bear in mind the fact that our Creator — the Almighty God is himself perfect, and the source of perfection; Nothing but perfection arises from the perfect; and the perfect does not create, but perfection.
From Lady Ameen’s point of view, it is the training and social elements which could take the creature of perfection, human, to the pinnacle or drag him down to the lowest point. These ups and downs seen in psychological and moral factors of an individual are owed to the material and non-spiritual strifes. This astute lady with her subtle views comes very close to the viewpoints of the contemporary experts on education. In short, this pure, and pious lady, this searching and veiled researcher, by attaining the mysteries and hidden secrets through her true union with God, and by crossing the firm and lasting bridge of this union, meaning, her acquaintance with the devoted leaders (Imams) of Shi’ism, and choosing and cherishing their path and disposition, achieved so high a degree of perfection that today she is admired by all, and will continue to be admired in the years to come.
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