1995. 68 Furthermore, many great women have undertaken task of teaching, and so many people became disciples in their school. For instance Zaynab, the daughter of Mohammed Ibn Othmaan AdDimashqi used to hold a class meeting, which was attended by fifty persons among whom was Ibn Hajar. 69 Ibn 'Asaakir "499571 H." is known to have acquired hadeeth from more than eighty women. 70 Further Sakhawi, the author of the book Az-Zaw AlLaami', learnt under fifty women. 71This practice was something so common in the Shi'ah religious schools "Hawzaat". Also in the contemporary time the lady Ameena Isfahani was one of knowledgeable women who used to have a class for teaching, from whom scholars like Al-'Allamah Al-Amini author of Al-Ghadeer and Ayatullah Marashi Najafi got license for narration "riwaayah". 72 With all these traditional and historical evidences and indications, there will be no room for any limitation or restriction on reservation of knowledge on part of women. And if supposedly any interdiction was there on hadeeth and Riwaayah it would be specific to exceptional cases and can't be generalised or considered extensive in meaning, since all Muslim Olamaa', Shi'ah and Sunnah have never applied or adopted such traditions. This fact indicates that they either were doubting their "ahaadeeth" veracity or had got a certain meaning from them. Of course, no one can deny the fact that in some of the
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68. Journal of Risaalat Al-Islam, issue no I, pp. 78-83. 69. Goftogo Magazine (dialogue), issue no 9, p. 134; Kitabnamah Zan, 1979- 1995, Az-Zahra university. 70. Risaalat Al-Islam, issue no. I p. 81. 71. ibid., p. 82. 72. ibid., p. 83.
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