AL-ZAHRA’ (A.S.) Meeting Men; The Veil Issue

By the way, we would like to state that someone has derived evidence for the fallacy of the tradition saying, “It is better for the woman not to see men nor men seeing her”^[1] from al-Zahra’ (A.S.) who made this statement, meeting men and talking to them during the crisis while confronting those who assaulted her home and confiscated Fadak. After all, she did meet Abu Bakr and `Omer when they both went to appease her, and she talked to them in an ordinary manner. And she (A.S.) used to go out with the ladies who went out to support the Prophet (A.S.) as he led the military campaigns to take care of war chores. The Prophet (A.S.) received women. Had it been better for the woman not to see men, the Prophet (A.S.) would have set up a barrier between him and each and every woman who went to meet him, then he would have told her to speak from behind the barrier. Our answer to all of this is as follows:

                                   

FIRST: This tradition, though weak in isnad, cannot be proven as a lie through mentioning what has already been stated because her meeting (A.S.) with men during the time of the crisis wherein she confronted Abu Bakr and `Omer does not mean that she let others see her face, and her discourse with them may have taken place from behind a barrier or in a way where they do not see her face.

It is not meant by her not seeing men and them not seeing her that she was not visible to them or that each party does not see the shape and size of the other. Some prefer to understand this tradition as being in favor of the free mixing between men and women. Also, the fact that she accompanied the Prophet (A.S.) on his campaigns does not mean that men could see her face or attractions. There is no proof that she (A.S.) used to undertake any military affairs whatsoever. Her accompanying the Prophet (A.S.) like that does not connote what is alleged.

So is the case with regard to the Prophet (A.S.) receiving women. It does not mandate that he should set up a barrier between him (A.S.) and every woman who came to have audience with him, nor did he set up a barrier for her to talk to him from behind it. Sufficed her to take safeguards from whatever means of veiling she had at her disposal, and she would talk to him while observing the hijab. Speaking with someone does not obligate any adorning or embellishment or sweet talking.

 

SECOND: When she (A.S.) delivered a speech before a crowd of the Muhajiran and the Ansar and others, she was wrapped in her outer mantle as the texts indicate.^[2]

 

THIRD: The subject of her preference not to be seen by men nor to see men is not confirmed only by the said tradition. There are many other traditions and texts such as the following:

 

1. One is narrated by Muhammed ibn Ya`qab from some of our men from Ahmed ibn Aba `Abdullah saying, “Ibn Umm Maktam sought permission to meet the Prophet (A.S.) who had in his company `a’isha and Hafsa to whom he said, `Get up and enter your chambers.’ They both said to him, `He is blind!’ He said, `If he cannot see you, you surely can see him.’”^[3]

 

2. Umm Salamah is quoted as having said, “I was in the company of the Messenger of Allah (A.S.) who had with him Maymana. Ibn Umm Maktam came in after the Prophet (A.S.) had ordered the veil to be set up, so they both were veiled from him. They said, `O Messenger of Allah! Is he not a blind man who cannot see us?’ He (A.S.) said, `He is. Are you?! Can’t you see him?!’”^[4]

What is odd is someone using this narrative of Ibn Umm Maktam entering the residence of the Prophet (A.S.) while he is in the chambers of his wives which means his privacy, as he describes it. Then he builds upon it the revelation of Surat `Abas in his regard (A.S.), and we have pointed out to the error of such a statement if one studies the correct biography of the Prophet (A.S.)^[5], so let whoever wishes to refer to it to do so if he wishes.

If Ibn Umm Maktam, by thus entering once or twice to visit the Messenger of Allah (A.S.), has produced for us this condition, we ought to verify the deeper situation between the Prophet (A.S.) and most, if not all, those whom he met during his lifetime.

 

3. What is quoted from Imam Ja`fer al-Sadiq (A.S.): `Abdullah has told us that Muhammed has said that Masa has said that his father quotes his grandfather, Ja`fer ibn Muhammed, quoting his father, peace be upon them, saying that a blind man once sought permission to enter her house, so she struck a veil between herself and him. The Prophet (A.S.) asked her, “Why did you veil him while he cannot see you?!” She said, “O Messenger of Allah! If he cannot see me, I can see him, and he still breathes!” The Prophet (A.S.) said, “I testify that you are part of me.”

 

In Da`a’im al-Islam, Aba Ja`fer (A.S.) is quoted as saying the same. In al-Rawandi’s Nawadir, the same is quoted by (Imam) Masa ibn Ja`fer (A.S.).^[6]

 

4. Through the previously quoted isnad, Ja`fer ibn Muhammed quotes his father, peace be upon both of them, saying that Ali (A.S.) entered the chamber of Fatima (A.S.) daughter of the Messenger of Allah (A.S.), and he was extremely upset. She asked him why, so he said to her that the Prophet (A.S.) asked them about woman, when she is closest to her Lord, and they did not know how to answer him. She said to him, “Go back and tell him that she is closest to her Lord when she stays at home.” He set out and told the Prophet (A.S.) the same. The Prophet (A.S.) asked him, “What?! Is this your own answer, O Ali?!” Ali (A.S.) informed him (A.S.) that Fatima (A.S.) had informed him of it. He said, “Now you have said the truth, for Fatima (A.S.) is part of me.” These incidents are both narrated by Sayyid Fadlallah al-Rawandi in his Nawadir through an isnad ending with him (A.S.).^[7]