Discussion 2: Superiority of Women

Discussion 1: The Sorrow of Sayyidah Fatimah
August 27, 2015
Discussion 3: The Claim for Wealth
August 27, 2015
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Table of Contents
  1. Discussion 2: Superiority of Women
    1. This Discussion According to the Shi‘ah
    2. A Principle
    3. Consideration of an Intellectual Exception
    4. Consideration of Different Aspects
    5. Advice to Adopt Tawaqquf
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Discussion 2: Superiority of Women

We wish to discuss as to which woman was the best of women, hence the title superiority of women.

Concerning this, few important points will be noted here in the light of the discussions of senior ‘ulamaʾ. The scholars are well aware of this discussion, however it will be appropriate to mention this for the benefit of the masses. We have adopted the path of moderation – with the help of Allah Ta’ala – saving ourselves from the other two extremes.

Different narrations of Rasulullah salla Llahu ‘alayhi wa sallam are found in this regard.

  1. Ibn ‘Abbas radiya Llahu ‘anhuma narrates that Rasulullah salla Llahu ‘alayhi wa sallam stated, “The best women of Jannat are Khadijah, Fatimah, Maryam (bint ‘Imran) and Asiyah bint Muzahim.”[1]
  2. Another marfu’[2] narration is related from Ibn ‘Abbas radiya Llahu ‘anhuma that Rasulullah salla Llahu ‘alayhi wa sallam mentioned, “After Maryam bint ‘Imran, the queens of the women of Jannat are Fatimah, Khadijah and then Asiyah bint Muzahim.”[3]
  3. Ibn ‘Abbas radiya Llahu ‘anhuma explains, “Once, Rasulullah salla Llahu ‘alayhi wa sallam drew four lines on the ground and then asked the people as to what it was. Those present said that Allah and His Rasul know best. Rasulullah salla Llahu ‘alayhi wa sallam then explained, ‘The most superior women of Jannat are Khadijah bint Khuwaylid, Fatimah bint Muhammad, Maryam bint ‘Imran and Asiyah bint Muzahim.’” (Narrated by Ahmed, Abu Ya’la and Al Tabarani and their narrators are authentic.)[4]
 

This Discussion According to the Shi‘ah

The renowned Shia scholar Sheikh Saduq has related the above mentioned narration from Ibn ‘Abbas radiya Llahu ‘anhuma in his book Kitab al Khisal. He writes:

 
  1. Ibn ‘Abbas radiya Llahu ‘anhuma explains, “Once, Rasulullah salla Llahu ‘alayhi wa sallam drew 4 lines on the ground and then asked the people as to what this was. Those present said that Allah and His Rasul know best. Rasulullah salla Llahu ‘alayhi wa sallam then said, ‘The most superior women are four: Khadijah bint Khuwaylid, Fatimah bint Muhammad, Maryam bint ‘Imran and Asiyah bint Muzahim (the wife of Fir’oun).’”[5]
  2. Another narration from Ibn ‘Abbas radiya Llahu ‘anhuma: “Rasulullah salla Llahu ‘alayhi wa sallam drew 4 lines on the ground and then proclaimed, ‘The most superior women are four: Maryam bint ‘Imran, Khadijah bint Khuwaylid, Fatimah bint Muhammad and Asiyah bint Muzahim (the wife of Fir’oun).’”[6]
  3. Sayyidina Abu Hurairah radiya Llahu ‘anhu reports the saying of Rasulullah salla Llahu ‘alayhi wa sallam, “The best women of the world are four viz. Maryam, Asiyah, Khadijah and Fatimah.”[7]
  4. Imam Sha’bi rahimahu Llah narrates from Sayyidina Jabir radiya Llahu ‘anhu that four women of the women of the entire world are sufficient in virtue and then mentioned the above four names.
 

Other narrations are:

1. Sayyidina ‘Ali radiya Llahu ‘anhu narrates that Rasulullah salla Llahu ‘alayhi wa sallam stated, “The best woman (of her era) is Maryam and the best woman of this ummah is Khadijah.”[8]

This narration has been narrated previously under the virtues of Sayyidah Khadijah radiya Llahu ‘anha. Other muhaddithin like Muslim, Tirmidhi, etc. have also recorded it.

2. Hafiz Ibn Hajar rahimahu Llah has recorded in Fath al Bari that Sayyidina ‘Ammar ibn Yasir radiya Llahu ‘anhu narrates from Rasulullah salla Llahu ‘alayhi wa sallam, “Khadijah has been given virtue over all the women of my ummah just as Maryam has been given superiority over the women of the entire world.”[9]

 

Similarly, some narrations appear regarding Umm al MuʾmininSayyidah Aisha Siddiqah radiya Llahu ‘anha:

1. Sayyidina Anas ibn Malik radiya Llahu ‘anhu narrates that he heard Rasulullah salla Llahu ‘alayhi wa sallam stating, “The superiority of Aisha upon all other women is like the superiority of tharid over other foods.”

(Tharid is an excellent dish of that era prepared by mixing pieces of bread into meat gravy which was the best and most delicious dish of those days.)[10]

2. Rasulullah salla Llahu ‘alayhi wa sallam addressed Sayyidah Aisha radiya Llahu ‘anha, “O Aisha! Jibril ‘alayh al Salam has come and conveyed his salam to you.” Sayyidah Aisha replied, “May peace and the mercy of Allah be upon him.” She explains further, “Rasulullah salla Llahu ‘alayhi wa sallam was seeing that which I could not see i.e. Jibril ‘alayh al Salam .[11]

3. Sayyidina ‘Amr ibn al ‘As radiya Llahu ‘anhu says, “I asked Rasulullah salla Llahu ‘alayhi wa sallam as to which person was the most beloved to him. He replied, ‘Aisha.’ I then asked as to who was most beloved among the men to which he replied, ‘Her father (i.e. Abu Bakr radiya Llahu ‘anhu).’”[12]

4. Sayyidina Abu Burda narrates from his father Sayyidina Abu Musa radiya Llahu ‘anhuma, “When we the companions were faced with any complex fiqh ruling, we would refer to Sayyidah Aisha radiya Llahu ‘anha where we would find the answer and solution.”[13]

5. ‘Allamah al Zuhri rahimahu Llah declares, “If the knowledge of all the Ummahat al Muʾminin and women were weighed against the knowledge of Sayyidah Aisha radiya Llahu ‘anha, Aisha’s knowledge would supersede.”[14]

 

There are other innumerable virtues and merits of Sayyidah Aisha radiya Llahu ‘anha, but here only few have been sufficed upon.

Similarly, there are scores of narrations extolling the great virtue and superiority of Sayyidah Fatimah radiya Llahu ‘anha, some of which have been mentioned previously. A famous virtue in favour of Sayyidah Fatimah radiya Llahu ‘anha mentioned by Rasulullah salla Llahu ‘alayhi wa sallam in an authentic narration before is that at the time of leaving this world, Rasulullah salla Llahu ‘alayhi wa sallam informed her about something which made her cry out of grief and worry. To console her, Rasulullah salla Llahu ‘alayhi wa sallam mentioned:

اما ترضين ان تكون سيدة نساء اهل الجنة

Will it not please you that you will be the queen of the women of Jannat?[15]

 

We have sufficed on mentioning these few virtues of Sayyidah Fatimah radiya Llahu ‘anha because the object is not to enumerate all of her virtues.

We have not touched upon Qur’anic verses yet, but have just mentioned the virtues found in ahadith mentioning the virtues of Sayyidah Maryam, Sayyidah Asiyah, Umm al Muʾminin Sayyidah Khadijah, Sayyidah Aisha and Sayyidah Fatimah radiya Llahu ‘anhunna.

 

A Principle

Now comes the very sensitive stage as to which of these women enjoy superiority over the others. Firstly, the principle accepted by the ‘ulamaʾ of the ummah is that the rank of qat’iyyat[16] holds precedence over zanniyyat[17]. The virtues categorically extolled in scores of Qur’anic ayat about someone will hold precedence over the virtues of another found in authentic zanni, mash-hur or ahad narrations.

There are diverse ranks of superiority among the pure wives of Rasulullah salla Llahu ‘alayhi wa sallam. Sayyidah Khadijah and Sayyidah Aisha Siddiqah radiya Llahu ‘anhuma enjoy a superior and higher rank to the rest of the wives. Similarly, there are diverse ranks of superiority among the blessed daughters of Rasulullah salla Llahu ‘alayhi wa sallam. Sayyidah Fatimah radiya Llahu ‘anha is the most superior of them in rank and status while Sayyidah Zainab enjoys the title of being most superior with regards to bearing difficulties, undergoing hardships and steadfastness on din.

 

Consideration of an Intellectual Exception

Sayyidah Fatimah radiya Llahu ‘anha is the queen of all the women with exception to her biological mother and spiritual mothers and her superiority is general. This exception is intellectual and traditional, which needs no elucidation. Just as Sayyidina Hasan and Sayyidina Hussain radiya Llahu ‘anhuma are referred to as the leaders of the youth of Jannat, which is totally correct, however all the Ambiyaʾ especially Rasulullah salla Llahu ‘alayhi wa sallam, Sayyidina Abu Bakr, Sayyidina ‘Umar, Sayyidina ‘Uthman and Sayyidina ‘Ali radiya Llahu ‘anhum are intellectually and traditionally an exception to this. The commentators of hadith have unequivocally stated this exception. We will reproduce the contextual evidence for the benefit of the scholars.

Read the text of the author of Mirqat – the commentary of Mishkat:

حدثنا ابو سعيد الحذرى قال قال رسول الله صلى الله عليه و سلم الحسن و الحسين سيدا شباب اهل الجنة الا ابنى خالة عيسى بن مريم و يحيى بن زكريا

Abu Sa’id al Khudri radiya Llahu ‘anhu narrates that Rasulullah salla Llahu ‘alayhi wa sallam stated, “Al Hasan and al Hussain are the leaders of the youth of Jannat with an exception to the cousins ‘Isa ibn Maryam and Yahya ibn Zakariyya.”[18]

 

و انهما سيدا اهل الجنة سوى الانبياء و الخلفاء الراشدين و ذلك لان اهل الجنة كلهم فى سن واحد و هو الشباب و ليس فيهم شيخ و لا كهل

They are the leaders of the people of Jannat except for the Ambiyaʾ and rightly guided khulafaʾ. This is because all the inhabitants of Jannat will be of same age which is youth. There will be no old aged nor middle aged among them.[19]

 

Consideration of Different Aspects

Due to the sensitivity of this discussion, some ‘ulamaʾ have opted to explain each one’s superiority from a different angle and established the superiority of each of them over the others in their respective ways. For example, Sayyidah Khadijah radiya Llahu ‘anha is superior in rank with regards to extending astounding service in the most arduous days of Islam while the superiority of Sayyidah Aisha radiya Llahu ‘anha lies in her dini knowledge and commentary and benefit she gave to the ummah in this regard. Sayyidah Fatimah radiya Llahu ‘anha holds superiority with having the best lineage, ascendants and descendants – no one being partner to her in this besides her sisters – and she also is most superior to them in rank. In this way, the virtue of each one is accepted on its place.

 

Advice to Adopt Tawaqquf

Since there are diverse narrations regarding this matter which appear to conflict one another, many ‘ulamaʾ have opted to adopt tawaqquf regarding this matter. The meaning of this is that we cannot judge in this matter and hand it over to Allah Ta’ala. We have respect and honour for all these honourable women. Although considering the above principle there is definitely diversity in rank.

 

NEXT⇒ Discussion 3: The Claim for Wealth

[1]  Fath al Bari Sharh Bukhari vol. 6 pg. 347 – Kitab Ahadith al Ambiyaʾ; The chapter concerning the statement of Allah Taʿâlâ And Allah presents an example of those who believed: the wife of Pharaoh

Fath al Bari Sharh Bukhari vol. 7 pg. 106 – Kitab al Manaqib; The marriage of Rasulullah salla Llahu ‘alayhi wa sallam to Sayyidah Khadijah radiya Llahu ‘anha and her virtue

Fath al Bari Sharh Bukhari vol. 6 pg. 367 – Kitab Ahadith al Ambiyaʾ; under the ayah And [mention] when the angels said, “O Mary, indeed Allah has chosen you

[2]  The words of Rasulullah salla Llahu ‘alayhi wa sallam

[3]  Majma’ al Zawa’id vol. 9 pg. 201 with reference to Tabarani in Al Awsat and Al Kabir – The chapter concerning virtues; the virtues of Sayyidah Fatimah Zahraʾ radiya Llahu ‘anha

[4]  Majma’ al Zawa’id vol. 9 pg. 223 – The chapter concerning the virtue of Khadijah bint Khuwaylid radiya Llahu ‘anha

Al Isabah vol. 4 pg. 366 – Sayyidah Fatimah Zahraʾ radiya Llahu ‘anha

Tahdhib al Tahdhib vol. 12 pg. 441 – Sayyidah Fatimah Zahraʾ radiya Llahu ‘anha

Siyar A’lam al Nubalaʾ vol. 2 pg. 92 – Sayyidah Fatimah bint Rasulillah radiya Llahu ‘anha

[5]  Kitab al Khisal pg. 187 – Chapter four

[6]  Kitab al Khisal pg. 187 – Chapter four

[7]  Al Isabah vol. 4 pg. 366 – Sayyidah Fatimah Zahraʾ radiya Llahu ‘anha

Tahdhib al Tahdhib vol. 12 pg. 441 – Sayyidah Fatimah Zahraʾ radiya Llahu ‘anha

[8]  Bukhari vol. 1 pg. 538 – The marriage of Rasulullah salla Llahu ‘alayhi wa sallam to Sayyidah Khadijah radiya Llahu ‘anha and her virtue

Al Musannaf ‘Abdul Razzaq vol. 7 pg. 492, 493 – The chapter concerning the wives of Rasulullah salla Llahu ‘alayhi wa sallam

Mishkat pg. 573 – The chapter concerning the virtues of the wives of Rasulullah salla Llahu ‘alayhi wa sallam ; section 1

Musnad Abi Ya’la al Mowsali vol. 1 pg. 301 – The musnadat of Sayyidina ‘Ali ibn Abi Talib radiya Llahu ‘anhu

[9]  Fath al Bari Sharh Bukhari vol. 7 pg. 106 – Kitab al Manaqib; The marriage of Rasulullah salla Llahu ‘alayhi wa sallam to Sayyidah Khadijah radiya Llahu ‘anha and her virtue

[10]  Bukhari vol. 1 pg. 532 – Kitab al Manaqib; The chapter concerning the virtues of Sayyidah Aisha radiya Llahu ‘anha

[11]  Bukhari vol. 1 pg. 532 – Kitab al Manaqib; The chapter concerning the virtues of Sayyidah Aisha radiya Llahu ‘anha

Muslim vol. 2 pg. 287 – The virtues of Sayyidah Aisha radiya Llahu ‘anha

Mishkat pg. 573 – The chapter concerning the virtues of the Ahlul Bayt; section 1

[12]  Tahdhib al Tahdhib vol. 12 pg. 435 – Sayyidah Aisha Siddiqah radiya Llahu ‘anha

[13]  Al Isabah vol. 4 pg. 349 – Harf al ‘Ayn; Sayyidah Aisha Siddiqah radiya Llahu ‘anha

[14]  Tahdhib al Tahdhib vol. 12 pg. 435 – Sayyidah Aisha Siddiqah radiya Llahu ‘anha

[15]  Bukhari vol. 1 pg. 512 – Kitab al Manaqib; The last chapter concerning the signs of nubuwwah in Islam

Muslim vol. 2 pg. 290 –The virtues of Sayyidah Fatimah radiya Llahu ‘anha

Mishkat pg. 561 – The chapter concerning the virtues of the Ahlul Bayt

[16]  categorical evidences

[17]  speculative evidences

[18]  Al Ma’rifah wa al Tarikh vol. 2 pg. 644

Hilyah al Awliyaʾ vol. 5 pg. 71 – ‘Abdul Rahman ibn Abi Nu’aym

[19]  Al Mirqat Sharh Mishkat vol. 11 pg. 390 – The chapter concerning the virtues of the Ahlul Bayt of Rasulullah salla Llahu ‘alayhi wa sallam ; section 2