Tafsir of Al Imran 3:42

(And when the angels said) is a continuation of the explanation regarding the rulings of the selection of the family of Imran. The story of Zachariah and John (peace be upon them) occurred in between, as it contains that which confirms this selection.

(And when) is, according to the popular view, in the accusative case as an object for an implied udhkur (mention). The sentence is linked to the previous sentence as a connection of one story to another, and there is a perfect relationship between them. This is because the former was driven primarily and essentially to explain the state of the mother, while this one is to explain the state of the daughter.

The "angels" refers to their leader, Gabriel (peace be upon him), and the speech here is like the speech mentioned previously. Abu al-Baqa' permitted the prepositional phrase to be linked to the previous prepositional phrase, sharing its governor, but the first view is more appropriate. The meaning is: Mention also, among the proofs of the selection of those noble ones, the time when the angels (peace be upon them) said:

(O Mary, indeed Allah has chosen you), meaning: He selected you from the very beginning, showed you kindness, distinguished you over every liberated servant, and singled you out with lofty honors. The emphasis signifies concern for the importance of the news, and the angels strengthened her through this, as if it were face-to-face, according to what the reports indicate and the apparent meanings express. In some accounts, there is that which necessitates the repetition of this speech from the angels to her. Ibn Jarir extracted from Ibn Ishaq that he said: Mary was confined in the temple, and with her was a young boy named Joseph. His mother and father had made him a votive offering, confined [to service], so they were both in the temple together. When the water for her and for Joseph ran out, they would take their buckets and go to the cave containing the water, fill them, and return. The angels, during that time, were approaching Mary with the glad tidings: "O Mary, indeed Allah has chosen you..." When Zachariah (peace be upon him) heard this, he said: "Indeed, the daughter of Imran has a [high] status."

It is said: The angels (peace be upon them) inspired her with that. It is not hidden that interpreting the "saying" as "inspiration" and attributing it to the angels is contrary to the apparent meaning, even if there is no prohibition against it happening through them as well. Furthermore, it is a statement not supported by any report at all.

According to the first view, this speech is a type of honor (karamah) which Allah the Almighty bestows upon His chosen servants. Whoever denies this claims that it was a prelude (irhas) and a foundation for the prophethood of Jesus (peace be upon him), or a miracle (mu'jiza) for Zachariah (peace be upon him). The objection to the first claim is that a prelude, in the popular view, is something resembling a miracle that precedes the claim of prophethood—such as the clouds shading the Messenger of Allah (may Allah bless him and grant him peace) or the stones speaking to him. This, by its appearance, requires the occurrence of the supernatural at the hands of a prophet, but before he is commissioned, not at the hands of someone else as in the case before us. It is possible to refute this with the concept of divine care ('inayah). The objection to the second claim is that it is very far-fetched, as the speech did not occur with Zachariah (peace be upon him), nor was it accompanied by a challenge (tahaddi); so how could it be a miracle for him?

Those who believe in the prophethood of Mary have used this verse as evidence, because the speech of the angels necessitates it. Al-Laqani rejected this by stating that the angels have spoken to those who are not prophets by consensus; it is narrated that they spoke to a man who went to visit a brother of his for the sake of Allah, and they informed him that Allah the Almighty loves him just as he loves his brother for His sake, yet no one claimed his prophethood. He asserted that whoever imagines that prophethood is merely revelation and the speech of an angel has strayed from the truth.

Some people have argued against the prophethood of women by citing consensus and the words of the Almighty: (And We sent not before you except men). The flaw in this is not hidden. Firstly, citing consensus is extremely strange, for there is existing disagreement regarding the prophethood of women such as Eve, Asiya, the mother of Moses, Sarah, Hagar, and Mary. Especially concerning Mary, the statement of her prophethood is famous; indeed, Shaykh Taqi al-Din al-Subki in al-Halabiyyat and Ibn al-Sayyid inclined toward preferring it, mentioning that her being mentioned alongside the prophets in their surahs is a strong indication of this.

As for the second [argument], the inference from the verse is not sound because what is mentioned therein is "sending" (irsal), which is more specific than "commissioning as a prophet" (istinba') according to the popular correct view. The negation of the more specific does not necessitate the negation of the more general. So understand.

(And purified you), meaning: from the filth and impurities that afflict women, such as menstruation and postpartum bleeding, until you became fit for the service of the mosque. Al-Zajjaj said this. It is narrated from al-Hasan and Ibn Jubayr that the meaning is: purified you by faith from disbelief, and by obedience from disobedience. It is also said: exonerated you from vile character traits and evil dispositions. The most appropriate is to apply it in a general sense, meaning: He purified you from physical, spiritual, internal, and external impurities.

(And chosen you above the women of the worlds). It is possible that this selection refers to something other than the first selection, which is the later event of the gift of Jesus (peace be upon him) to her without a father—a feat not granted to any other woman—and making her and him a sign for the worlds. It is also possible that it refers to the first, and was repeated for emphasis and to specify what she was chosen for over them. Based on the first [possibility], placing the account of this conversation before the account of the glad tidings of Jesus (peace be upon him) is to alert [the reader] that each of them is deserving of being mentioned independently; it has counterparts, some of which have already passed. On the second [possibility], there is no problem in the order, and the wisdom behind this conversation preceding the glad tidings is to point out that she (peace be upon her) was, before that, prepared for the outpouring of the spirit upon her through her devotion and compliance with the command. Perhaps the first is more appropriate, as the Imam said, since establishing something anew is better than emphasizing it.

(And the meaning of "women of the worlds"): It is said: all women in all eras. It has been used as evidence for her superiority over Fatimah, Khadijah, and Aisha (may Allah be pleased with them). This is supported by what Ibn 'Asakir extracted through one of the chains from Ibn Abbas, who said: The Messenger of Allah (may Allah bless him and grant him peace) said: "The mistress of the women of the people of Paradise is Mary daughter of Imran, then Fatimah, then Khadijah, then Asiya, the wife of Pharaoh." Also, by what Ibn Abi Shaybah extracted from Makhul, and similar to it is what the two Shaykhs (Bukhari and Muslim) extracted from Abu Hurayrah, who said: The Messenger of Allah (may Allah bless him and grant him peace) said: "The best of the women who ride camels are the women of Quraysh; they are the most affectionate toward their children in their infancy and the most careful of their husband's property. If I had known that Mary daughter of Imran rode a camel, I would not have favored anyone over her." And by what Ibn Jarir extracted from Fatimah (may Allah bless her father and her, and grant them peace) that she said: The Messenger of Allah (may Allah bless him and grant him peace) said to me: "You are the mistress of the women of the people of Paradise, except for Mary the Virgin."

It is also said: The meaning is the women of her own world, so it does not necessitate her superiority over Fatimah (may Allah be pleased with her). This is supported by what Ibn 'Asakir extracted through the path of Muqatil from al-Dahhak from Ibn Abbas from the Prophet (may Allah bless him and grant him peace) that he said: "Four women are the mistresses of their worlds: Mary daughter of Imran, Asiya daughter of Muzahim, Khadijah daughter of Khuwaylid, and Fatimah daughter of Muhammad (may Allah bless him and grant him peace)." And the best of them in the world is Fatimah. And what al-Harith ibn Usama narrated in his Musnad with an authentic chain, though it is mursal: "Mary is the best of the women of her world." This is the view Abu Ja'far (may Allah be pleased with him) took, and it is the famous view among the Imams of the Household (Ahl al-Bayt).

What I incline toward is that Fatimah the Virgin is the best of women, both the early and the later ones, in that she is a part of the Messenger of Allah (may Allah bless him and grant him peace), and indeed from other aspects as well. The previous reports do not invalidate this, as it is permissible that they imply the superiority of others over her in some respects and from some angles. By this, the reports are reconciled. This is permissible even according to the view of Mary's prophethood, for being a part of the Spirit of Existence and the master of all existence—I do not see that it can be measured against anything. And where are the Pleiades compared to the hand of one who reaches?

From this, one knows her superiority over Aisha (may Allah be pleased with her). Many have taken the contrary view, arguing with his (may Allah bless him and grant him peace) saying: "Take two-thirds of your religion from al-Humayra," and his (peace be upon him) saying: "The superiority of Aisha over women is like the superiority of Tharid over other food," and that Aisha will be in Paradise on the Day of Judgment with her husband, the Messenger of Allah (may Allah bless him and grant him peace), whereas Fatimah will be with her husband Ali (may Allah honor his face), and there is a great difference between the station of the Prophet (may Allah bless him and grant him peace) and the station of Ali (may Allah honor his face).

You know the status of this line of reasoning, and that it is not an explicit text (nass) for the superiority of al-Humayra over al-Zahra. As for the first [argument], at most, the first hadith—assuming its authenticity—only proves that she was a scholar to the extent that two-thirds of the religion can be taken from her. This does not indicate the negation of similar knowledge from his daughter (peace be upon him). If he (may Allah bless him and grant him peace) had known that she would not survive him for a significant time, he might have said the same regarding her; if he had known, he might have said: "Take all your religion from al-Zahra." The absence of this statement regarding someone whose knowledge is proven by reason and tradition does not indicate their inferiority. Otherwise, Aisha would be superior to her father (may Allah be pleased with him), because little was narrated from him regarding religion due to his short time remaining after the Messenger of Allah (may Allah bless him and grant him peace) and the multitude of his troubles. Furthermore, his (peace be upon him) saying: "I have left among you the two weighty things: the Book of Allah the Almighty and my progeny; they will not separate until they meet me at the Fountain," occupies the place of that report and more, as is not hidden. How could it not, when Fatimah (may Allah be pleased with her) is the mistress of that progeny?

As for the second [argument], the second hadith is contradicted by that which indicates the superiority of another over her (may Allah be pleased with her). Ibn Jarir extracted from 'Ammar ibn Sa'd that he said: The Messenger of Allah (may Allah bless him and grant him peace) said to me: "Khadijah has been favored over the women of my nation just as Mary was favored over the women of the worlds." Indeed, this hadith is more explicit regarding superiority and more complete in praise for one whose insight has been cleared of prejudice and forcing interpretations, because that other report—even if it is apparent in superiority—it has been said, albeit remotely, that the definite article in "the women" signifies a specific reference, meaning the pure wives present at the time of the announcement, and such a thing was not said about this hadith.

As for the third [argument], it necessitates that all the wives of the Prophet (may Allah bless him and grant him peace) would be superior to all the prophets and messengers (peace be upon them), because their station is without doubt not like the station of the possessor of the Praised Station (may Allah bless him and grant him peace). If partnership in the dwelling necessitated superiority, then that would necessarily follow, but no one says this.

After all of this, what lingers in my mind is that the best of women is Fatimah, then Aisha. Indeed, if someone were to say that all the daughters of the Prophet (may Allah bless him and grant him peace) are superior to Aisha, I see no harm in that. As for Mary and Fatimah, I am hesitant regarding their absolute superiority. However, looking at specific aspects, you know what I incline toward. Imam al-Subki was asked about this issue and said: "What we choose and what we profess before Allah the Almighty is that Fatimah daughter of Muhammad (may Allah bless him and grant him peace) is the best, then her mother [Khadijah], then Aisha." Al-Bulqini agreed with him on this. Ibn al-'Imad verified that Khadijah is also superior to Aisha based on what is proven: that he (may Allah bless him and grant him peace) said to Aisha when she said, "Allah has provided you with better than her," he replied: "No, by Allah! Allah has not provided me with better than her; she believed in me when people disbelieved, and she gave me her wealth when people withheld from me." This is countered by the fact that Aisha was greeted by the Prophet (may Allah bless him and grant him peace) on behalf of Gabriel, and Khadijah was greeted by Gabriel on behalf of her Lord. Some, upon seeing the contradiction of evidence in this matter, withheld judgment. Judge Abu Ja'far al-Usturushni of our school leaned toward withholding judgment, and Ibn Jama'ah believed it to be the safest path. The most problematic in this chapter is the Tharid hadith; perhaps the multitude of reports stating the opposite makes its interpretation easier, and interpreting one report due to the multitude of others is easier than interpreting many reports for the sake of one. And Allah the Almighty is the Guide to the Straight Path.