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Asiya: Difference between revisions
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==In Hadiths== | ==In Hadiths== | ||
Some hadiths have referred to Asiya as one of the four superior women of the world along with [[Maryam bt. 'Imran]], [[Khadija bt. Khuwaylid|Khadija]], and [[Fatima al-Zahra (a)]].<ref>Suyūṭī, ''al-Durr al-manthūr'', vol. 3, p. 23.</ref> According to [['Allama Tabataba'i]], the fact that they are superior to all women in the world does not contradict the belief that one of them is even more superior than the others. According to some other hadiths, Fatima al-Zahra (a) was superior to the other three. He also appealed to hadiths according to which people in the period of Fatima al-Zahra (a) were more civilized and mature than people of the other periods to show the superiority of Fatima (a). Some [[Sunni]] scholars, such as al-Alusi, have appealed to a hadith from [[Prophet Muhammad (s)]] to show the superiority of Fatima (a) over other women. According to this hadith, "Fatima is part of my body." Al-Alusi argues that since Fatima (a) is part of the Prophet's (s) being, and since the Prophet (s) is the most superior creature, then Fatima (a) is also the most superior. | Some hadiths have referred to Asiya as one of the four superior women of the world along with [[Maryam bt. 'Imran]], [[Khadija bt. Khuwaylid|Khadija]], and [[Fatima al-Zahra (a)]].<ref>Suyūṭī, ''al-Durr al-manthūr'', vol. 3, p. 23.</ref> According to [['Allama Tabataba'i]], the fact that they are superior to all women in the world does not contradict the belief that one of them is even more superior than the others.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 3, p. 215.</ref> According to some other hadiths, Fatima al-Zahra (a) was superior to the other three.<ref>Suyūṭī, ''al-Durr al-manthūr'', vol. 3, p. 23; </ref> He also appealed to hadiths according to which people in the period of Fatima al-Zahra (a) were more civilized and mature than people of the other periods to show the superiority of Fatima (a).<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 3, p. 215.</ref> Some [[Sunni]] scholars, such as al-Alusi, have appealed to a hadith from [[Prophet Muhammad (s)]] to show the superiority of Fatima (a) over other women. According to this hadith, "Fatima is part of my body." Al-Alusi argues that since Fatima (a) is part of the Prophet's (s) being, and since the Prophet (s) is the most superior creature, then Fatima (a) is also the most superior.<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 2, p. 149-150.</ref> | ||
According to a hadith from [[Imam al-Sadiq (a)]], which is cited in some Shiite sources of hadiths, when Fatima (a) was born, the [[Quraysh]] women left [[Khadija (a)]] alone. So, God sent women from the Heaven to Khadija (a), including Maryam and Asiya. In some hadiths, Asiya is referred to as a companion of Khadija (a) in the Heaven. According to another hadith, when Khadija (a) died, Fatima (a) constantly longed for her mother. Thus, the Prophet (s) showed her the place of Khadija (a) in the [[Heaven]] besides Maryam and Asiya. | According to a hadith from [[Imam al-Sadiq (a)]], which is cited in some Shiite sources of hadiths, when Fatima (a) was born, the [[Quraysh]] women left [[Khadija (a)]] alone. So, God sent women from the Heaven to Khadija (a), including Maryam and Asiya. In some hadiths, Asiya is referred to as a companion of Khadija (a) in the Heaven.<ref>Ṣadūq, ''al-Amālī'', p. 593-594; Majlisī, ''Biḥār al-anwār'', vol. 16, p.80-81.</ref> According to another hadith, when Khadija (a) died, Fatima (a) constantly longed for her mother. Thus, the Prophet (s) showed her the place of Khadija (a) in the [[Heaven]] besides Maryam and Asiya.<ref>Ṭūsī, ''al-Amālī'', p. 175.</ref> | ||
==Notes== | ==Notes== | ||
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== References == | == References == | ||
{{references}} | {{references}} | ||
* | *Qurʾān. | ||
*Ālūsī, Sayyid Maḥmūd al-. ''Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm''. Edited by ʿAlī ʿAbd al-Bārī ʿAṭīyya. Beirut: Dār al-Kutub al-ʿIlmīyya, 1415 AH. | |||
*Ḥaskānī, ʿUbayd Allāh b. ʿAbd Allāh al-.''Shawāhid al-tanzīl li-qawāʿid al-tanzīl''. Edited by Muḥammad Bāqir Maḥmūdī. Tehran: Majmaʿ Iḥyāʾ al-Thiqāfat al-Islāmī, 1411 AH. | |||
*Ibn al-Athīr, ʿAlī b. Abī l-Karam. ''Al-Kāmil fī l-tārīkh''. Beirut: Dār al-Ṣādir, 1385 AH. | |||
*Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. ''Al-Bidāya wa l-nihāya''. Beirut: Dār al-Fikr, 1407AH-1986. | |||
*Kāshānī, Mullā Fatḥ Allāh al-. ''Khulāṣat al-Manhaj''. Edited by Abū l-Ḥasan Shaʿrānī. Tehran: Intishārāt-i Islāmīyyah, 1373 AH. | |||
*Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār al-jāmiʿa li-durar akhbār al-aʾimmat al-aṭhār''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH. | |||
*Qummī, ʿAlī b. Ibrāhīm al-. ''Tafsīr al-Qummī''. Edited by Ṭayyib Mūsawī Jazāʾrī. Qom: Dār al-Kitāb, 1404 AH. | |||
{{end}} | {{end}} | ||