Critique and Analysis

The statement of those who considered the intended meaning of “all creation” (al-ʿālamīn) in this verse to be the world of the era when that heavenly table descended lacks reliable evidence, because no absolute term can be restricted and applied without contextual indication,(274) and in this verse there is no contextual indication for restricting the word “all creation” (ʿālamīn). Therefore, it has absolute application and encompasses a universal matter.

On this same basis, in the verse “And when the angels said, ‘O Mary, God has chosen you and purified you, and He has chosen you above the world’s women”,(275) if the limits and restrictions of the verse are observed, perhaps “all creation” (ʿālamīn) is in absolute form (not specifically the worlds of the era of Mary), not specifically the worlds of Mary’s era. The explanation is that regarding Mary there are two selections (iṣṭifā): the first selection is being God’s chosen one, which is a personal selection (iṣṭifā nafsī), and the second selection is that God chose only Mary from among all the women of the world to become a mother without a husband. The restriction “above the world’s women” (ʿalā nisāʾ al-ʿālamīn) relates to the second selection, because the phrase “and purified you” (wa-ṭahharaki) comes between the two selections and does not allow “above all creation” (ʿalā l-ʿālamīn) to be a restriction of the first selection, which refers back to personal sanctity. Indeed, if the phrase “and purified you” (wa-ṭahharaki) had come first and the two “chose you” (iṣṭafāki) were next to each other, it would be possible for “above the world’s women” (ʿalā nisāʾ al-ʿālamīn) to be a restriction of both selections.

Furthermore, establishment (taʾsīs) is in accordance with the principle, while emphasis (taʾkīd) is contrary to the apparent meaning. Therefore, from this perspective as well, “above the world’s women” (ʿalā nisāʾ al-ʿālamīn) certainly relates to the second selection. Consequently, the second selection becomes different from the first selection: the first selection is personal but not universal, while the second selection is universal but relative and specific to Mary’s particular aspect of becoming a mother without a husband; not that she has superiority over all women of all eras and regions in all aspects of knowledge and piety. Therefore, the restriction “above the world’s women” (ʿalā nisāʾ al-ʿālamīn) is not an indication of her personal superiority over Fatima al-Zahra (a.s.).