Minhaj as-SunnahIbn Taimiya

accompaniment, wheat the foremost of staple foods, and their combination tharīd, then tharīd is the finest of foods.

It has also been authentically reported through more than one route from the truthful one whose truthfulness is confirmed that he said:

“Aisha’s superiority over other women is like the superiority of tharīd over all other foods.”

It is recorded in the Sahih from Amr ibn al-Ās—may Allah be pleased with him—who said:

“I asked, ‘O Messenger of Allah, which person (1) is dearest to you?’

He replied, ‘Aisha.’

I asked: (2) ‘Among men?’

He replied, ‘Her father.’

I asked, ‘Then whom?’

He replied, ‘Umar,’ and went on to name several men.” (3)

These scholars say that his statement concerning Khadijah, “Allah did not replace her for me with anyone better than her” (4)—if authentic—means: “[Allah did not] (5) replace her for me with anyone who was better (6) for me than she was.” This was because (7) Khadijah supported him at the beginning of Islam in a manner in which no one else could have taken her place. In this respect, therefore, she was better for him, for she supported him when he was in need. Aisha, (8) however, accompanied him during the latter part of his prophethood, when the religion had attained perfection. She consequently acquired knowledge and faith that were not acquired by those who experienced only

(1) B alone reads: “women,” which is an error. (2) B alone reads: “and among” instead of “among.” (3) The hadith is narrated from Amr ibn al-Ās—may Allah be pleased with him—in al-Bukhārī, 5/5 (Book of the Merits of the Prophet’s Companions, chapter on the Prophet’s statement, “Had I taken an intimate friend”); Muslim, 4/1856 (Book of the Merits of the Companions, chapter on some of the virtues of Abū Bakr); *Sunan al-Tirmidhī*, 5/365 (Book of Virtues, chapter on the virtue of Ā'isha); and *al-Musnad* (Aleppo edition), 4/203. (4) A reads: “He did not replace her for me with anyone better than her”; B: “Allah did not replace her for me with anyone better than her.” (5) The word *mā* is absent from N and M. (6) B reads *khayran* (“better”). (7) A and B read: “For indeed.” (8) A reads: “because Ā'isha…”; B: “and Ā'isha….”
الْإِدَامِ، وَالْبُرُّ سَيِّدَ الْأَقْوَاتِ، وَمَجْمُوعُهُمَا الثَّرِيدَ، كَانَ الثَّرِيدُ أَفْضَلَ الطَّعَامِ. وَقَدْ صَحَّ مِنْ غَيْرِ وَجْهٍ عَنِ الصَّادِقِ الْمَصْدُوقِ أَنَّهُ قَالَ: " «فَضْلُ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ» " . وَفِي الصَّحِيحِ «عَنْ عَمْرِو بْنِ الْعَاصِ - رَضِيَ اللَّهُ عَنْهُ - قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، أَيُّ النَّاسِ (١) أَحَبُّ إِلَيْكَ؟ قَالَ: " عَائِشَةُ " قُلْتُ: (٢) الرِّجَالِ؟ قَالَ: " أَبُوهَا " قُلْتُ: ثُمَّ مَنْ؟ قَالَ: " عُمَرُ " وَسَمَّى رِجَالًا» (٣) وَهَؤُلَاءِ يَقُولُونَ: قَوْلُهُ لِخَدِيجَةَ: " مَا أَبْدَلَنِي اللَّهُ بِخَيْرٍ مِنْهَا " (٤) : إِنْ صَحَّ مَعْنَاهُ: [مَا] (٥) أَبْدَلَنِي بِخَيْرٍ (٦) لِي مِنْهَا ; لِأَنَّ (٧) خَدِيجَةَ نَفَعَتْهُ فِي أَوَّلِ الْإِسْلَامِ نَفْعًا لَمْ يَقُمْ غَيْرُهَا فِيهِ مَقَامَهَا، فَكَانَتْ خَيْرًا لَهُ مِنْ هَذَا الْوَجْهِ، لِكَوْنِهَا نَفَعَتْهُ وَقْتَ الْحَاجَةِ، لَكِنَّ عَائِشَةَ (٨) صَحِبَتْهُ فِي آخِرِ النُّبُوَّةِ وَكَمَالِ الدِّينِ، فَحَصَلَ لَهَا مِنَ الْعِلْمِ وَالْإِيمَانِ مَا لَمْ يَحْصُلْ لِمَنْ لَمْ يُدْرِكْ إِلَّا
(١) ب (فَقَطْ) : النِّسَاءِ وَهُوَ خَطَأٌ. (٢) مِنْ ب (فَقَطْ) : وَمِنَ. (٣) الْحَدِيثُ عَنْ عَمْرِو بْنِ الْعَاصِ - رَضِيَ اللَّهُ عَنْهُ - فِي: الْبُخَارِيِّ ٥/٥ (كِتَابُ فَضَائِلِ أَصْحَابِ النَّبِيِّ. . .، بَابُ قَوْلِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: لَوْ كُنْتُ مُتَّخِذًا خَلِيلًا) ; مُسْلِمٍ ٤/١٨٥٦ (كِتَابُ فَضَائِلِ الصَّحَابَةِ، بَابٌ مِنْ فَضَائِلِ أَبِي بَكْرٍ. . .) ; سُنَنِ التِّرْمِذِيِّ ٥/٣٦٥ (كِتَابُ الْمَنَاقِبِ، بَابٌ مِنْ فَضْلِ عَائِشَةَ. .) ; الْمُسْنَدِ (ط. الْحَلَبِيِّ) ٤/٢٠٣.. (٤) أ: مَا أَبْدَلَنِي بِخَيْرٍ مِنْهَا ; ب: مَا أَبْدَلَنِي اللَّهُ خَيْرًا مِنْهَا. (٥) مَا: سَاقِطَةٌ مِنْ (ن) ، (م) . (٦) ب: خَيْرًا. (٧) أ، ب: فَإِنَّ. (٨) أ: لِكَوْنِ عَائِشَةَ ; ب: وَعَائِشَةُ.

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