To date, the study of the role of medieval Muslim women in the transmission of hadiths and –more generally - dissemination of learning remains an understudied field of research. While there are a number of important studies that address the phenomenon in general, contextualised analyses of contributions by individual figures are limited. In this paper I propose to investigate the contribution of women as transmitters of Sunni learning in Egypt under the Fatimids as part of a broader project I am conducting on the intellectual history of Sunnism in Fatimid Egypt. This study attempts to charter the careers of prominent 6th/12th century female figures such as Zaynab bint ‘Awf and Khadija bint al-Silafi who were active in Alexandria, but also lesser known female transmitters who came to prominence in Fustat in the 4th/10th and 5th/11th centuries. The Fatimids offer us the chance to explore a rather unique phenomenon in medieval Islamic history: the ‘survival’ of the intellectual tradition of a Muslim religious majority that came to be under a Muslim religious minority rule for some 250 years. The paper will focus on the role that women played in securing the continuation, dissemination and even prosperity of the Sunni intellectual tradition in a Sh?‘a Ismaili environment. The first part of the paper will consider familial circles and the domestic sphere as flexible and informal centres of learning exchange which favoured women’s participation as both learners and transmitters. In the second part I will consider the impact that the establishment of madrasas in the late phase of the Fatimid regime had in raising the profile of women as authoritative vehicles of learning. The convergence of three trends will be explored in contextualising the lives and activities of these female ?ad?ths transmitters: 1) the paradigm that linked hadiths transmission to mercantile activities and home-based learning; 2) the role of the educational culture favourable to women that the Fatimid regime promoted; 3) the emergence of regime-sponsored pietism in the last phase of the Fatimid dynasty. For my research I will rely primarily on information gathered from biographical dictionaries such as al-Dhahabi’s Siyar alam al-nubala?, al-Habbal’s Wafayat al-misriyyin, al-Maqrizi’s Kitab al-Muqaffa al-kabir and al-Subki’s Tabaqat al-shafi‘iyya al-kubra to name but a few.