Woman in the Qur’ān: Narrative, Style, and Language
Dr. Khalifa Ezzat
The Qur’ān is the word of God; and comprehensive Book which contains the lawful and the unlawful, the right and the wrong, the creed and acts or worship, details of the worldly life and the Hereafter, the social issues of Muslims; and stories and narratives of pervious prophets, messengers and previous nations. Stories in the Qur’ān are not only about men, there are also stories about women. Many female characters appear in the Qur’ān. There is a Sūrat called ‘Women’ [An-Nisā’] Some of them are portrayed in a positive light, while others are condemned for their actions. They are represented as mothers, daughters, sisters, wives, amongst other roles. The Qur’ān does not mention the name of any of them except Maryam, it mentions others in an indirect way, for example: Eve, Maryam, wife of Nūh, wife of Lūt; wife of Abraham; wife of Zachariah; wife of the Egyptian governor; the mother of Mūsa; sister of Mūsa; the queen in Yemen [Bilqīs]; the wife of pharaoh; and the Mujādalah [the dispute] who complained to the Prophet.
The purpose of the narrative in the Qur’ān whether about men or women is to give a lesson and admonition as the Qur’ān declares: لقد كان في قصصهم عبرة لأولي الألباب “there is a lesson in their stories of such people for those who understand…” [Yūsuf: 111], to clarify the basics of Islam and its teachings as in Sūrat Al-Anbiyā’ [21:25]. To strengthen the heart and confidence of Prophet Muhammad and his followers as in Hūd [11: 120], [[1]] to explain the truth of the message and the Messenger, to explain that all messengers since Nūh until Muhammad were sent by one God with the same message i.e. to worship one God, and that all believers are one Ummah, and only one God is the Lord for all as confirmed in Sūrat Al-A‘rāf, Hūd and others. To explain that the means of Da‘wah [call] of all prophets was identical, to explain that God supports his prophets, to give warning and glad tidings, to explain the favours of God over His prophets, to warn people against Satan, to explain the bad end of evil and the good end of good, and many other purposes.[[2]]
There are twenty-eight stories in the Qur’an about women as mothers, such as, the mother of Moses or the mother Joseph, wives such as the wife of Nūh, the wife of Lūt, the wife of Ibrahīm, the wife of Zachariah, the wife of the Egyptian governor and the wife of pharaoh, or sisters such as the sister of Moses, or noble woman like the Queen of Sheba, or the wife of the Egyptian governor, Maryam, and others. The Qur’ān does not mention a woman as a prophet. According to Islam, a female cannot be a prophet as among the condition of prophethood is to be male.
My objective in this essay is to deal with three stories of women from the Qur’ān. I will also deal with the style of narrative and language of the three stories. The stories are: Maryam, the queen of Sheba; and the wife of the Egyptian governor.
Maryam is the only women’s name in the Qur’ān. It is mentioned in many places in the Qur’ān. No other woman is given more attention than Maryam. Her story is mentioned in Sūrat Ala-‘Imrān [Ch.3]. Sūrat number 19 is named Maryam because it relates her story. She is mentioned in many other places. The Qur’ān deals with her, her family, and her son in Sūrat Ala-‘Imrān [33-47]; in Sūrat Mariyam [16-24], an-Nisā’[156], and in Sūrat Al-Anbiyā’ [91], and At-Tahrim [12]. In Sūrat Ala-‘Imrān and Maryam, her story is mentioned in detail. Maryam is the only woman’s name mentioned in the Qur’ān. The wisdom behind this as the scholars declared is to refute the claim of those who say that God has a wife and a son. Moreover, the Qur’an used to ascribe ‘Isā to his mother in many places in the Qur’ān saying: [عيسى بن مريم] because he had no father; and to refute the claim that he is the son of God.
According the verses in Sūrat Ala-‘Imrān, Maryam’s mother, wife of ‘Imrān wished to have to have a boy and made a vow to appoint him as a servant in the holy House [Bait Al-Maqdis]. Her husband died before she delivered the baby. She discovered that the baby was a girl, not a boy as she had wished. She called her Maryam. Maryam was from a good and wholesome family of the Children of Israel.[[3]]
Maryam was raised in an honorable way. She was one of the female worshippers, well-known for her remarkable acts of worship, devotion and perseverance. She lived under the care of her brother-in-law, Zachariah, who was a Prophet of the Children of Israel at that time. He was a great man among them, whom they would refer to in their religious matters. Zachariah saw astonishing miracles occur from her [3-37]. For example, he used to find her with winter fruit during the summer and summer fruit during the winter.
She used to seclude herself from her family and went to the eastern side of the Sacred Masjid [in Jerusalem] and placed a screen to hide herself from others for the sake of worship as [19-16]. God sent Jibril to her to inform her of God’s gift to her.
Maryam was amazed at this for she did not have a husband and had not committed fornication. It is replied to her, ‘It is God’s power who is Most Able to do so as He did before when he created Adam from no father and no mother. He also created Hawwa [Eve] from Adam’s rib and no mother. Then He created all his offspring from a father and a mother except ‘Isā who was created from a mother and no father.
It is noted that God completed the four kinds of creation of a human being. For instance, He created Adam without a father or mother; then He created Eve without a mother; then He created ‘Isā without a father; then He created other human beings with a father and a mother. This proves the authority and power of God. Thus God confirms that it is His power and will. What is the purpose? The two Sūrahs answered the purpose. He (Isa) is a mercy and prophet as he mentioned in Sūrat Maryam: ولنجعله آية للناس ورحمة منا . [[4]]
In Sūrat Maryam, the story of Maryam deals with the details of the conception, the birth, accusing her of committing fornication and the childhood of ‘Isā [19: 22-33]. It draws a marvelous dialogue between Maryam and her tribe regarding the newborn; and how Maryam confidently answered saying: .فأشارت إليه. It was another miracle for the newborn to speak to her tribe who used the style of mockery and disapproval saying: [ما كان أبوك امرأ سوء وما كانت أمك بغيا].
In Sūrat Ala-‘Imrān the story of Maryam deals with the details of the favors that God granted Maryam and the excellence of Maryam over women of the world, and the miraculous favors that God granted. Moreover, it deals with the miracles of ‘Isā and the message to his people [5: 109-120].
The style of the Qur’ān after every story is to state the purpose of that story as in verse 44 of Sūrat Ala-‘Imrān. Some miracles and extraordinary things that are mentioned in Sūrat Maryam are not mentioned in Sūrat Al-‘Imrān, for example, he states that Maryam used to have fruits of the summer at the time of winter and vice versa which is not mentioned in the other Sūrat. Repetition of the stories in the Qur’an is not defect as orientalists and others claim. Some of the situations in the story are perhaps repeated, while the body of the story is not. Repetition of some parts of the story in the Qur’an has a purpose. It is sometimes for emphasis; sometimes for reminding and sometimes for the circumstances as in the story of Adam or Maryam or others. [[5]]
The second story about women mentioned in the Qur’ān is that of the Queen of Sheba in Yemen and Prophet Solomon. This story is the only one about this woman mentioned in Sūrat an-Naml [17]. There is no repetition of the story in any other Sūrat. The verses that deal with the story are starting from 20 to 44. It begins by mentioning that Solomon who was a King and Prophet learned how to talk to animals and birds. One day Solomon went to some open land and checked on the birds, but he could not see the hoopoe. The hoopoe was an expert who used to show Solomon where water was if he was out in open land and needed water. When the hoopoe showed him where the water was, Solomon would command the Jinn to dig in that place until they brought water from the depths of the earth. Solomon vowed to punish the hoopoe with a severe torment or slaughter him if he did not give him a clear reason or a valid excuse for his absence.
The hoopoe told Solomon the reason behind his delay and explained to him the story of the Queen in Sheba who is a leader over the people of Sheba [Saba’] [[6]]. He told him about the Queen and her people who used to worship the sun morning and evening. After Solomon heard the story, he said, ‘I will check if it is true or not.’
Solomon gave the hoopoe a letter to deliver it to the Queen. She received the letter and knew about its content. So she gathered her commanders and leaders to consult with them about the letter. They left the decision to her after they had reminded her of their great strength. However, she was very intelligent and wise and tried to make a test for Solomon. She understood how gift-giving had a good effect on people so she sent a gift to see if he would accept it, if he did then he is a king, so she should fight him. Solomon rejected the gift and sent a warning telling them that they should submit to him. As a result, she and her people submitted and came to him. When Solomon realized that they were coming to him, he rejoiced and ordered that her throne be brought to him before their coming.
When the throne was brought to him before she and her people arrived, he issued orders that some of its features should be altered, so that he could test her and see whether she recognized it and how composed she would be when she saw it. So when she came and it was said to her: أهكذا عرشك“Is your throne like this.” She said, كأنه هو[It is] as though it were the very same. Solomon built a huge and lofty palace of glass for this Queen, in order to show her the greatness of his authority and power. When she saw for herself what God had given him and how majestic his position was, she submitted to the command of God and acknowledged that Solomon was a noble Prophet, so she submitted to God. [[7]]
The last story in this essay deals with the wife of the Egyptian governor in Sūrat Yūsuf. Sūrat Yūsuf deals with the whole story of Prophet Yūsuf from beginning to end. It starts with the confirmation that the Qur’ān is the Book of God in Arabic and these stories related in it are the best stories. The stories of the Qur’ān are the best because they are realistic; not imaginary. The Sūrat ends with the same confirmation that these stories are lessons and that these hadith [i.e. the Qur’ān] are not allegations rather these stories are true. Between the beginning and the end of the Sūrat, the Qur’ān deals with the story of Yūsuf in full. This story gives a wonderful example of stories in the Qur’ān. The wonders of the story lay in the style of presentation, arrangement of events, details of incidents; and in the linguistic features. The Sūrat consists of an introduction, a story and a conclusion. The story contains seven scenes, the first starts from verse 4 to 6, the second starts from 7 to 20, the third starts from 21 to 35, the fourth starts from 36 to 42, the fifth from 43 to 57, the sixth from 58 to 101, the seventh from 102 to the end of the Sūrat verse 111.” [[8]]
For the purpose of the essay, I will discuss the third scene from verse 21 to 35. It deals with the story of the wife of the Egyptian governor with Prophet Yūsuf. The verse start with: [وقال الذي اشتراه من مصر لامرأته…] “The Egyptian who had bought him told his wife: “Look after him with honor and respect…[Yūsuf: 21]. God placed Prophet Yūsuf in this household. When he reached adulthood, God bestowed knowledge and wisdom on him, taught him how to interpret dreams, gave him preference over all others and supported him with His grace. God tested Prophet Yūsuf [pbuh] with many incidents. One of them is the governor’s wife who tried to seduce him. As the verses [i.e. 21-35] reveal that she shut the doors and made certain demands. However, Prophet Yūsuf turned away. During this confrontation, the woman’s husband entered the room.
To preserve her reputation, she accused him of trying to seduce her, and demanded that he be punished. Clearly, she had an evil character and did not fear or respect God, for she sought to betray her husband by committing a sin and slandering an innocent man so that he, and not she, would be punished. This also indicates that her selfish desire overrode her conscience. In the face of these dangerous accusations, Prophet Yūsuf told the truth. One of the woman’s relatives made a suggestion about how to ascertain the truth. He suggested if his shirt is torn in front, she speaks the truth, but if his shirt is torn at the back, then she has lied. Following this suggestion, her husband saw that Prophet Yūsuf’s shirt was torn from behind and knew that Prophet Yūsuf was innocent.
However, this was not the end of this affair. This incident spread outside the palace among women. These women were aware that Prophet Yūsuf was not to blame, but that the governor’s wife was. When the wife realized that she was the talk of the town, she began to hatch another scheme.
Seeking to prove that she could not be faulted for desiring Prophet Yūsuf [pbuh] who was extremely handsome, she sought to make them partners in her shameful deed. She invited the women to her home. When they arrived, they were given fruit knives so that they could peel their fruit. Then she told Prophet Yūsuf to enter the room and watched their reactions. When they saw him, they were so stunned by his handsomeness that they cut themselves.
The governor’s wife admitted to them that she had sought to seduce him and that he had tried to remain chaste. Nevertheless, she repeated her desire for him in their presence once more. Her behavior exposed her wicked and ugly character. She made an ugly offer, and Prophet Yūsuf countered it by seeking refuge with God from her. God answered his prayer and removed this conspiracy against him. The governor and all of the women who witnessed his wife’s offer, despite knowing that Prophet Yūsuf was innocent, chose to side with injustice. The governor ordered Prophet Yūsuf to be imprisoned. He remained there for many years. God thwarted the women’s schemes and, in return for his devotion and sincerity to Him, freed Prophet Yūsuf from prison, proclaimed his innocence, and made him a leader in Egypt.
The style of narrative in these three stories in particular and the stories of the Qur’ān in general is one of the most innovative and creative features. The narrative parts of the Qur’ān were clearly put to the service of the main theme of the Book [i.e. the message of Islam]. The Qur’ān is remarkably innovative with respect to its method of presentation, which involves different techniques. One common technique is beginning a story with a short summery, followed by the details from beginning to end. Another kind of technique presents the story directly without an introduction, as we have seen in the story of Maryam and the story of the Queen and Solomon. The structure of Qur’anic narrative displays the well-developed elements of an integrated literary work. One of the elements indispensable to dramatized narrative is the change of scenery, which the Qur’ān utilizes fully, as in the story of Yūsuf. [[9]]
The linguistic and stylistic features in the three stories are many. In the first story, there are ‘itradiyah sentences, using the present tense for incidents that occurs in the past, metaphor, itnāb [expatiation], kināyah [metonymy]; tibāq [contrasting words and phrases], omission, simile, repetition, ijāz [summary] and other features. For instance, the following two sentences: والله أعلم بما وضعت and وليس الذكر كالأنثى are ‘itradiyah sentences because of the incident is glorious and the high status of the newborn. The sentence is: [إني وضعتها أنثى…. وإني سميتها مريم… وإني أعيذها بك من الشيطان الرجيم]
Also, the following sentence: وِإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا comes in the state of the present tense, although the whole sentence is in the state of the past, in order to indicate to continuity and renewal. Moreover, in the sentence: وَأَنبَتَهَا نَبَاتًا حَسَنًا there is simile where the smile of Maryam’s growth step by step is like the growth of plants step by step. In the phrase: فنادته الملائكة the plural of angel [malak] is used but intend only one angel i.e. Jibrīl [Gabriel]. The purpose of this is to glorify him for he is the head of angels. In the words: بالعشي and والإبكار there is a tibāq [contrast]. In his saying: وإذ قالت الملائكة the plural is stated and the singular i.e. Gabriel is meant. [[10]]
Sūrat Maryam begins by dealing with the prophet Zachariah and his family; then with Maryam from verse 1- 40, and ends by dealing with the Day of Judgment. In the Sūrat, there are linguistic and stylistic features. For example: the Sūrat uses the linguistic feature of Tibāq [contrasting words and phrases] is in the words: [ ولد andيموت] which mean to be born and die. Another stylistic feature in the Sūrat is the contrast in: [وَلِأُحِلَّ لَكُم بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ]. Another stylistic feature in the Sūrat is kināyah [metonymy], as in: [ولم يمسسني بشر], that means no body touched her. This is kināyah for not having sexual intercourse with any man. Among the linguistic features in the Sūrat is the use of Saj‘ [i.e. assonance or rhyme] at the end of the verses; for example: [منسيا- جنيا – عشيا- صبيا- تقيا – إنسيا – حيا – فريا – زكيا ].
The linguistic and stylistic features in the second story are also many. For instance, there is a tibāq [contrasting words and phrases] is in the words: [تخفون وتعلنون – أأشكر أم أكفر –أصدقت أم كنت من الكاذبين]. Also, in the second story, some linguistic and stylistic features are mentioned. The style of exclamation is used in the words: [!ما لي لا أرى الهدهد].[[11]]
The stylistic and linguistic features in the third story are as follows: the word: كيد [i.e. snare] in the phrase: إن كيدكن عظيم has many uses in the Qur’an. For woman, it is mentioned four times in the Qur’an and all in one Sūrat [Yūsuf]. 1. إِنَّ كَيْدَكُنَّ عَظِيمٌ – 2. وَإِلاَّ تَصْرِفْ عَنِّي كَيْدَهُنَّ – 3. فَصَرَفَ عَنْهُ كَيْدَهُنَّ – 4. إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ. So this word is used for different meanings and according to the context. It is used with Satan as in [كيد الشيطان]. Sometimes, it is used for man in general in other contexts. [[12]] In the sentence: وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَن نَّفْسِهِ there is an omission for the object: ارتكاب الفاحشة because it is understood from the context. The word: هَيْتَ linguistically has several shapes and forms in the language of Arab: هَيْت with kasrah of ت, هَيْت with fatha, هَيْت with dammah, هَيئْت that means to prepare her for him. [[13]] Another linguistic feature is the word: إِنَّكِ كُنتِ مِنَ الْخَاطِئِينَ instead of الْخَاطِئِات. Although the address is for feminine, it is used ين which is used with masculine due to the general use of address.
Among other stylistic features in the Sūrat is ellipsis or omission of جواب لولا which is خالطها namely: لخالطها لَوْلا أَن رَّأَى بُرْهَانَ رَبِّهِ .[[14]] Moreover, there is a tibāq [contrasting words and phrases] is in the words: قُدَّ مِن قُبُلٍ َ –قُدَّ مِن دُبُرٍ َ – فَكَذَبَت–فَصَدَقَتْ – وَهُوَ مِن الصَّادِقِين –الكَاذِبِين وَهُوَ مِنَ.[[15]]
To conclude, the three stories are about different woman; occurs in different ages and different places. The character of the first story was pious and obedient; the second was disbeliever and then submitted to God; the third was disbeliever. The Qur’an does not differentiate in style between man and woman; there is a clear equality in the discourse of the Qur’an on men and woman; whether it is positive of negative. The main measure for
The Qur’an narrates some stories to achieve its purpose. For instance, sometimes mentions the time of the story; sometimes not; sometimes mentions the place, sometimes not; sometimes names the characters in the story sometimes not, sometimes mentions the story in full, sometimes part of it; sometimes repeats the story or middle of it of last part of it in different places in different occasion. So the narrative whether about men or women in the Qur’an subjugates to the service of the purpose. [[16]]
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[[1]] Al-Qattān, Mannā‘, Mabāhith fī ‘Ulūm al-Qur’ān, P. 306-309, Mu’ssasat Ar-Risālah, Beirut.1995
[[2]] Qutb, Sayyed, At-Taswīr al-Fannī fil-Qur’ān, p. 119-120, Dar Al-Ma‘ārif, Cairo, 1959.
[[3]] As- Sābuni, Muhammad ‘Ali, Safwat at-Tafāsīr, p. 24, part 2 [Dar Al-Qur’ān, Beirut, 1981]
[[4]] Ibn Kathīr, ‘Imādud-Dīn Abil-Fidā’, Al-Misbāhu Al-Munīr fi Tahdhīb Tafsīr Ibn Kathīr, p. 821 [Darrussalam, Riyadh, second edition, 2003]
[[5]] Quṭb, Sayyed, At-Taswīr al-Fannī fil-Qur’an, p. 119-120, Dar Al-Ma‘ārif, Cairo, 1959.
[[6]] it is a city in Yemen. Some scholars say it is now the city of Himyar. Others say it is Hadramout. [Yūsuf ‘Ali’s Translation, p. 943]
[[7]] Ibn Kathīr, ‘Imādud-Dīn Abil-Fidā’, Al-Misbāh Al-Munīr fi Tahdhīb Tafsīr Ibn Kathīr, p. 998-999, [Darrussalam, Riyadh, second edition, 2003]
[[8]] Hawwa, Sa‘īd, Al-Asās fi at-Tafsīr, p. 2621, vol. 5, Dar As-Salam Cairo, 1991
[[9] ] Qutb, Sayyed, At-Taswīr al-Fannī fil-Qur’ān, p. 119-120, Dar Al-Ma‘ārif, Cairo, 1959.
[[10]] As–Sābunī, Muhammad ‘Ali, Safwat at-Tafāsīr, p. 21-24, part 2, Dar Al-Qur’ān, Beirut, 1981.
[[11]] ibid, p. 13-14, part 11, Tafāsīr surat An-Naml.
[[12]] Al-‘Aqqād, ‘Abbās Mahmud, Al-Mar’ah fil-Qur’ān, p.16, Dar Al-Hilāl, Cairo, 1989.
[[13]] Az-Zamakhshari, Abul-Qāsim, al-Kashshāf ‘an Haqā’iq at-Tanzīl wa ‘uyūn al-Aqāwīl fi wujūh at-Ta’wīl, p. 454 [Ad-Dar al-‘Alamiyyah, 2002]
[[15]] Throughout the essay, I have used the following transliteration for the Arabic letters: [ أ as ’], [ع as ‘ ] [ص as s], [ح as h], and [ط as t ]. The long vowel letter in Arabic is three: [ا as ā ], [و as ū] and [ي as ī ].
[[16]] Qutb, Sayyed, At-Taswīr al-Fannī fil-Qur’ān, p. 134, [Dar Al-Ma‘ārif, Cairo, 1959].
