Women in the Qur'an - Asma Lamrabet

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of the characters mentioned are in reality unquestionably positive models of womanhood. The two pejorative examples concern the spouses of Prophet Nuh (Noah) and Lut (Lot). This is how God describes them in His sacred Book:

      For those who are bent on denying the truth God has propounded a parable in [the stories of] Noah’s wife and Lot’s wife: they were wedded to two of Our righteous servants, and each one betrayed her husband; and neither of the two [husbands] will be of any avail to these two women when they are told [on Judgment Day], “Enter the fire with all those [other sinners] who enter it!” (al-Taḥrīm 66: 10)

      It is interesting to note in this verse, that the negative aspect of these two women lies in their betrayal of their husbands as messengers of the Divine revelation. In fact, as Ibn ‘Abbas clarifies in his exegesis,2 it is not a question of a conjugal betrayal, but of a moral betrayal … Various classical commentaries report that Noah’s wife condemned her husband’s spiritual activity to his enemies and used to mock his belief, branding him a madman, while the wife of Lut advocated sodomy and openly derided the moral values which he was trying to propagate among the people.

      According to the majority of classical commentators, the critique which seems to be directed at them concerns their disloyal behaviour towards their partners.

      The marital union which bound them implies respect of this alliance and thus a certain faithfulness, among others, to the spiritual undertakings of these two Prophets which the Qur’an refers to as virtuous men. They did not respect the message of justice and morality which these men, each according to their distinct path, sought to try and transmit to their respective peoples and worse, they denounced them to their enemies while denigrating their moral and spiritual aptitudes. It is here that resides any meaning to the condemnation of these women by the Creator … The Qur’an here condemns the worse kind of betrayal, a moral betrayal which in addition places in peril the spread and viability of a message which was seeking to rehabilitate the utterly dissipated mores and customs of the time.

      Aside from these two negative examples of women, the Qur’an revives the story of other women who each shone through a particular facet of their personality, while supporting their primordial role in the transformation of customs and traditions found throughout the history of humanity.

      When the Qur’an speaks of women, it is all about love, beauty, intelligence and mercy which is read through words, signs and omissions … yes, omissions, because one must know how to read not only what the Qur’an says clearly and what it implies, but also what it omits … An omission which can be very telling because it is symbolically very evocative … .

      Whoever reads the Qur’an and stops on the verses of the Surah entitled ‘The Ants’ (al-Naml) might ask themselves why God gave the Queen of Sheba as an example. Historians have given her the name of Balkis3 and assert that she reigned over the people of Sheba, the kingdom of which was in Yemen. The people of Sheba and their sovereign were known for their idolatry and history states that Balkis lived in a palace with three hundred and sixty windows in order to let the light of the sun through, before which she would prostrate every morning.4

      Balkis one day received a message from the Prophet and no less King Solomon (Solomon) asking her to submit to the Creator of the world. What is interesting in this story told in the Qur’an is God’s description of this woman. In fact, while the majority of kings and male governors referenced in the Qur’an are despots, as in the case of Pharaoh or Neron and others, the model of Balkis, female sovereign, is that of a monarch certainly, but a fair and enlightened monarch.

      The depiction is of a female leader who was apparently very scrupulous concerning the political principles of equity and justice. The Qur’anic verses are in fact very explicit concerning the manner of governance of this illustrious woman. As soon as she receives the message from Solomon, she immediately convenes a council of dignitaries, conveys the content of the letter to them and asks them to reflect on the political decision which should be taken. This is what the Qur’an reports her as saying:

      She added: ‘O you nobles! Give me your opinion on the problem with which I am now faced; I would never make a [weighty] decision unless you are present with me. (al-Naml 27: 32)

      A female leader of one of the richest kingdoms of the era and who makes the effort to consult the elected representatives of her people! The latter inform her that the final decision rested with her alone, but that she could rely on their physical and material strength:

      They answered: “We are endowed with power and with mighty prowess in war - but the command is thine; consider, then, what thou wouldst command”. (al-Naml 27: 33)

      The famous exegete al-Zamakhshari5 explains in his commentary that the representatives consulted by Balkis, while leaving the ultimate decision with her, undertook a demonstration of their force and power, suggesting they would rather be in favour of bellicose action. However, Balkis did not agree with this approach, since she suggested a peaceful solution as a first response, namely the act of sending Solomon a gift with the objective of testing his reaction.

      This pondered political decision reflects the great wisdom of this queen, who in passing, also made a pertinent remark on the despotism of kings … An intriguing comment, considering she herself was a queen, but one can also read therein her concern to avoid precisely the type of corruption typically associated with autocratic power.

      (Said she: ‘Verily, whenever kings enter a country they corrupt it, and turn the noblest of its people into the most abject. And this is the way they [always] behave? Hence, behold, I am going to send a gift to those [people], and await whatever [answer] the envoys bring back.’) al-Naml 27: 34–35

      An attentive reading of these verses indicates the extent to which the observations of this queen are politically grounded. The political message which she sought to transmit here could not be clearer. It represents an acerbic critique of all forms of despotism which can be found recurrently in the history of humanity with their corollaries of humiliation and oppression experienced by peoples who, as she says so well, go so far as to ‘lose their human dignity’ under the governance of authoritarian political powers.

      What is more, her political analysis is of great relevance for those observers of the disastrous management of politics in Muslim lands and enlightens us, where needed, on the necessity of justice and fairness in the Qur’anic message. A requirement which constitutes the cornerstone of the Islamic moral and legal system. Ibn ‘Abbas, the famous and first Muslim exegete, nicknamed the ‘Interpreter of the Qur’an’ or,‘Turjuman al-Qur’an’ attributes the following verse ‘This is the manner in which they usual behave’ to God Himself, responding to Balkis’ commentary and confirming her earlier analysis on dictatorial political systems. What more telling testimony than this one could we need to illustrate the judgement and political perspicacity of this woman?!

      Thus, Balkis demonstrated political wisdom but also intelligence, because in sending the present to Solomon, she was judiciously disregarding the rash proposition of her advisers in order to avoid an unnecessary war and, by the same token, she was buying time to reflect in order to study the personality of this king.

      Balkis wanted to test Solomon and see what was behind this message in which he was exhorting her to submit to the One God. If the king accepted her present, it would mean his mission reflected earthly ambitions, however, any refusal would suggest Solomon’s motivation was more profound, in other words, of a spiritual order … A veritable diplomatic strategy!

      Sayyid Qutb perceives, through the character of this Queen, the essence of woman in all her femininity, the woman who through her instinct and her innate female intuition refuses wars and conflict and prefers peace and dialogue.6 Is it not said that women embody a part, however minute, of the infinite mercy or Rahma of God on earth? This

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