Throughout history, different Islamic scriptural interpreters and lawmakers constantly reinterpreted the women presented in the Quran as a result of the dominating ideology and historical context of the time.
[3] The Quranic narrative of Adam and Eve's creation and fall differs thematically from the more fleshed-out story in the Jewish and Christian traditions.
This is an enemy to you and to your wife; therefore let him not drive you both forth from the garden so that you should be unhappy; "The literal Quranic text in many ways removes the blame that is often placed upon Eve.
[5] However early critical interpretation surrounding the creation and fall story was influenced heavily by the pervading Christian and Jewish notions of Eve.
The early work of Hadith-based scholar al-Tabari in particular showcases many passages that claim women's menstruation and the affliction of bearing children are a direct result of Hawwa's foolishness.
[7] Today both traditional and modernist thinkers look to Hawwa either to support or deny their argument regarding the equality of women in the religion.
"[9] In response, more liberal interpretations cite no direct and incontestable truth that Hawwa was created from a "crooked rib"; they claim such suggestions do not stem from verifiable sources.
This was not to decry the human nature of either sex but act as an example of Allah's guidance, punishment and ultimate forgiveness.
In the case of Noah's wife many theorists surmise that she died in the flood and was not allowed on the ark because of her continual insinuation that her husband was crazy.
[citation needed] The three verses in the Quran mentioning the wives of Noah and Lot, or Nuh and Lut in Arabic, are a conjoined entry depicting the consequences and response by Allah to non-believers.
While their mother was therefore condemned to the same fate as the sinners in Sodom, Lot's daughters were spared and escaped owing to their personal atonement.
"In contrast to the Old Testament and the Torah, Sarah, wife of the prophet Abraham, plays a decidedly smaller role in the Quran.
[11] Hagar's struggles, dealt with extensively in Sahih al-Bukhari, are important to the Islamic tradition since many Muslims paint her as the mother of all Arabs and one of the pre-Islamic pioneers.
[7] Especially in the works of early interpreters, Zulaykha and the ladies are not portrayed as the multi-faceted characters the Quran suggests but rather are considered only for "their unbridled sexuality and guile.
Al-Baydawi's interpretation specifically highlights the inherent contrast between a prophet's devotion to God and the sly nature of women.
In many instances this story is now used as an allegory depicting the ability of pious people, in this case, a prophet, to overcome the temptations of the world and adversity.
[2] In these cases, interpreters argue Zulaykha's presence in the Quran is not meant to imply the evil nature of all women, but rather the different possible distractions that society in general can present and the need to rebuff them.
Additionally, Asiyah is praised because in Q 66: 11, which is dated into the late Medinan period, she prayed to God to build her a house in paradise and save her from her wicked husband, Pharaoh.
The hoopoe reported to Solomon of a Queen from Sheba who led her people in pagan rituals worshipping a Sun God instead of Allah.
[o] "I found her and her people worshipping the sun besides God: Satan has made their deeds seem pleasing in their eyes, and has kept them away from the Path,- so they receive no guidance,- [p] Solomon wrote a letter to the Queen.
[22] Classical Islamic authors shy away from addressing the question concerning the Queen of Sheba and the potential implications that it could have on female rulers.
The beautiful Sheba married a tyrannical Himyarite king, got him drunk, cut off his head and convinced his ministers to declare their loyalty to her.
[2] Against Solomon, the Queen of Sheba demonstrates the ability to hold her own and validates her intelligence and good judgment, qualities typically reserved for men.
[2] In contemporary terms, the story of the Queen of Sheba represents the righteousness of incorruptibility, exemplified when Solomon refused to be bribed by her elaborate gifts.
[7] As a young girl and a virgin, Mary stayed in the Mihrab, where she received "glad tidings of a word (kalima) from God" about her giving birth to a "pure son".
[w]Islamic scholars have long debated this happening, specifically the meaning of "spirit" (ruh) and the "word" (kalima) that Mary received from God.
[7] Scholars who focus on the literal meaning of the text have found proof of her prophethood, for "she differs from other Quranic women in nature and life experiences".
"[7] When Gabriel informs her of God's plan, Mary wonders: “How can I have a son when no man has ever touched me, nor am I unchaste?” [z] Later, "the pains of childbirth drove her to the trunk of a palm-tree.
"[7] Sura 33:50 outlines the lawful "categories of females" that are able to marry Muhammad: "wives with whom the Prophet contracted marriage involving a dower; female prisoners of war (slaves) who fell to him as part of his share of spoils; both paternal and also maternal cousins who had migrated with him to Medina; and "a believing woman, if she gives herself to the Prophet and [He] also wishes to marry her(Al-Quran 33:50).
[citation needed] The Quran mentions the woman who untwisted her spun thread after it was strong in Sura 16 (an-Nahl), but not by name.