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SIMILARITIES BETWEEN WOMAN & EARTH

(A STUDY OF QURĀNIC METAPHORICAL

COMPREHENSIVENESS IN THE LIGHT OF AL-BAQARA 223)

Saleha Fatima

*

Musferah Mehfooz **

Abstract: The best text is the one which can be heard with

sustained interest and attention. Undoubtedly the most eloquent

and expressive text is the one which combines brevity in diction

with depth of meanings. These properties are such that all the

excellence of the text is concentrated on the use of correct words

and figures of speech. The Arabic language possesses the quality of

compressing a range of expressions through the use of figurative

language: similes, metaphors, oblique references and illustrations

and explanations which greatly enhance the rhetorical quality of the

texts. The Qurān, besides being the pinnacle of wisdom and human

guidance is also a miracle as far as its language is concerned. In

numerous places it uses a lot of stylistics devices and figures of

speeches, Al-Qurān in Al-Baqara 2:223 is also among those verses in

which the holy Qurān metaphorically described the similarities

between woman and earth in such a way which proves its articulacy

over all those phrases, examples and epics by which woman and

earth were compared to each other for their striking qualitative

resemblance with each other.

Key Words: woman, earth, metaphor, similarities, comparison, Al- Qurān,

orientalists.

The Holy Qurān demonstrates its eloquence through comprehensive

metaphors which are however, inconceivable for orientalists, and people

who are unaware of Arabic language, its basic principles and usage; even the

literary giants of Arab became handicapped in front of its eminence as

unlike poets of the desert, it described facts in a very genuine way without

exaggeration because it targets human imaginations and delivers ideas in a

* Lecturer Islamic Studies, COMSATS Institute of Information & Technology, Lahore, Pakistan

** Assistant Professor, COMSATS Institute of Information & Technology, Lahore, Pakistan

Jihāt al-Islām Vol.9 (January – June 2016) No.2

6

very effective way by using powerful methods; and metaphors of the Qurān

is one of them.

Metaphor is a way to describe detailed issue in a meticulous way by

remaining into the boundaries of accurate narration as it lingers in a

memory, which helps to grasp the central message and then firmly fixes

itself into the heart; an articulate yet difficult way to be conduct!. But Al-

Qurān is not a product of human creation, it is revealed by The Most High,

transmitted through the archangel and was made intelligible to us by “the

Seal of Prophet

(s.a.w)”.

According to the traditions known, there are following two occasions

of revelation under which al-Baqara 2:223 was revealed to ordain about the

issue related with the conjugal aspect:

قال . " وما أهلكك " ل الله هلكت قال عن ابن عباس، قال جاء عمر إل رسول الله صلى اهلل عليه وسلم ف قال يا رسو لة هلل عليه قال ف لم ي رد عليه رسول الله صلى اهلل عليه وسلم شيئا قال فأن زل الله على رسول الله صلى ا . حولت رحلي اللي

ب ر واليضة نس : وسلم هذه اآلية ( ).اؤكم حرث لكم أقبل وأدبر واتق الدNarrated ʿIbn ʿAbbās:ʿUmar came to the Messenger of Allāh (S.W.) and said: 'O

Messenger of Allah! I am ruined!' He said: 'Why are you ruined? He said: 'I

turned my mount during the night (meaning that he went into his wife from

behind).'" He said: "So the Messenger of Allah (S.W.) did not say anything in

reply to him. Then Allah revealed this Ayah to the Messenger of Allah (S.W.):

'Your wives are a tilth for you, so go to your tilth when or how you will (2:223).

“From the front, the back, avoiding the anus, and menstruation.”

نساؤكم [قال فأنزلت .حلت كان ولدها أحول عن جابر بن عبد الله أن ي هود كانت ت قول إذا أتيت المرأة من دبرها ف ق بلها ث ) (حرث لكم فأتوا حرثكم أن شئتم

Jābir (b. ʿAbdullāh) (Allāh be pleased with him) reported that the Jews used to say

that when one comes to one's wife through the vagina, but being on her back,

and she becomes pregnant, the child has a squint. So the verse came down:" Your

wives are your tilth; go then unto your tilth, as you may desire."

In Sura al Baqrah 2:223 is actually a verse in which the Holy Qurān

authenticates itself by using a comprehensive metaphor. It can be declared

easily that even an encyclopedia cannot prove itself to be sufficient in

expressing of (i) Significances of human conjugality, and (ii) Similarities

between earth and woman, as the holy Qurān described these aspects.

Similarities between Woman & Earth: A Study of Various Aspects &


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Variety of Expressions

There are many similarities between woman and the earth regarding

conjugal realities and reproductive abilities which have been used in sacred

texts of both Semitic and non Semitic religions and found in the myths of

ancient and modern civilizations when woman is compared with earth

because of mysterious and amazing parallelism found in them since ancient

times. While interpreting the verse Muslim commentators have tried to

explain the similarities between woman and earth in their own individual

style of explanation; for example:

i. Woman is the source of generation development as earth is of grain.3

ii. Survival of manhood is dependent upon woman as human beings are

dependent upon earth for their survival.4

iii. The human sperm is just like a seed which is inserted in woman’s

womb as is cultivated into the earth5

(فرج املراة کاالرض و النطفة کالبذر و الولد کالزرع) 6

trans: vagina of woman is like earth and sperm is like seed and baby

is like crop etc.

Following are those characteristics which are dramatically similar in

woman and the earth but the way in which the holy Qurān summed up all

those aspects in just three words is the miracle which is limited to the

Qurān.

Similarities Between

Woman and Earth

Conjugality Insertion & Implantatio

n

Maternity

Vitality

Fecundity of Souls

Reproductio &

Regeneration

Barrenness &

Infertility

Cosmological Solidarity

Motherhood

Theophany


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Conjugality

Conjugality is the prime requisite for woman and earth to initiate

their unique function, that is, reproduction. There are many verses in the

holy Qurān which indicate towards the primeval pair of earth and sky by

mentioning them together frequently7

; Qurānic phenomena of earth’s

fertility by water of the sky also potent such conception8

thus the holy

Qurān described the fact in a very realistic way by avoiding any kind of

idealism which is found in ancient myths to describe such natural

mechanism because in many ancient mythologies, the earth has been

manifested as spouse of the sky where sky plays the role of supreme divinity

and earth is represented as his companion as people used to associate earth

towards sky as its conjugate by the visibility of the natural system, for

example:

It is stated in Laws of Manū:

Sages who knew the past call this earth Prithivī the wife of Prithū.9

There exist a myth that Rangī (sky) and Pāpā (earth) once came in a

close embrace and children named Tumātā -Nengā, Tawhirima-Tea,

Tanemahuta etc., were born of this union.10

Fertilization of the earth by the rain became the conjugal manifestation

of sky and earth as it founds in Pleiades of Dodona:

The Earth is our mother, the sky is our father. The Sky fertilizes the Earth with

rain, the Earth produces grains and grass.11

Same sense of cosmic fertility by the union of sky and earth is also

found in an agricultural tribe of South Africa.12

Among ancient Egyptians the god pair of Nut (sky) and Geb

(earth) showed the manifestation of sky and earth as a primeval

pair.13

Such cosmic duality also found in Ancient America in the pair of

Tukmit (sky) and Tamaiovit (earth).14

Like human male and female, although the powers and capacity

of sky and earth are different but one can hardly be said to be less important

than the other and they are, nevertheless paired. Just like woman, the earth

is also highly influenced by the condition of its spouse as, young in spring,

mature in summer, begin to fade in autumn and divested in winter.


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Insertion &Implantation

Comparison of agricultural labor and act of generation is a widespread

and primitive intuition but the holy Qur’an conveyed such idea in a very

noble and gentle way by employing just four words ( ث نساؤكم لكم حر ), this is

actually the proof of its holiness yet articulacy whereas, since ancient times

efforts had been made to deliver such phenomena but if are compared to

that of the Holy phraseology, somehow necked words and prolonged

expressions were used for the very task; for example there are many

proverbs which have been used to indicate such notion:

“Woman is a field and man is dispenser of the seed”.15

“Maidens have their fields in their own body”.16

In Indian mythology, the birth of Sītā also symbolically indicates

towards the similarity of these two acts as her guardian father Janākā

(means: ‘progenitor’) found her in his field while he was ploughing

thus named her Sītā (means: ‘furrow’).17

In Laws of Manū woman is mentioned as the soil and man as the seed

moreover, the act of generation and production is identified exactly

that of cultivation process and implantation of the earth when is

done in suitable season:

By the sacred tradition the woman is declared to be the soil, the man is declared

to be the seed; the production of all corporeal beings (takes place) through the

union of the soil with the seed.18

Maternity

Origination of a creature from the womb is, as mentioned in the holy

Qurān, one of the miracles of Allah Almighty:

هو الذي يصوركم ف الرحام كيف يشاء ال إله إال هو العزيز الكيم

He it is Who shapes you in the wombs as He likes; there is no god but Him, the

Mighty, the Wise.

الله ي علم ما تمل كل أن ثى وما تغيض الرحام وما ت زداد وكل شيء عنده بقدار Allah knows what every female bears, and that of which the wombs fall short of

completion and that in which they increase; and there is a measure with Him of

everything.

And in another holy verse it is stated that:


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تمل من أن ثى وال تضع إال بعلمه والله خلقكم من ت راب ث من نطفة ث جعلكم أزواجا وماAnd Allah created you from dust, then of the life-germ, then He made your pairs;

and no female bears, nor does she bring forth, except in His knowledge.

Such verses describe evident features of earth’s womb that it also

possesses a system similar to maternity, as it has endowed a power to foster

a seed through different developmental stages as the fetus grows in the

uterus of the woman. Like maternity, the fluctuation of reproductive

capacity is another aspect which is also comparable both in woman and the

earth. So it is frequently described in the Old Testament when wombs of

barren women, like infertile earth, were bestowed with ability of maternity:

When the Lord saw that Leah was hated, he opened her womb, but Rachel was

barren.22

Then God remembered Rachel, and God listened to her and opened her womb.23

Because of such unusual parallelism of maternity between woman

and the earth, there was a common primitive notion among the Armenians

that the earth was the “maternal womb whence men come forth”24

. Mūlānā

Maūdūdī described the same assumption in his own style by saying:

Allah has not created women merely for the enjoyment and entertainment of

men. The relation between the two is as serious an affair as that of a farmer and

his field. The farmer does not go to his field merely for recreation and enjoyment

but for cultivation to get produce from it. In the same way the man should go to

his wife to produce children. Allah’s Law, however, is not concerned with the

method of cultivation but with the demand that man should go to the field and

not elsewhere, and to his own field and for production.25

Vitality

Even being in contrast, life and death are both associated with

earth. Life is a state which detaches whereas death returns the generated

back into the earth. Because of its fertility, the earth is considered as a living

thing like woman as both of them endow everything originates from them

energy, form and life; that is why in ancient times earth was called as Terra-

Mater (mother-earth)26

as like woman it also gives birth unceasingly.

Although, whatever the ancient rituals were, but the holy verses27

of the

Qurān are the most genuine and reliable sources which indicate towards the

presence of vitality in the earth which it reveals by its fertility:


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به الرض ب عد موتا وبث فيها من كل دابة فأحياماء من ماء وما أن زل الله من الس and the water that Allah sends down from the cloud, then gives life with it to the

earth after its death and spreads in it all (kinds of) animals

Fecundity of Souls

If considered carefully, nourishment and transmission of the souls

into reproduced ones is an important resemblance which is dramatically

similar in female and حرث, because they are the prime sources of soul’s

fecundity as life to lifeless is granted through them—one of the central

evidences of divine authority engaging in creational structure 29

. Three

customs practiced in antiquity show the phenomenon clearly that the earth

has been considered as source of fecundity of soul as it possessed an

impression of human motherliness; for example healing power and soothing

effect of mother to its offspring:

i. Lying of new born children upon the ground.

ii. Burial of the children while the adults were cremated.

iii. Placing and lying of the sick person near the earth.30

These rituals were implied to make a contact with the magical powers

present in the soil, as according to Rose: this rite is meant to procure the child

a soul which comes to it from Tīllūs Mater31

. Such interpretations present a

primordial conception of earth as a source of ‘soul’ which is similar as of

woman for example in Southern Italy, pregnant women are considered as

auspicious as it is thought that the harvest would be richer if the seed is

sown by a pregnant woman.32

Reproduction & Regeneration

Earth plays a fundamental role at the beginning and ending of every

biological form. Out of the four elements (fire, air, soil, water) it is only the

soil which like woman not only bears seed but also bring forth fruit. Like a

feminine reproductive system the earth gives form, life and birth to lifeless

and thus, considered a source of regeneration.

So there exist many mystifying believes and rituals because of ‘earth

and regeneration’ conception; for example:

Small children have been buried in the soil even in those religions, as

in Hinduism, when adults are cremated. Such burial is actually based

on the longing of reborn of the dead child which is expected because


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of earth’s energy to regenerate so it is ordained by Manu to not

cremate a child who die before the completion of its second year, but

should be buried in the ground.33

In many civilizations the corpse is arranged in the position of the

embryo under the influence that earth would regenerate it as human

mother reproduce again and again.34

In ancient agricultural tribes people used to relate contact of earth

with new birth.35

Barrenness & Infertility

The contrary aspect of fertility is also found both in woman and the

earth that is, barrenness and infertility. Just like a barren field which

provides nothing to its peasant, the sterile woman is also unable to

reproduce. The fact is described in the holy Qurān by the word (عقيم):

أو ي زوجهم ذكرانا وإناثا ويعل من يشاء عقيما إنه عليم قدير Or He bestows both males and females, and He renders barren whom He wills.

Verily, He is the All-Knower and is Able to do all things.

The word ( يح ال عقيم الر ) which is used in the holy Quran37

is

somehow ascribed with the cultivation process, as Al-ʿAskarī says that it

literary means the sterile wind causes famine and destruction38

. So the

identification of woman with earth is also found in ‘sterility’ perspective as

it is mentioned in the Old Testament:

A barren womb, Earth that is never satisfied with water and fire that never says

enough.39

Such parallelism (i.e. infertile woman = barren field) is also frequently

mentioned in European folklores; for example in a fairy tale, a barren queen

bewails: I am like a field on which nothing grows etc.40

Cosmological Solidarity

It is another concealed fact described in the holy verse. The woman

is compared with the field to realize the husband that he has to care her

properly, like a good peasant provide her a suitable atmosphere if he wants

to have a healthy generation, similarly maltreatment would not only agitates

her but is also against her sanctity as every crime is a sacrilege against the

holiness of the earth because it poisons it and consequences then are

manifested through sterility and famine. The actuality was even perceived


13

by early people as peasant notion of anthrop-cosmic harmony and fertility

was represented by saying of a Greek poet:

Who God-fearing and ruling over many and mighty men upholds good dike,

and the black earth bears wheat and barley, trees are heavy with fruit, flocks give

birth continuously, and the sea bear forth fish; their women gives them sons like

their fathers; they thrive in endless prosperity; and they never cross the sea, for the

fertile soil gives them its harvest.41

The fact has also conveyed through many verses of the Old Testament;

for example:

Serve the Lord your God. If you do, I will bless you your bread and water and I

will remove sickness from your midst and there will be no miscarriage or

infertility in your land. I will give you a full life span.42

Your wife will be like a fruitful grape vine within your house; your children will

be like olive shoots around your table. Yes, this will be the blessing for the man

who fears the Lord.43

Fertility of woman and of حرث involves many cosmic aspects as both of

them can provide healthy production by appropriate provisions if provided

by their caretakers. The conception of direct linkage between right rule, fair

conduct and fruitfulness of nature is expressed by Prophet Muḥammad

(s.a.w.):

حد ي عمل ف الرض خي ر لهل الرض من أن يطروا ثلثني صباحاA Hadd punishment that is carried out on earth is better for the people of earth

than if it would to rain for thirty mornings.

Motherhood Theophany

There found many ancient believes, myths, and rituals associated

towards earth which regarded it the “Great Mother” as all things came from

it and remained connected to it, the linkage of earth with ‘motherhood’ for

its inexhaustible power of fruitfulness by vegetation and harvesting, is one

of the ancient theophanies of the earth. The impression of motherliness is

similar in woman and earth that is why the earth cradle is common both in

ancient civilizations (i.e. Australia, Turco Altic clan etc.) and in modern

societies (i.e. Inca Empire)45

. The will which people make usually, of being

buried in their own land, is also actually the kind of that mystical love, so

there was a kind of punishment in ancient Greece that traitor was not

buried in his own land as “he was unworthy to be consecrated by the


14

earth46

. Mystical devotion to earth as mother has not isolated instances as

Smohalla

conducted an anti-agricultural attitude by forbade his followers

to dig the earth, he said:

You ask me to plough the ground? Shall I take a knife a tear my mother’s bosom?

Then when I die she will not take me to her bosom to rest. You ask me to dig for

stone? Shall I dig under her skin for her bones? Then when I die I cannot enter

her body to be born again. You ask me to cut grass and make hay and sell it, and

be rich like white men!. But how dare I cut of my mother’s hair?47

Conclusion

It is evident that the Qurān keeps on increasing the interest of its

reader gradually through the use of sensitive metaphors, similes, analogies

and profuseness of speech and thus keeps on enhancing the thirst for it.

Through the proper use of metaphor, a sea of meaning is enclosed in a single

word, which not only beautifies the language but also gives pleasure to the

reader. This quality of Qurānic language is thus makes the Qurān a ‘sea of

rhetoric’48

In this research an effort is made to discover aspects other than

which have been described by Muslim commentators under the

commentary of Al-Baqara 2:223, and to explore some more dimensions of

woman-earth metaphor usage and its conception in different religions and

civilizations; after all above discussion and research about the particular

notion, the assessment can be concluded that woman and earth are

dramatically similar in many aspects so have been compared to each other

for centuries, but the way in which Al- Qurān described the fact by

employing just 2 words and 8 alphabets is just extraordinary, because of its

conciseness and comprehensiveness which depicts divine-nobility while

describing the extremely sensitive conjugal issue that pondering over these

two words cannot be exaggerated.


15

Notes and References

1 Imām Tirmidhī, Al-Jāmiʿ Al- Tirmidhī,, Chapters on Tafseer, Al-Baqarah, Hadith

No. 2980 2 ʿImām Muslim, Al-Jāmiʿ Al-Sahīh,, Kitāb al-Nikāh, Bāb jawāz jamāʿt ʿ

āmrāʿtahū, Hadith No. 3609 3 al-Ṭabarī, Abū Jaʿfar Muḥammad b. Jarīr, Jāmiʿ al-bayān fī taʾwīl al-Qurʾān also

known as Tafsīr al-Ṭabarī, ed. Aḥmad Muḥammad Shākir Vol. 1 (Beirut:

Muʾassasat al-Risāla, 2000), 392 4 al-Fīrūz Abādī, Mujaddad-u Dīn Muḥammad bin yaqūb ,Basāʾir zū wī al tamīz fi

latāʾif al kitāb ul ʿaziz, Vol. 2 (Beirut: Al Maktaba al-ʿilmmiyya ,nd) , 445 5 Amīn Aḥsan Islāhī ,Tadabbur-i-Qurān, Vol. 1 (Lahore: fārān foundation,1993),

527 6 al Qanūgī Saddīq bin Ḥasan ibn ʿAli ibn Abi Ṭayyab,Fataḥ al bīyān fī maqāsid al

Qurān, Vol. 1( Beirut: Al Maktaba al-ʿArabīyya,1992 ). 286 7 For example in Holy Qurān, Al-Baqarah, 2:255, 284; Holy Qurān, Al- ʿImrān,

3:5,29,109,129; Holy Qurān, Al-Nisāʾ 4:126,131,132,171; Holy Qurān, Al-

Māʾidah, 5:97; Holy Qurān, Al- ʿInām, 6:3; Holy Qurān, Yūnas, 10:1,8,61,66,68;

Holy Qurān, A-Raʿd 13:15; Holy Qurān, Ibrāhīm, 14:2,38,48; Holy Qurān Al-

Nahal, 16:49; Holy Qurān, Tāhā, 20:4,6; Holy Qurān, Al-Hajj, 22:18,64; Holy

Qurān, Al-Namal, 27:87; Holy Qurān, Al-ʿAnkabūt, 29:22; Holy Qurān, Lukmān,

31:16,20; Holy Qurān, As-Sajdah, 32:5; Holy Qurān, Sabāʾ, 34:1,3; Holy Qurān,

Al-Zumar, 39:68; Holy Qurān, Ghāfir, 40:64; Holy Qurān, As-Shūrāʾ, 42:4; Holy

Qurān, As-Zukhruf, 43:84; Holy Qurān Al-Jāthia, 45:13,36; Holy Qurān Al-

Ahqāf, 46:4; Holy Qurān, Al-Hujrāt, 49:16; Holy Qurān, Al-Najm, 53:31; Holy

Qurān, Al-Mujādila 58:7; Holy Qurān, Al-Hashr, 59:1; Holy Qurān, Al-Saff 61:1;

Holy Qurān, Al-Jumʿa, 62:1; Holy Qurʿ, Al-Taghābun 64:1; Holy Qurān, At-

Talāq, 65:12. 8 Holy Qurān, Al-Baqarah, 2:22, 164; Holy Qurān, Al-Nahl, 16:65; Holy Qurān,

Tāhā, 20:53; Holy Qurān, Al-Mominūn, 23:18-19; Holy Qurān, Al-ʿAnkabūt,

29:63; Holy Qurān, Al-Rūm, 30:24; Holy Qurān, Al-Zumar, 39:21; Holy Qurān,

Al-Jāthia, 45:5 9 Manū, Laws of Manʿ, 9:44

10 David Adams Leeming and Jake Page, God: Myths of Male Divine, (New York:

Oxford University Press, 1996), p. 115, 116 11

Mircea Eliade, Patterns in Comparative Religions, trans. Rosemary Sheed (New

York: Sheed And Ward Ltd., ,1958), 241 12

Ibid, 241 13

Geraldine Pinch, Egyptian Mythology, (New York: Oxford University Press,

N.D.), p. 65 14

Andrew M.Greeley, Sociology and Religion, (New York: HarperCollins College

Publishers, 1995), p. 309


16

15

Marcea Eliade, Patterns in Comparative Religion, trans. Rosemary Sheed, 259 16

Ibid 17

Valmeeki, Ramayan, trans. Yasir Jawad (Lahore: Fiction House 18 Mozang Road,

2000), 34 18

Manu, Laws of Manu, 9:33 19

Holy Qurān, Al- ʿImrān, 3:6 20

Holy Qurān, Al-Rʿad, 13:8 21

Holy Qurān, Fātir, 35:11 22

Old Testament, Genesis, 29:31 23

Ibid, 30:22 24

Albrecht Dieterich, Mutter Erde-Ein Versuch Uber Volksreligion, (Deutschland:

Salzwasser Verlag GmbH, 1913), 14 25

Abūʿl-ʿAlāʾMaudūd, The Meaning of the Quran, trans. Ch. Muhammad Akbar,

Vol.1 (Lahore: Islamic Publications (Pvt.) Ltd., N.D.), p. 162 26

Mircea Eliade, Patterns in Comparative Religions, trans. Rosemary Sheed, p. 253 27

Holy Qurān, Al-Baqarah, 2:164; Holy Qurān, An-Nahal, 16:65; Holy Qurān, Al-

Ankabūt, 29:63; Holy Qurān, Ar-Rūm, 30:19,24,50; Holy Qurān, Fātir, 35:9; Holy

Qurān, Al-Jāthīa, 45:5; Holy Qurān, Al-Had īd, 57:17 28

Holy Qurān, Al-Baqarah, 2:164 29

Holy Qurān, Ale-ʿImrān, 3:27; also described in Holy Qurān, Al- ʿInʿām, 6:95;

Holy Qurān, Yūnas, 10:31; and Holy Qurān, Ar-Rūm, 30:1 30


Herbert Jennings Rose, Primitive Culture in Italy, (London: Methuen Publishing

Ltd., 1926), p. 133 32

Encyclopedia of Religion and Ethics, s.v. “temples” 33

Manu, Laws of Manu, 5:68 34


Ibid 36

Holy Qurān, Al-Shūrāʾ, 42:50 37

Holy Qurān, Al-Zāriyāt, 51:41 38

ʿAbī Halāl Hassan Bin ʿAbdullāh Bin Sahal Al- ʿAskarī, Kitāb Al-Sanāʿatīn Al-

Kitāb wal Shaʿr, (Beirut: Al-Maktaba Al-ʿArabīyya,, 1986), p. 273 39

Old Testament, Proverbs, 30:16 40

Gerardus van der Leeuw, Religion in Essence and Manifestation, (London:

Princeton University Press, 1983), p. 96 41

Hesiod, Hesiod’s Works And Days, trans. David Tandy and Walter C. Neale

(London: University of California Press Ltd., 1996), p. 20 42

Old Testament, Exodus, 23:26 43

Old Testament, Psalm, 128:3,4 44

Imām Nasāʾī, Sunan Al- Nasāʾī,, Kitāb qaṭaʿ al-sāriq, Bāb al-tarġīb fī ʿāqāmaẗ

al- Had, Hadith No. 4904 ( حسن: قال األلباني ) 45

Marie Delcourt, Sterilites Mysterieuses & Naissances Malefiques Dans

L’Antiquite Classique, (Paris: Les Belles Lettres, 1986), p. 64


17

46

Jane Ellen Harrison, Prolegomena to the Study of Greek Religion, (New Jersey:

Princeton University Press, 1991), p. 599

A reformer associated with the ‘dreamers movement’ among Native

American people in the Pacific Northwest’s Columbia Plateau region. 47

James Moony, The Ghost-Dance Religion And The Sioux Outbreak of 1890,

(Washington: University of Nebraska Press, 1991), p. 716 48

Abdul-Raʾūf, H. (2003). Exploring the Qurān. Al-Maktoum Institute Academic

Press. p. 95-137

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