Allah is a Sheep, Ewe, Cow, or Bull (Glory be to Allah above what they describe)
In the heart of Islamic scripture, a startling metaphor emerges that has sparked controversy for centuries: women likened to ewes in the Quran. Surah Sad (38:23) recounts a parable told to Prophet David (Dawood, peace be upon him), where a rich man with ninety-nine ewes seizes the single ewe of a poor man. Classical tafsirs reveal this isn’t mere livestock imagery—ewes symbolize wives in Arab culture. This ewes metaphor, as critics argue, reduces women to ridden beasts, raising profound questions about dignity, language, and divine revelation. Why does a holy text employ such comparisons, and what does it say about societal attitudes toward women?
The Quranic Story: A Parable of Injustice Featuring Ewes
Surah Sad opens with a divine address to Prophet David, reminding him of his judgment: Did they not come to you with a case of a disputed matter concerning a neighbor? There was a man who had ninety-nine ewes (ni’aj), while his neighbor had only one ewe… (Quran 38:23, translation adapted).
This vivid parable condemns greed and abuse of power. David, struck by the injustice, declares the rich man deserving of penalty. Yet, the choice of ewes (ni’aj in Arabic) as the central metaphor demands scrutiny. In pre-Islamic and early Islamic Arabia, poetry and proverbs teemed with animal analogies, but this one’s implications run deep.
Delving into classical exegesis illuminates the issue. Imam Al-Qurtubi, in his renowned Al-Jami’ li Ahkam al-Quran, explains: The Arabs call women ‘sheep’ (ni’aj) as a metaphor because they are ridden like sheep. One says, ‘I have a ewe at home,’ meaning a wife. Al-Zamakhshari, in Al-Kashshaf, echoes this: They likened women to ewes because both are ridden.
These aren’t fringe opinions; they’re from towering scholars whose works shape Sunni understanding. The ewes metaphor paints marriage as dominion, evoking shepherds mounting flocks. Critics, from modern feminists to secular analysts, decry it as demeaning—equating human partners to property penetrated at will.
Cultural Context: Why Sheep and Ewes in Arab Lore?
Arab Bedouin society revered pastoral life, where sheep symbolized wealth and vulnerability. Ewes, the female sheep, embodied fertility and submissiveness. Proverbs abound: The ewe follows the shepherd, implying obedience. Extending this to wives normalized patriarchal control.
Linguistically, ni’aj derives from roots denoting flocks, emphasizing collectivity over individuality. The rich man’s ninety-nine ewes signify multiple wives (David reportedly had many), while the lone ewe represents the cherished first wife, unjustly taken. But the animal veil obscures women’s agency, framing them as chattel.
This ewes trope persists subtly in hadiths and poetry. For instance, Prophet Muhammad (peace be upon him) reportedly said, A woman is like a rib, another curved, imperfect comparison. Such patterns suggest deeper cultural biases embedded in revelation’s linguistic vessel.
Critics’ Lens: Demeaning Women as Ridden Livestock
Secular critics like Ibn Warraq in Why I Am Not a Muslim highlight how the ewes metaphor reinforces misogyny. Ridden like sheep evokes bestiality in connotation, clashing with divine sanctity. Feminist scholars, such as Amina Wadud, argue for reinterpretation, but classical unanimity binds orthodoxy.
Even within Islam, reformists wince. Fatima Mernissi notes in The Veil and the Male Elite how prophetic stories serve androcentric agendas. Imagine a modern equivalent: equating spouses to pets. The backlash would be fierce—yet here, it’s canonized.
Broader Quranic animal oaths amplify unease. Surah Al-Baqarah (The Cow) swears by the cow, Al-Qalam by a gracious tree, Al-Fajr by dawn steeds. The title’s provocation—Allah is a Sheep, Ewe, Cow, or Bull—echoes anthropomorphist overreach, refuted by Glory be to Allah above what they describe (37:159). But if revelation deploys ewes for wives, does it not risk blurring divine transcendence with base similes?
Islamic Defenses: Metaphor or Misinterpretation?
Defenders counter: Context matters. The parable critiques zulm (oppression), not endorses metaphors. Ni’aj is idiomatic, like English hen-pecked. Scholars like Ibn Kathir stress symbolic intent, urging ta’wil (allegorical reading).
Yet, literal tafsirs dominate madrasas, perpetuating views where wives are ridden. Modern apologists pivot to equality verses (4:1, 33:35), but the ewes imagery lingers, influencing cultures from Morocco to Indonesia.
Modern Implications: From Tafsir to Today’s Debates
Today, amid #MeToo and gender reforms, the ewes metaphor fuels Islamophobia critiques and internal jihad for equity. Online forums buzz: Is this empowering or enslaving? Podcasts dissect it, urging fresh exegesis.
Ultimately, language shapes reality. If holy writ brands women as ewes, reconciliation demands courage. The Quran’s beauty lies in mercy (Rahman), not reduction.
In conclusion, the ewes metaphor in Surah Sad endures as a flashpoint, challenging believers to exalt humanity above livestock analogies. Allah is a Sheep, Ewe, Cow, or Bull? Far exalted is He above such descriptions (Glory be to Allah above what they describe). This critique invites reflection: How do ancient words mold modern souls?
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