Excavating Equality: Quranic Refutation of Foundational Creation Myths
By V.A. Mohamad Ashrof, New Age Islam
26 April 2025
In the often contested terrain of religious interpretation, creation narratives possess a potent gravity, capable of anchoring social orders or, conversely, becoming leverage points for profound transformation. Some interpretations of human origins in Islamic thought have limited women's status, influenced by ideas outside the Quran and patriarchal concerns, embedding subordination in theological discussions. It is against this backdrop that the incisive work of Riffat Hassan, a pioneering American Islamic feminist theologian, emerges as a crucial hermeneutical intervention. Riffat Hassan mounts a formidable challenge, arguing with meticulous rigor that the Quran itself actively refutes three foundational creation myths frequently weaponized to justify female inferiority: the myth of woman's creation from man's rib, her purported primary culpability for the "Fall," and the notion of her existence being merely secondary or instrumental to man's. Riffat Hassan contends these are not echoes of divine revelation but rather accretions of cultural bias, alien to the scripture's core ethos. This essay delves into Hassan's compelling thesis, examining the sophisticated hermeneutical strategies she employs to excavate the Quran's inherent egalitarianism, and critically appreciating the enduring resonance and challenges of her contribution.
Was Eve Created from the Rib of Adam?
The widely circulated notion that Eve (Hawwa) was created from Adam’s rib does not originate from the Quran itself but appears to be a theological import from Judeo-Christian traditions, particularly through the corpus of Isra’iliyyat—narratives derived from Biblical and Rabbinic sources that entered early Islamic exegesis. This concept finds no explicit affirmation in the Quranic text, which instead affirms the essential ontological equality of men and women.
The Quran is unequivocal in its language of shared creation:
“O mankind! Be conscious of your Lord who created you from a single soul (Nafs Waḥida), and from it created its mate…” (Quran 4:1)
“And among His signs is that He created for you spouses from among yourselves (Anfusikum), that you may find tranquillity in them…” (Quran 30:21)
These verses articulate a theology of mutual origin and spiritual parity. There is no allusion to Eve being derived from a rib or as a derivative creation. Rather, the emphasis is on Nafs Waḥida—a shared soul or essence, suggesting ontological equality and interdependence, not hierarchy.
One widely cited narration states:
“Treat women kindly, for woman was created from a rib, and the most curved part of the rib is its top. If you try to straighten it, it will break; but if you leave it as it is, it will remain crooked. So treat women kindly.” (Sahih al-Bukhari 3331, 5184–5186; Sahih Muslim 1468)
The authenticity of certain narrations is well-established through their sound chain of transmission, or isnad. However, the interpretation of these texts has sparked extensive scholarly debate. Some scholars, like Ibn Taymiyyah and al-Qurṭubi, propose a metaphorical reading of the narration, suggesting it alludes to psychological or emotional distinctions rather than physical origin. This perspective is particularly interesting when considered alongside the Quranic narrative, which doesn't mention women being created from a rib. In fact, the Quranic account emphasizes equal and simultaneous creation, potentially contradicting the idea of a physical origin story. This contrast highlights the complexities of interpreting traditional texts and the value of considering multiple perspectives.
Other narrations, such as those found in Musnad Aḥmad (1/377) and Tafsir al-Ṭabari (1/510), describe Eve being created from Adam’s left rib while he slept. Some narrations are graded as weak, or ḍa’if, due to disputed reliability of certain narrators within their chains of transmission. This weakness in authentication raises questions about their origins. Notably, these narratives bear striking resemblance to Genesis 2:21–22, echoing the biblical account of creation. This similarity suggests that these narratives may have absorbed elements from Jewish sources, known as Isra’iliyyat, potentially reflecting a post-Quranic syncretic influence.
Scholars have offered various perspectives on reconciling certain hadiths with the Quranic worldview. Ibn Kathir, for instance, asserts that Quranic verses like "created you from a single soul" (4:1) take precedence over weak or ambiguous hadiths. Similarly, Muhammad ʿAbduh and Rashid Riḍa reject the narrative of creation from a rib, considering it incompatible with the Quran's egalitarian message. Amina Wadud further critiques such hadiths, arguing that they reflect patriarchal cultural influences rather than divine revelation. According to Wadud, these hadiths perpetuate gender hierarchies that contradict the Quran's emphasis on equality. By re-examining these hadiths through a critical lens, scholars aim to uncover interpretations that align with the Quran's teachings.
Theologically and ethically, Islam emphasizes Takwini (creational) equality between men and women. The Quran repeatedly asserts this through verses such as: “They (women) are your garments, and you are their garments” (2:187). “Whoever does good, male or female, while being a believer, We shall give them a good life…” (16:97).
The rib narrative—where present—is best understood either as metaphorical (highlighting the complementary nature of genders) or as apocryphal (owing to weak Isnad and extra-Quranic origins). It should not be employed to justify ontological inferiority or socio-legal hierarchy. The creation of Eve from Adam’s rib is not a Quranic doctrine but a theological overlay derived from external sources. When examined through rigorous hermeneutics that centre the Quran’s ethical and spiritual principles, such narratives are found wanting. Upholding the primacy of the Quran allows for a more egalitarian anthropology that aligns with the broader Islamic vision of justice, compassion, and mutual dignity.
An Egalitarian Hermeneutical Analysis of Quran 4:1
Quran 4:1 ("O mankind! Be dutiful to your Lord, Who created you from a single soul (Nafsin Wahidatin), and from it (Minha) created its mate (Zawjaha), and from them both (Minhuma) scattered countless men and women. And fear God through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (al-Arham). Surely, God is Ever an All-Watcher over you.") is interpreted through an egalitarian hermeneutic lens not as a foundation for male precedence, but as a powerful statement of fundamental human equality rooted in the divine act of creation. This approach challenges historically dominant patriarchal exegesis by focusing on the text's inherent message of justice (Adl) and shared humanity.
Central to this reading is the understanding of Nafsin Wahidatin ("a single soul/self/essence"). Egalitarian interpretations strongly argue against automatically equating this term solely with the male figure of Adam. Instead, Nafs – though grammatically feminine – is understood conceptually as a universal, possibly undifferentiated, human self or essence from which all humanity originates. Interpreting the Nafs as exclusively male imposes a derivative status onto the female, reflecting patriarchal assumptions read into the text rather than derived from it. Such hierarchy contradicts the principle of Tawhid (God's Oneness) by implying inherent superiority within creation based on gender, thereby undermining God's singular creative power and intent. The Nafs represents the primary human prototype, the shared spiritual and biological potential gifted equally by God. This perspective emphasizes a common origin, negating any notion of one sex being an appendage or afterthought, and critiques the reliance on extra-Quranic narratives (like the "Adam's rib" story) that introduce hierarchy absent in the verse itself.
The phrase minha ("from it" / "of it") is crucial. Egalitarian analysis challenges translations limiting it to physical derivation. Linguistically valid alternative meanings like "of its kind" or "of the same nature/essence" are preferred. This signifies ontological sameness: the mate (Zawjaha) was created of the same essence as the initial Nafs, reinforcing equality in being. The term Zawj itself inherently implies a "pair" or "mate," suggesting complementarity, mutuality, and reciprocity, not subordination. If one were merely derived from the other as a lesser part, the concept of a corresponding pair would be undermined. The creation of the Zawj alongside or from the same essential source (Minha) establishes mutuality and interdependence as fundamental to human existence from the beginning. The relationship implied is one of Sakinah (tranquillity), Mawaddah (love), and Rahmah (mercy), qualities requiring equality and mutual respect, not a hierarchy based on creation order.
The subsequent phrase, Wa Baththa Minhuma Rijalan Kathiran Wa Nisa'a ("and from them both scattered countless men and women"), is pivotal. The use of the dual pronoun Minhuma ("from them both") explicitly states that both members of the original pair are the source of all subsequent humanity, male (Rijalan) and female (Nisa'a). This unequivocally establishes the equal contribution and necessity of both sexes in the propagation and continuation of the human species. It directly undermines patriarchal notions that lineage, significance, or value flows primarily or exclusively through the male line. The verse highlights a divine design based on partnership and interdependence in the very peopling of the earth.
In verse 4:1, the term "Zawj" is significant. It generally means "mate," "spouse," or "pair" in the Quran. Referring to the second part of humanity's creation, often understood as Eve. Interestingly, "Zawj" is grammatically masculine and conceptually neutral, applying to humans, plants (55:52), and animals (11:40). The Quran reveals little about this "Zawj's" creation, stating only it's from the first "Nafs" and is its pair (4:1, 7:189, 39:6). Due to this lack of detail, some Quranic commentators like al-Zamakhshari turned to Biblical accounts, suggesting Eve was created from Adam's rib or side. (Hassan, 1985, pp. 124-56)
Ethical Imperatives: Piety and Kinship (Taqwa and Al-Arham)
Finally, the verse connects piety (Taqwa) towards God directly with respecting al-Arham ("the wombs," signifying kinship ties). This conjunction grounds social ethics and the demand for mutual rights (Tasa'aluna Bihi) in the sacredness of the shared origins and familial bonds established by God. Disregarding these ties, particularly those signified by the womb – often devalued in patriarchal systems – is tantamount to disregarding God's divine design. The specific mention of al-Arham is seen as particularly significant, elevating the importance of uterine connections and the role of women in the social fabric. It highlights the inseparability of theological consciousness (fear of God) and social responsibility (justice and respect within human relationships, especially kinship). Respecting the wombs becomes integral to respecting the divine order of creation and the resulting human interconnectedness, counteracting tendencies to prioritize patrilineal descent exclusively.
Viewed through an egalitarian hermeneutical lens, Quran 4:1 emerges as a foundational declaration of gender equality. It establishes that humanity originates from a single, shared essence (Nafs Wahidah), implying ontological equality. The creation of the mate (Zawj) "of the same kind" (Minha) establishes mutuality and partnership, not subordination. All subsequent human beings descend equally from both members of this pair (Minhuma). Furthermore, ethical conduct and mutual rights are intrinsically linked to piety towards God and respect for the kinship ties (al-Arham) that bind humanity together through shared origins. This reading reveals the verse not as a justification for male privilege, but as a cornerstone for an Islamic worldview based on justice, equality, and mutual respect rooted directly in God's act of creation. It urges a move beyond patriarchal overlays to grasp the egalitarian core of the Quranic message.
Dismantling Patriarchal Pillars in Light of the Quran
The Quran, when approached with textual fidelity and freed from centuries of patriarchal interpretive overlay, reveals a vision of radical gender equality originating at the dawn of creation. Riffat Hassan surgically targets three specific, pervasive narratives:
1. The Myth of the Rib (Derivative Creation): This widely circulated story, suggesting woman is an afterthought derived from man, implying ontological dependence and subordination, finds its roots most explicitly in Genesis but bled into Islamic popular imagination and some Tafsir (exegesis) via Isra'iliyyat (Judeo-Christian traditions). Hassan decisively argues this narrative is absent from the Quranic account.
2. The Myth of Eve's Transgression (Primary Culpability): The narrative casting woman as the primordial temptress, responsible for humanity's expulsion from the Garden and thus inherently more susceptible to evil or morally weaker, is another legacy Hassan contends the Quran explicitly contradicts.
3. The Myth of Secondary Purpose (Instrumental Creation): The corollary assumption that woman was created not only from but fundamentally for man – as helper, subordinate, or possession – reinforcing a hierarchical gender dynamic, is similarly exposed by Hassan as incompatible with the Quran's depiction of human purpose and relationship.
Riffat Hassan argues that “the sources on which the Islamic tradition is based, mainly the Quran, the Hadith literature (oral traditions attributed to the Prophet), and Fiqh (jurisprudence), have been interpreted only Muslim men, who have arrogated the task of defining the ontological, theological, sociological, and eschatological status of Muslim women.” (Hassan, 1987, p. 2).
Riffat Hassan highlights pivotal verses like Q.4:1: "O mankind! Be dutiful to your Lord, Who created you from a single soul (Nafs Wahidah) and from it created its mate (Zawjaha), and from them both scattered countless men and women..." Here, Hassan emphasizes, the creation is from one unitary source, with the mate emerging from that same essence, implying simultaneity and ontological parity, not sequence or derivation from a body part. The term Zawj (mate/pair/spouse) is used reciprocally for both sexes. Furthermore, she points to the consistent dual address in the Quranic narrative of the Garden: God warns both (2:35, 7:19), Satan tempts both (7:20, 20:120), both disobey (7:22, 20:121), both repent (7:23), and both are forgiven (20:122). This shared agency and responsibility starkly contrast with narratives singling out Eve. Finally, verses like Q.30:21, describing the purpose of mates as finding mutual tranquillity (سکينة - Sakinah) through love (مودة - Mawaddah) and mercy (رحمة - Rahmah), underscore a relationship of reciprocity and mutual fulfilment, not hierarchy. The ultimate criterion for value before God, as stated in Q.49:13, is righteousness (تقوى - Taqwa), irrespective of gender: "the most noble of you in the sight of God is the most righteous (Atqakum) of you."
According to Riffat Hassan’s reading, interpretations that inscribe female deficiency and blame Eve for a Fall of humanity cannot be derived on the basis of the creation narrative as presented in the Quran. (Hassan, 1991, p. 65-82)
Excavating the Egalitarian Core
Nafs Wahidah (single soul/self) in 4:1 is paradigmatic: noting its grammatical femininity but its semantic application to the universal human prototype effectively undermines readings assuming an implicitly male origin point from which woman derives.
The Quran was revealed within a specific socio-historical milieu—namely, 7th-century Arabia, a patriarchal society marked by entrenched tribal customs and gender hierarchies. A historically conscious hermeneutics acknowledges this setting not as prescriptive but as descriptive, enabling a critical distinction between the Quran’s eternal ethical imperatives and the contingent cultural forms embedded within its revelatory discourse.
Central to this interpretive framework is the differentiation between the Quran’s enduring moral principles—such as Adl (justice), Musawat (equality), and Karamah (human dignity)—and verses that reflect the socio-cultural realities of its initial audience. These latter elements may represent pragmatic concessions aimed at gradual reform rather than divine endorsement of the status quo. The Quranic trajectory, in this view, is reformative and liberationist, moving toward the elevation of women’s status in a patriarchal world rather than freezing gender roles in time.
This approach emphasizes that certain patriarchal interpretations and mythic narratives—such as the woman-from-rib creation motif—lack solid Quranic grounding and often derive from extra-Quranic sources, including Isra’iliyyat and weak or disputed hadith traditions. When weighed against the Quran’s consistent affirmation of spiritual and moral parity between genders, such traditions appear theologically incongruent and ethically problematic.
By prioritizing the Quran as the ultimate criterion of divine will, this hermeneutic framework re-centres the discourse on the sacred text itself, advocating for a reading that is both faithful to its spirit and responsive to the ethical demands of justice. This methodology does not merely deconstruct androcentric exegesis but proposes a constructive theology rooted in the Quran’s emancipatory ethos.
Significance, Resonance, and Transformative Potential
1. Theological Reorientation and Empowerment:
Such a hermeneutic offers a robust theological foundation for challenging interpretations that legitimize female subordination. It reclaims the Quran as a text of liberation, affirming women’s full spiritual and human dignity within an Islamic worldview grounded in divine justice.
2. Alignment with Quranic Ethos:
By emphasizing core Quranic values—mutual respect, intellectual responsibility, moral accountability, and spiritual equality—this interpretive model resonates deeply with believers committed to a vision of Islam as a religion of compassion and equity. Verses that emphasize knowledge (ʿilm), moral agency (taklif), and piety (taqwa) for all believers—regardless of gender—reinforce this vision.
3. Critique of Interpretive Bias and Epistemic Authority:
This approach exposes the patriarchal assumptions that have historically shaped dominant exegeses, many of which were mediated through male scholarly traditions deeply enmeshed in their own cultural contexts. By interrogating the epistemic structures that have long governed scriptural interpretation, it fosters a critical reappraisal of how theological authority is constructed and deployed.
4. Catalyst for Social and Legal Reform:
Grounding claims for gender justice within the moral universe of the Quran rather than external secular frameworks provides a compelling basis for advocacy in Muslim-majority societies. It lends religious legitimacy to reforms in family law, women’s leadership, educational access, and civic participation, thus linking theology to praxis.
Contested Terrain: Between Islamic Feminist Ijtihad and Traditional Authority
Nevertheless, this interpretive approach is not without contention. Traditionalist scholars frequently challenge the prioritization of Quranic values over canonical Hadith collections, and accuse contemporary readings of projecting modern ideologies—particularly feminist or liberal values—onto a text revealed in a different epoch. The tension between ethical reformism and textual literalism, between the evolving demands of justice and inherited orthodoxy, continues to animate debates within contemporary Islamic thought.
Yet, such tensions are not signs of weakness but of vitality—reflecting the ongoing process of ijtihad (independent reasoning) that has historically characterized the intellectual dynamism of the Islamic tradition. In navigating these complexities, ethically conscious and contextually aware interpretations serve not to abandon the tradition, but to renew it in fidelity to its deepest moral impulses.
Reclaiming the Divine Word
The Quranic refutation of the three foundational creation myths stands as a landmark theme in Islamic thought and Islamic feminist theology, underscoring the scripture's emphasis on justice and equality. Through rigorous textual analysis and historical awareness, one can deconstruct narratives that have historically contributed to female subordination. The Quranic message excavates an egalitarian vision, challenging believers to confront patriarchal biases within interpretive traditions. This hermeneutic approach empowers Muslim women, reshapes theological discourse, and inspires social transformation, testifying to the capacity of sacred texts to yield liberating insights when engaged with critical integrity and ethical courage. The vision of gender equality presented is not merely compatible with, but fundamentally rooted in, the divine word.
Bibliography
Hassan, Riffat, “The Issue of Woman-Man Equality in the Islamic Tradition,” in Women’s and Men’s Liberation: Testimonies of Spirit, eds. Leonard Grob, Riffat Hassan, and Haim Gordo, New York: Greenwood Press, 1991
Hassan, Riffat, 'Made from Adam's Rib: The Woman's Creation Question', Al-Mushir Theological Journal of the Christian Study Centre, Rawalpindi, Pakistan, Autumn 1985
Hassan, Riffat, “Equal before God? Woman-man Equality in the Islamic Tradition,” in Harvard Divinity Bulletin 17, no. 2 (1987): 2-14
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V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship.
URL: https://www.newageislam.com/debating-islam/equality-quranic-refutation-creation-myths/d/135313
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