The ideal of female beauty in Islam is obedience, silence, and immobility, that is, inertia and passivity. These are far from being trivial characteristics nor are they limited to women. In fact, these three attributes of female beauty are the three qualities of the believer vis-a-vis his God. The believer must dedicate his life to obeying and worshipping God and abiding by his will. The believer comes into a world organized and programmed beforehand by divine power, and God explicitly requires him to be passive. Any manifestation of will by the believer, any attempt to change the existing order, to create alternatives is h'xdd, innovation, and this is errant behavior. The source of the orthodox discourse is the Koran, which is the discourse of the superior one, God. The voice of the believer cannot make itself heard without destabilizing the equilibrium of the system and perverting the order. Man must invest his energy, not in attempts to express himself, but in attempts to decipher the discourse of the almighty. This is the objective of religious science. The fuqahas and imams devote themselves to the task essential to the lives of individuals and the umma: interpreting the will of the other and abiding by it. The believer is fulfilled not by expressing himself, but by making his own the expression of the other, the superior one, God. The silent believer is also inert, without will. We have seen how, at the level of economics, nature has been created for him according to a precise divine plan, and all he must do in this earthly life is to pray to God, to worship him day and night in order to receive the goods which he needs. In the sacred universe the believer is fashioned in the image of woman — deprived of speech and will and committed to obedience to another. The female condition and the male condition are not different in the end to which they are directed, but in the pole around which they orbit. The lives of beings of the male sex revolve around the divine will. The lives of beings of the female sex revolve around the will of believers of the male sex. And in both cases the human element, in terms of multiple unforeseeable potentialities, must be liquidated in order to bring about the triumph of the sacred, the triumph of the divine — that is, the nonhuman, passivity and inertia.