The seventh introduction: The Stories of the Quran
Allah تَعَالَى has blessed His Messenger, peace be upon him, by stating, ” نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَذَا الْقُرْآنَ وَإِنْ كُنْتَ مِنْ قَبْلِهِ لَمِنَ الْغَافِلِينَ We relate to you the best of stories in what We have revealed to you of this Quran, although you were, before it, among the unaware.” From His use of the word “أَحْسَنَ best,” we understand that the Quranic stories are not narrated in a dull or lifeless manner, nor are they merely intended for entertainment or surprise, whether for good or bad. This is because the purpose of the Quran is far more noble and elevated, and even if it were composed of such stories, it would be no better than many of the accounts of true and good news. Therefore, it would not be worthy of preference over any other type of story.
The term “story” (الْقِصَّةُ) refers to a narration of an event that is unknown to the person receiving the information. Therefore, the Quranic passages that describe the contemporary circumstances during the time of its revelation are not considered stories, such as the descriptions of the interactions between the Muslims and their enemies. The plural of “story” is “qisas,” pronounced with a kasrah (i.e., qisasa), while “qissa” with a fatha is a term for a condensed report, which is a noun derived from a verbal noun (maf’ul), as in the phrase “qassa ‘alayya fulanun” (so-and-so related to me a report).
The scholars recognized that the purpose behind recounting these stories goes beyond merely deriving moral lessons and warnings from the outcomes of good and evil depicted within them. Nor is it to solely emphasize Allah’s attention towards the individuals in those stories or to disgrace those who incurred Allah’s wrath. Rather, the purpose is grander and more profound than that. It transcends the surface-level comprehension of events and their origins, aiming instead for something loftier and more elevated.
The Quranic stories contain numerous crucial lessons and advantages for the ummah. Hence, the Quran selects the most distinguished themes from each story and excludes the rest, avoiding the intention of entertainment. Consequently, these stories are not presented in sequential order in a chapter or chapters, as in a history book, but they are dispersed and placed appropriately. The rationale for this distribution is that most of the benefits that can be derived from them are connected to the way they are distributed. It serves as a reminder and admonition to the people of religion, similar to a sermon.
The Quran has a unique approach to storytelling, using reminders and references in verses that demand clarification. Its style is more effective than that of storytellers in the market, due to its understanding of the suitable moments for providing proof and explanation. One of the distinguishing features of the Quranic stories is their succinct and compact style, resembling reminders more than actual stories. This gives them a greater impact than typical narratives.
An example of this is His تَعَالَى saying in Surat Al-Qalam: ‘So when they saw it[garden], they said, ‘ فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ بَلْ نَحْنُ مَحْرُومُونَ قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ Indeed, we are lost; rather, we have been deprived.’ [68:29] He said, ‘The most moderate of them said, ‘Did I not say to you, ‘Why do you not exalt [Allah]?’ [68:30] The mention of this statement was made in the context of reminding His companions of it, because that’s the point of the story that were not mentioned during His saying: ‘ إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ وَقَوْلِهِ فَتَنَادَوْا مُصْبِحِينَ أَنِ اغْدُوا عَلَى حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ‘when they swore to cut its fruit in the [early] morning’ and His saying: ‘And they called one another at morning, [Saying], “Go early to your crop if you would cut the fruit.”’ [68:22].
The Arabic language has a unique feature of implying what is necessary for speech, as seen in Surat Yusuf (25), where it is said: ” وَاسْتَبَقَا الْبَابَ And they raced to the door.” The details of the master’s presence, knocking on the door, and their rush to open it were already understood. Yusuf (AS) hastened to interrupt her accusation of his “deceitful” behaviour to prove to her master that he was trustworthy. However, her haste was in contrast to his intention, so that she would be the one to start the story and cut off his potential complaint. This is evident from the next part of the verse: ” وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ قَالَتْ مَا جَزَاءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًاThey found her husband at the door. She said, ‘What is the recompense for one who intended evil for your wife?”‘ (Quran 12:25).
The Quran presented stories in a unique style, narrating them in a way that served as a lesson while fulfilling the Quran’s original purpose of legislation and guidance. As a result, ten benefits were derived from this approach.
The first benefit was that the scholars of the People of the Book during that time were well-versed in the stories of the Prophets, their lives, and the tales of neighbouring nations. The Quran included these stories that only those with a firm grasp of knowledge from the People of the Book knew, which was a significant challenge and refutation for them. It was a remarkable miracle for Muslims to use against the arguments of the People of the Book. Allah تَعَالَى says, ” تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ That is from the news of the unseen which We reveal to you, [O Muhammad]. You knew it not, neither you nor your people, before this” (Quran 11: 49). Muslims were thus more deserving of being described with knowledge, similar to the Jewish rabbis. As a result, the label of illiteracy was eliminated from Muslims in the eyes of the Jews, and their opponents tongues were silenced, who claimed that they were a pagan nation. This benefit was not previously elaborated on by the commentators.
The second benefit is that from the manners of the Sharia is to have knowledge of the history of its predecessors in legislation from the prophets with their laws. Thus, the inclusion of stories of the prophets and their people in the Quran is a way to raise the importance of Islamic legislation by mentioning the history of the legislators. Allah تَعَالَى says, ” وَكَأَيِّنْ مِنْ نَبِيٍّ قُتِلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ And how many a prophet [fought and] with him fought many religious scholars.” This is a benefit from the victories that Allah تَعَالَى has granted us as well. From the style of the Quran, I have seen that it only refers to the situation of the story’s people in terms of their faith and weakness, and the effects of divine care or neglect in that. In this style, you will not find mention of the lineage or country of the people of these stories, since the lesson is in what lies beyond that in their deviation or faith. Similarly, the places of the lesson are in the ability of Allah تَعَالَى in the story of the people of the cave, ” أَمْ أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?” until His saying, “ نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى We relate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.” He did not mention which people they were or in which era they lived. Similarly, His تَعَالَى saying, “ فَابْعَثُوا أَحَدَكُمْ بِوَرِقِكُمْ هَذِهِ إِلَى الْمَدِينَةِ So send one of you with this silver coin of yours to the city “did not mention which city it was, because the place of the lesson is their departure and the arrival of their messenger to a city, until His saying “ وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ And similarly, We caused them to be discovered that they [who found them] would know that the promise of Allah is truth.”
The third benefit of studying history is to understand the order of causes and effects in good and evil, construction and destruction so that the nation can follow and beware. Allah تَعَالَى says, “فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً بِمَا ظَلَمُوا So their houses are empty because of the wrong they had done”. Another benefit is to learn from the examples of the virtuous and purified souls, or their opposites.
The fourth benefit of studying history is to heed the warnings of the polytheists and nations who disobeyed their messengers and disregarded their Lord’s commands, resulting in punishment. This can help prevent individuals from falling into the trap of arrogance and enable them to learn from the struggles of their forefathers and counterparts. Furthermore, history provides insight into how the earth is inherited by the righteous and their servants. Allah تَعَالَى encourages people to reflect and learn from stories, as there are lessons to be found in them. The Quran mentions, ” فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ Relate to them the stories so that they may reflect” and “ لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الْأَلْبَابِ Indeed, in their stories, there is a lesson for those who possess intellect.” And he also said, ” وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ And We have already written in the book [of Psalms] after the [previous] mention that the land is inherited by My righteous servants.” And this [is mentioned] in the stories [of the prophets] where it is narrated what the deniers of the messengers encountered, such as the stories of the people of Noah, ‘Ad, Thamud, the people of Al-Rass, and the companions of the Wood.
The fifth benefit of studying history is that the Quranic stories employ a unique style of description and dialogue that was uncommon among the Arabs. This innovative style had a profound impact on the minds of the Arabs and was regarded as a miracle of the Quran. The Arabs acknowledge the singular nature of this style and are unable to produce anything like it since it was unfamiliar to them. For example, the story of people’s conditions in Paradise, Hell, and the Heights in Surah Al-A’raf is preceded by a warning in the fifth introduction and it was one of the examples of the Arabs’ inability to oppose it.
The sixth benefit is that with the penetration of illiteracy and ignorance among the Arabs, their minds were guided only by what fell under their senses or what was extracted from them. They lost the benefit of learning from the situations of past nations, and they were ignorant of most of them, as well as the conditions of some whose names they knew. This led them to neglect striving to rectify their own situations by purifying them from what had caused the destruction of those before them. Therefore, mentioning the stories of nations served to expand the knowledge of Muslims by acquainting them with the existence of nations and most of their conditions. He تَعَالَى pointed to their ignorance before Islam, saying, “وَسَكَنْتُمْ فِي مَسَاكِنِ الَّذِينَ ظَلَمُوا أَنْفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ And you lived in the homes of those who wronged themselves, and it became clear to you how We dealt with them.”
The seventh benefit of studying history is that it exposes Muslims to the vastness of knowledge and the greatness of nations, and encourages them to acknowledge the virtues of others in order to avoid arrogance. As Allah تَعَالَى reminded us in the story of the people of ‘Ad, who boasted, “Who is mightier than us in strength?” [Surah Fussilat: 15]. When a nation understands the sources of goodness and the necessities of life, it seeks everything that complements its perfection and greatness. Therefore, by studying the history of great nations, Muslims can gain insight into the factors that contributed to their success and strive to emulate them.
The eighth benefit is to awaken in Muslims the desire to strive for global dominance, as previous nations have done before them, in order to overcome the complacency that the Arabs had fallen into. They were content with their reputation for killing each other, and their highest ambition was to raid for some loot. Even the common people only aspired to graze their cattle on such loot. They neglected the pursuit of power and became so weak that they ended up as subjects of the Persians and Romans. Iraq, Yemen, and Bahrain all came under Persian rule, while Syria and its surroundings fell under Roman rule. Only the Hijaz and Najd remained independent, but even they admired the kings of the Persians and Romans during their travels and trade. Therefore, studying the stories of previous nations serves as a reminder to Muslims to pursue and aspire for global dominance, which is a means to ensure their survival and well-being.
The ninth benefit is: Knowing that the power of Allah تَعَالَى is above all powers and that Allah تَعَالَى helps those who help Him, and that if they hold onto the means of survival, which are preparation and reliance, they will be safe from the control of others over them. Mentioning the good consequences for the people of goodness, and how Allah تَعَالَى helps them, as in His تَعَالَى saying: “فَنَادَى فِي الظُّلُمَاتِ أَنْ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ وَكَذَلِكَ نُنْجِي الْمُؤْمِنِينَ So he called upon his Lord, saying, ‘Indeed, I am overpowered, so help.’ Then We responded to him and saved him from the distress. And thus do We save the believers.” [21: 87-88].
The tenth benefit is that by following it, benefits are obtained in the history of legislation and civilization, which enlighten the minds of Muslims about the benefits of civilization, as Allah تَعَالَى says,” كَذَلِكَ كِدْنَا لِيُوسُفَ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِي دِينِ الْمَلِكِ إِلَّا أَنْ يَشَاءَ اللَّهُ Thus did We plan for Joseph. He could not have taken his brother within the religion of the king except that Allah willed.” Also, whoever reads the word “deen” with a kasrah on the letter dal in the verse, “We shall not take him except in accordance with the ruling of our own people,” (12:76) indicates that the law of the Copts allowed for the enslavement of thieves. And the saying, ” قَالَ مَعَاذَ اللَّهِ أَنْ نَأْخُذَ إِلَّا مَنْ وَجَدْنَا مَتَاعَنَا عِنْدَهُ He said, “[I seek] the refuge of Allah [to prevent] that we take except him with whom we found our possession.,” indicates that their law did not allow for taking compensation in return for theft and that only what was proven with evidence could be taken. And we know from His statement “ وَابْعَثْ فِي الْمَدَائِنِ حَاشِرِينَ And send to the cities gatherers” [Quran 27: 29], that in the time of Moses, Egypt’s system involved sending callers and messengers to inform people of important matters. And we know from His statement, “قَالَ قَائِلٌ مِنْهُمْ لَا تَقْتُلُوا يُوسُفَ وَأَلْقُوهُ فِي غَيَابَةِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ A speaker among them said, ‘Do not kill Joseph but throw him into the bottom of the well; some travelers will pick him up – if you would do [something].’” [Quran 12:10], that they knew about the existence of wells along the roads, which were short wells that travellers visited to take water from. And when Jacob said, ” وَأَخَافُ أَنْ يَأْكُلَهُ الذِّئْبُ And I fear that the wolf will eat him,” [Quran 12:13], we know that predatory wolves existed in the deserts between Syria and Egypt, although they no longer exist today.
Regarding what we previously mentioned about dispelling concerns, many people of both certainty and doubt have questioned why the goal cannot be achieved with just one story, and why it is necessary to repeat the same story in multiple chapters. This concern may even lead some to doubt the authenticity of the Quran. However, as we have discussed in our sermons and admonitions, the Quran is more similar to a composition, where the benefits of the stories are attracted by different occasions, and the story is mentioned as proof of the intended purpose. Thus, it is not considered a repetition of the purpose, as its previous mention was only in different contexts.
Moreover, when a preacher is asked to speak again in his previous position, he does not repeat his entire speech but rather repeats only the meanings that were included in his previous speech. This is a testament to the preacher’s ability, and this rhetorical purpose is achieved by repeating the story.
There are also other important points and purposes to be considered.
The first point is the reinforcement of ideas through repetition, which helps to establish them in the minds of the listeners.
The second point pertains to the emergence of eloquence, which is achieved through the repetition of words within a single context. Such repetition can weigh heavily on the speaker, but when subsequent speech is expressed with sophistication in meaning through various figures of speech, such as metaphors, similes, and metonymy, it becomes a hallmark of eloquence. The use of synonyms in expressions and structures, such as ” وَلَئِنْ رُدِدْتُ if I were to return” and ” وَلَئِنْ رُجِعْتُ if I were to go back,” showcases the richness and versatility of language. The utilization of artistic and literary devices, such as metaphorical and figurative expressions, is among the highest limits of eloquence and can be considered a form of miracle.
The third point is that the believers who were present at the time of the Quran’s revelation would mention a story that they had missed, similar to one they had heard before their conversion to Islam or during their absence. When the Quran was revealed, it would be ingrained in the hearts of those who sought it from its memorizers.
The fourth point is that it was rare for all believers to memorize the entire Quran, and some would only memorize certain chapters. Therefore, the one who memorized a particular chapter that included a specific story would be knowledgeable about that story, just as someone who memorized a different chapter that included the same story.
The fifth point is that the narrative styles of the same story in different parts of the Quran can differ, and some details may be mentioned in one version but not in another. This is due to reasons such as avoiding unnecessary length in a particular narrative and focusing on the moral lesson in one place while mentioning something else in another. Sometimes, one version may provide an explanation of another.
One of the benefits of this is avoiding excessive length in a single story, so it is limited to the location of the lesson within it, and another location is mentioned for the rest. This results in the scattered locations of the story in the Qur’an, achieving the completeness of the story or the completeness of its intended purpose, and in some cases, it serves as an explanation for certain parts.
And of the benefit is that some parts of the story mentioned in one place are suitable for the intended audience, and for this reason, you find mention of some parts of the story in one place and mention of others in another place. Because what is mentioned of it is appropriate for the context it is being conveyed, sometimes it is directed towards the polytheists, sometimes towards the people of the Book, sometimes towards the believers, and sometimes towards both of them and it may be directed towards a particular group of them in a specific situation and then directed towards them in another situation. And thus, the elaboration and brevity vary depending on the circumstances. Don’t you see how the story of Moses’ mission was detailed in Surah Taha and Surah Ash-Shu’ara, and how it was summarized in just two verses in Surah Al-Furqan: ” وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَا مَعَهُ أَخَاهُ هَارُونَ وَزِيرًا فَقُلْنَا اذْهَبَا إِلَى الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَدَمَّرْنَاهُمْ تَدْمِيرًا We gave Moses the Scripture and made his brother Aaron a minister with him, and We said, ‘Go both of you to the people who have denied Our signs.’ Then We destroyed them completely” (25:35-36). And sometimes the purpose of mentioning the story is to alert the addressees to their error in conveying the story, and sometimes that is not the purpose. These are insights that can be derived from a careful study of the Quran, and some of its meanings may not be explicitly stated in the previous discourse.
التحرير والتنوير
ابن عاشور – محمد الطاهر بن عاشور
الْمُقَدِّمَةُ السَّابِعَةُ : قَصَصُ الْقُرْآنِ
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