The Stories in the Qur’an

Allaah (Ta’ala) said in Surat al-Kahf (18:64):

“So they went back retracing their footsteps.”

Ash-Shawkaani said: “They went back to the same road or way that they were on, in order not to mistake their way.”

This is a sensible kind of following the traces.

Allaah mentioned what the mother of Musa (Moses ‘Alayhis-salaam) said to her daughter in Surat al-Qasas (28:11):

“And she said to his (Moses’s) sister: ‘Follow him.’”

Ash-Shawkaani said: “Follow his traces, and know about his news, where had he reached.”

This is an insensible (not tangible) kind of following the trace, namely tracing the news.

The meaning of Qasas, according to the Islamic terminology, is to inform about an event which consists of stages, one following the other.

Allaah (Ta’ala) described the Qur’anic stories to be the most truthful of stories, as He (Ta’ala) said in Surat an-Nisaa’ (4:87):

“And who is more truthful than Allaah in statement?”

This is because of their perfect conformity with the facts or the truth.

Allaah (Ta’ala) also described the Qur’anic stories to be the best of stories, as He (Ta’ala) said in Surat Yusuf (12:3):

“We relate unto you, the best of stories through Our revelations unto you, of this Qur’an.”

This is because they comprise the highest degree of perfection in eloquence and sublime meaning.

The Qur’anic stories are the most beneficial stories as Allaah (Ta’ala) said in Surat Yusuf (12:111):

“There is certainly in their stories a lesson for those of understanding, never was it a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe.”

This is because of their strong impact on the reformation of the hearts, deeds and manners.

Types of Qur’anic Stories

There are three types of Qur’anic stories:

1. Stories of the Prophets, such as the story of Musa (‘Alayhis-salaam), the story of Adam (‘Alayhis-salaam), etc.
2. Stories about certain individuals and people and what had happened to them. Allaah (Ta’ala) informed us about their stories in order for them to be a lesson and advice, such as the story of the owners of the garden (in Surat al-Qalam), the story of the owner of the two gardens (in Surat al-Kahf), the story of Maryam, the story of Dhul-Qarnain, the story of Qarun, the story of the army of the Elephant, etc.
3. Stories related to events which happened in the era of the Prophet (Salla-Allaahu ‘alayhi wa sallam), such as the event of the battle of Badr, the event of the battle of Uhud, the  event of the confederates, the slander, the stories about Banu An-Nadeer (a Jewish tribe), Abu Lahab, etc.

The stories in the Qur’an are related for great wisdom:

1. To show Allaah’s Wisdom through these stories

Allaah (Ta’ala) says in Surat al-Qamar (54: 4-5):

“And there has already come to them of information, that in which there is deterrence. Extensive Wisdom-but warning does not avail (them).”  

2. To show Allaah’s Justice by punishing the beliers

Allaah (Ta’ala) says about them in Surat Hud (11:101):

“And We did not wrong them, but they wronged themselves. And they were not availed at all by their gods which they invoked other than Allaah when there came the command of your Lord. And they did not increase them in other than ruin.”

3. To clearly show Allaah’s Grace by rewarding the believers

Allaah (Ta’ala) says in Surat al-Qamar (54:34-35):

“Except the family of Lut- We saved them before dawn. As a favor from Us. Thus do We reward him who is grateful.”

4. To comfort the heart of the Prophet (Salla-Allaahu ‘alayhi wa sallam) and to console him for what he received of harm from the beliers

Allaah (Ta’ala) says in Surat Faatir (35:25-26):

“And if they deny you, then already have those before them denied. Their messengers came to them with clear proofs and written ordinances and with the enlightening Scriptures and the Book giving light. Then I seized the ones who disbelieved, and how (terrible) was My denial (punishment)!”

5. To aspire the believers to have the faith and help them to stay firm on faith and increase in it, since they have come to know about the salvation of the early believers who preceded them and their attainment of victory when they were commanded with Jihaad.

Allaah (Ta’ala) says in Surat al-Anbiyaa’ (21:88):

“So We responded to him and saved him from the distress. And thus We save the believers.”

In Surat ar-Room (30:47), Allaah (Ta’ala) says:

“And We have already sent messengers before you to their people, and they came to them with clear evidences, then We took retribution from those who committed crimes, and incumbent upon Us was support of the believers.”

6. To warn the disbelievers therewith from persisting on disbelief.

Allaah (Ta’ala) says in Surat Muhammad (47:10):

“Have they not traveled through the land and seen how was the end of those before them? Allaah destroyed (everything) over them, and for the disbelievers is something comparable.”

7. To confirm the messengership of Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam).

 This is because no one knew the news about the ancient nations except Allaah (Subhaanahu wa Ta’ala).

Allaah (Ta’ala) says in Surat Hud (11:49):

“This 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. So be patient; indeed the (best) outcome is for the righteous.”

In Surat Ibraaheem (14: 9), Allaah (Ta’ala) says:

“Has there not reached you the news of those before you – the people of Nooh and ‘Aad and Thamud and those after them? No one knows them but Allaah. Their messengers brought them clear proofs, but they put their hands in their mouths and said: “Indeed, we disbelieve in that with which you have been sent, and indeed we are, about that to which you invite us, in grave doubt.”

Repetition of the stories

There are Qur’anic stories which are mentioned only once, such as the story of Luqman, and the People of the Cave. And there are stories which are repeated according to what interest entails; however, this repetition is not only in one aspect, as it differs in length, intensity and gentleness. Thus certain parts of the story are mentioned in one position/place and the same story is mentioned, but with different parts of it in another position/place (for another interest).

The wisdom behind the repetition is:

1-     Showing the importance of that story.

2-     Asserting that story in order to keep it firm in the hearts of the people.

3-     Considering the time and state of those who are addressed by it. Therefore, one finds the brevity and intensity mostly in the stories of Makkan Surahs and the opposite with regards the stories that are mentioned in the Madani Surahs.

4-     Showing the eloquence of the Qur’an.

5-     Manifesting the truthfulness of the Qur’an and that it is from Allaah (Ta’ala) such that it relates these stories in variety, without contradictions. 

Isra’iliyyat

Isra’iliyyat (اسرائیلیات “of the Israelites“) is the body of narratives originating from Jewish (mostly) and Christian traditions.

The scholars generally classify the narratives of the Isra’iliyyat into three categories:

First: Those considered to be true because the revelation to Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) approves of them and attests to their truthfulness.

For example, Al-Bukhaari recorded that `Abdullaah ibn Mas`oud (Radia-Allaahu ‘anhu) said: “One of the rabbis came to the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) and said: `O Muhammad! We learn that Allaah will put the heavens on one finger, the earths on one finger, the trees on one finger, the water and dust on one finger, and the rest of creation on one finger, then He will say: I am the King.’ The Messenger of Allaah smiled so broadly that his molars could be seen, in confirmation of what the rabbi had said. Then the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) recited Surat az-Zumar 39:67:

﴿وَمَا قَدَرُواْ اللَّهَ حَقَّ قَدْرِهِ وَالاٌّرْضُ جَمِيعـاً قَبْضَـتُهُ يَوْمَ الْقِيَـمَةِ﴾

“They made not a just estimate of Allaah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand.”

Second: Those considered to be false because the revelation to Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) rejects them and attests to their falsehood.

For example, Al-Bukhaari recorded that Ibn Al-Munkadir said that he heard Jaabir (Radia-Allaahu ‘anhu) say that the Jews used to claim that if one has sex with his wife from behind (in the vagina) the offspring would become cross-eyed. Then, this Ayah was revealed:

“Your wives are a tilth for you, so go to your tilth, when or how you will.” [Surat al-Baqarah 2:223]

Muslim and Abu Dawoud also reported this Hadeeth.

Third: Those which have not been approved of nor rejected, i.e. those not known to be either true or false.

For example, Al-Bukhaari, may Allaah have mercy on him, recorded that Abu Hurairah (Radia-Allaahu ‘anhu) said: “The People of the Book used to read the Tawrah in Hebrew and explain it in Arabic to the Muslims. The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “Do not believe the People of the Book and do not deny them. Say: ‘We believe in Allaah and what has been revealed to us and what has been revealed to you. Our God and your God is One, and to Him we have submitted.”’ This Hadeeth was narrated only by Al-Bukhaari.

However, relating such kind of news is only permissible as long as one does not violate a prohibition. This is because the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Convey (my teachings) to the people even if it were a single verse or a sentence (from the Qur’an or the Sunnah) and tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie against me intentionally, then surely let him occupy his seat in the (Hell) Fire,” [Al-Bukhaari, the Book of the Stories of the Prophets].

Asking the people of the Scripture (the Jews and Christians) about any legal ruling in the religion is strictly forbidden. Imaam Ahmad (Rahimahullaah) reported that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Do not ask the people of the Book about anything; they might misguide you, as they are themselves misguided. If Musa (‘Alayhis-salaam) were alive, he would have no alternative but to follow me.” [Ahmad, in its chain a narrator whose name is Mujaalid and he is weak, as said by some scholars]. However, there is another narration in which Ibn Hajar said that its chain is Hasan which says: “Do not ask the people of the Book about anything, they might not guide you, as they are themselves misguided. You may belie a truth or believe a falsehood.” [Fat-h al-Baari]

Al-Bukhaari recorded that Ibn `Abbaas (Radia-Allaahu ‘anhuma) said: “How can you ask the People of the Book about anything, when your Book that was revealed to the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) is more recent, you read it pure and uncontaminated, it tells you that the People of the Book altered and changed the Book, that they write the Book with their own hands and then say: `This is from Allaah,’ to purchase with it a small price. Should not the knowledge that you have, prevent you from asking them!? No, by Allaah, we have never seen any of them asking you about what was sent down to you.” Al-Bukhaari recorded that Humayd ibn `Abdur-Rahmaan heard Mu`awiyah (Radia-Allaahu ‘anhu) talking to a group of Quraish in Madinah. He mentioned Ka`b al-Ahbar, and said: “He was one of the most truthful of those who narrated from the People of the Book, even though we found that some of what he said might be lies.” Shaikh Ibn ‘Uthaimeen says: “This means that some of what he said could be classified linguistically as lies, but he did not intend to lie, because he was narrating from manuscripts which he thought were good, but they contained fabricated material, because they did not have people who were conscientious in memorizing the Scriptures by heart as the people of this great Ummah.”

Source:

   Al-Qasas Al-Qur’ani by Shaikh Ibn ‘Uthaimeen (Rahimahullaah)