Usool at-Tafseer Part 14 (LITERARY FORM OF THE QUR’AAN) By Dr. Abu Ameenah Bilal Philips
Usool at-Tafseer (The Fundamental Principles of Qur'aanic Interpretation)
Dr. Abu Ameenah Bilal Philips.
LITERARY FORM OF THE QUR’AAN.
that a wide variety of literary forms have been employed in it. The
utilization of a variety of literary forms does not simply provide a flowery or
elaborate presentation which dazzles the reader or listener, but conveys the unique
message of the Qur’aan in the most effective way. As was mentioned in a
previous chapter, the aim of the Qur’aan is essentially the guidance of man in
three spheres: in his relationship with God, with himself, and with the human
society in which he exists. This aim permeates every verse and chapter from the
beginning of the Qur’aan until the last verse of its last chapter, number one
hundred and fourteen. Thus a variety of literary forms were used to bring this
message home to the reader without being monotonous or seemingly repetitious.
Many of the forms are unique to the Arabic language and its constructions, while
others are very intricate and appreciable only to literary and linguistic experts. In
this chapter we will briefly explore four of the more basic literary forms
employed throughout the Qur’aan: the mathal (simile, proverb, and metaphor),
the qasam (oath), the jadal (debate), and the qissah (narrative).
THE MATHAL
Although the term mathal is commonly translated as simile or metaphor, in
the context of the Qur’aan it includes proverbs, and even ideals. Hence, the
definition of a mathal according to the Islaamic sciences is a concise but
impressive and moving literary passage in which an idea is expressed, regardless
of its construction. The mathal in the Qur’aan comes in three basic forms, the
A
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musarrah mathal (stated), the kaamin mathal (hidden), and the mursal mathal
(formless).11
1. The Mathal Musarrah (Stated)
This form, as the name implies, contains an obvious comparison and is
widely used in the Qur’aan.12 Such examples may be found in the fire and water
similes and metaphors used in reference to the hypocrites who feign Islaam:
|=ydsŒ ¼ã&s!öqym $tB ôNuä!$|Êr& !$£Jn=sù #Y‘$tR y‰s%öqtGó™$# “Ï%©!$# È@sVyJx. öNßgè=sVtB )
Ò‘ôJãã íNõ3ç/ BL༠ÇÊÐÈ tbrçŽÅÇö6ムžw ;M»yJè=àß ’Îû öNßgx.ts?ur öNÏdÍ‘qãZÎ/ ª!$#
Ó‰ôãu‘ur ×M»uKè=àß ÏmŠÏù Ïä!$yJ¡¡9$# z‘iÏB 5=hÍŠ|Áx. ÷rr& ÇÊÑÈ tbqãèÅ_ötƒ Ÿw öNßgsù
ª!$#ur 4 ÏNöqyJø9$# u‘x‹tn È,Ïãºuq¢Á9$# z‘iÏB NÍkÍX#sŒ#uä þ’Îû ÷LàiyèÎ6»|¹r& tbqè=yèøgs† ×-öt/ur
uä!$|Êr& !$yJ¯=ä. ( öNèdt»|Áö/r& ß#sÜøƒs† ä-÷Žy9ø9$# ߊ%s3tƒ ÇÊÒÈ tûïÌÏÿ»s3ø9$$Î/ 8ÝŠÏtèC
|=yds%s! ª!$# uä!$x© öqs9ur 4 (#qãB$s% öNÍköŽn=tæ zNn=øßr& !#sŒÎ)ur ÏmŠÏù (#öqt±¨B Nßgs9
( ÇËÉÈ ÖƒÏ‰s% &äóÓx« eÈ@ä. 4’n?tã ©!$# žcÎ) 4 öNÏdÌ»|Áö/r&ur öNÎgÏèôJ|¡Î/
“They are like one who kindles a fire; then when it lights up what is
around him, Allaah takes away his light and leaves him in total
darkness in which he cannot see (anything). They are deaf, dumb, and
blind; hence, they will never return to the path. Or like a dark rain
cloud, thundering and flashing lightning in the sky, (during which)
they stick their fingers in their ears from the thunderclap, fearing
death. But Allaah surrounds the disbelievers. The lightning almost
11 Mabaahith fee ‘Uloom al-Qur’aan, p. 293.
12 Al-Itqaan, vol.4, p. 39.
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snatches away their sight, but every time it lights up (the area) for
them, they walk, and when it becomes dark, they stand still. If Allaah
had willed, He could have taken away their hearing and sight, for
certainly Allaah is able to do all things.”13
Fire is used in this passage due to its quality of light, and water is used due to its
ability to bring earth back to life. Fire and water really represent the elements.
Revelation was sent down from the heavens to enlighten human hearts and bring
them to life. In these verses, Allaah uses fire and water to explain the effect of
revelation on those who pretend to be Muslims. The hypocrites who enter Islaam
so as to benefit from it materially are like someone who lights a fire in order to
benefit from its warmth and light. However, their entrance into Islaam has no
enlightening effect on their hearts; likewise, Allaah removes the quality of light
from the fire leaving only its quality of heat. Hence, they are in total darkness,
blind, unable to see the truth. The hypocrites are also like someone in a rainstorm
fearing death from its flashes of lightning and trying to avoid its mind-shattering
thunderclap. Instead of coming to life spiritually when God’s word is revealed to
them, the hypocrites try to block out its thundering commands and prohibitions,
fearing that submission to them would mean the death of their souls and egos.
Another mathal involving fire and water can be found in the following verse
concerning truth and falsehood.
Ÿ@yJtGôm$$sù $ydÍ‘y‰s)Î/ 8ptƒÏŠ÷rr& ôMs9$|¡sù [ä!$tB Ïä!$yJ¡¡9$# šÆÏB tAt“Rr& )
÷rr& >pu‹ù=Ïm uä!$tóÏGö/$# Í‘$¨Z9$# ’Îû Ïmø‹n=tã tbr߉Ï%qム$£JÏBur 4 $\ŠÎ/#§‘ #Y‰t/y— ã@ø‹¡¡9$#
߉t/¨“9$# $¨Br’sù 4 Ÿ@ÏÜ»t7ø9$#ur ¨,ysø9$# ª!$# Ü>ÎŽôØo„ y7Ï9ºx‹x. 4 ¼ã&é#÷WiÏB Ó‰t/y— 8ì»tFtB
y7Ï9ºx‹x. 4 ÇÚö‘F{$# ’Îû ß]ä3ôJu‹sù }¨$¨Z9$# ßìxÿZtƒ $tB $¨Br&ur ( [ä!$xÿã_ Ü=ydõ‹uŠsù
( ÇÊÐÈ tA$sWøBF{$# ª!$# Ü>ÎŽôØo„
13 Soorah al-Baqarah (2):17-20.
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“He sends down water from the skies which flows in valleys according
to their capacities, and the flood carries swelling froth on its surface;
there is a similar froth in the (ore) which they heat in the fire in order
to make ornaments or implements. In this way, Allaah makes a
comparison between truth and falsehood. For the froth is thrown
away and disappears, while that which is beneficial to man remains on
earth. In this way, Allaah makes parables.”14
Once again, revelation, which is sent down to bring hearts to life, is likened to
water coming down to bring the earth to life with plants. Human hearts are the
metaphorical valleys of varying sizes in which the flood of revelation flows
accordingly. As the physical flood carries the froth and scum of the earth in its
currents, so guidance and knowledge flow upon the hearts to wash away base
desires. Hearts are then likened to different types of ore, such as gold, silver, iron,
copper, etc., which are purified by the heat of the fire. Impurities rise to the
surface in the form of froth and scum which are discarded, leaving the pure metal
behind. Likewise, when the hearts of believers are exposed to the heat and light of
revelation, evil desires are cast off and the hearts are purified.
In both of the examples given above, the comparison between both fire and
revelation and water and revelation is obvious. The comparative preposition
“like” and the words “comparison, parable, simile” are all mentioned, leaving no
doubt as to the intent of the passages.
2. The Mathal Kaamin (Hidden)
In this form, the terms of comparison are not used.15 However, this type of
mathal conveys Islaamic ideals readily acceptable to natural human instincts due
to the deep and impressive meanings which they imply. For example, the concept
of the middle road between the two extremes is beautifully expressed in many
verses of the Qur’aan. In the case of spending, Allaah praises those
14 Soorah ar-Ra‘d (13):17.
15 Al-Itqaan, vol.4, p. 41.
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šÏ9ºsŒ šú÷üt/ tb%Ÿ2ur (#rçŽäIø)tƒ öNs9ur (#qèùÌó¡ç„ öNs9 (#qà)xÿRr& !#sŒÎ) tûïÏ%©!$#ur )
( ÇÏÐÈ $YB#uqs%
“Who are neither extravagant nor stingy when they spend; but
between that is a just stand.”16
And in the case of salaah, Allaah advises:
( ÇÊÉÈ Wx‹Î6y™ y7Ï9ºsŒ tû÷üt/ Æ÷tFö/$#ur $pkÍ5 ôMÏù$sƒéB Ÿwur y7Ï?Ÿx|ÁÎ/ öygøgrB Ÿwur )
“Do not be loud voiced nor extremely soft in your salaah, but seek a
path between them.”17
Another example of beautiful expression may be found in the concept that
hearing is not like seeing. In the West, a more extreme version of this concept is
often quoted as, “Seeing is believing.” However, life is too full of instances where
we believe in things without seeing them (magnetism, the mind, wind, etc.) for
that saying to be accurate. The Islaamic precept is that seeing a thing produces a
stronger belief than merely hearing about it. Hence, when Prophet Ibraaheem
requested that Allaah show him how He brings life to the dead, Allaah said,
( ÓÉ<ù=s% £‘ͳyJôÜuŠjÏ9 ‘Å3»s9ur 4’n?t/ tA$s% ( ‘ÏB÷sè? öNs9urr& tA$s% )
“Do you not believe?” He replied, “Of course (I believe), but (seeing)
would put my heart at rest.”18
3. The Mathal Mursal (Formless)
16 Soorah al-Furqaan (25):67.
17 Soorah al-Israa’ (17):110.
18 Soorah al-Baqarah (2):260.
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This form covers short verses which convey lessons, many of which have
become proverbs. Like the mathal kaamin, it has none of the expressions or
similes; however, comparisons may be made or implied.19 The following verses
clearly illustrate this type of mathal:
( öNà6©9 ׎öyz uqèdur $\«ø‹x© (#qèdtõ3s? br& #Ó|¤tãur )
“Perhaps you may dislike something which is good for you.”20
( ÇÏÉÈ ß‘»|¡ômM}$# žwÎ) Ç‘»|¡ômM}$# âä!#t“y ö@yd )
“Is the reward for good anything but good?”21
( Ü=hÍ‹©Ü9$#ur ß]ŠÎ7sƒø:$# “ÈqtGó¡o„ žw )
“The foul and the wholesome are not equal.”22
( 3 «!$# ÈbøŒÎ*Î/ OouŽÏWŸ2 Zpt¤Ïù ôMt7n=xî A’s#ŠÎ=s% 7pt¤Ïù ‘iÏB NŸ2 )
“How often a small group has defeated a larger group by Allaah’s
permission.”23
( 4Ó®Lx© óOßgç/qè=è%ur $Yè‹ÏHsd óOßgç6|¡øtrB )
“You think they are united, but their hearts are scattered.”24
19 Al-Itqaan, vol. 4, p. 43.
20 Soorah al-Baqarah (2):216.
21 Soorah ar-Rahmaan (55):60.
22 Soorah al-Maa’idah (5):100.
23 Soorah al-Baqarah (2):249.
24 Soorah al-Hashr (59):14.
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The benefits gained from the use of the mathal in the Qur’aan are
numerous.25 Intangible concepts are presented in a tangible format in order for
them to be more easily grasped and retained. Concepts which may be quite
difficult to grasp on a theoretical basis become quickly and easily comprehensible
when put in the terms of everyday human experiences or processes in nature. For
example, the idea that one who gives money for show gains no reward is tangibly
brought across by the following simile:
¼çmŸ2uŽtIsù ×@Î/#ur ¼çmt/$|¹r’sù Ò>#tè? Ïmø‹n=tã Ab#uqøÿ|¹ È@sVyJx. ¼ã&é#sVyJsù )
( (#qç7|¡Ÿ2 $£JiÏB &äóÓx« 4’n?tã šcrâ‘ωø)tƒ žw ( #V$ù#|¹
“They are like a rock covered with some earth which is struck by a
rainstorm, leaving it bare. They are unable to do anything with (the
wealth) they have earned.”26
Sometimes the mathal is used to encourage people to do certain righteous
acts by comparing them to something which is appealing to human nature. An
example of this function may be found in the verse:
ôMtFu;/Rr& >p¬6ym È@sVyJx. «!$# È@‹Î6y™ ’Îû óOßgs9ºuqøBr& tbqà)ÏÿZムtûïÏ%©!$# ã@sW¨B )
( âä!$t±o„ ‘yJÏ9 ß#Ï軟Òムª!$#ur 3 7p¬6ym èps($iÏB 7’s#ç7/Yß™ eÈ@ä. ’Îû Ÿ@Î/$uZy™ yìö7y™
25 See Mabaahith fee ‘Uloom al-Qur’aan, pp. 297-9.
26 Soorah al-Baqarah (2):264.
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“Those who spend their wealth in Allaah’s path are like a corn seed
which sprouts seven ears, each ear containing one hundred seeds.
Allaah multiplies (the gifts) of whomsoever He wishes.”27
At other times, the mathal is used to discourage certain evil practices by
comparing them to distasteful things. For example, Allaah said the following
concerning backbiting:
zNóss9 Ÿ@à2ù’tƒ br& óOà2߉tnr& =Ïtä†r& 4 $³Ò÷èt/ Nä3àÒ÷è/ =tGøótƒ Ÿwur )
( çnqßJçF÷dÌs3sù $\GøŠtB ÏmŠÅzr&
“Do not backbite each other. Would anyone of you wish to eat the
flesh of his dead brother? You detest it...”28
The revulsion we all feel at the thought of eating the flesh of our dead brother
should be felt when we hear slander or backbiting.
The mathal may also be used to praise certain types of individuals or
disgrace and debase others in order to set up certain standards of acceptable
behavior. Figurative speech is generally a more moving and effective method of
communica-tion than direct commands and detailed explanations. Hence, Allaah
has used them frequently in the Qur’aan:
öNßg¯=yè©9 9@sWtB eÈ@ä. ‘ÏB Èb#uäöà)ø9$# #x‹»yd ’Îû Ĩ$¨Y=Ï9 $oYö/uŽŸÑ ô‰s)s9ur )
( ÇËÐÈ tbrã©.x‹tGtƒ
27 Soorah al-Baqarah (2):261.
28 Soorah al-Hujuraat (49):12.
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“Certainly I have made all kinds of parables (mathal) in the Qur’aan
for mankind that perhaps they would reflect.”29
There are also numerous examples in the statements of the Prophet (r) where he
relied on the mathal to get his message across. 30
THE QASAM
The oath (qasam) in Arabic, as in English, is used to emphasize in the mind
of the reader or listener the importance or truthfulness of the idea which follows it
in the sentence. In English, the most common format is “by God,” wherein “by”
represents the phrase “as surely as I believe in.” However, Arabic linguists have
traditionally divided the format of the oath into three basic parts:
1. the verb: “I swear by;”
2. the person, thing, or event by which the oath
is taken;
3. the person, thing, or event on which the oath is taken.31
The phrase, “I swear by” (aqsimu bi) is often reduced to the particle “by” (“bi”),
and “ ta” and “ wa” are often used in place of “bi.” These particles are then joined
to the person or thing by which the oath is taken. Hence the oath, “I swear by
Allaah,” may be expressed in Arabic as, “Aqsimu bil-laah,” “bil-laah,” “ tallaah,”
or “wal-laah.” Occasionally both the verb, the particle, and the person or
thing by which the oath is taken are all deleted, leaving only the person, thing, or
event on which the oath is taken, prefixed with la, a particle of emphasis. An
example of this type of deletion can be found in the verse,
29 Soorah az-Zumar (39):27.
30 They are too numerous to begin to list, but just as a tiny sample, refer to the simile of the people
who observe the limits set by Allaah and those who don’t as people on the upper and lower decks
of a ship (Sahih Al-Bukhari, vol. 3, p. 406, no. 673). See also Sahih Al-Bukhari, vol. 1, p. 278, no.
468, for a simile of the believers as a structure whose bricks support each other.
31 Mabaahith fee ‘Uloom al-Qur’aan, p. 300.
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( öNà6Å¡àÿRr&ur öNà6Ï9ºuqøBr& þ’Îû žcâqn=ö7çFs9 )
“Certainly you will be tested (latublawunna) in your wealth and your
lives.”32
This verse should read, “[By Allaah,] you will certainly be tested.” In the
Qur’aan, the vast majority of oaths are made by created things; for example,
( ÇËÈ $yg9n=s? #sŒÎ) ÌyJs)ø9$#ur ÇÊÈ $yg8ptéÏur ħ÷K¤±9$#ur )
“By the Sun and the early morn, by the moon when it follows it.”33
However, there are exactly seven places where oaths are made by Allaah.34 Allaah
commands the Prophet (r) to swear by Allaah in three of those places, as in the
following example:
¨bàs¬7t^çGs9 §NèO £‘èVyèö6çGs9 ’nÎ1u‘ur 4’n?t/ ö@è% 4 (#qèVyèö7ム‘©9 br& (#ÿrãxÿx. tûïÏ%©!$# zNtãy— )
( ÷Läêù=ÏHxå $yJÎ/
“Those who disbelieve claim that they will never be resurrected. Say,
‘Certainly, by my Lord, you will be resurrected, then you will be
informed of what you did.’ ”35
In the remaining four instances, Allaah swears by Himself, as in the following
example:
32 Soorah Aal ‘Imraan (3):186.
33 Soorah ash-Shams (91):1-2.
34 Al-Itqaan, vol. 4, p. 46.
35 Soorah at-Taghaabun (64):7.
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( óOßgoY÷t/ tyfx© $yJŠÏù x8qßJjÅ3ysム4Ó®Lym šcqãYÏB÷sムŸw y7nÎ/u‘ur Ÿxsù )
“By your Lord, they will not truly believe until they make you the
judge in their disputes.”36
Allaah, being the creator of all things may swear by whatever he wishes;
however, man is not allowed to swear by anything but Allaah. The reason being
that oaths are taken by the things which one holds in the highest of esteem and
only Allaah should be revered in this manner. Hence, oaths by the stars, by one’s
father’s grave or even by the Prophet (r) or by the Ka‘bah are all forbidden and
considered shirk (associating partners with Allaah). The Righteous Caliph and
close companion of the Prophet (r), ‘Umar ibn al-Khattaab, reported that
Allaah’s Messenger (r) said,
( من حَلفَ بِ َ غيرِ اللَّهِ فََق د أَ ْ شرك .)
“Whoever swears by other than Allaah has associated a partner with Allaah.” 37
Almighty Allaah swears by the wonders of His creation because they all point to
Him as the Creator and Sustainer.
Occasionally in the Qur’aan, the very thing or event on which an oath is
taken may be deleted. Deletion in this case may be due to the clarity of the
context and the implication of the oath itself; for example, the oaths:
( ÇËÈ ÏptB#§q¯=9$# ħøÿ¨Z9$$Î/ ãNÅ¡ø%é& Iwur ÇÊÈ ÏpyJ»uŠÉ)ø9$# ÏQöqu‹Î/ ãNÅ¡ø%é& Iw )
“Verily, I swear by the Day of Resurrection and I swear by the self
admonishing soul,”38
36 Soorah an-Nisaa’ (4):65.
37 Collected by Aboo Daawood (Sunan Abu Dawud, vol. 2, p. 923, no. 3245) and at-Tirmithee and
authenticated by al-Albaanee in Saheeh Sunan Abee Daawood, vol. 2, p. 627, no. 2787.
38 Soorah al-Qiyaamah (75):1-2.
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and the verse following them:
( ÇÌÈ ¼çmtB$sàÏã yìyJøgªU ‘©9r& ß‘»|¡RM}$# Ü=|¡øts†r& )
“Does the human being think that I will never gather his bones back
together?”39
indicate that the missing events on which the oaths were taken are, “you will be
resurrected and judged.” This type of deletion in Arabic is used to dramatically
increase the effect of the passage, much in the same way that warnings are orally
expressed in English; for example, “You had better stop doing that, or else!”
THE JADAL (DEBATE)
The desire to be convinced by logical arguments is a part of human nature.
Human beings, generally speaking, like to argue and debate even about things
which their limited knowledge cannot verify to be correct or incorrect. Allaah
alluded to this nature in the Qur’aan, saying,
( ÇÎÍÈ Zwy‰y‘ &äóÓx« uŽsYò2r& ß‘»|¡RM}$# tb%x.ur )
“Certainly, the human being is the most argumen-tative creature!”40
Consequently, Allaah ordered the Prophet (r) to enter into debates with the
pagans, but only in a gentle way which might move their hearts:
Oßgø9ω»y ur ( ÏpuZ|¡ptø:$# ÏpsàÏãöqyJø9$#ur ÏpyJõ3Ïtø:$$Î/ y7nÎ/u‘ È@‹Î6y™ 4’n<Î) äí÷Š$# )
( ß‘|¡ômr& }‘Ïd ÓÉL©9$$Î/
39 Soorah al-Qiyaamah (75):3.
40 Soorah al-Kahf (18):54. The verse could also be translated, “Certainly, humanity is more
than anything argumentative.”
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“Call to the path of your Lord with wisdom and good admonishment
and debate with them in the best way.”41
He also allowed Muslims to have discussions with the Christians and Jews in
order to bring the truth to light:
( ß‘|¡ômr& }‘Ïd ÓÉL©9$$Î/ žwÎ) É=»tGÅ6ø9$# Ÿ@÷dr& (#þqä9ω»pgéB Ÿwur )
“Only debate in the best manner with the people who follow revealed
books.”42
Since the Qur’aan addresses man, it is only natural that this aspect of human
nature be taken into account when topics are presented. Hence, numerous
examples of debate (jadal) can be found throughout the Qur’aan. However, the
arguments raised in the Qur’aan are very simple and easily understood, as they
always rely in one way or another on observable facts to prove the unobservable.
The following are a few types of arguments found in the Qur’aan:
1. Harmony in creation implies a single creator:
( $s?y‰|¡xÿs9 ª!$# žwÎ) îpolÎ;#uä !$yJÍkŽÏù tb%x. öqs9 )
“If there were in the (heavens and earth) gods beside Allaah, they
would be ruined.”43
There would be no order and harmony to this world if it had two or more true
creators. For if they differed on how any aspect of creation should be, there would
41 Soorah an-Nahl (16):125.
42 Soorah al-‘Ankaboot (29):46.
43 Soorah al-Ambiyaa’ (21):22.
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be chaos unless they all agreed or they submitted to the decision of one of them.
Agreement or submission both imply an inability and weakness which no true
creator should possess. In fact, such descriptions of weakness reduce the Creator
of the universe to the status of a squabbling family of human beings in the way
that the Greeks, Romans, Hindus, and Egyptians, etc., imagined their gods to be.
2. The process of creation implies the possibility of re-creation (resurrection):
%cÓÍ_¨B ‘iÏB ZpxÿôÜçR à7tƒ óOs9r& ÇÌÏÈ “´‰ß™ x8uŽøIムbr& ß‘»|¡RM}$# Ü=|¡øts†r& )
Èû÷üy ÷r¨“9$# çm÷ZÏB Ÿ@yèpgmú ÇÌÑÈ 3“§q|¡sù t,n=yÜsù Zps)n=tæ tb%x. §NèO ÇÌÐÈ 4Óo ôJãƒ
( ÇÍÉÈ 4’tAöqpRùQ$# }‘Å¿øtä† br& #’n?tã A‘ω»s)Î/ y7Ï9ºsŒ }§øŠs9r& ÇÌÒÈ #Ós\RW{$#ur tx.©%!$#
“Does the human being think that he will be left without
responsibility? Was he not first a mere drop of ejaculated sperm?44
Then he became a leech-like clot which Allaah gave form and balance?
And from it He made the sexes, male and female? Is not the One who
did this able to give life to the dead?”45
If one reflects on how humans are wondrously created and molded from such
lowly origins, there should be no difficulty in conceiving the re-creation and
resurrection of humanity. For the re-creation of a thing is always easier than its
initial creation, as Allaah explicitly stated:
( Ïmø‹n=tã Ücuq÷dr& uqèdur ¼çn߉‹Ïèム¢OèO t,ù=yÜø9$# (#äty‰ö7tƒ “Ï%©!$# uqèdur )
44 The word manee is usually translated as sperm, but it can refer to the fluid of the female as well.
See Sahih Muslim, vol. 1, pp. 181-2, no. 614.
45 Soorah al-Qiyaamah (75):36-40.
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“And He is the One Who originates the creation, then He will
reproduce it, and it is easier for Him.” 46
THE QISSAH (NARRATIVE)
Everyone likes to hear information conveyed in the form of a story. The
human mind seems to relax and be comfortable in the psychological environment
created by narratives. Conse-quently, stories and their authors have always been
held in high esteem by societies throughout the world. Oftentimes, social
criticisms have found their widest audiences through the vehicle of the story. For
example, in David Copperfield, Charles Dickens attacked the exploitation of
children by Victorian society; likewise, in 1984, George Orwell commented on
state interference in the lives of its citizens. Stories about people and civilizations
of the past are especially interesting because they represent mysteries to the
people of the present. Hence the Qur’aan has, in a number of instances, employed
the narrative (qissah) format in order to convey its message to man in an
intriguing manner. Qur’aanic stories also served to reassure the Prophet (r) and
his followers that the truth would eventually win out over falsehood, and they
continue to serve the same purpose for believers today. It should be noted,
however, that while many of the most popular narratives are made up by their
authors, the Qur’aanic stories are all true. They are not made up by Allaah to
convey His message, but are in fact true historical examples of the message. This
fact has been emphasized in the Qur’aan in numerous passages by Allaah, Who
refers to Himself as the embodiment of Truth:
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46 Soorah ar-Room (30):27.
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“Certainly it is Allaah Who is truth and whatever you worship beside
Him is falsehood.”47
Allaah refers to the Qur’aan as truth:
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“I revealed the Book to you in truth.”48
and,
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“What I have revealed to you of the Book is the truth, confirming that which
preceded it.”49
And Allaah specifically states that the stories which He relates are true:
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“I recite to you the true story of Moosaa and Pharoaoh.”50
Likewise, Allaah repudiates the idea that these narratives are invented. At the end
of the story of Yoosuf and his brothers, He says,
47 Soorah al-Hajj (22):62.
48 Soorah al-Maa’idah (5):48.
49 Soorah Faatir (35):31.
50 Soorah al-Qasas (28):3.
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“In their stories there is definitely a lesson for those possessing
understanding. It is no invented story but a confirmation of the
previous (scripture).51
The qissahs in the Qur’aan may be divided into three main categories, the
first being narratives about the prophets. In such narratives, Allaah explains the
various methods which they used to call their people to God, the miracles which
they were given, the position of their people towards them, and the end result of
the struggle between belief and disbelief. Examples of this type can be found in
the stories of the Prophets Nooh (Noah), Ibraaheem (Abraham), Moosaa (Moses),
Haaroon (Aaron), and ‘Eesaa (Jesus), may Allaah’s peace and blessings be on all
of them. The second category is that of narratives concerning events and people
not known to be prophets, such as the stories of Taaloot (Saul) and Jaaloot
(Goliath), the sons of Aadam, the People of the Cave, Thul-Qarnayn, Qaaroon
(Korah), Mary, the mother of Jesus, and so on. The third category is that of events
which occurred during Prophet Muhammad’s (r) era. For example, the Battles of
Badr and Uhud in Soorah Aal ‘Imraan, the Battles of Hunayn and Tabook in
Soorah at-Tawbah, the Battle of the Clans (Ahzaab) in Soorah al-Ahzaab, and the
Night Journey (Israa’) in Soorah al-Israa’, and so on.
Some of the Qur’aanic stories are repeated in different sections of the
Qur’aan. However, the stories are usually repeated in different ways. Sometimes,
only a brief summary of a story is given, while at other times, one aspect of the
story or another is related in detail. In fact, the details of stories are often
mentioned only to the degree necessary for the message to be conveyed.
Repetition of a story in this fashion firmly establishes its lesson in the mind of the
reader. Sometimes, however, different aspects of the story have different
underlying lessons. This type of repetition also reinforces the Qur’aan’s
miraculous nature, whereby a concept may be expressed in a variety of ways, yet
the Arabs were unable to duplicate any of them.
51 Soorah Yoosuf (12):111.
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