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Qisas al-Qur'an

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al-Nur al-mubin fi qisas al-anbiya' wa l-mursalin, written by Sayyid Ni'mat Allah al-Jaza'iri

Qisas al-Qur'an (Arabic: قَصَصُ القُرآن), meaning Quranic stories, encompass nearly one-third of the Quranic verses. These stories concern prophets and past nations, as well as events from the period of the Revelation of the Qur'an. The reason for the extensive use of stories in the Qur'an is stated to be their high capacity to influence human thought and soul. The Qur'an itself introduces the purpose of relating these stories as humans taking lessons and, in numerous verses, recommends reflecting on the history of predecessors.

According to Quranic verses, Quranic stories are not fabricated or legendary, but are realities from which the wise take heed and which lead to the guidance of believers. According to 'Allama Tabataba'i, the Qur'an only mentions what is in line with its goal, namely guidance, and does not state the details of events.

Most stories of the Qur'an concern the lives of Prophets. The Qur'an has spoken in detail especially about prophets such as Abraham, Moses, Jesus, Joseph, and the Prophet of Islam (s).

Story in the Qur'an

The Qur'an places great emphasis on using stories to present Islamic teachings. Nearly one-third of Quranic verses concern the stories of predecessors and events from the period of the Revelation of the Qur'an. In the Qur'an, the world of the Hereafter is also depicted in the form of a story.[1] Quranic stories are called Qisas al-Qur'an. "Qisas" is the plural of "qissa" and means stories.[2]

In verses of the Qur'an, its storytelling feature is mentioned; in Qur'an 20:99, it is stated that the Qur'an relates the stories of predecessors to the Prophet (s). In Sura Yusuf, the story of the life of Joseph (a) is called the best of stories (ahsan al-qasas) that is to be told to the Prophet.[3] In some narrations, the expression *ahsan al-qasas* has been applied to the Qur'an itself.[4]

Quranic Goals of Storytelling

The reason for the Qur'an's extensive use of stories is considered to be the high capacity of stories to influence human thought and soul;[5] as human nature turns away from direct advice, and the Qur'an has presented its teachings through stories indirectly.[6]

The Qur'an introduces its goals in relating stories as giving reassurance to the Prophet,[7] preaching (maw'iza),[8] reminding the believers,[9] and humans taking lessons.[10] In numerous verses of the Qur'an, reflecting on the history of predecessors is recommended.[11] According to Qur'anic verses, Qur'anic stories are not fabricated or legendary, but are realities (al-qasas al-haqq: Qur'an 3:62) from which the wise take heed and which lead to the guidance of believers.[12]

'Allama Tabataba'i states that the Quran is not a book of history or fiction, but rather a divine book free from any falsehood, which always emphasizes truth and guidance and serves as a proof (ḥujja) for those who adhere to it.[13][14] Abdullah Jawadi Amuli also considers the Quran a book of demonstration (burhān) that presents wisdom, exhortation, and the best form of argumentation in its Quranic stories.[15]

Morteza Motahhari:

It is impossible for the Qur'an, the Prophet (s), the Imams of the Shi'a, and those who are trained in this school to use an unholy thing—for example, a futile matter, a false matter, an unreal matter, even if as an allegory—for a holy goal... We do not doubt that all Quranic stories, as the Qur'an relates them, are reality itself. The story that the Qur'an relates, after the narration of the Qur'an, we do not need to find confirmation from the histories of the world. The histories of the world must take confirmation from the Qur'an. 'Allama Tabataba'i in Tafsir al-Mizan proves this principle with evidence from the verses of the Qur'an that basically such a thing never existed in the Sira of the prophets that they would use an unholy thing even for their holy goal.

Some, by examining the stories of the Qur'an, have shown their three general goals as follows:

  • Cognitive goals: expressing religious beliefs such as the necessity of religion and Prophethood;
  • Social goals: expressing the causes of victory or defeat of nations, introducing superior and model nations, expressing the cause of nations enjoying blessings or being afflicted with divine punishments;
  • Ethical and educational goals: introducing models such as the Prophet (s) and Abraham (a) and those who believed with him, introducing Satan as an important factor in human deviation, expressing important ethical values.[16]

Features of Quranic Storytelling

The stories of the Qur'an are not told according to the common methods of story-writing and novel-writing.[17] According to 'Allama Tabataba'i, Qur'anic stories do not deal with details such as the lineage of persons and the time and place of events and other features that are important for historians and novelists, and only mention what is in line with the goal of the Qur'an, namely guidance.[18]

Regarding the stories of the Qur'an, features have been mentioned in terms of content and structure. Some content-related features of Qur'anic stories are being real, being purposeful and having a message, mentioning miracles and extraordinary matters, and the existence of different character types in the stories.[19]

It is said that in story-writing, the Qur'an has not followed a specific structural style and has related stories with diverse methods.[20] In some Qur'anic stories, such as the story of the People of the Cave, a summary of the story is presented at the beginning, and then the whole is given in detail. In some stories, such as the story of Moses (a) and Pharaoh, the end of the story is mentioned at the beginning, and after that, the story is related from beginning to end. Some Qur'anic stories, like the story of the birth of Jesus (a), begin suddenly and without introduction and proceed to the end.[21]

Some general features of Qur'anic stories are as follows:

  • In the Qur'an, parts of the story that play an important role in line with the goal of the Qur'an are highlighted and discussed in detail.
  • The characters of Qur'anic stories appear in a vivid and personified manner before the audience.
  • Parenthetical sentences are used extensively in Qur'anic stories.
  • The method of two-way dialogue, especially dialogue between two opposing characters, is among the common methods in Qur'anic stories.
  • The stories are often composed of few characters. Most of them are based on the tripartite structure of God, the prophet, and the prophet's nation.
  • The stories do not mention the time period of the occurrence of events.
  • The stories usually end by stating the conclusion of the story and an explicit deduction.[22]

Subjects of Quranic Stories

Most stories of the Qur'an concern the lives of Prophets. The Qur'an has spoken in detail especially about prophets such as Abraham, Moses, Joseph, and the Prophet (s). Besides the prophets, stories are narrated in the Qur'an about other individuals and also some nations and groups.[23] Some Quranic stories include:

Stories and Qur'anic Characters
Story/Character Sura and Related Verses
Creation of Adam Sura al-Baqara: 30–38
Disobedience of Satan Sura al-A'raf: 11–17
Abel and Cain Sura al-Ma'ida: 27–32
Noah and the Flood Sura Hud: 25–49
Hud and People of 'Ad Sura Hud: 50–60
Salih and People of Thamud Sura Hud: 61–68
Abraham and the Reviving of the Birds Sura al-Baqara: 260
Debate of Abraham and Nimrod Sura al-Baqara: 258
Abraham's Breaking of Idols Sura al-Anbiya': 51–70
Debate of Abraham with the Polytheists Sura al-An'am: 74–83
Sacrifice of Ishmael Sura al-Saffat: 101–111
People of Lot Sura Hud: 77–83
Life of Joseph Sura Yusuf: Entire Sura
Life of Moses Sura al-Qasas: 3–46
Story of Moses and Khidr Sura al-Kahf: 60–82
Moses and Qarun Sura al-Qasas: 76–83
Cow of the Israelites Sura al-Baqara: 67–74
Saul and Goliath Sura al-Baqara: 246–252
The Trial of David Sura Sad: 17–26
Solomon and Bilqis Sura al-Naml: 15–44
The Afflictions of Job Sura Sad: 41–44
Jonah in the Belly of the Fish Sura al-Saffat: 139–148
The Reviving of 'Uzayr after One Hundred Years Sura al-Baqara: 259
Zechariah and John Sura Maryam: 2–15
Mary (Mother of Jesus) Sura al-Kahf: 35–38
Birth of Jesus Sura Maryam: 16–37
People of the Ditch (Ashab al-Ukhdud) Sura al-Buruj: 4–10
People of the Sabbath (Ashab al-Sabt) Sura al-A'raf: 163–166
People of the Cave (Ashab al-Kahf) Sura al-Kahf: 9–26
Dhul-Qarnayn Sura al-Kahf: 83–98
People of the Elephant (Ashab al-Fil) Sura al-Fil: Entire Sura

Bibliography of Qisas al-Qur'an

Qisas al-Qur'an (Stories of the Quran) is one of the most fascinating topics in Quranic sciences, and numerous books have been written about it.[24] These books are often titled "Qisas al-Qur'an". Some of them are:

Books of Qisas al-Qur'an
Book Title Author
Al-Nur al-mubin fi qisas al-anbiya' wa l-mursalin Sayyid Ni'mat Allah al-Jaza'iri
Qisas-i Qur'an Sayyid Sadr al-Din Balaghi
Al-Qisas al-Qur'ani Sayyid Muhammad Baqir al-Hakim
Qisas al-Qur'an: Dalaliyyan wa Jamaliyyan Mahmud Bustani
Qissia-ha-yi Qur'an Sayyid Muhammad Suhufi
Dastan-i Payambaran Sayyid Ali Musawi Garmarudi
Pizhuhishi dar Jilwih-ha-yi Hunari-yi Dastan-ha-yi Qur'an Mahmud Bostani
Dastan-ha-yi Qur'an Sayyid Muhammad Husayni Shirazi
Qisas al-Qur'an Sayyid Muhammad Baqir Musawi
Tarikh-i Anbiya' ya Qisas-i Qur'an Sayyid Nabi Auliyayi
Qisas al-Qur'an ya Tarikh-i Anbiya' Sayyid Hashim Rasuli Mahallati
Qisas al-Qur'an Abu Bakr 'Atiq Nishaburi[25]

Notes

  1. ↑ Marwīyān, Ahdāf-i tarbīyatī dar qiṣṣa-hā-yi Qur'ān, p. 201; Balāghī, Qiṣaṣ-i Qur'ān, 1380 Sh, pp. 13-15.
  2. ↑ Balāghī, Qiṣaṣ-i Qur'ān, 1380 Sh, p. 14; Ṭālibī, Tārīkh dar qiṣaṣ-i Qur'ān, p. 29.
  3. ↑ Balāghī, Qiṣaṣ-i Qur'ān, 1380 Sh, p. 14; Qur'an 12:3.
  4. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 9, p. 301.
  5. ↑ Balāghī, Qiṣaṣ-i Qur'ān, pp. 13-14; Ṭālibī, Tārīkh dar qiṣaṣ-i Qur'ān, p. 29.
  6. ↑ Balāghī, Qiṣaṣ-i Qur'ān, p. 13.
  7. ↑ Qur'an 11:120.
  8. ↑ Qur'an 11:120.
  9. ↑ Qur'an 11:120.
  10. ↑ Qur'an 12:111.
  11. ↑ Ṭālibī, Tārīkh dar qiṣaṣ-i Qur'ān, p. 29.
  12. ↑ Qur'an 12:111; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, pp. 457-458.
  13. ↑ Mūsawī Hamadānī, Tarjuma-yi Tafsīr al-Mīzān, vol. 7, p. 236.
  14. ↑ For the Qur'an is not a book of history, nor a collection of imaginary stories, but it is a Divine Book that falsehood does not approach from before it nor from behind it. It has specified that it is the speech of Allah, and that it says nothing but the truth, and that after the truth there is nothing but misguidance, and that it does not seek help for the truth from falsehood, nor does it seek guidance from misguidance, and it is a book that guides to the truth and to a straight path. Ṭabāṭabā'ī, al-Mīzān, vol. 7, p. 166.
  15. ↑ The exegesis of Sura al-Nazi'at
  16. ↑ Marwīyān, Ahdāf-i tarbīyatī dar qiṣṣa-hā-yi Qur'ān, pp. 201-207.
  17. ↑ Ḥusaynī, Rīkht-shināsī-yi qiṣṣa-hā-yi Qur'ān, p. 67.
  18. ↑ Ṭabāṭabā'ī, al-Mīzān, trans. Mūsawī Hamadānī, p. 64, cited in: Ḥusaynī, Rīkht-shināsī-yi qiṣṣa-hā-yi Qur'ān, p. 67.
  19. ↑ Sangarī, Ahdāf wa shīwa-hā-yi dāstān-pirdāzī dar Qur'ān, pp. 4-7.
  20. ↑ Ṣādiqpūr, Nigāhī bi wīzhigī-hā-yi sākhtārī-yi dāstān-hā-yi Qur'ān, p. 274.
  21. ↑ Ṣādiqpūr, Nigāhī bi wīzhigī-hā-yi sākhtārī-yi dāstān-hā-yi Qur'ān, pp. 275-279.
  22. ↑ Ma'mūrī, Taḥlīl-i sākhtār-i riwāyat dar Qur'ān, pp. 66-67.
  23. ↑ See: Balāghī, Qiṣaṣ-i Qur'ān, 1380 Sh; Ṣuḥafī, Qiṣṣa-hā-yi Qur'ān, 1379 Sh.
  24. ↑ Ṣādiq-pūr, Kitāb-shināsī-yi Qiṣaṣ-i Qurʾān, pp. 306–307.
  25. ↑ M. Khurāsānī, Rāhnimā-yi Pizhūhish dar Dāstān-hā-yi Qurʾān, pp. 101–102.

References

  • Balāghī, Ṣadr al-Dīn. Qiṣaṣ-i Qur'ān. Tehran: Amīr Kabīr, 17th edition, 1380 Sh.
  • Ḥusaynī, Muḥammad. Rīkht-shināsī-yi qiṣṣa-hā-yi Qur'ān: Bāz-khwānish-i dawāzdah qiṣṣa-yi Qur'ānī. Tehran: Qūqnūs, 1382 Sh.
  • M. Khurāsānī, Mahdī. "Rāhnamā-yi pazhūhish dar dāstān-hā-yi Qur'ān". Āyinah-yi Pazhūhish, no. 15, 1371 Sh.
  • Marwīyān Ḥusaynī, Muḥmūd. "Ahdāf-i tarbīyatī dar qiṣṣa-hā-yi Qur'ān". Pazhūhish-hā-yi Qur'ānī, no. 41, 1384 Sh.
  • Ma'mūrī, ʿAlī. Taḥlīl-i sākhtār-i riwāyat dar Qur'ān: Barrasī-yi manṭiq-i tawālī-yi pīraft-hā. Tehran: Nigāh-i Muʿāṣir, 1392 Sh.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 1st edition, 1374 Sh.
  • Sangarī, Muḥammad Riḍā. Ahdāf wa shīwah-hā-yi dāstān-pirdāzī dar Qur'ān. Āmūzish-i Qur'ān, no. 8, 1384 Sh.
  • Ṣādiqpūr, Muḥammad Ḥusayn. "Nagāhī bih wīzhigī-hā-yi sākhtārī-yi dāstān-hā-yi Qur'ān". Mishkāt, no. 54-55, 1376 Sh.
  • Ṣādiqpūr, Muḥammad Ḥusayn. "Kitāb-shināsī-yi qiṣṣa-hā-yi Qur'ān". Mishkāt, no. 60-61, 1377 Sh.
  • Ṣuḥafī, Sayyid Muḥammad. Qiṣṣa-hā-yi Qur'ān. Qom: Ahl al-Bayt, 2nd edition, 1379 Sh.
  • Ṭālibī, Tahmāsb. "Tārīkh dar qiṣaṣ-i Qur'ān". Rushd-i Āmūzish-i Tārīkh Magazine, no. 42, Spring 1390 Sh.
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