Stories and Parables in the Glorious Qur‘an

Stories & Events in the Qur‘an

There are 3 types of events: of the past; present; and the future.

Stories represent mysteries to the people of the present. There are 2 categories: (a) stories about the prophets; and (b) stories of those not known to be prophets

God Almighty has described the events related to 27 prophets along with many other accounts of other pious as well as disobedient people and nations.

27 prophets mentioned in the Qur`an: Adam, Nuh, Idris, Hud, Salih, Ibrahim, Ismail, Ishaq, Lut, Yaqub, Yusuf, Shu`ayb, Musa, Harun, Yusha`, Hizqil, Yunus, Ilyas, al-Yasa`, Shamu`il, dawud, Sulaiman, Dhul-Kifl, Uzair, Zakariyya, Yahya and Isa (Peace Be Upon Them All). Of the things mention include their da`wah, miracles, position of people towards them and the outcome.

Other persons or nations mentioned in the Qur`an: ashab al-jannah (companions of the Garden), ashab al-qaryah (people of a township), Luqman, ashab as-sabt (people of Saturday), ashab ar-rass (companions of Rass), Zul Qarnain, Talut, ashab al-Kahf (Cave-sleepers) and Raqim, Qawm Saba (people of Sheba), ashab al-Ukhdud, ashab al-Fil (Lords of the elephant), Qarun, son of Adam AS, Maryam RA etc.

These were events that occurred during the time of the Prophet PBUH. This includes: battles of Badr and Uhud (surah Ale Imran), battles of Hunain and Tabuk (surah at-Tawbah), Battle of Clans (surah Ahzab), the Night Journey (surat al-Isra) etc.

This includes: signs of the Last Hour (appearance of a strange animal on earth, coming of Gog and Magog), The Last Hour (trumpet of angel Israfil AS), Judgement Day and the events therein, The Life in Hereafter (torments of Hell and pleasures of Jannah, mutual conversations amongst d

Why are there stories in the Qur`an?

It is not simply to recall history; but as an advice, guidance and moral lessons for people;

It is to reassure the Prophet and the companions that the truth will eventually prevail and defeat falsehood;

It was a miracle from Allah; otherwise, the Prophet PBUH was unlettered and untaught;

It is in contrast to other stories which are untrue. As for the Qur`an, Allah states, “We have revealed the Book to you in truth” [5: 48 & also 22: 62, 35: 31], “We recite to you the story of Musa and Pharaoh …” [28: 3] and “In their story [Yusuf and his family] there is certainly a lesson for those possessing understanding. It is no invented story but a confirmation of the previous [scripture] …” [12: 111]

Note: the details of the stories are mentioned only to the degree necessary for the message to be conveyed.

Why is a same story repeated several times in the Quran e.g. the story of Musa is in 72 times?

Answer:

• To offer solace
• To establish the lesson in the mind of the reader
• To respond to the immense hardships faced on a daily basis
• To confirm that these hardships were also endured by other pious
• To keep the believers steadfast on inviting to righteousness
• The same story appears at different places in relevance to the subject under discussion – sometimes, there is a slight variation in wording, or only a brief summary is given, or one aspect of the story is given
• To show the importance of the principles underlying the various commands. While the Qur`an outlines the underlying principles, it allows the Hadith to describe the details of various commandments. [See 4: 65]
• To reform beliefs, exhort to moral behaviour and character-building

To show the miraculous nature of the Qur`an; each time we read or hear it, a person gains fresh interest and insight. This can only be Allah`s Word! The same story is expressed in a variety of ways, with different aspects having different underlying lessons.

Examples and Parables in the Qur`an

The Qur`an uses 2 kinds of parables (proverbs, simile, metaphor and even ideas): (a) stated parables; and (b) hidden and formless parables

In the following 3 passages, fire is used to symbolise light, and water due to its ability to bring earth back to life. Wahi (revelation) was sent down from the heavens to enlighten human hearts and bring them to life.

Example 1: “Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see. Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see. Deaf, dumb and blind – so they will not return [to the right path].” [2: 17-18]

The hypocrites who enter Islam 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 Islam has no enlightening effect on their hearts; likewise, Allah 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.

Example 2: “Or [it is] like a rainstorm from the sky within which is darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allah is encompassing of the disbelievers. The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent.” [2: 19-20]

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.

Example 3: “He sends down from the sky, rain, and valleys flow according to their capacity, and the torrent carries a rising foam. And from that [ore] which they heat in the fire, desiring adornments and utensils, is a foam like it. Thus Allah presents [the example of] truth and falsehood. As for the foam, it vanishes, [being] cast off; but as for that which benefits the people, it remains on the earth. Thus Allah presents parables.” [13: 17]

Human hearts are the metaphorical valleys of varying sizes in which the flood of revelation flows accordingly. As the physical flood carries in its currents the froth and scum of the earth, 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, brass, 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.

Example: to encourage righteous actions, – “The similitude of those who spend their wealth in Allah`s path is as the example of a grain that grows seven ears; in every ear a hundred grains,” [2: 261]; to discourage an evil practice, – “Do not backbite each other. Would anyone of you wish to eat the flesh of his dead brother? You detest it …” [49: 12]; to show there is no reward for spending to show others, – “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 …” [2: 264]

Example (gained coinage after the Qur`an): “Is the reward of goodness anything but goodness?” [5: 60]; “And that you should forgive is nearer to piety;” [2: 237]; “perhaps you may dislike something which is actually good for you,” [2: 216]; “the foul and the wholesome are not equal,” [5: 100]; “you think they are united, but their hearts are scattered,” [59: 14]; “How often a small group has defeated a larger group by Allah`s permission.” [2: 249]

Example (not actual proverbs but meaning points to one):

• lays al-khabr al-a`yaan (seeing is believing) can be deduced from when Ibrahim AS asked, “[O Allah] show me how you give life to the dead”; and then responded, “Yes, but my heart may rest at ease,” [2: 260] when asked, “do you not believe?”
• A believer cannot be bitten twice from the same hole – this can be deduced from Ya`qub AS to his sons, “Should I entrust him to you but as I entrusted his brother to you before?” [12: 64]

Middle road between the two extremes – from “who are neither extravagant nor stingy when they spend; but between that is a just stand” [25: 67] and “… Do not be loud voiced nor extremely soft in your prayer, but seek a path between them.” [17: 110]

What is the purpose of parables?

“Certainly, We have made all kinds of parables in the Qur`an for mankind that perhaps they would reflect.” [39: 27]

Posted in Uncategorised on 13th Nov 2022 by Our Imam | 2166 Views