Approaches to the Qur'an (2/2)

The relationship between the Qur'an and history is very much the same. Anyone familiar with the Bible will notice that there are many narratives in the Qur'an   that have Biblical parallels. In  the  past,  Orientalists   would accuse  Muhammad,   whom  they assumed  to be the Qur'an's  author, of plagiarizing  or borrowing   material  from  Jewish  and  Christian  sources.

This opinion has become increasingly   unpopular   among western scholars   of Islam.   For   one   thing,   where   Biblical   parallels   do  exist,  the  Qur'anic accounts  almost  always  involve  many key differences  in detail and meaning, Equally  important  is the fact  that the Qur'an  itself assumes  that its initial hearers  were fairly well acquainted  with these tales. It is therefore  very probable  that through  centuries  of contact,  Jews, Christians,  and pagans  of the Arabian  peninsula  adopted,  with modifications,  each other's  oral traditions.  It also  would  not be at all surprising  that traditions  shared  by Jews and Arabs  of the Middle  East  would  go back  to a common  source,  since they shared a common  ancestry.  Hence, the conjecture that the Qur’an borrows from the Bible is inappropriate.

In addition to biblical  parallels,  the Qur'an contains  a number  of stories that were apparently  known  only to the Arabian peninsula  and at least one of mysterious  origins, A striking difference between all of  the Qur'anic accounts  and  the biblical  narratives  is that while  the latter are  very often presented  in a historical  setting, the former defy all attempts  to do so, unless outside  sources  are  consulted.  In other words, relying exclusively on the Qur'an, it is nearly impossible to place these stories in history. The episodes are  told  in  such a way  that  the  meaning  behind  the story  is emphasized while  extraneous   details  are  omitted.   Thus,  western  readers   who  know nothing  of the Arabian  tribes  of 'Ad and Thamud readily  understand  the moral behind  their tales. This omission of historical detail adds to the transcendent and universal appeal of the narratives, for it helps the reader focus on the timeless meaning of the stories.

The Qur'anic  stories  are so utterly devoid of historical  reference points that it is not always  clear whether  a given  account  is meant  to be taken as history,  a parable,  or an allegory.  Consider the following two verses from the story of Adam:
“It is We Who  created  you, then We gave you shape,  then We  bade  the  angels,  "Bow  down  to  Adam!"  and they bowed  down;  not so Iblis;  he refused  to be of those who bow down.” (Surah Al-A’raf, 7:11)

“And  when  your  Lord  drew  forth  from  the  children   of Adam,  from their loins, their seed, and made them testify of themselves,  (saying)  "Am I not your Lord?"  They said, "Yes, truly we testify."  (That was) lest you should  say on the Day of Resurrection:  "Lo!  of this we were unaware."” (Surah Al-A’raf, 7:172)

Note  the  transition  in  Surah Al-A’raf:11 from  "you"  (plural  in Arabic)  in the first  two clauses  to  "Adam"   in  the  third,  as  if  mankind   is being  identified  with Adam.  These  verses  seem  to demand  symbolic  interpretations,   otherwise from  the first  we would  have  to conclude  that  we were  created,  then  we were  given  shape,  then the command  was given  concerning  the first man! As for Surah Al-A’raf: 172, I would  not even  know  how  to begin  to interpret  this verse concretely,  and  it should  come  as no surprise  that many  ancient  commentators also understood  it symbolically.

The Qur'an's eighteenth surah Al-Kahf, relates a number of beautiful stories in an almost surrealistic style. For example, verse 86, from the tale of Dhul Qarnain reads, “Until, when he reached the setting of the sun and he found it setting in a muddy spring, and found a people near it. We said:  "O Dhul Qarnainl Either punish them or treat them with kindness."”  (Surah Al-Kahf, 18:86)

This  verse  has  puzzled  Muslim  commentators,   many  of whom  searched history  for a great prophet  conqueror  that might  compare  to Dhul Qarnain, who  reached   the  lands  where   the  sun  rises  and  sets.  The  most  popular choice  was  Alexander   the  Great,  which  is patently  false  since he is well known   to  have  been  a pagan.   Since  the  sun  does  not  literally  set  in  a muddy   spring   with  people   nearby,   a  less-than-literal    interpretation is  forced  upon  us.

Rather than belabor the point, let me summarize my position.  On the basis of  the style and character of the Qur'an,  I believe  that the most general and most  cautious  statement one can make  is: The  Qur'an  relates  many stories,  versions  with which  the Arabs were apparently  somewhat  familiar, not  for  the  sake  of relating  history  or satisfying   human  curiosity,  but  to "draw  a moral,  illustrate  a point, sharpen  the focus of attention,  and to reinforce  the  basic  message[1].

I would advise against attempts to force  or decide  the  historicity   of  each  of  these  stories.  First  of  all,  because   the Qur'an  avoids historical  landmarks  and since certain passages  in some narratives  clearly  cannot be taken  literally,  such  an insistence  seems  unwarranted. Furthermore, imposing such limitations on the Qur'an may lead, unnecessarily, to rational conflicts and obstructions that distract the reader from the moral of a given tale. The Qur'an itself harshly criticizes this inclination in Surah Al-Kahf.

Some say they were three, the dog being the fourth among them. Others say they were five, the dog being the sixth doubtfully guessing at the unknown.  Yet others say seven, the dog being the eighth.  Say, "My Lord knows best their number, and none knows them, but a few. Therefore, do not enter into controversies concerning them, except on a matter that is clear."  (Surah Al-Kahf, 18:22)

Moreover,  it would  be humanly  impossible  to definitively  decide  the historic  or symbolic  character  of every  tale; no one has  the requisite  level of knowledge  of history  and Arab  oral  tradition-not     to mention  insight into the intent and wisdom  of the author to make such a claim. Personal ignorance should be admitted, but it should not be allowed to place limits and bounds on the ways and means of revelation.

As we set out on our journey, we will be approaching the Qur'an from the standpoint of meaning; seeking to make sense of and find purpose in the existence of God, man, and life. We are now ready to embark.  We have made our preparations and have broken camp.  With the Qur'an before us, we enter the first page.