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Several parables or pieces of narrative appear in the Quran, often with similar motifs to Jewish and Christian traditions which may predate those in the Quran. [1]Some included legends are the story of Cain and Abel (sura al-Ma'idah, of Abraham destroying idols (sura al-Anbiya 57), of Solomon's conversation with an ant (sura an-Naml), the story of the Seven Sleepers, and several stories about ...
The baqarah (Arabic: بَقَرْة, cow) of the Israelites [3]; The dhiʾb (Arabic: ذِئب, wolf) that Jacob feared could attack Joseph, and who was blamed for his disappearance [22] [23]
Since the Quran refers only parabolically to the stories of the prophets, assuming the audience is able to complete the rest from their own knowledge, it became necessary to store the version the original audience had in mind to keep the purpose of the message, when Islam met other cultures during its expansion.
According to the later ascriptions to these stories, it is possible for those with this knowledge and divine support to teach the prophets (Khidr-Moses story Quran 18:65–82) and even employ jinn (Dhulqarnayn). Those who "spend their wealth" on people who are in need because they devoted their lives to the way of Allah and whose situation is ...
The creation of man in the Quran differed from the Bible in that man was not made like the image of God but in the best of creation and not from Earth's dust but specifically from a dried pottery-like dark red clay, and that humans were made from a mixed fluid droplet that was recreated into a clinging thing, and that God made from water every ...
While the stories told in each book are generally comparable, there are also some notable differences. Often, stories related in the Quran tend to concentrate on the moral or spiritual significance of events rather than the details. [1] Biblical stories come from diverse sources and authors, so their attention to detail varies individually.
In the Quran, parables are used extensively, in a variety of forms and covering many themes. According to Afnan Fatani a contemporary scholar it is not the instructive stories but rather the cognitive role they play to illustrate abstract religion and to make the unfamiliar appear familiar that makes them important. [1]
The book is sometimes called the Tafsir Surat Yusuf (The Commentary on the Surah of Joseph), or Ahsan al-Qisas, meaning the "best" or "most beautiful" of all stories, an allusion to the Surah which the book is ostensibly focused on. "Ahsan al-Qisas" comes from the well-known name for Surat Yusuf in general, derived from the third verse of that ...