In the words of Muḥammad Aḥmad Khalafallāh, "The intent of the Qurʾān in its narratives... admonition (ʿibra) & exhortation (ʿiẓa)"--NOT "instruction in history or explication of its [literal] truth." 1/
https://twitter.com/BroHajji/status/1395368101701726208
This point is elaborated further by Naṣr Abū Zayd: "Historical incidents mentioned in the Qur’anic narrative are presented in a literary style to convey lessons of admonition and exhortation... [They] are meant to serve ethical, spiritual, & religious purposes." 2/
This does not mean the stories are necessarily wholly independent of history. As Abū Zayd goes on, "They might be based on some historical incidents, but the purpose is not to provide knowledge about history." What the Qur'an draws on is collective historical memory... 3/
which it uses & then rearticulates stories in a certain way for specific intents & purposes. The Qur'an, therefore, exhibits creative literary freedom in order to accomplish this, which is evident even when the same story is retold in different ways in the Qur'an. 4/
As I have mentioned before, the great Muḥammad Iqbāl argued the same, & his entire passage is reproduced in whole by Khalafallāh. Iqbāl refers to the Adamic creation & fall story as "legend" & "myth" as well, while recognizing the great power of these stories. 5/
Will you also issue your takfīr against the great Islamic poet & philosopher, Iqbāl? If so, you will show your takfīrī colors to the whole world. If not, then why the inconsistency? You must then judge me the same way as you do Iqbāl. Pick your poison. 6/
As for the facile response that this is what the Qur'an itself says the Arab pagans used to say--"tales of the ancients" (asāṭīr al-awwalīn), I have already answered this, as has Khalafallāh before me. 7/
This phrase--"tales of the ancients" (asāṭīr al-awwalīn)--appears in 9 places: Q 6:25, 8:31, 16:24, 23:83, 25:5, 27:68, 46:17, 68:15, & 83:13. A close reading of these passages reveals to me that it does not refer to the question of historicity (which would be ahistorical!) 8/
but rather it is a stock phrase used by the pagans against the idea of resurrection, judgment, & hereafter, which they did not believe in & found incredible. Not only do I affirm the resurrection, judgment, & hereafter, I consider this creedal & a part of the Qur'anic kerygma. 9/
Q 68:14-5: "They say, 'What! When we have died and are dust and bones, are we to be resurrected? We and our forefathers were certainly warned of this before. These are naught but tales of the ancients." 10/
Q 23:82-3: "They say: 'What! When we have died and are dust and bones, are we to be resurrected? We and our forefathers were certainly warned of this before. These are naught but tales of the ancients." 11/
Q 83:10-13: "Woe that Day to the deniers, who deny the Day of Judgment, which none deny save every sinful transgressor. When Our signs are recited unto him, he says, 'Tales of the ancients!'" 12/
The Qur'an continuously threatened the belligerent pagans with the coming of the Hour, whereupon God's supernatural doom would descend upon them, rendering judgment in this life and/or greater judgment in the next. 13/
The purpose of all this was to get them to stop in their hostility & aggression against the believers. But, the pagans would taunt the Prophet & ask them why no such divinely ordained doom befell them. This was, to them, simply "tales of the ancients" with which... 14/
...the Prophet threatened them.
Q 8:30-33: "[They] plotted against you: to capture, kill, or expel you...And when Our signs are recited unto them, they say, 'We have heard already. Had we willed, we could have said the like of this. This is naught but tales of the ancients.' 15/
Q 8:30-33: "[They] plotted against you: to capture, kill, or expel you...And when Our signs are recited unto them, they say, 'We have heard already. Had we willed, we could have said the like of this. This is naught but tales of the ancients.' 15/
"And [remember] when they said, 'O God, if this be the truth from You, rain down stones upon us from the sky, or bring us a painful punishment.' But God will not punish them while you are among them. And God will not punish them while they seek forgiveness..." 15/
In Q 16:24, the Qur'an just prior narrates the idea that the martyrs are alive with God, & in the very next breath--after the pagans say "tales of the ancients"--the Qur'an says, "that on the Day of Resurrection they may bear their burdens completely..." 16/
This one is important:
Q 27:67-8: "And those who disbelieve say, 'What? When we and our fathers are dust, shall we indeed be brought forth? Indeed, we were promised this, we and our forefathers before, this is naught but tales of the ancients!'" 17/
Q 27:67-8: "And those who disbelieve say, 'What? When we and our fathers are dust, shall we indeed be brought forth? Indeed, we were promised this, we and our forefathers before, this is naught but tales of the ancients!'" 17/
What they & their forefathers were promised before--& which they considered mere "tales of the ancients"--was that they would be resurrected. This is an important theme because the Qur'an is talking about ultimate moral responsibility. 18/
Q 46:17: "As for one who says to his parents, 'Fie upon you both! Do you promise me that I shall be brought forth when generations have passed away before me?' ... [His parents say:] 'Woe unto you! Believe! Surely God's Promise is true...' 19/
"...Whereupon [the son] says, 'This is naught but tales of the ancients!'"
So, we see that the son could not believe in the idea of God's Promise--which is toward the believers to save & redeem them, but also to the Rejectors, who will be resurrected to be judged & punished. 20/
So, we see that the son could not believe in the idea of God's Promise--which is toward the believers to save & redeem them, but also to the Rejectors, who will be resurrected to be judged & punished. 20/
Similarly, in Q 6:25, after "tales of the ancients," the Qur'an goes on: "If you could see when they are arranged before the Fire... Nay, but it is clear to them what they used to hide... Truly they are the liars. They say, 'There is naught but our life in this world... 21/
"... and we shall not be resurrected.' If you could see when they are arraigned before their Lord, He will say, 'Is this not the truth?' They will say, 'Yes, indeed, by our Lord!' He will say, 'Then taste the punishment for having disbelieved.' Lost indeed are... 22/
"...those who deny the meeting with God till when the Hour comes..."
So, this is a recurring theme. This theme, i.e. of God's promise (the Hour, judgment, & resurrection) is mentioned in 8 out of the 9 passages in which the phrase is used. It is a stock phrase. 23/
So, this is a recurring theme. This theme, i.e. of God's promise (the Hour, judgment, & resurrection) is mentioned in 8 out of the 9 passages in which the phrase is used. It is a stock phrase. 23/
The Rejectors denied God's promise as encapsulated in the Qur'an, claiming that the Prophet had forged it & was just regurgitating "tales of the ancients" when he threatened them with God's Promise. 24/
Khalafallāh, meanwhile, points out that the Arab pagans were calling them "tales of the ancients" because they were accusing him of taking these stories from some mysterious figure or jinn, as opposed to from divine inspiration/revelation. 25/
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