History, said Barbara W. Tuchman (1912-1989), a renowned historian of the 20th century, is the unfolding of miscalculations. A little deliberation on this witty aphorism reveals an in-depth meaning and purpose of history. History is not merely a record of activities took place in the past but it also provides the causes and consequences of the errors committed in taking decisions and differentiating between friends and foes leading to big historical events like wars and even natural calamities and disasters. This way history unfolds the miscalculations and misjudgements of the past.
The Holy Qur’an also corroborates this idea of history. After detailing the lives of Prophet Yaqub and his son, Prophet Yusuf, his envious brothers, the character of the king of Egypt and his promiscuous wife, the Holy Qur’an says, “In their stories there is a lesson for men of understanding.” (12:111) In this story the Holy Qur’an unfolds the natural law that governs the consequences of vicious and virtuous characters. However, the most comprehensive and exhaustive definition of history has been given by Ibn-e-Khaldun (1334-1406), the pioneer of the philosophy of history and father of historiography. He defines history in his magnum opus commonly known as Muqaddama Ibn-e-Khaldun as a record of human civilization and the changes that take place in its nature, including the record of events, analysis of causes and effects, rise and fall of nations, and geographical, political, social, economic and environmental factors.
However, the Qur’an’s approach to presentation of history is somehow different. Since the Qur’an is the Book of Guidance, it, while presenting history, avoids the stereotype biographical style of storytelling. It presents historical events as a guide and lesson for mankind. The Holy Qur’an provides the authentic historical records of 25 prophets. But except for Prophet Yusuf, it presents the prophets’ lives in parts not at one place.
While mentioning any subject, it corroborates its assertions by mentioning the relevant part of the life of a prophet. The story of Moses and Pharaoh has been told in 34 different chapters. But everywhere it is from different angles with different motives. For example, in chapter number 29 (Surah Qasas) the story of Moses has been told in the background of the arrogance of the polytheists of Makkah seeking to weaken the movement of truth launched by Prophet Mohammadﷺ so that they may continue their evil practices of spreading corruption and committing mischief in the land. They intentionally raised doubts about the prophethood of Prophet Mohammadﷺ.
In this background, the story starts with the arrogance of Pharaoh stating, “Pharaoh behaved arrogantly in the land and divided the people into groups seeking to weaken one section slaying their sons and sparing their daughters, he was one of those who spread corruption.” (28:4)The story of Moses explained in this chapters reveals as to how the secret plan of Allah silently works. The story proceeds ahead mentioning the whole trajectory of a part of Moses’ life from birth to his rescue from being killed, his upbringing in the very house of Pharaoh, his movement against the tyranny of Pharaoh and eventually how Pharaoh and his kingdom got doomed and perished. The story closes with the remarks, “He (Pharaoh) and his hosts behaved arrogantly in the land without justification thinking that they would not be recalled to Us, so We seized him and his hosts and cast them into the sea. Consider the fate of the wrongdoers.” (28:39-40)
On the other hand, the story of Moses has also been discussed in chapter 26 (Surah Shu’ara) but with quite different angle. The polytheists of Makkah made consistent demands to bring forth clear signs so that they may accept Him (Prophet Mohammadﷺ) as a prophet. The Holy Qur’an first mentions the Signs of Allah spread in the whole nature saying, “Don’t they see the earth and beneficial kind of things we have caused to grow in it? Surely in this there is a sign….” (26:7-8) However, on the demand of Pharaoh for a special sign, Moses threw open his staff which turned into moving serpent clearly visible to all and also he (Moses) drew out his hand which appeared shining white to the beholder. These clear signs could not convince the obdurate Pharaoh and he reacted alleging, “Surely this man is a skilful sorcerer who wants to drive you out of your land by the use sorcery.” (26:34)
Then the story further proceeds to mention how Moses defeated the most skilful magicians of the kingdom in full public view and how the magicians seeing the clear sign believed saying, “We believe in the Lord of the Worlds, the Lord of Moses and Aaron.” (26:47-48) But the intransigent Pharaoh did not believe because he was adamant and not willing to believe. Ultimately Pharaohwas drowned and doomed.
At the end of the story the Qur’an says, “Surely in it (the story) there is a sign yet most of them do not believe.” (26:67) This story gave a clear message to the polytheists of Makkah that no sign can make you believe when you have decided not to believe. For those who want to believe there is a clear sign of Allah on the earth and the heaven. The Prophet Muhammadﷺ, on the other, was given a message not to grieve if they don’t believe they are not going to believe no matter how convincing sign you show them (26:3).
Similarly, we find mention of Prophet Nuh at not less than 43 places in various chapters of the Qur’an. But it is not at all empty repetition. A little deliberation on this approach reveals that at every place the Qur’an mentions the particular event with a new angle with a new lesson.
As stated in foregone para that Prophet Yusuf’s is a solitary case where his story is mentioned at one place i.e. in chapter 12 of the holy Qur’an. If we go to the background of the revelation of this chapter, we find that this was the last phase of the Makkan period when persecution of Muslims were at the peak; they were conspiring even to assassinate or exile Prophet Muhammadﷺ. They, the brothers or relatives or people of clan of Prophet Muhammadﷺwere straining all nerves to stop this movement of truth at any cost. Under this circumstance, Allah revealed this story of Prophet Yusuf, indirectly forecasting that truth has to ultimately triumph and no power on earth can defeat truth no matter materially how weak it looks like. If we compare the trajectory of the life of Prophet Muhammadﷺ with that of Prophet Yusuf we find surprisingly striking similarities:
- Conspiracy to assassinate Prophet Muhammadﷺ was hatched by His kinsmen like that of Prophet Yusuf. But ultimately both reached at the pinnacle of their glory.
- At the Conquest of Makkah,the conspirators were standing with folded hands, imploring for forgiveness like that of the envious stepbrothers of Prophet Yusuf.
Prophet Muhammadﷺ granted general amnesty to all the perpetrators, quoting the same sentence used by Prophet Yusuf while pardoning his brothers i.e. “No blame on you this day, may Allah forgive you and He is the Most Merciful of those who show mercy.” (12:92) At the closing sentence of this story the Qur’an says, “In their stories there is a lesson for men of understanding….” (12-111)
The inescapable lesson of this story is that success cannot elude unblemished character no matter how weak it appears and evil forces has to ultimately surrender no matter how ferocious it appears. This was the clear message to the evil forces of Makkah.
It is therefore, evident that the holy Qur’an presents history not merely as a record of past events, but as a moral, spiritual, and social guide for humanity. It uses historical narratives to discern the unchanging divine law operating in the world we live in. It also teaches lessons, warns against wrongdoings, and shows the consequences of those who defy the divine law. So in the eyes of the Qur’an the purposes of reading history may be summarised as given below:
Source of Moral and Spiritual Lessons
The Qur’an repeatedly states that past events contain lessons for the people of understanding. Stories of earlier people like Lot and Shuayb are told to guide present and future generations and save them from obscenity and corruption. History has been used to show the results of faith and justice and terrible end of arrogance, obscenity and corruption.
Selective Narration Focused on Purpose
As said in foregone paras, the Qur’an does not present history in chronological detail. It selects events with moral and spiritual significance. Because the aim is guidance not storytelling only for academic purpose or mental gymnastics. For example, the story of Yusuf (Joseph) teaches patience, trust in Allah, forgiveness, and divine planning. It shows how divine law worked in the rise of characterful Yusuf from materially most humble and hated background to the seat of a powerful monarch. After presenting his history, the Qur’an draws our attention by saying, “Indeed in their stories there is a lesson for the people of understanding….” (12:111)
Discernment of Divine Law
The Qur’an uses historical accounts to show how evidently divine law is in operation in this world. Presenting the detailed account of the people of Nuh, Aad, Thamud and Lot, it shows the conflict between truth and falsehood and eventual triumph of truth as per divine law and eventual devastation of the falsehood. It provides substantial evidence to prove Allah’s power on this earth. It also confirms the unchanging nature of divine law by saying, “Such was the law of Allah in the past and you shall find no change in the law of Allah.” (48:23)
Nations Rise and Fall
The Holy Qur’an by mentioning the history of Prophet Moses and Pharaoh in great details clearly brings out the divine law that governs nation’s rise and fall. Arrogance and haughtiness, obstinate defiance of truth and Allah’s signs, committing corruptions, mischiefs and injustice on earth persecution of innocent people are intercepted by divine law leading to the decline and fall of a nation.
The Divine Law of Revival
The Arab society before Islam had been morally at the lower ebb and socially shaped by tribal traditions of might is right. In the absence of any true guide, the society had been groaning under extreme exploitation of weaker section, slaves and women. Idol worship was common and dominant. Total moral torpid was prevailing. With the advent of Islam, that debased society metamorphosed into a model society within the short span of 23 years. The Qur’an presents the conditions of the changed Arab society in the following words, “Remember the blessings He bestowed upon you, you were enemies then He united your hearts and by His grace you became brothers, you were on the brink of an abyss of fire and He rescued you from it. Thus, Allah makes signs clear to you so that you may find guidance.” (3:103)
Thereafter, within further 13 years the same Arabs ruled over the major part of the world. Presenting this history, the Holy Qur’an points out law of revival clearly saying, “Allah has promised to those among you who believe and do good deeds that He will surely grant them power in the land as He granted to those who were before them….” (24:55)
The historical presentation of the Qur’an also says that Allah does not change the people’s conditions by miracle and makes the divine law clear that, “Allah does not change the condition of a people unless they change what is within themselves.” (13:11)
Repetitions with a Purpose
While going through the Qur’an, one finds that historical instances are often repeated. This is not mere purposeless repetition. This is for drawing attention repeatedly to take lessons from history. It is for reminder, guidance and emphasis. The Holy Qur’an says, “Allah has revealed the best teaching, a self-consistent Book which repeats its contents in manifold forms whereat shiver the skin of those that hold their Lord in awe, and their skins and their heart soften for Allah’s remembrance….” (39:23)
It may, therefore, be concluded that the Qur’an does not present history for a mere storytelling but with sole purpose of guidance so that the society may not repeat the mistakes committed by the wrongdoers in the past and afflicted by Allah’s wrath. George Santayana (1863-1952), the renowned Spanish philosopher has rightly commented that those who cannot remember the past are condemned to repeat it.