Examining and criticizing the views of Orientalists regarding the repetition of Qur'anic stories with an emphasis on the purposefulness of the surahs (centered on the story of Hazrat Ibrahim (pbuh))

Document Type : Original Article

Authors

1 Corresponding Author, PhD in Quran and Hadith Sciences, Faculty of Theology and Islamic Knowledge, Ilam University, Ilam, Iran

2 sinaweb

3 Member of the Scientific Association of the Quran and Orientalists of the Seminary, Qom, Iran,

4 Ph.D. student, Department of Educational Sciences, Qur'anic and Hadith Sciences, Faculty of Theology, Ilam University

10.22034/jqopv.2025.15315.1310

Abstract

From the viewpoint of Orientalists, the repetition of stories in the Qur’an has often been cited as evidence of a lack of coherence and structural unity within its sūrahs. In contrast, Muslim scholars regard this repetition as one of the aspects of the Qur’an’s rhetorical miracle, serving functions such as eloquence and rhetorical effectiveness, guidance and moral instruction, completing narrative images, and demonstrating its miraculous and inimitable nature. This study, employing a descriptive-analytical method, investigates the doubts raised about the repetition of Qur’anic narratives and critiques Orientalist views in this regard, with an emphasis on the purposeful design of the sūrahs. For this purpose, verses that are the subject of this challenge are identified, and by reflecting on the views of classical and contemporary exegetes, the wisdom behind the repetition of stories is explored. In this context, the story of Prophet Abraham (AS) - one of the most frequently repeated narratives in the Qur’an - is selected and analyzed. Examining the purpose and context of the verses within each sūrah and comparing them with the diverse aims of the narrative in other sūrahs reveals that the primary objective of repeating stories in the Qur’an is to utilize them in alignment with the specific objectives of each sūrah. The story of Abraham (AS) was revealed to the Prophet Muhammad (PBUH) at different times, pursuing goals such as calling to monotheism, warning the polytheists by recounting the fate of past peoples, consoling the Prophet, relating the history of previous communities, and arguing against polytheism

Keywords


Al-Tabari, M. I.. Jami‘ al-bayan fi tafsir al-Qur’an. Dar al-Fikr, 1992 CE.
Ālūsī, Sayyid Maḥmūd, Rūḥ al-Maʿānī fī Tafsīr al-Qurʾān al-ʿAẓīm (The Spirit of the Meanings in the Exegesis of the Noble Qurʾān), ed. ʿAlī ʿAbd al-Bārī ʿAṭiyyah, Beirut: Dār al-Kutub al-ʿIlmiyyah, 1415 AH (1995 CE).
Al-Zamakhshari, J. M. (2009). Al-Kashshaf ‘an Haqa’iq al-Tanzil (Vol. 1). Dar al-Kutub al-‘Ilmiyyah. (Original work published 1134)
Andalusī, Abū Ḥayyān Muḥammad ibn Yūsuf, Baḥr al-Muḥīṭ fī al-Tafsīr (The Oceanic Commentary), ed. Ṣidqī Muḥammad Jamīl, Beirut: Dār al-Fikr, 1420 AH (1999 CE).
Asadī, ʿAlī, “Kārkardshināsī-yi Takrār dar Qaṣaṣ-i Qurʾān bā Taʾkīd bar Hadafmmandī-yi Sūrah-hā dar Hadaf (Case Study: The Story of the People of Thamūd),” Pazhūhish-hā-yi Qurʾānī (Qurʾānic Studies Quarterly), no. 3, Autumn 1398 SH (2019 CE).
ʿAskarī, Sayyid Murtaḍā, Naqsh-i Aʾimmah dar Iḥyā-yi Dīn (The Role of the Imams in Reviving Religion), Tehran: Markaz-i Farhangī-yi Intishārāt-i Munīr, 21st ed., 1388 SH (2009 CE).
ʿAzīzī, Abū al-Faḍl, “Darāmadī bar Tabārshināsī-ye Naẓariyyah-ye Waḥy-i Ilqāʾī-ye ʿAbd al-Karīm Surūsh (A Genealogical Introduction to ʿAbd al-Karīm Surūsh's Theory of Suggestive Revelation),” Maʿrifat-i Kalāmī, vol. 9, no. 32, 1390 SH (2011 CE).
Bāqillānī, Abū Bakr, Iʿjāz al-Qurʾān (The Inimitability of the Qurʾān), ed. Sayyid Aḥmad Ṣaqr, Cairo: Dār al-Maʿārif, 5th ed., 1997 CE.
Bāṣirī, Fāṭimah & Ḥājj ʿAbd al-Bāqī, Maryam, “Tanāsob-i Qaṣaṣ-i Qurʾān bā Aghrāḍ-i Sūrah-hā bā Maḥwūrīyyat-i Sūrah Ibrāhīm (Thematic Harmony of Qurʾānic Stories and Sūra Purposes: Case of Sūrah Ibrāhīm),” Ilāhiyyāt Quarterly, vol. 12, no. 49, Winter 1398 SH (2019 CE).
Bāṣirī, Fāṭimah, “Wākāwī-yi Rābiṭah-yi Takrār wa Bayān-i Guzīnisheh-yi Qaṣaṣ-i Anbiyāʾ bā Hadafmmandī-yi Sūrah-hā-yi Qurʾānī (Case Study: The Story of Prophet Nūḥ),” Pazhūhish-i Dīnī (Religious Research Journal), no. 44, Spring–Summer 1401 SH (2022 CE).
Bell, R. (1925). The Origin of Islam in Its Christian Environment. Macmillan.
Bucaille, Maurice, al-Tawrāh wa al-Injīl wa al-Qurʾān wa al-ʿIlm (The Torah, the Gospel, the Qurʾān and Science), Beirut: Dār al-Kindī, 2nd ed., 1978 CE.
Dāʾirat al-Maʿārif-i Qurʾānī-yi Līdan (The Encyclopaedia of the Qurʾān, Leiden), Leiden: Brill, 2000 CE.
Dāvarī, Aḥad & Jalīliyyān, Ḥamīd, “Barrasi-yi Intiqādī-yi Dīdgāh-i Firestone darbārah-yi Miṣdāq-i Dhabaḥ (A Critical Review of Firestone’s View on the Identity of the Sacrificed One in the Qurʾān),” Do-Faṣlnāmah-yi Shahbah-Pazhūhī-yi Muṭālaʿāt-i Qurʾānī, no. 5, Autumn–Winter 1400 SH (2021 CE).
Dhahabī, Muḥammad ibn Ḥusayn, al-Tafsīr wa al-Mufassirūn (Exegesis and the Exegetes), Beirut: Dār al-Kutub al-Ḥadīthah, 2000 CE.
Fakhr al-Rāzī, Muḥammad ibn ʿUmar, Mafātīḥ al-Ghayb (The Keys to the Unseen), Beirut: Dār al-Fikr, 1401 AH (1981 CE).
Goldziher, I. (1902). Die Richtungen der islamischen Koranauslegung. Weimar.
Golshani, Mahdī, Qurʾān wa ʿIlm (The Qurʾān and Science), Tehran: Ṭarḥ-i Nū, 2nd ed., 1378 SH (1999 CE).
Ḥaddād, Yūsuf Durrah, al-Qurʾān wa al-Kitāb: Bīʾah al-Kitābiyyah (The Qurʾān and the Book: The Scriptural Milieu), 2nd ed., Beirut: Manshūrāt al-Maktabah al-Būlīsiyyah, 1982 CE.
Haykal, Muḥammad Ḥusayn, Ḥayāt Muḥammad (The Life of Muḥammad), Beirut: Dār al-Maʿrifah, 1980 CE.
Ḥusaynī, Abū al-Qāsim, Mabānī-yi Hunnarī-yi Qaṣaṣ-i Qurʾān (Aesthetic Foundations of Qurʾānic Stories), Tehran: Markaz-i Pazhūhish-hā-yi Islāmī-yi Ṣadā wa Sīmā, 1377 SH (1998 CE).
Ḥusaynīzādah, Sayyid ʿAbd al-Rasūl & Mīrzīnallī, Sayyid Faẓlullāh, “Khwānish-i Intiqādī-yi Shākhiṣah-hā-yi ʿAdam-i Tanāsob-i Āyāt-i Qurʾān az Dīdgāh-i Nöldeke (A Critical Reading of the Perceived Incoherence of Qurʾānic Verses in Nöldeke’s View),” Qurʾān-Pazhūhī-yi Khāwarshināsān, vol. 19, no. 36, pp. 239–266.
Ibn ʿĀshūr, Muḥammad ibn Ṭāhir, al-Taḥrīr wa al-Tanwīr (Liberation and Enlightenment), Tunis: al-Dār al-Tūnisiyyah li al-Nashr, 1984 CE.
Ibn Kathir, I. (1999). Tafsir al-Qur’an al-‘Azim. Dar al-Tayyibah. (Original work published 1373 AH)
Ibn Manẓūr, Muḥammad ibn Mukarram, Lisān al-ʿArab (The Tongue of the Arabs), Beirut: Dār Ṣādir, 1414 AH (1993 CE).
ʿIrfānmanesh, Amīr, “Taḥlīl-i Naẓariyyah-ye Zabān-i Dīn-i ʿAbd al-Karīm Surūsh wa Naqd-i Ān az Manẓar-i Āyatullāh Jawādī Āmulī (An Analysis of Soroush’s Theory of Religious Language and its Critique by Āyatullāh Jawādī Āmulī),” Pazhūhish-hā-yi Iʿtiqādī Kalāmī, vol. 7, no. 28, 1397 SH (2018 CE).
Kākākhānī, ʿAbd al-Karīm, Sākhtār wa Niẓām-i Darūn-i Sūrah-ʾī-yi Qurʾān-i Karīm (Structure and Intra-Suratic Order in the Noble Qurʾān), Qom: Nashr-i Maʿārif, 1st ed., 1392 SH (2013 CE).
Khalīlī, Raqiyyah, “Barrasi-yi Ārāʾ-yi Tafsīrī-yi Āyatullāh Jawādī Āmulī dar Naqd wa Taḥlīl-i Ārāʾ-yi Mustashriqān dar Bārah-yi Khāstgāh-i Qurʾān,” Muṭālaʿāt-i Tafsīr-i Taṭbīqī (Comparative Exegesis Studies), vol. 7, no. 1, 1401 SH (2022 CE), pp. 260–283.
Khāmahgar, Muḥammad, Majmūʿah-yi Kāmil-i Sākhtār-i Sūrah-hā-yi Qurʾān-i Karīm (Complete Compilation of Sūrah Structures in the Noble Qurʾān), Qom: Āyah Nūr, 5th ed., 1399 SH (2020 CE).
Khaṭīb, ʿAbd al-Karīm, al-Qaṣaṣ al-Qurʾānī fī Manṭūqihi wa Mafhūmihi (Qurʾānic Narratives in Their Wording and Meaning), Beirut: Dār al-Maʿrifah, 1395 AH (1975 CE).
Khaṭīb, ʿAbd al-Karīm, al-Tafsīr al-Qurʾānī li al-Qurʾān (The Qurʾānic Exegesis of the Qurʾān), Cairo: Dār al-Fikr al-ʿArabī, 1967 CE.
Khomeinī, Rūḥullāh, Ādāb al-Ṣalāh (The Disciplines of Prayer), Tehran: Muʾassasah-yi Tanzīm wa Nashr-i Āthār-i Imām Khomeinī, 7th ed., 1378 SH (1999 CE).
Makāram Shīrāzī, Nāṣir, Tafsīr-i Namūnah (The Exemplar Commentary), Tehran: Dār al-Kutub al-Islāmiyyah, 9th ed., 1374 SH (1995 CE).
Maybudī, Aḥmad ibn Muḥammad, Kashf al-Asrār wa ʿUddat al-Abrār (The Unveiling of Secrets and the Provision of the Pious), Tehran: Amīr Kabīr, 5th ed., 1371 SH (1992 CE).
Muqaddadī, Muḥammad Bāqir, “Wākāwī-yi Sāz-o-Kār-i Hidāyat dar Qurʾān bā Rūkard-i Kalāmī (An Analysis of the Mechanism of Guidance in the Qurʾān: A Theological Approach),” Pazhūhish-hā-yi Kalām-i Islāmī, vol. 4, no. 2, Summer 1400 SH (2021 CE).
Muṭahharī, Murtaḍā, Majmūʿah-yi Āthār (Collected Works), vol. 1, Tehran: Intishārāt-i Ṣadrā, 25th ed., 1381 SH (2002 CE).
Muṭahharī, Murtaḍā, Waḥy wa Nubuwwat (Revelation and Prophethood), Tehran: Intishārāt-i Ṣadrā, 19th ed., 1381 SH (2002 CE).
Naṣr, Sayyid Ḥusayn, Qalb-i Islām (The Heart of Islam), trans. Aḥmad Ārām, Tehran: Nashr-i ʿIlmī wa Farhangī, 1384 SH (2005 CE).
Nicholson, R. (1930). A Literary History of the Arabs. Cambridge University Press.
Nöldeke, T. (2013). The History of the Quran (W. H. Behn, Trans.). Brill. (Original work published 1860)
Nöldeke, Theodor, Tārīkh-i Qurʾān (The History of the Qurʾān), trans. Farīdūn Badraʾī, Tehran: Nashr-i Jāmī, 2nd ed., 1387 SH (2008 CE).
Paret, R. (1957). W. Montgomery Watt: Muhammad at Mecca. Oxford 1953. Clarendon Press. XVI, 192 S. – 18 s. net. Der Islam, 32(1), 106–108. https://doi.org/10.1515/islam-1957-320105.
Qāʾimīnīyā, Ḥamīd Riḍā, Qurʾān wa Naẓariyyah-hā-yi Hermeneutīk (The Qurʾān and Hermeneutical Theories), Qom: Pazhūhishgāh-i Farhang wa Andīshah-yi Islāmī, 3rd ed., 1391 SH (2012 CE).
Qazwīnī, Muḥsin, Qaṣaṣ al-Qurʾān wa Taʾthīruhā fī al-Adab al-Ḥadīth (Qurʾānic Stories and Their Influence on Modern Literature), Beirut: Dār al-Kutub al-ʿIlmiyyah, 1415 AH (1995 CE).
Qutb, S. (1966). Fi Zilal al-Qur’an. Dar al-Shuruq.
Rahman, F. (1984). Major Themes of the Quran. University of Chicago Press.
Salīmī, Muḥammad, “Bāztāb-i Maʿārif-i Kalāmī dar Sūrah Baqarah (Theological Reflections in Sūrah al-Baqarah),” Muṭālaʿāt-i Tafsīrī, vol. 3, no. 5, 1396 SH (2017 CE).
Shaḥātah, Muḥammad, al-Iʿjāz al-Qaṣaṣī fī al-Qurʾān (The Narrative Miracle in the Qurʾān), Cairo: Dār al-Kutub, 1983 CE.
Shaḥrūr, Muḥammad, al-Kitāb wa al-Qurʾān: Qirāʾah Muʿāṣirah (The Book and the Qurʾān: A Contemporary Reading), Beirut: Dār al-Sāqī, 1990 CE.
Soroush, ʿAbd al-Karīm, Bast-i Tajribah-yi Nabawī (Expansion of Prophetic Experience), Tehran: Muʾassasah-yi Farhangī-yi Ṣirāṭ, 2nd ed., 1379 SH (2000 CE).
Suyūṭī, Jalāl al-Dīn, al-Itqān fī ʿUlūm al-Qurʾān (Mastery in Qurʾānic Sciences), Beirut: Dār al-Fikr, 1416 AH (1995 CE).
Ṭabarī, Muḥammad ibn Jarīr, Jāmiʿ al-Bayān ʿan Taʾwīl Āy al-Qurʾān (Comprehensive Commentary on the Interpretation of Qurʾānic Verses), Beirut: Dār al-Maʿrifah, 2nd ed., 1406 AH (1986 CE).
Ṭabāṭabāʾī, Muḥammad Ḥusayn, al-Mīzān fī Tafsīr al-Qurʾān (al-Mīzān: An Exegesis of the Qurʾān), Beirut: Muʾassasat al-Aʿlamī li al-Maṭbūʿāt, 5th ed., 1417 AH (1996 CE).
Ṭālaqānī, Sayyid Maḥmūd, Partawī az Qurʾān (A Ray from the Qurʾān), Tehran: Sherkat-e Sahāmī-ye Intishār, 8th ed., 1390 SH (2011 CE).
Zamakhsharī, Maḥmūd ibn ʿUmar, al-Kashshāf ʿan Ḥaqāʾiq Ghawāmiḍ al-Tanzīl (The Revealer of the Truths of the Subtleties of Revelation), Beirut: Dār al-Kutub al-ʿIlmiyyah, 1407 AH (1987 CE).
Zarqānī, Muḥammad ʿAbd al-ʿAẓīm, Manāhil al-ʿIrfān fī ʿUlūm al-Qurʾān (Sources of Knowledge in Qurʾānic Sciences), Cairo: Dār al-Fikr, 1943 CE