THE CORRECTION OF STORIES THROUGH WORDS IN THE QUR’AN
THE CORRECTION OF STORIES THROUGH WORDS IN THE QUR’AN: LINGUISTIC REFORM AND NARRATIVE RECTIFICATION
Abstract
The Qur’an was revealed to present the prophetic stories, which had been distorted through the corruption of previous revelations, in a renewed and authentic manner. In this process, the Qur’an corrects these narratives not only in terms of content but also through its careful choice of words. This article examines the Qur’anic practice of rectifying previous narratives through linguistic precision and demonstrates how, once the Qur’an-centered approach is abandoned, these stories tend to revert to their corrupted forms.
Introduction: The Transformation of Stories and the Qur’an’s Intervention
The stories presented in the Qur’an are often part of the shared narrative tradition of Judaism and Christianity. However, over time, these traditions have suffered from distortions such as the mythologization of events, deification of individuals, and the manipulation of symbols. The Qur’an intervenes in this narrative space to purify and correct both the content and the underlying language. In this sense, the Qur’an functions as a corrective text.
I. The Qur’an’s Method of Word-Based Correction
The Qur’an employs carefully selected words to correct misinterpretations in earlier narratives and to open up new dimensions of meaning. Below are examples illustrating this method.
1. Using “Word” as a Tool of Authentication
In the Qur’an, the “word” is defined as the very essence of revelation:
“Our words reached him.” (Fussilat 41:45)
“The word of Allah cannot be changed.” (An‘am 6:115)
This emphasis shows that narrative is constructed through words, and thus the authenticity of the story is linked to the authenticity of the words used.
2. Linguistic Corrections in the Story of Moses
In the Torah, Moses is depicted as a reluctant, hesitant figure—even wrestling with God. The Qur’an, however, draws a very different portrait through its language:
“Moses said: ‘My Lord, expand my chest.’” (Taha 20:25)
Here, Moses is portrayed with a sense of mission and zeal for conveying the message. The image of a fearful and fleeing Moses in the Torah is thus corrected.
“Go, for I have chosen you.” (Taha 20:13)
Moses' commissioning is described as a conscious and voluntary selection, not coercion.
The Qur’an carries out this correction not only in content but through precise word choice.
3. Reforming the Jesus Narrative Through Terminology
In Christian tradition, Jesus is described as the “Son of God.” The Qur’an directly corrects this belief through its use of language:
“He is but a word from Allah.” (Nisa 4:171)
“A spirit and a word from Him.”
“Jesus, son of Mary, was a human being.” (Ma’idah 5:75)
The Qur’an deliberately chooses its wording. Jesus is described as a “word” of God, but this word signifies creation (ibda‘), not divinity.
II. The Re-Corruption of Stories: When the Qur’an Is Removed from the Center
When the Qur’an’s corrective vocabulary is ignored, the stories tend to revert to mythological and distorted forms. Examples include:
1. The “Adam and Eve” Narrative Reverts to a Myth
In the Qur’an, Adam’s spouse is unnamed, and creation begins from a single soul (Nisa 4:1). However, in narratives detached from the Qur’an:
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Eve is said to be created from Adam’s rib,
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She is the first to succumb to Satan,
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And she is blamed for leading the man astray.
In contrast, the Qur’an states that Satan deceived both of them and that both bear responsibility (Baqarah 2:36).
2. Noah’s Ark Turns into a Children’s Tale
The Qur’an presents the flood as a metaphorical purification and confrontation with the people:
“He was loaded onto a ship, which sailed under Our watch.” (Qamar 54:13–14)
However, when disconnected from the Qur’an:
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The ark becomes a floating zoo,
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The flood is interpreted as a global physical disaster,
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And the story becomes a children’s fable.
3. The Story of Joseph Loses Its Moral Depth
The Qur’an presents Joseph as a figure of chastity, prophetic insight, and justice. But in cultural retellings:
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The story becomes a tale of romantic love (Zulaykha’s passion),
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Women are turned into fictional, emotional characters,
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The moral and metaphysical depth of the story is lost.
III. The New Narrative Constructed Through Word Selection in the Qur’an
By correcting the stories through word choice, the Qur’an reconstructs their moral and spiritual dimensions. This is evident in several ways:
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Not history, but lesson: The Qur’an says, “In their stories, there is a lesson for people of understanding.” (Yusuf 12:111) — indicating that the stories are not chronological but principled.
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Not mythology, but consciousness: The mythological aspects are stripped away and replaced with consciousness-based truths.
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Not abstract, but universal: The stories in the Qur’an are addressed not to one nation, but to all humanity.
Conclusion: Preserving the Word, Preserving the Meaning
The Qur’anic stories are not told merely to narrate events but to build an authentic consciousness and ethical structure. This is achieved especially through its choice of words, which rectify the deviations in earlier narratives.
Whenever the Qur’an is stripped of its corrective role, stories revert to their mythologized, symbolically corrupted, and morally hollow forms.
Thus, the preservation of the word is not only a linguistic task but a protection of meaning. The Qur’an being “a protected Book” (Hijr 15:9) is intrinsically tied to this integrity of word and meaning.
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