Dear brother Zack,
As-salamu alaykum
I understood your response to be in the primary context of the thread's subject matter where it was being suggested that the two accounts, one Biblical and the other Quranic, shared different perspectives regarding the flood during the time of Prophet Noah.
It appeared to me at least, that you were inferring that the narrative closer to the event (i.e. the Biblical perspective) would be the more accurate, it being closest to the source and representative of its prophets. Please kindly forgive me / ignore if this is not your position, however it is a position I have often encountered in academic discourses, so I thought it apt to address. Hence why I utilised the generic term
'one'.It is the Quran's perspective that it presents history so that listeners can take thought, lessons, extract wisdom and instructions (7:176; 12:111; 14:9; 79:15) in the widest sense possible, but it does not simply narrate knowledge that was only known at the time of revelation to the primary audience. It also seeks to elaborate on information
unknown (For example, details of the cave sleepers 18:9ff) and furthermore,
clearly stands to correct the view of the Biblical writers. if it deems appropriate. I have already shared supporting verses in my previous post.
For example, the Quran clearly states that Prophet Solomon
did not disbelieve (2:102) but narratives were falsely attributed to him and this stands in stark contrast to the Biblical perspective in
1 Kings 11:1-13 where allegedly Prophet Solomon's love of women caused him to disbelieve, or at least caused his heart to stray. Which is historically correct? One even notes slight differences in the narratives of stories that are comprehensively captured in both texts such as the story of Prophet Joseph. Yes indeed, the underlying message / wisdom is quite the
sine qua non of the Quranic approach as to why it narrates such stories, but this does not infer we simply dismiss / ignore the subtle differences and as some would argue, for good reason.
I have shared clear references from the Quran how the Quran sees itself and presents its position both in terms of an overarching confirmation of the Bible, to discern between truth / falsehood and remain a guard.
Therefore, I would
respectfully disagree with your oft cited position that implies that the Quran did not necessarily want the listeners to know history. I believe it did for a number of reasons (elaboration / clarification / seeking wisdom, lessons such as how the ancients of old had been dealt with (18:55; 15:11-13; 8:38; 33:62; 40:85; 48:23; 35:43 etc.)) but I do agree with your intimation that there was also the reason that through these narratives, people would understand and repent.
May I also kindly request that in the future, if you do have a theological position / understanding that you do share, if you could please kindly share with me / readers corroborating verses / evidence from the Quran. This will also assist me so much to understand your position better and how you derive your position, God willing, particularly from the Quran. It is only a humble, respectful request
As you can see, I do also try to evidence my position and thoughts with verses if I can.
Thanks for your input as always.
Regards,
Joseph