ABSTRACT
Sacred history in the Qur ) an is grounded
in events that have happened in the past
and in which the sacred is manifested. In
this sense history is mythicized as it
involves aspects of redemptive and sal-
vational history. In the story of Moses,
with the miraculous escape of his people
and the doom of Pharaoh and his forces
(chapter 28, al-Qasas /History), for
instance, the Qur ) anic narrative (like the
biblical one before it) transforms the
migration of Hebrews from Egypt into a
divinely guided exodus. The exodus story
is told with reference not only to histor-
ical occurrences, but also to super-
natural ones that are meant to bring out
a particular lesson in ethics. Furthermore,
the story of Moses and his quest for
knowledge (18.60-82) serves as a para-
ble: during his meeting with the myster-
ious sage (al-Khidr), he gains insights
into events whose meaning/understanding
goes beyond surface appearance. The
Qur ) anic purpose here is to commu-
nicate by means of metaphor and alle-
gory what pertains to supernatural
reality beyond human perception. Simi-
larly, in the Qur ) anic story of Dhul-
Qarnayn (the Two-Horned One) (18.83-
98), the emphasis of which is on faith
and ethics, there is a particular focus on
the problem of worldly power. Dhul-
Qarnayn, who was endowed with both
wordly power and spiritual strength, has
been identified by some Muslim scholars
with Alexander the Great (a rather pro-
blematic identification, given that Alex-
ander was not known for adhering to
monotheism). The Qur ) anic reference to
Ya ) juj and Ma
) juj (Gog and Magog) is
considered to be a reference to the Mon-
gols and Tartars, although purely alle-
gorical meaning cannot be ruled out
altogether. In the latter case, the terms
apply to social catastrophies that would
create a lot of destruction before the com-
ing of the Last Hour. The whole creation drama (in which
Adam and Eve figure as part of an
exploration of human destiny) refers in the
Qur ) anic narrative to a primordial past
beyond historical time. The story has
symbolic meaning intended to express cer-
tain truths about human nature or the
human condition. For instance, after the
fall from grace Adam and Eve became ‘conscious of their nakedness’ (20.118-
119; 7.22), implying that this is an allegory
of the state of innocence in which man
lived before the fall. In that state of inno-
cence man lived, like all other animals,
in the light of his instincts alone; how-
ever, with moral and intellectual devel-
opment and the growth of consciousness – symbolized by the wilful act of dis-
obedience toGod’s command – he became
endowed with the moral free will that dis-
tinguishes him from other sentient beings. The struggle between truth and untruth
(crucial, as we have seen, to Islamic
symbolism) is played out in the human
exercise of free will, which makes humans morally aware of their actions.