Some contemporary books who dealt with the Qur'anic story were interested in the so-called (psychology of crime), especially when studying the opponents and enemies of Islam (Al-Jazeera)

We showed - in our previous article on the psychological interpretation of the Holy Qur'an - limited and partial attempts in this area, and the lack of the Qur'anic library of interpretation in this field, and the most prominent two fields in which the importance of this type of interpretation is clear: the field of Quranic stories, and the field of verses provisions that relate to legislative provisions of orders and intentions, and if the Qur'anic stories have absorbed at least half of the Qur'an, any psychological interpretation of it, the Qur'anic story will be the spacious field from which it starts, or it is clear from it the importance of This color of interpretation.

The Qur'anic story in general has explained the human soul, and showed aspects that were unique to it from all the previous human and heavenly stories, whether it clarified this in the story clearly, or included it within the lessons and lessons extracted from it, which was not interested in its statement and clarification by the ancient commentators, unfortunately, although it appeared in some minor looks of them, and contemporary academic studies tried to approach that, but without elaborating and taking full note of that.

Thesis on the subject

Despite the issuance of a doctoral thesis entitled: (The psychology of the story in the Qur'an) by Al-Tohamy Nafra, in 1971 AD - a pioneering and important book on the subject, although the writer prolonged the soul in the theoretical part of the Qur'anic story, and is it a myth or not? When he talked about the analytical aspect of the Qur'anic story, he mentioned examples of it, which is an important work in the chapter - but he was wised by the requirements of academic research, in terms of defining the research area, and he could not deal with the Qur'anic stories in full.

It was hoped that after the thesis, he would build on it with works that complement what he started, as we saw in the model of Professor Sayyid Qutb, when he wrote his book: (Artistic Photography in the Qur'an), and it was the theory that he developed to deal with the Qur'an, and then followed it with application and issued his book: (In the shadows of the Qur'an), which we did not see for Dr. Al-Tohamy Nafra after his important work.

It was preceded and followed by a number of contemporary scholars concerned with Quranic studies, or interpretation, so they took important shots in the psychology of Quranic stories, and the important psychological aspect of stories, whether the stories are related to the messengers and prophets, or related to the mighty and rulers who faced them, or the stories of believers, or the stories of disbelievers or atheists throughout history through the Qur'anic story, and we market some of these gestures that indicate the importance of having a complete work and not just limited pauses.

Quranic stories and criminology psychology

Some books of contemporaries who dealt with the Qur'anic story were interested in the so-called: (psychology of crime), especially when studying the opponents and enemies of Islam, especially the Qur'an's hadith about the children of Israel, and this interest seemed to increase after the return of hostility and the occupation of their lands, so books were interested in the stories of the children of Israel, and the anatomy of their moral and psychological qualities, by presenting the verses of the Qur'an in talking about their stories with their prophets, and with the Prophet of Islam, may God bless him and grant him peace.

The cow of the Children of Israel and the killer hit the body of the dead

Perhaps the first to draw attention to the reflection on the psychological aspect of Quranic stories from contemporaries: Sheikh Abdul Wahhab Al-Najjar, in his book: (Stories of the Prophets), and the book was scheduled for Al-Azhar students, and a committee of his scholars wrote a report criticizing a number of topics in the book, because the author had special views on some events.

When Sheikh Al-Najjar talked about the story of the cow of the Children of Israel, he did not go to what the audience of commentators went to, that a dead man was killed from the Children of Israel, and that a relative of his is his killer to inherit it, so the cow was slaughtered and hit with part of the cow, so God revived the dead, so he uttered the name of his killer.

Rather, he went on to say that the verses talked about two stories, the story of slaughtering the cow, which is a legislative matter for them when the killing occurred, and there is another story, which is the story of a dead person who was killed, and the evidence for this is the Almighty's saying: (And when you killed a soul, you turned in it, and God is the way out of what you were keeping secret. We said hit him with some of them) Al-Baqarah: 73,72.

Al-Najjar believes: The second story was not beating the deceased with part of the slaughtered cow, but rather by sitting the accused, bringing the body of the dead man from behind him, and putting his hand on his face by beating, psychologically deluding that the deceased had risen alive, or that he did not die, so he is psychologically troubled then and confesses to the crime, which is what some investigators do in the modern era of confronting the killer with the body of his killer, in order to influence him and shake him psychologically to confess, or the investigator looked at him at the time of seeing the body, and the reaction of his face.

Maududi went on to explain myself in the story, saying: What is meant in the verse "And when you said, O Moses, we will not be patient with one food.." Not food, but food indicates a lifestyle, lentils, onions and beans, is a symbol of the lifestyle of Pharaoh, a food associated with humiliation, humiliation and tyranny, while the pattern of food manna and solace, is food brought to them after their freedom

Al-Shaarawy's psychological interpretation of the crime of Joseph's brothers

Among the contemporary commentators who dealt to some degree with the psychological aspect sometimes in his interpretation: Sheikh Muhammad Metwally Al-Shaarawy, he had important gestures, indicating his standing on the natures of the human soul in the Qur'anic stories, including: When interpreting the words of the Almighty on the lips of Joseph's brothers: (Kill Joseph or throw him to the ground so that your father's face will be disturbed for you, and then you will be a righteous people after him. One of them said: Do not kill Joseph and throw him into the absence of the den, picked up by some car if you are active) Joseph: 10,9.

He says: Whoever thinks about crime, when he is not accustomed to crime, nor a criminal by nature, he gradually thinks, from the highest to the lowest, because himself is not the same as a criminal habitual criminal, they began to talk about murder, then gradually to put it in a land far from their father, and then ended up adopting the idea of being put in a well, and a car comes to take him with him, so Joseph moves away from them and his father, and then they repent after that.

The secret of naming Surat Al-Baqarah by this name

Then weaved along these lines another Azhari scholar, Sheikh Salah Abu Ismail, he recorded several episodes for Kuwait TV, and these episodes were emptied and printed in a book, entitled: (Jews in the Holy Qur'an), and it was opened by God to Sheikh Salah, that he discussed why Surat Al-Baqarah was called by this name? Although the names of the surahs are tawqif, that is: inspired by God Almighty, and not arranged by humans. And that the reason for the name is the mention of the story of the cow of the children of Israel in the surah.

It was interpreted by Abu Ismail the reason for the name, the meaning of myself, I did not find it - as far as I know - when one of the interpreters old and new, he said: The children of Israel worshiped the calf without God, God ordered them to slaughter a cow, and the calf newborn cow, and the mother is stronger than the newborn, if he sees their idol mother slaughtered in front of him without benefit or harm, it is a projection of what they drank from the worship of the calf, and a practical lesson in faith, taught in the soul with an unforgettable attitude.

Maududi and a psychological explanation of who and consolation

Among the contemporary scholars who had knowledge of the human sciences: Abu Al-Ala Maududi - may God have mercy on him - and issued his interpretation entitled: (Understanding the Qur'an), issued in Urdu, and unfortunately little translation of it, including the interpretation of Surat Al-Baqarah, and when he interpreted the words of the Almighty: (And when you said, O Moses, we will not be patient with one food, let us your Lord come out to us from what the earth sprouts, including its seeds, cucumbers, mouths, lentils and onions, he said, "Do you replace the one who is inferior with the one who is good?" Al-Baqarah: 61.

Most of the commentators went to the fact that what is inferior to the one who is good, is the replacement of manna and salwa with onions, garlic and lentils, while Maududi went to another psychological interpretation in the story, he said: What is meant here is not food, but food indicates a lifestyle, lentils, onions and beans, is a symbol of the lifestyle of Pharaoh, a food associated with humiliation, humiliation and tyranny, while the pattern of food manna and solace, is food brought to them after their freedom, it is the food of freedom, the intention of the verse: Do you replace the inferior with the good, i.e., do you replace tyranny and humiliation with freedom and dignity?!

I can market multiple models in different interpretations, and for many contemporary scholars, or ancients, but unfortunately it is not a complete vision of the Quranic stories, through careful consideration of the psychological evidence in these stories, although some of them touched some places, especially since the Qur'anic story is the vast field to talk about the human soul, and therefore we have seen novels and global stories filled with anatomy of the soul, but many novelists tuck his ideology in the novel or story, expressing this on the words of the heroes of his story, because of this area of entrance Important indirect in the expression of ideas.

The importance of this study of Quranic stories

Without a doubt, any study of the Holy Qur'an through delving into the psychology of stories, yields limitless benefits in understanding the Qur'an, as the Holy Qur'an did not mention stories for the reason of learning only, but stories enter into judgments, and enter into understanding the eloquence and greatness of the Qur'anic systems as well, which is useful at the level of the reader of the Qur'an, to be inspired by it in his life laws and laws of the universe and life through these stories.

For example, there is a common idea among sheikhs and religious, that: that who rejects Islam, and disbelieves in it, motivated only to hate the truth, and there are no other reasons, or that his mind is closed, which are reasons that may already exist, but they are not exclusive, which is explained by those who meditate on the psychological study of the stories of liars, we find the saying of the Almighty: (We may know that to grieve you who say they do not lie to you, but the oppressors of the signs of God are ungrateful) cattle: 33, it shows that they do not disbelieve in a denial of Muhammad (may Allah's peace and blessings be upon him) because they believe in his truthfulness and admit that he is the honest and faithful.

But another psychological factor they have is that repels them from the faith, which is what Abu Jahl said when asked about the secret of his lack of faith in Muhammad, and he said: We and the sons of Hashim were like horsemen, they watered us, they fed and fed us, they said: We are a prophet, so we have it. That is, he rejected this prophet in the context of tribal rivalry.

The reader of the Qur'anic stories benefits from this criterion as well, that he does not waste his time in the length of hope in a segment of people who have no hope, and that whatever opportunities they give, they will not come with another better result than before, and that in the words of the Almighty: (If they responded, they would have returned to what they forbade him) Al-An'am: 28, there are human souls insisting on a certain principle and method, and insisting on error, crime, or disobedience, and the more they give a time limit or opportunity, the greater their mistake, and the more stubborn they are.