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<\/a>(Wikimedia Commons public domain photo by Gunawan Kartapranata)<\/figcaption><\/figure>\n
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The entire twelfth chapter of the Qur\u2019an is devoted to a beauti\u00adful retelling of the story of Joseph of Egypt. It is the only chapter of the Qur\u2019an that is entirely occupied by a single narrative.<\/span><\/p>\n The story of Moses is one of the more commonly repeated in the Qur\u2019an.[1]<\/a>\u00a0 Saul, David, and Solomon are also mentioned.[2]<\/a><\/span><\/p>\n The Qur\u2019an knows the biblical stories of David and Goliath, as well as the parable Nathan tells to David in 2 Samuel 11-12. King David is a great revelator in the Qur\u2019an. \u201cTo David We gave the Psalms.\u201d[3]<\/a> Moreover, Solomon appears in the Qur\u2019an not only as a great king of Israel but also as a magician, just as he does in post-biblical Jewish lore. And at one point the Qur\u2019an seems to make Solomon the star of a story that the Bible connects with Gideon instead.[4]<\/a><\/span><\/p>\n It is not only the stories of the Old Testament or Hebrew Bible that seem to find their counterparts in the Qur\u2019an; the New Testa\u00adment has Qur\u2019anic parallels as well. A parable similar to that of the ten virgins occurs.[5]<\/a> The miraculous birth of John the Baptist is alluded to at several points.[6]<\/a> So, too, is the story of Mary, includ\u00ading Gabriel\u2019s annunciation to her of the advent of the Savior and the virgin birth of Jesus.[7]<\/a> Certain Western scholars have seen a remi\u00adniscence of the institution of the eucharist or sacrament and the miracle of loaves and fishes.[8]<\/a><\/span><\/p>\n Many of the similarities are verbal. There are passages in the Qur\u2019an that are virtually identical to passages in the Bible.[9]<\/a> Thus, when the Qur\u2019an talks about the ruins of past civilizations, destroyed for their disobedience to God and to the prophets he had sent to them, it comments that \u201cyour Lord would not have ruined those cities without just cause, had their inhabitants been righteous men.\u201d[10]<\/a> It rejects the notion that God prefers one people over another because of their lineage or ancestry. \u201cThe noblest of you in God\u2019s sight,\u201d it says, \u201cis he who fears Him most.\u201d[11]<\/a>\u00a0 This is reminis\u00adcent of the justification given by the Book of Mormon for the expul\u00adsion of the Canaanites by the children of Israel:<\/span><\/p>\n And now, do ye suppose that the children of this land, who were in the land of promise, who were driven out by our fathers, do ye suppose that they were righteous? Behold, I say unto you, Nay. Do ye suppose that our fathers would have been more choice than they if they had been righteous? I say unto you, Nay. Behold, the Lord esteemeth all flesh in one; he that is righteous is favored of God. But behold, this people had rejected every word of God, and they were ripe in iniquity.<\/strong>[12]<\/a><\/span><\/p>\n The Qur\u2019an\u2019s view of human hardheartedness is very close to that found in the Latter-day Saint scriptures. \u201cWhen misfortune befalls a man, he prays to Us standing, sitting, and lying down. But as soon as We relieve his affliction he pursues his former ways, as though he never prayed for Our help.\u201d[13]<\/a>\u00a0 This could serve as a sum\u00admary of Nephite history, but its applicability is not only to past dis\u00adpensations. \u201cIn the day of their peace,\u201d said the Lord about the persecuted Saints in 1833 Missouri, \u201cthey esteemed lightly my coun\u00adsel; but, in the day of their trouble, of necessity they feel after me.\u201d[14]<\/a>\u00a0 This leads occasionally to a highly negative view of human nature, which contrasts us unfavorably with inanimate nature: \u201cIf We had sent down this Qur\u2019an upon a mountain, thou wouldst have seen it humbled, split asunder out of the fear of God.\u201d[15]<\/a> The prophet Mormon seems to have held a similar opinion: \u201cO how great is the nothingness of the children of men; yea, even they are less than the dust of the earth. For behold, the dust of the earth moveth hither and thither, to the dividing asunder, at the command of our great and everlasting God. Yea, behold at his voice do the hills and the mountains tremble and quake.\u201d[16]<\/a>\u00a0 Nevertheless, despite their persistent rebellion against the will of God, the wicked seem to be quite serene in both the Qur\u2019an and the Book of Mormon. \u201cThey declare: \u2018The Fire will never touch us\u2014except for a few days.\u2019\u201d[17]<\/a><\/span><\/p>\n \u201cAnd there shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God\u2014he will justify in committing a little sin; yea, lie a little, take the advantage of one because of his words, dig a pit for thy neighbor; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God.\u201d<\/strong>[18]<\/a><\/span><\/p>\n Like the Bible, the Qur\u2019an distinguishes between rocky soil and the deep soil in a garden, as a parable for the distinction between believers and unbelievers.[19]<\/a> But the believers comprehend the par\u00adables of God, while unbelievers do not understand what they mean.[20]<\/a>\u00a0 Part of the problem is that unbelievers hold family and kin dearer than true religion. The Qur\u2019an advises against this, just as Jesus does.[21]<\/a>\u00a0 But if believers choose to serve God first, he will intervene on their behalf. \u201cIf God be for us,\u201d asks the apostle Paul, \u201cwho can be against us?\u201d[22]<\/a> \u201cIf God helps you,\u201d declares the Qur\u2019an, \u201cnone can overcome you. If He abandons you, who then can help you?\u201d[23]<\/a> \u201cKeep your covenant,\u201d Allah says, \u201cand I will be true to Mine.\u201d[24]<\/a> This is similar to what God told Joseph Smith: \u201cI, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise.\u201d[25]<\/a><\/span><\/p>\n \u00a0<\/p>\n [1]<\/a> See, for example, 2:40-71, 246-48; 5:20-26; 7:103-75; 10:75-93; 19:51-53; 20:10-98; 26:10-69; 27:7-14; 28:3-46, 76-82; 40:23-53; 43:46-56; 79:15-26.<\/span><\/p>\n [2]<\/a> 2:249-53; 27:15-44; 34:12-14; 38:21-26.<\/span><\/p>\n [3]<\/a> 4:163; 17:55.<\/span><\/p>\n [4]<\/a> Compare 2:249 with Judges 7:2-7.<\/span><\/p>\n [5]<\/a> 57:12-15; compare Matthew 25:1-13.<\/span><\/p>\n [6]<\/a> 3:38-41; 19:2-15; 21:89-90.<\/span><\/p>\n [7]<\/a> 3:35_37,42-51; 19:16-34.<\/span><\/p>\n [8]<\/a> 5:112-15.<\/span><\/p>\n [9]<\/a> It might be of interest to compare the 55th chapter of the Qur\u2019an with Psalm 136. However, such a comparison is beyond the scope of the present book.<\/span><\/p>\n [10]<\/a> 11:117.<\/span><\/p>\n [11]<\/a> 49:13.<\/span><\/p>\n [12]<\/a> 1 Nephi 17:33-35.<\/span><\/p>\n [13]<\/a> 10:12; compare 30:33-34; 39:8.<\/span><\/p>\n [14]<\/a> Doctrine and Covenants 101:8.<\/span><\/p>\n [15]<\/a> 59:21 (Arberry).<\/span><\/p>\n [16]<\/a> Helaman 12:7-9.<\/span><\/p>\n [17]<\/a> 2:80; compare 3:24.<\/span><\/p>\n [18]<\/a> 2 Nephi 28:8.<\/span><\/p>\n [19]<\/a> 2:264-65. Compare Matthew 13:3-9, 18-23; Mark 4:3-9, 14-20; Luke 8:5-8, 11-15.<\/span><\/p>\n [20]<\/a> 2:26. Compare Matthew 13:10-17; Mark 4:11-12; Luke 8:10.<\/span><\/p>\n [21]<\/a> 9:23 24. Compare Matthew 10:34-37.<\/span><\/p>\n [22]<\/a> Romans 8:31.<\/span><\/p>\n [23]<\/a> Romans 8:31. Qur\u2019an 3:160.<\/span><\/p>\n