List of legends in the Quran

Some narratives appear to reflect Jewish Midrash Tanhuma legends, like the narrative of Cain learning to bury the body of Abel in Surah 5:31.[4][5] Surah 5:32, when discussing the legal and moral applications to the story of Cain and Abel, is similar to what is found in the Jewish Mishnah tradition:[6]

Whoever destroys a soul, it is considered as if he destroyed an entire world. And whoever saves a life, it is considered as if he saved an entire world.

— Jerusalem Talmud, Sanhedrin 4:1 (22a)[7]

Because of that We ordained for the Children of Israel: that whoever kills a person—unless it is for murder or corruption on earth—it is as if he killed the whole of mankind; and whoever saves it, it is as if he saved the whole of mankind. Our messengers came to them with clarifications, but even after that, many of them continue to commit excesses in the land.

— Quran 5:32[8]

Surah 21, which tells of Abraham destroying the idols, after which he is delivered by God from being thrown into the fire, parallel a legend found in the Midrash Rabbah.[9]

Both the Quran and the text Legends of the Jews feature the story of Solomon and the Valley of the Ants:

On one occasion he strayed into the valley of the ants in the course of his wanderings. He heard one ant order all the others to withdraw, to avoid being crushed by the armies of Solomon. The king halted and summoned the ant that had spoken. She told him that she was the queen of the ants, and she gave her reasons for the order of withdrawal. Solomon wanted to put a question to the ant queen, but she refused to answer unless the king took her up and placed her on his hand. He acquiesced, and then he put his question: 'Is there any one greater than I am in all the world?' 'Yes,' said the ant. Solomon: 'Who?' Ant: 'I am.' Solomon: 'How is that possible?' Ant: 'Were I not greater than thou, God would not have led thee hither to put me on thy hand.' Exasperated, Solomon threw her to the ground, and said: 'Thou knowest who I am? I am Solomon, the son of David.' Not at all intimidated, the ant reminded the king of his earthly origin, and admonished him to humility, and the king went off abashed.

— Legends of the Jews 5[10]

On another day while sailing over a valley where there were many swarms of ants, Solomon heard one ant say to the others, 'Enter your houses; otherwise Solomon's legions will destroy you.' The king asked why she spoke thus, and she answered that she was afraid [that] if the ants looked at Solomon's legions they might be turned from their duty of praising God, which would be disastrous to them. She added that, being the queen of the ants, she had in that capacity given them the order to retire. Solomon desired to ask her a question; but she told him that it was not becoming for the interrogator to be above and the interrogated below. Solomon thereupon brought her up out of the valley; but she then said it was not fitting that he should sit on a throne while she remained on the ground. Solomon now placed her upon his hand, and asked her whether there was any one in the world greater than he. The ant replied that she was much greater; otherwise God would not have sent him there to place her upon his hand. The king, greatly angered, threw her down, saying, 'Dost thou know who I am? I am Solomon, the son of David!' She answered: 'I know that thou art created of a corrupted drop [compare Ab. iii. 1];[11] therefore thou oughtest not to be proud.' Solomon was filled with shame, and fell on his face.

— Jellinek 150:22[12]

Until, when they came upon the Valley of Ants, an ant said, 'O ants! Go into your nests, lest Sulaimān (Solomon) and his troops crush you without noticing.' He smiled and laughed at her words, and said, 'My Lord, direct me to be thankful for the blessings you have bestowed upon me and upon my parents, and to do good works that please You. And admit me, by Your grace, into the company of Your virtuous servants.'

— Quran 27:18–19[13]

It is necessary to note, however, that the Jewish text of Beth ha-Midrasch by Adolf Jellinek (simply referred to as "Jellinek") was written between 1853 and 1878, about 1,200 years after the Quran.[14] Of all the midrashim associated with Solomon, The Episode of the Ant is most directly influenced by the Islamic traditions. While the King's connection to this small insect might derive from Tanakh (e.g. Proverbs 6:6), the stories told in this narrative seem predominantly, if not exclusively, to come from a Muslim context: Solomon's dominion over demons, control of the wind, reliance upon Assaf ben Berachiyyah, and confederacy with the vulture are all well attested themes in the Quran and subsequent traditions, yet barely discoverable in a Jewish context. However, these borrowings from Islamic culture ultimately are framed in a very Jewish fashion.[15]

In the Seven Sleepers legend, seven believers from Ephesus seek refuge in a cave from pagans threatening them with death and fall into a miraculous sleep lasting hundreds of years. They awake to find the pagans vanquished and the land converted to their faith. The story fits Aarne-Thompson story type 766.[17][18]

The earliest version of this story comes from the Syrian bishop Jacob of Serugh (c. 450–521), which is itself derived from an earlier Greek source, now lost.[19] An outline of this tale appears in Gregory of Tours (538–594), and in Paul the Deacon's (720–799) History of the Lombards.[20] The best-known Western version of the story appears in Jacobus de Voragine's Golden Legend.

Christians celebrate the "Seven Sleepers of Ephesus" as a miracle and for centuries the Roman church celebrated its feast day on 27 July.[21]

The Seven Sleepers legend also appears in the Quran (Quran 18:9–25), where the sleepers are described as Muslims, and the length of their sleep is given specifically as 309 years; but the threat of death from pagans, the location of the cave, and even the exact number of sleepers are not mentioned.

Both the apocryphal Gospel of James and the Quran feature the legend of the naming of Mary:

In the records of the twelve tribes of Israel was Joachim [...] And his wife Anna [...] And the days having been fulfilled, Anna was purified, and gave the breast to the child, and called her name Mary.

— Gospel of James 1,2,5[22]

The wife of Imran said, 'My Lord, I have vowed to You what is in my womb, dedicated, so accept from me; You are the Hearer and Knower.' And when she delivered her, she said, 'My Lord, I have delivered a female,' and God was well aware of what she has delivered, 'and the male is not like the female, and I have named her Mary,...'

— Quran 3:35–36[23]

Both the apocryphal Gospel of James and the Quran feature the story of Mary being fed in the Second Temple by an angel of the Lord:

And Mary was in the Temple of the Lord. She was nurtured like a dove, and received food from the hand of an angel.

— Gospel of James 8[24]

Whenever Zechariah entered upon her in the sanctuary, he found her with provision. He said, 'O Mary, where did you get this from?' She said, 'It is from God; God provides to whom He wills without reckoning.'

— Quran 3:37[25]

Both the apocryphal Gospel of James and the Quran feature the story of the selection of Mary's guardian:

...Joseph took his rod last; and, behold, a dove came out of the rod, and flew upon Joseph's head. And the priest said to Joseph, You have been chosen by lot to take into your keeping the virgin of the Lord.

— Gospel of James 9[26]

Then her Lord accepted her graciously and blessed her with a pleasant upbringing and placed her in the care of Zechariah [...]

— Quran 3:37

These are accounts from the Unseen, which We reveal to you. You were not with them when they cast their lots as to which of them would take charge of Mary; nor were you with them as they quarreled.

— Quran 3:44[27]

Mary shaking the palm tree for dates, a legend derived from the Gospel of Pseudo-Matthew.[28]

The Gospel of Pseudo-Matthew and the Quran both feature the story of Mary eating from a palm tree:

And it came to pass on the third day of their journey, while they were walking, that the blessed Mary was fatigued by the excessive heat of the sun in the desert; and seeing a palm tree, she said to Joseph: Let me rest a little under the shade of this tree...Then the child Jesus, with a joyful countenance, reposing in the bosom of His mother, said to the palm: O tree, bend your branches, and refresh my mother with your fruit. And immediately at these words the palm bent its top down to the very feet of the blessed Mary; and they gathered from it fruit, with which they were all refreshed.

— Gospel of Pseudo-Matthew 20[29]

So she carried him, and secluded herself with him in a remote place. The labor-pains came upon her, by the trunk of a palm-tree. She said, 'I wish I had died before this, and been completely forgotten.' Whereupon he called her from beneath her: 'Do not worry; your Lord has placed a stream beneath you. And shake the trunk of the palm-tree towards you, and it will drop ripe dates by you. So eat, and drink, and be consoled. And if you see any human, say, "I have vowed a fast to the Most Gracious, so I will not speak to any human today."'

— Quran 19:22–26[30]

The Arabic Infancy Gospel and the Quran share the legend of Jesus speaking from the cradle as a baby:

...when He was lying in His cradle said to Mary His mother: I am Jesus, the Son of God, the Logos, whom thou hast brought forth, as the Angel Gabriel announced to thee; and my Father has sent me for the salvation of the world.

— Arabic Infancy Gospel 1[31]

Then she came to her people, carrying him. They said, 'O Mary, you have done something terrible. O sister of Aaron, your father was not an evil man, and your mother was not a unchaste.' So she pointed to him. They said, 'How can we speak to an infant in the crib?' He said, 'I am the servant of God. He has given me the Scripture, and made me a prophet. And has made me blessed wherever I may be; and has enjoined on me prayer and charity, so long as I live. And kind to my mother, and He did not make me a disobedient rebel. So Peace is upon me the day I was born, and the day I die, and the Day I get resurrected alive.' That is Jesus son of Mary the word of truth about which they doubt.

— Quran 19:27–34[32]

Both the apocryphal Infancy Gospel of Thomas and the Quran feature the story of Jesus creating birds of clay:

And having made some soft clay, He fashioned out of it twelve sparrows.

— Infancy Gospel of Thomas 2[33]

A messenger to the Children of Israel: 'I have come to you with a sign from your Lord. I make for you out of clay the figure of a bird; then I breathe into it, and it becomes a bird by God's leave...'

— Quran 3:49[34]

A papyrus of Irenaeus' Against Heresies, which describes early Gnostic beliefs about Jesus' death which appear in Islam.

The view that Jesus only appeared to be crucified, and did not actually die, predates Islam; it is found in several apocryphal gospels.[35]

Irenaeus, in his book Against Heresies (c. 180 CE), describes Gnostic beliefs that bear remarkable resemblance with the Islamic view:

He did not himself suffer death, but Simon, a certain man of Cyrene, being compelled, bore the cross in his stead; so that this latter being transfigured by him, that he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself received the form of Simon, and, standing by, laughed at them. For since he was an incorporeal power, and the nous (mind) of the unborn father, he transfigured himself as he pleased, and thus ascended to him who had sent him, deriding them, inasmuch as he could not be laid hold of, and was invisible to all.

— Against Heresies, Book I, Chapter 24, Section 40

And for their saying, 'We have killed the Messiah, Jesus, the son of Mary, the Messenger of God.' In fact, they did not kill him, nor did they crucify him, but it appeared to them as if they did.

— Quran 4:157[36]

Islamic tradition, similarly, holds that someone else was crucified instead of Jesus. Frequently the substitute is identified as either Judas Iscariot or Simon of Cyrene.[37][38]