Tafsir in the context of "Qisas al-Anbiya"

Islamic advice literature may include collections of stories or anecdotes such as legal opinion, interpretation of religious text, legal theory, guidance, consultation, or Islamic stories.

Islamic advice literature is usually printed on small leaflets and often involves advice from individuals or authorities. In contrast to Fatwa, Tafsir, and Fiqh, Nasîhat and advice literature can come from secular sources, and are not required to be written by Ulama (Islamic scholars). Unlike Fiqh, Tafsir, Fatwa, or Nasîhat based on them, advice can go beyond the realm of religious scripture and may take support of otherwise not easily admissible Hadith or religious rulings in order to make normative pleas.Its reliance has been on traditional and self-renewing information about social, authoritative, or religious themes.

Noah, also known as Nuh (Arabic: نُوْحٌ, romanized: Nūḥ), is recognized in Islam as a prophet and messenger of God. He is also believed to be the first messenger sent by God. He is one of the Ulul 'azm prophets. Noah's mission was to warn his people, who were plunged in idol worshipping. God charged Noah with the duty of preaching to his people, advising them to abandon idolatry and to worship only God, and to live good and pure lives. Although he preached the Message of God with zeal, his people refused to mend their ways, leading to building the Ark and the Deluge, the Great Flood. In Islamic tradition, it is disputed whether the Great Flood was a global or a local one. Noah's preaching and prophethood spanned 950 years according to the Quran, ahadith and tafsir.

In Islam, "the promise and threat" (waʿd wa-waʿīd) of Judgement Day (Arabic: یوم القيامة, romanized: Yawm al-qiyāmah, lit. 'Day of Resurrection' or Arabic: یوم الدین, romanized: Yawm ad-din, lit. 'Day of Judgement'), is when "all bodies will be resurrected" from the dead, and "all people" are "called to account" for their deeds and their faith during their life on Earth. It has been called "the dominant message" of the holy book of Islam, the Quran, and resurrection and judgement the two themes "central to the understanding of Islamic eschatology."Judgement Day is considered a fundamental tenet of faith by all Muslims, and one of the six articles of Islamic faith.

The trials, tribulations, and details associated with it are detailed in the Quran and the Hadith (sayings of Muhammad); these have been elaborated on in creeds, Quranic commentaries (tafsịrs), theological writing, eschatological manuals to provide more details and a sequence of events on the Day. Islamic expositors and scholarly authorities who have explained the subject in detail include al-Ghazali, Ibn Kathir, Ibn Majah, Muhammad al-Bukhari, and Ibn Khuzaymah.

The Thamud (Arabic: ثَمُود, romanized: Ṯamūd) were an ancient tribe or tribal confederation in pre-Islamic Arabia that occupied the northwestern Arabian Peninsula. They are attested in contemporaneous Mesopotamian and Classical inscriptions, as well as Arabic ones from the eighth century BCE, all the way until the fifth century CE, when they served as Roman auxiliaries. They are also later remembered in pre-Islamic Arabic poetry and Islamic-era sources, including the Quran. Prominently, they appear in the Ruwafa inscriptions discovered in a temple constructed circa 165–169 CE in honor of the local deity, ʾlhʾ.

Islamic sources state that the Thamud were an early Arab tribe that had gone extinct in ancient days. Thamud appears twenty-six times in the Quran, where the tribe is presented as an example of an ancient polytheistic people destroyed by God for their rejection of God's prophet Salih. In the Quran, Thamud is associated with a pattern of rebellion and destruction of past groups of people. This is done the most times with Ad, but others as well, like Lot and Noah. When Salih calls Thamud to serve one God, they demand a sign from him. He presents them with a miraculous she-camel. Thamud, unconvinced, injure the camel; for this, God destroys them, except Salih and his followers. This account is embellished with a more detailed background in the Islamic exegetical tradition. Some traditions locate the tribe in northwestern Arabia at Hegra, and in others they are identified as Nabataeans. Islamic genealogy describes the Thamud as among the true Arab tribes, as opposed to the "Arabicized Arabs".

Quranic studies is the academic study of the Quran, the central religious text of Islam. Like in biblical studies, the field uses and applies a diverse set of disciplines and methods, such as philology, textual criticism, lexicography, codicology, literary criticism, comparative religion, and historical criticism. The beginning of modern Quranic studies began among German scholars from the 19th century.

Quranic studies has three primary goals. The first goal is to understand the original meaning, sources, history of revelation, and the history of the recording and transmission, of the Quran. The second is to trace how the Quran was received by people, including how it was understood and interpreted (exegesis), throughout the centuries. The third is a study and appreciation of the Quran as literature independently of the other two goals. (See also: Corpus Coranicum)

Islamic modernism is a movement that has been described as "the first Muslim ideological response to the Western cultural challenge", attempting to reconcile the Islamic faith with values perceived as modern such as democracy, civil rights, rationality, equality, and progress. It featured a "critical reexamination of the classical conceptions and methods of jurisprudence", and a new approach to Islamic theology and Quranic exegesis (Tafsir). A contemporary definition describes it as an "effort to re-read Islam's fundamental sources—the Qur'an and the Sunna, (the practice of the Prophet)—by placing them in their historical context, and then reassessing them in the light of the modern context."

It was one of several Islamic movements—including Islamic secularism, Islamism, and Salafism—that emerged in the middle of the 19th century in reaction to the rapid changes of the time, especially the perceived onslaught of Western civilization and colonialism on the Muslim world. Islamic modernism differs from secularism in that it insists on the importance of religious faith in public life, and from Salafism or Islamism in that it embraces contemporary European institutions, social processes, and values. One expression of Islamic modernism, formulated by Mahathir Mohamad, is that "only when Islam is interpreted so as to be relevant in a world which is different from what it was 1400 years ago, can Islam be regarded as a religion for all ages."

The Qiṣaṣ al-anbiyāʾ (Arabic: قِصَص الْأَنـۢبِيَاء, lit. 'Stories of the Prophets') is any of various collections of stories about figures recognised as prophets and messengers in Islam, closely related to tafsīr (exegesis of the Qur'an).

Since the Quran refers only parabolically to the stories of the prophets, assuming the audience is able to complete the rest from their own knowledge, it became necessary to store the version the original audience had in mind to keep the purpose of the message, when Islam met other cultures during its expansion.