Biblical narratives in the Quran

The Quran does not directly copy the Bible or the Apocrypha in any of its narratives; this is presented as the basic sign of orally transmitted Biblical knowledge. Accordingly, it is stated that "'the author’ of the Qurʾān would have heard only descriptions or paraphrases of such texts rendered into Arabic orally, most likely from some form of the Semitic language known as Aramaic." Islamic writers, however, attribute this to the purpose of the Quran, because according to them, the primary purpose of the Quran is to give religious and moral guidance to its audience.

The Islamic methodology of tafsir al-Quran bi-l-Kitab (Arabic: تفسير القرآن بالكتاب) refers to interpreting the Quran with/through the Bible. This approach adopts canonical Arabic versions of the Bible, including the Tawrat (Torah) and the Injil (Gospel), both to illuminate and to add exegetical depth to the reading of the Quran. Notable Muslim mufassirun (commentators) of the Bible and Quran who weaved biblical texts together with Quranic ones include Abu al-Hakam Abd al-Salam bin al-Isbili of Al-Andalus and Ibrahim ibn Umar al-Biqa'i.

Torah narratives

Adam and Eve

The Quran usually mentions God creating Adam from "earth" or "clay" (ṭīn, although one verse suggests "dust" or "dirt" (turāb)). God is said to breathe his spirit into Adam as in the Genesis creation narrative, and also to have created him simply by saying "Be". The Quran then depicts the angels as doubting the creation of Adam, a detail not found in the Genesis accounts:^{[Quran 2:30]}

When your Lord said to the angels, "I am indeed going to set a viceroy on the earth," they said, "Will You set in it someone who will cause corruption in it and shed blood, while we celebrate Your praise and proclaim Your sanctity?" He said, "Indeed, I know what you do not know."

While not found in Genesis, the Quranic account is linked to a Jewish exegesis of Psalm 8, which wonders why God cares for human beings despite their cosmic insignificance. Some Jewish interpreters have understood the question as one being asked by the angels when God created Adam. This led to a tradition in the Babylonian Talmud in which the angels object to the evils that humans will commit in the future, which may be the source of the Quranic narrative.

The Quranic narrative continues that God "taught Adam the Names, all of them," and that Adam presented the names to the angels,^{[Quran 2:31]} whereas Genesis has Adam himself naming the animals. The difference highlights the Quranic emphasis on both God's absolute knowledge, and the superiority of humanity to the angels implied earlier.

God then commands the angels to bow down to Adam, but Iblis refuses, saying that he is better than Adam because he was created from fire and Adam from clay. The submission of the angels to Adam is another detail not mentioned in Genesis but important in Syriac Christian texts such as the Cave of Treasures, where it reflects a Christian notion of Adam as being a primordial analogue of Jesus. In the Cave of Treasures, Satan refuses God's order to bow before Adam "since I am fire and spirit, not that I worship something that is made of dirt", using almost the same words as in the Quran.

The creation of Eve is not specified in the Quran, but several verses imply the traditional Genesis account by stating that God "created you [humanity] from a single soul, and created its mate from it".^{[Quran 4:1]}

In the Quran, God then tells Adam and his unnamed wife to live in paradise but not to approach a certain tree, which Satan calls the "tree of immortality", whereas Genesis refers to two trees, a tree of the knowledge of good and evil which Adam and Eve must not eat from, and another tree of life. This appears to reflect Syrian Christian exegesis, in which the two trees were considered identical.

In the Quran it is Satan himself tricking Adam and Eve into approaching the tree, a progression of the Christian notion in which the Serpent becomes an incarnation of Satan, a link not traditionally made in Judaism.

In contrast to Christianity, Satan promises immortality or to "become like angel" by approaching the tree. The reference to "angels" might be an interpretation of the Biblical ʾĔlōhīm. Whereas ʾĔlōhīm are considered a reference to God in the Christian tradition, Islam adopted this term as a reference to angels.

When they are tempted by Satan, "their nakedness [becomes] apparent to them."^{[Quran 7:22]} All three are then expelled from Paradise. There is no mention in the Quran of Eve tempting Adam. While Genesis states that Adam and Eve "realized" that they were naked, the Quran is more ambiguous, referring to Satan's desire to "expose to them what was hidden from them of their nakedness".^{[Quran 7:20]} This may reflect Syriac Christian traditions in which Adam and Eve were thought to be clothed with "glory" before eating from the tree, at which point they became naked instead of merely realizing their prior nakedness.

According to the Quranic narrative, Adam is then forgiven by God after "receiving certain words from his Lord".^{[Quran 2:37]} While this is another detail not explicitly mentioned in Genesis, the Quranic episode again has a parallel in the Cave of Treasures, in which God comforts Adam and says that he has "preserved him from the curse" of the land, and from the pre-Islamic apocrypha Life of Adam and Eve, in which God promises Adam that he will eventually return to paradise.

Sons of Adam

In the Bible, Adam and Eve have two sons: the elder Cain, who is a farmer, and the younger Abel, a shepherd. When both make sacrifices to God, God only accepts Abel's offerings. Angered, Cain kills his brother despite God's warning. He is condemned to a lifetime of wandering and fruitless toil. The Quran narrates a similar story relating to the sons of Adam, although the brothers are not named.

However, a significant difference between the two versions is that while God speaks to Cain in the Bible, the brother who is accepted by God speaks to the rejected one in the Quran, saying:

God accepts only from the God-wary. Even if you extend your hand toward me to kill me, I will not extend my hand toward you to kill you. Indeed, I fear God, the Lord of all the worlds. I desire that you earn [the burden of] my sin and your sin, to become one of the inmates of the Fire, and such is the requital of the wrongdoers.^{[Quran 5:27–29]}

A conversation between Cain and Abel is attested in one Syriac source, although this version differs significantly from the Quran in that Abel begs his brother not to kill him. A conversation between the brothers before the murder is also found in the Targum Neofiti, an Aramaic-language Jewish annotation of the Torah.

The rejected brother then kills the younger brother, as Cain does to Abel. In the Quran, God then sends a crow to dig the earth in which to bury the murdered brother, and the murderer regrets his deed as he looks upon the crow. While a bird digging the earth for Abel is a motif that appears in certain late extra-biblical Christian and Jewish sources, such as the Tanhuma, the Quran is the earliest known version of the episode and may be the source of the other attestations.

The Quran then draws a lesson from the murder, not found in the text of the Torah:

That is why We decreed for the Children of Israel that whoever kills a soul, without [its being guilty of] manslaughter or corruption on the earth, is as though he had killed all mankind, and whoever saves a life is as though he had saved all mankind.^{[Quran 5:32]}

This verse is nearly identical to a passage in the Mishnah Sanhedrin tractate, part of the Jewish Oral Torah, which also concludes that the lesson of the murder of Abel is that "whosoever destroys a single soul is regarded as though he destroyed a complete world, and whosoever saves a single soul is regarded as though he saved a complete world".

Noah (Nūḥ)

In both the Bible and the Quran, Noah is described as a righteous man who lived among a sinful people who God destroyed with a flood while saving Noah, his family, and the animals by commanding him to build an Ark and store the animals in them. In both sacred books, he is said to have lived for 950 years. But unlike in Genesis, which records not a single word from Noah before he leaves the Ark, the Quranic story of the prophet focuses less on the details of the flood and more on Noah's unsuccessful attempts to warn his people, directly quoting his attempts to persuade his wicked countrymen to turn to righteousness. This emphasis on Noah as a preacher vainly attempting to save others, while not found in the Torah itself, appears in Christian sources as early as the Second Epistle of Peter and was present in Jewish and Christian sources of Late Antiquity, including the Talmud. In the context of the Quran, it emphasizes the crucial notion that Noah and other biblical figures were prototypes of the Islamic prophet Muhammad, all preaching righteousness to save their people from doom.

The Bible and the Quran also diverge on the fate of Noah's family. In the Bible, all of Noah's immediate family is saved, including his three sons. But the Quran mentions a son of Noah who rejects the Ark, instead choosing to take refuge on a mountain where he is drowned. Noah asks God to save his son, but God refuses. This buttresses the recurrent Quranic emphasis on the importance of faith and righteous conduct over ties of family. The episode may also be connected to a passage in the Book of Ezekiel, which similarly stresses righteousness over blood ties by stating that "even if Noah and Daniel and Job were living there [in a sinful country]... they would be able to save neither son nor daughter, only themselves by their uprightness". But while the son of Noah who would not be saved is only hypothetical in Ezekiel, he is a real son in the Quran, traditionally identified (though not by the Quran itself) with Yam. The Quran also cites Noah's wife as "an example of the faithless" who was doomed to hellfire without further elaboration,^{[Quran 66:10]} although some Islamic exegetical traditions hold that she would call Noah a madman and was subsequently drowned in the flood. No similar reference exists in the Bible, although certain Gnostic legends entailed a hostile portrayal of Noah's wife. The Bible also records Noah being drunk on wine, and fell asleep naked, and after being found naked by his son Ham, he cursed Canaan, Ham's son. The Quranic narrative does not mention such an incident, so Muslims reject this biblical narrative.

In the Quran, the Ark is said to rest on the hills of Mount Judi (Hud 11:44); in the Bible, it is said to rest on the mountains of Ararat (Gen. 8:4) The Al-Djoudi (Judi) is apparently a mountain in the biblical mountain range of Ararat. The Quran cites a particular mount in the Ararat Range, whereas the Bible just mentions the Ararat Range by name. There is a Mount Al-Djoudi in the present-day Ararat mountain range in Turkey.

Abraham (Ibrāhīm)

Promised a son

See Genesis 18:1–15, 22:1–20 and Q11:69-74, Q15:51-89, Q37:102-109, and Q51:24-30. Several messengers come to Abraham on their way to destroy the people of Sodom and Gomorrah. Abraham welcomes them into his tent and provides them with food. They then promise their host that Isaac (ʾIsḥāq إسحٰق) will soon be born to Abraham's wife, Sarah (Sārah سارة). Sarah laughs at the idea because she is far too old to bear children. The Hebrew name יצחק means 'he laughs" and is one of the literary tropes in the biblical story. This is also reflected in the Quranic version.

Hud {[11:71 ^{(Yusuf Ali)}. "" And his wife was standing (there), and she laughed: But we gave her glad tidings of Isaac, and after him, of Jacob.""

Genesis 18:12 "After I am waxed old shall I have pleasure, my lord being old also?"

Hud 11:72 ^{(Yusuf Ali)}. "She said: "Alas for me! shall I bear a child, seeing I am an old woman, and my husband here is an old man? That would indeed be a wonderful thing!""

The angels rebuke her, telling her that by God's will she can bear a son. A conversation ensues in which Abraham admits that he wished God to have mercy on the people of Sodom and Gomorrah.

Sacrifices his son

In another narrative, Abraham receives a command (in his dream) from God to sacrifice his son. Abraham agrees to this and prepares to carry out the sacrifice. Before he can do so, however, God tells him to stop and gives him a replacement sacrifice. Abraham is subsequently honoured for his faithfulness to God. (As-Saaffat 37:102–108; Genesis 22:2–18)

Abraham's journeys in the Bible and Quran

The Bible describes Abraham as in Iraq-Syria, then in Canaan, Paran, and Egypt, with his final days in Canaan and Hebron. Both Isaac and Ishmael attend Abraham's funeral.

The Quran mentions that Abraham left his wife and Ishmael (as an infant) in the land where present-day Mecca is, while he returned to Canaan.

Lot and Sodom and Gomorrah (Lūṭ and "The People of Lot")

According to the Bible in the Book of Genesis, after visiting Abraham, two angels go to the city of Sodom in which Abraham's nephew Lot is a foreigner. They tell him God will soon destroy the city because of the wickedness of the people. The men of the city, upon hearing that Lot is entertaining male visitors, converge upon his house and demand that the men be brought out so that they can have sex with them. Lot offers his daughters in their place, but the men insist upon raping the angels instead. After blinding the city's inhabitants, the angels tell Lot and his family to flee by night and to not look back. The following morning, God destroys Sodom and Gomorrah with a shower of fiery stones from the sky. Lot's wife looks back to see the burning city and is turned into a pillar of salt.

The story continues further after the destruction of the twin cities, with Lot leaving Zoar (where he had fled for refuge) with his two daughters to live in a cave. Fearing that all the men were dead, the daughters decided that in order to 'preserve the seed of their father' and procreate, they must have sexual intercourse with him; they decide to get him into a drunken stupor so as to be able to 'lie with him' and obtain his seed. And so they each sleep with their father (one each on successive nights), having intoxicated him to a point wherein he could 'perceive not', and thus get impregnated by him. The Bible then continues:

"And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day. And the younger, she also bare a son, and called his name Ben-ammi: the same is the father of the children of Ammon unto this day".

The biblical story of Lot ends here.

According to the Quran, Lot (or Lut, as he is called in the Quran) was a Prophet. A group of angels visited Ibrahim (Abraham) as guests and gave him glad tidings of a son "endowed with wisdom"; they told him that they had been sent by God to the "guilty people" of Sodom, to destroy them with "a shower of stones of clay (brimstone)". Several exegeses interpret the story of Lot as a condemnation of homosexuality and thus a justification for hate crimes.

Once again, the people of Sodom come asking Lot for his guests, and he offers his daughters instead. Islamic scholars have interpreted this as a marriage proposal, in order to justify why Lot, as a Prophet, would let his own daughters be raped.

The angels reassure Lot, but warn him that his wife will not be spared - "she is of those who lag behind". The story of them leaving the city proceeds much as in the Bible and ends with the destruction of the city.

There are several differences between the Quran and the Bible:

• In the Quran, Lot is described as a prophet, like his uncle Abraham. In Genesis (Genesis 19:1–29), Lot is not described as a prophet. In the New Testament, (2 Peter 2:7,8) Peter the Apostle describes Lot as a righteous man who was daily tormented by the lawless deeds he saw in Sodom.
• In both the Bible and in the Quran, Abraham pleads for God to have mercy (Quran 11:75; Gen. 18:24–33).
• In Genesis, Lot's wife leaves with Lot but turns around briefly and God turns her into a pillar of salt (Genesis 19:26). In the Quran, there is no mention of her leaving; rather Lot and his followers were commanded by the angels not to turn, but Lot is informed that his wife will turn and look behind (Quran Hud 11:123), and thus be destroyed with the rest of the two cities. (Q11:81).
• Following the destruction of Sodom, the Bible describes an incestuous event between Lot and his two daughters, at his daughters' behest, in Genesis 19:30–38. The Quran does not describe any such event.

(See Also: Bible: Genesis 19:1–26. Quran 15: 57–77, Q11:74–83, Q7:80–84, Q26:160–174, Q27:54–58, Q29:28–35, Q37:133–138, Q51:31–37, and Q54:36–39.)

Joseph (Yūsuf)

The narratives of Joseph can be found in Genesis 37–45 and in the first 102 verses of Surah Yusuf (Joseph) (Quran 12:1-102)

In both the Bible and the Quran, Joseph has a vision of eleven stars and the sun and the moon all bowing to him which he shares with his family (with his father in the Quran, who forbids Joseph from telling his brothers, and to his brothers in the Bible).

(Genesis 37:9) And he dreamed yet another dream, and told it his brothers, and said, "Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me."

(Yusuf 12:4) Behold! Joseph said to his father: "O my father! I did see eleven stars and the sun and the moon: I saw them prostrate themselves to me!"

Joseph's brothers became jealous that their father preferred Joseph over them, and so they form a plot to kill Joseph. However, one brother convinces them not to kill him but throw him down a well while they are alone. The brothers come to the father asking his permission to take Joseph out with them to enjoy and play with them. Jacob expresses his reservations against letting him go with them and expressing fear about a wild animal killing him while they were not careful about him. The sons assure the father of their being a mighty group against any threats to Joseph. The father eventually agrees to send Yusuf with them (in the Quran), while in the Bible, Jacob sends Joseph out of his own accord without sons trying to persuade him to let him go with them. (Yusuf 12:8–10; Genesis 37:20–22) They agree. They subsequently lie to their father as to Joseph's whereabouts, covering his clothing in blood and asserting that a wild animal had attacked him. A caravan passing the well inspires the brothers to pull Joseph out of the well and to sell him as a slave to traders in the caravan. Later the traders sell him to a wealthy Egyptian. (Genesis 37:27–36; Yusuf 12:20-22)

Joseph grows up in the house of the Egyptian. When Joseph is a grown man, his master's wife tries to seduce him. Joseph resists and runs away, but is caught by other servants and reported to his master. The wife lies to her husband, saying that Joseph tried to rape her. (Yusuf 12:25; Genesis 39:12); At this point, the two stories differ.

In the Bible, Joseph's master (named as Potiphar) refuses to believe Joseph's denial and imprisons him. In the Quran, Joseph's master (who is only identified as "the Vizier") accepts the suggestion of another wise person to check Joseph's tunic. If it is torn from the front, the wise person asserts, it will prove Joseph a liar; but if it is torn from the back (as proves to be the case), Joseph will be vindicated and the master's wife proven a liar and an adulteress. The Vizier reprimands his wife and permits Joseph to remain in his household. The Vizier's wife hosts a banquet for women who had been gossiping about her and Joseph providing them with knives; Joseph is commanded to appear before the wife and her ladyfriends; they cut their hands with knives. (The Bible does not mention the banquet, and the Quran does not explain why the guests cut themselves, but a "post-Biblical Jewish tradition" describes Potiphar serving fruit to the gossips who, distracted by the handsome Joseph, cut themselves inadvertently while slicing it up.) Although the Vizier again recognizes Joseph's innocence, he orders him imprisoned nevertheless. In prison, Joseph meets two men. One has a dream of making wine and the other dreams of carrying a stack of bread that birds are eating. Joseph tells the first that he will serve the King again and the second will be executed. Both things happen, precisely as Joseph foretold. Although Joseph asks the first man to bring his name and unjust imprisonment to the attention of the King, (referred to in the Quran as only the King, not a Pharaoh) the first man quickly forgets about him once restored to the royal favour.

Sometime thereafter, Pharaoh/the King had a dream:

(Genesis 41:17–24) "17. Then Pharaoh said to Joseph, "In my dream, I was standing on the bank of the Nile, 18.when out of the river there came up seven cows, fat and sleek, and they grazed among the reeds. 19. After them, seven other cows came up – scrawny and very ugly and lean. I had never seen such ugly cows in all the Land of Egypt. 20. The lean, ugly cows ate up the seven fat cows that came up first. 21. But even after they ate them, no one could tell that they had done so; they looked just as ugly as before. Then I woke up." 22." In my dreams I also saw seven heads of grain, full and good, growing on a single stalk. 23. After them, seven other heads sprouted – withered and thin and scorched by the east wind. 24. The thin heads of grain swallowed up the seven good heads. I told this to the magicians, but none could explain it to me."

(Yusuf 12:43) The king (of Egypt) said: "I do see (in a vision) seven fat kine, whom seven lean ones devour, and seven green ears of corn and seven (others) withered. O ye chiefs! Expound to me my vision if it be that ye can interpret visions."

Pharaoh's/the King's cupbearer, who had been previously imprisoned with Joseph, suddenly remembers his promise and tells Pharaoh/the King about the man who foretold his own restoration to favour. Pharaoh/the King sent to the prison, asking Joseph to interpret his dream.

In the Quranic account, Joseph insists that the Vizier's wife vindicate him before the king after Joseph agrees to do interpret his dream (this is not mentioned in the Bible); Pharaoh summons the Vizier's wife, who admits her lies about Joseph and proclaims his innocence. The Quran rejoins the biblical narrative, where Joseph reveals the meaning of the king's dream: Egypt will have seven years of good crops followed by seven years of famine and the famine will be worse than the abundance. The king rewarded Joseph by giving him charge over the storehouses and the entire land of Egypt.

During the famine, Joseph's brothers came to Egypt to buy food, but the youngest was left with their father. While Joseph recognized them, they did not recognize him. He demanded that they return with the missing brother. The brothers return home and find that Joseph had hidden in their packs more than they paid for. They asked their father if they might return with the youngest brother. Reluctantly, their father allows this. They return, and after some further incidents, Joseph ultimately reveals himself to his brothers. (Genesis 45:1; Yusuf 12:90).

In both the Quran and the Bible, the missing brother is Benjamin, (Arabic: بن يامين) Joseph's only full blood brother. The others are half-brothers.

The Quran only refers to the ruler of Egypt during Joseph's time as "King" and never "Pharaoh".

Moses (Mūsā)

In the Bible, the narratives of Moses are in Exodus, Leviticus, Numbers, and Deuteronomy. The narratives here are mostly in Exodus 1–14 and 32. In the Quran, the Moses narratives are in the following passages: 2.49–61, 7.103–160, 10.75–93, 17.101–104, 20.9–97, 26.10–66, 27.7–14, 28.3–46, 40.23–30, 43.46–55, 44.17–31, and 79.15–25.

Pharaoh slew the young male children of the Israelites (Exodus 1:46), and to avoid this fate, Moses' mother cast Moses as an infant into a small ark, where God protected him. Moses was found by the household of the Pharaoh, who adopted him. Moses' sister, Miriam, had followed Moses, and she recommended that his own mother serves as a nurse to him. When Moses became an adult, he saw an Egyptian fighting with an Israelite, and he interceded and killed the Egyptian. The next day, the Israelite asked whether Moses intended to kill him as well. The Pharaoh tried to have Moses killed and Moses fled to a watering place in Midian. He met some sisters and watered their herd. When the women's father, Jethro, learned of Moses, he invited him to stay and gave him a daughter, Zipporah, to marry.

In Midian, Moses saw a fire and approached it. God spoke to him and told him to remove his shoes. God said that he had chosen Moses. God said to throw down his staff and to stretch out his arm as signs. His staff turned into a serpent and then returned to the form of a staff. His arm became white although he was not sick. God commanded him to go to Pharaoh to deliver a message. Moses said that he could not speak well. So God provided Aaron, his brother, to help Moses speak.

God sent Moses and Aaron to the court of Pharaoh. Pharaoh refused to listen to them. In response, Aaron threw down his staff and it became a serpent. This prompted Pharaoh's magicians also threw down their staffs, which also turned into snakes. But the snakes of Pharaoh's magicians were swallowed by Moses' serpent.

God caused a famine. God sent plagues of locusts, frogs, blood, and destruction. God sent at least nine signs to Pharaoh, but Pharaoh ignored these signs. When he could ignore them no longer, he agreed to let the Israelites go. However, after God had allowed tranquility, Pharaoh went back on his word and refused to let the Israelites go. As punishment, God made every first-born Egyptian son die and spared every Israelite (the first Passover). Pharaoh became hysterical and demanded that Moses and the Israelites leave at once- only to pursue them with his army after their exit. Then God helped Moses lead the Israelites into a desert and across a sea. Moses struck the sea with his staff and the sea split in half exposing dry land (while creating a wall of water on each side) for the Israelites to walk through. Pharaoh and his army were catching up to the Israelites but the water returned to its original state. Pharaoh's army drowned, but the biblical narrative is unclear whether or not Pharaoh himself drowned. (Exodus 14:28)

Moses left the Hebrews for forty nights. He put his brother Aaron in charge of the people (Al-Baqara 2:48) On a mountain, God gave Moses a revelation of precepts for Israel to follow. God made tablets with writing on them which Moses carried back to Israel.

Moses asked to see God. The people saw the fire and lightning and the mountain and were afraid. While Moses was gone, the Israelites demanded to worship an idol. They used the gold from their ornaments to construct a golden calf who they said was the god who rescued them from Egypt. Aaron does not stop them. Then Moses returned and chastised them and Aaron. Many were killed for their actions. God sent down manna and quail to eat but the Hebrews still rebelled against God, and complained about the food. Moses asked God for water and God answered him. Moses struck a stone with his staff and water came forth. The Israelites were divided into twelve tribes.

God gave the Israelites a bountiful land, but this occurred at different times in the two scriptures. Besides that and the many additional details in the Torah, there are other differences:

• The biblical Moses is reluctant to become a prophet and makes excuses. He eventually agrees and Aaron speaks and performs miracles at first until Moses is ready and takes over. In the Quran, Aaron was made God's messenger on Moses' request to back him up in the difficult task. Moses asked God to give him human support from his family, then asks for Aaron (his brother) praising Aaron by saying that he (Aaron) is a better speaker than him (Moses).
• The sorcerers, in the Quranic story, repent after seeing Moses' signs and submit to God at the anger of Pharaoh.
• In the Bible, Moses first goes to Pharaoh without showing any signs.
• In Exodus, Aaron helps make the golden calf. In the Quran, Aaron himself was a messenger of God and was representing Moses in his absences. He opposed that idea with all his might and warned the Israelites that God will be angry with them. In the Quran, a person named Samiri (not to be confused with Samaritans) leads the Israelites to worship the golden calf.
• In the Quran, Pharaoh drowned, but God said in the Quran that he preserved the pharaoh's body as an example for generations to come (or made an example for coming generations)

See also Aaron, Islamic view of Aaron, and Pharaoh in Islam.

Destruction of Korah

The story of the destruction of Korah appears in Numbers 16:1–50 in the Torah and in Al-Qasas 76–82 in the Quran. Korah was an Israelite living during the time of Moses. Because of his wickedness, God caused him to die by opening the ground and swallowing him and his home (Numbers 16:31–33; Al-Qasas 28:81). In the Quran, Qārūn is simply a rich man who is too arrogant. In the Torah, he leads a minor rebellion against Moses. God also kills the others who rebel with him and destroys their homes.