Revelation and the Art of Communication
Media and Storytelling Techniques in the Qur’an
Seyed Hashem Moosavi
Introduction
We live in a world of constant messages. From the moment we wake until the end of the day, news, images, sounds and stories compete for our attention. They can deepen our understanding, stir our emotions and influence our choices. The ability to recognise a message, assess its credibility and use media responsibly has become an essential life skill. Global Media and Information Literacy Week, observed each year from 24 to 31 October, offers an opportunity to reflect on this responsibility.
For religious communities, the occasion raises an important question: how can we communicate the message of faith in ways that are clear, engaging and meaningful to people today? The Qur’an offers rich possibilities. Alongside the teachings it conveys, it draws on different forms of expression, storytelling, imagery and dialogue. Questions awaken the mind; stories draw the audience in; examples bring ideas closer to everyday experience; and invitations to observe turn the world into a place of discovery. Exploring these approaches can inspire both the creation of religious content and the development of media literacy.
The Qur’an and the Communication of a Message
A medium provides a means of conveying a message and connecting a sender with an audience. The Qur’an addresses this function through a range of concepts, including messengership, proclamation, clarification, recitation and scripture. The expression «هَٰذَا بَلَاغٌ لِلنَّاسِ» – “This is a message for humanity” (Ibrahim 14:52) – presents the Qur’an as a message addressed to people at large. Similarly, «هَٰذَا بَيَانٌ لِلنَّاسِ» – “This is a clarification for humanity” (Al ‘Imran 3:138) – emphasises bringing truth to light and making it understood.
Within this framework, risalah concerns the mission of conveying a message; bayan, making its meaning clear; kitab, recording and preserving it; Qur’an, reading and recitation; and furqan, distinguishing truth from falsehood. Together, these concepts illuminate different aspects of communication that guides: a message must reach its audience, be understood, remain accessible and strengthen people’s ability to discern.
The audience extends beyond those who first heard the revelation: «وَأُوحِيَ إِلَيَّ هَٰذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ» – “This Qur’an has been revealed to me so that through it I may warn you and whoever it reaches” (Al An‘am 6:19). The words “whoever it reaches” open a horizon across generations and geographical boundaries. Recitation, teaching and writing serve this continuing transmission. Alongside its guidance, the Qur’an thus fulfils the function of communicating and preserving a message.
From the Command to Convey to Public Proclamation
The Qur’an makes the responsibility to communicate explicit: «يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ» – “O Messenger, convey what has been sent down to you from your Lord” (Al Ma’idah 5:67). It also speaks of those who «يُبَلِّغُونَ رِسَالَاتِ اللَّهِ وَيَخْشَوْنَهُ» – “convey the messages of Allah and stand in awe of Him” (Al Ahzab 33:39). Conveying a message carries commitment, courage and accountability.
In the interpretation transmitted through the Ahl al-Bayt, peace be upon them, the verse commanding proclamation is associated with the announcement of Imam ‘Ali’s wilayah, or divinely appointed authority, at Ghadir. The assembled audience and the public declaration show the importance of bringing a message into the shared life of a community. A foundational message needs an appropriate setting in which it can be heard, understood and passed on. Viewed in this light, Ghadir offers a striking example of the relationship between the significance of a message and the way it is publicly announced.
Solomon’s letter to the ruler of Sheba provides another example of purposeful communication. Sending the letter is accompanied by attention to the recipients’ response: «اذْهَبْ بِكِتَابِي هَٰذَا فَأَلْقِهْ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ فَانْظُرْ مَاذَا يَرْجِعُونَ» – “Take this letter of mine and deliver it to them; then withdraw and see what response they make” (Al Naml 27:28). Choosing the medium, delivering the message and obtaining feedback form parts of a single process.
Distinctive Openings and the Art of Attracting Attention
Communication begins with attention. Some surahs open with separate letters, such as Alif Lam Mim, Ha Mim, Qaf and Nun. As a listening experience, these openings create a distinctive beginning. The listener encounters something different from the ordinary flow of speech and is drawn towards what follows. This communicative quality highlights the importance of a carefully chosen opening and point of entry into a message.
Other openings present the message through a clear command: «قُلْ هُوَ اللَّهُ أَحَدٌ» – “Say: He is Allah, the One” (Al Ikhlas 112:1), and «سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى» – “Glorify the name of your Lord, the Most High” (Al A‘la 87:1). “Say” calls the Prophet to declare the truth, while “Glorify” directly invites an act of worship. In reciting these verses, the reader also voices the declaration of divine oneness and responds to the invitation to glorify God. Such openings connect attention with participation and action.
These approaches offer inspiration for religious media today. A programme might begin with a concise statement, a thought-provoking question, a meaningful image or a clear invitation. A well-chosen opening prepares people to receive the central message and gives them a reason to keep listening or watching.
Narrative Hooks and the Awakening of Curiosity
One of the Qur’an’s engaging approaches is to open with an expression that captures the mind and encourages the audience to follow a story. «وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ» – “Has the story of Moses reached you?” (Ta Ha 20:9) – has precisely this quality. The question prepares the listener to enter an important account.
The story of the People of the Cave begins with another arresting question: «أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا» – “Did you think that the People of the Cave and the Inscription were a wonder among Our signs?” (Al Kahf 18:9). Mentioning these people and their remarkable experience awakens questions: who were they, and what happened to make their story endure? The unfolding narrative gradually brings the audience towards the answers.
In the account of Adam, the announcement «إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً» – “I am placing a vicegerent on earth” (Al Baqarah 2:30) – opens a profound question about humanity. The account of Dhu al-Qarnayn likewise begins with an enquiry: «وَيَسْأَلُونَكَ عَنْ ذِي الْقَرْنَيْنِ» – “They ask you about Dhu al-Qarnayn” (Al Kahf 18:83). These openings function like narrative hooks: they introduce a question whose answer connects the audience to what comes next.
For an article, sermon, podcast or video, the practical lesson is to begin with a question that matters. When people recognise a question as their own, they have a reason to follow the discussion and move, step by step, towards understanding.
Creation as a Witness and a Sign
The Qur’an extends the field of expression beyond the human world. Surahs Al Jumu‘ah and Al Taghabun begin: «يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ» – “Whatever is in the heavens and whatever is on earth glorifies Allah” (62:1; 64:1). Elsewhere, this reality is expressed in universal terms: «وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ» – “There is nothing that does not glorify Him with praise” (Al Isra’ 17:44).
In this vision, existence is rich with signs and meaning. Through their glorification, created things bear witness to the greatness of their Creator. The Qur’an opens this horizon so that people may look more attentively at the world around them. Exploring nature can become an opportunity to recognise signs of divine wisdom, power and mercy.
The invitation to reflect on the camel, the sky, the mountains and the earth also guides the audience’s gaze between observable features of creation (Al Ghashiyah 88:17–20). Beginning with a familiar animal and widening the view towards the sky and the earth offers inspiration for visual storytelling. A camera can attend to the details of creation, move through landscapes and introduce relevant questions, inviting viewers into thoughtful observation.
Travel and Observation as Learning in the Field
The command «سِيرُوا فِي الْأَرْضِ» – “Travel through the earth” – calls people to move and observe. In one passage, the purpose is to reflect on the beginnings of creation: «فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ» – “and see how He began creation” (Al ‘Ankabut 29:20). In another, it is to consider the fate of earlier peoples: «فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلُ» – “and see what became of those who came before” (Al Rum 30:42). Observation is linked to enquiry and learning.
This approach offers clear inspiration for documentaries about nature, geography and history. The audience travels with the narrative, encounters the evidence and reflects on its meaning. A filmed journey through a historic site might open a discussion about justice and the fate of civilisations. Exploring an ecosystem might prompt questions about the wisdom of creation and our responsibility to protect it. In such a narrative, the earth becomes a classroom of divine oneness and a living memory of history.
Pointing towards Meaning
Expressions of reference in the Qur’an guide attention and connect what is being said with its subject. «هَٰذَا خَلْقُ اللَّهِ» – “This is Allah’s creation” (Luqman 31:11) – directs the mind towards signs before its eyes. «تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ» – “These are the verses of the clear Book” (Yusuf 12:1) – places the verses at the centre of attention. After describing the God-conscious, «أُولَٰئِكَ عَلَىٰ هُدًى مِنْ رَبِّهِمْ» – “Those are upon guidance from their Lord” (Al Baqarah 2:5) – identifies them as examples of people who have received guidance.
This approach helps religious educators move from a general statement to a clear example. When discussing trustworthiness, they can show a real situation in which a trust is honoured. When exploring dignity, they can highlight respectful conduct; when explaining justice, they can examine a fair decision. Directing attention carefully helps people recognise the subject within their own experience.
Examples and Images That Make Ideas Accessible
The Qur’an uses examples to bring concepts closer to experience. Giving is pictured as a grain that produces seven ears of corn (Al Baqarah 2:261); the fragility of false sources of protection is shown through the spider’s house (Al ‘Ankabut 29:41); and the helplessness of false objects of worship is illustrated by their inability to create a fly (Al Hajj 22:73). Each example makes a relationship visible, helping the meaning become clearer and more memorable.
The range of imagery extends from a tiny creature such as the mosquito – «إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً», “Allah does not disdain to draw a comparison with a mosquito” (Al Baqarah 2:26) – to the account of the People of the Elephant and the fate of their army. Familiar subjects on very different scales serve the communication of meaning. The effectiveness of an example or image lies in how well it illuminates the truth being conveyed.
Religious media today can likewise draw on daily life, family relationships, the workplace and digital experience. To explain responsibility for sharing a rumour, a story could trace its spread and its effect on a family’s reputation. The example would make visible the consequences of an action that appears to involve no more than pressing a button.
Story and the Structure of a Message
Storytelling in the Qur’an brings thought and feeling together. Readers encounter characters, choices, difficulties and consequences, discovering meaning through the course of a life. The story of Joseph is a particularly rich example: the opening dream, his brothers’ jealousy, separation from his father, the test of chastity, imprisonment, public responsibility and reunion with his family form a connected whole. The relationship between the dream at the beginning and its fulfilment towards the end gives the narrative coherence (Yusuf 12:4, 100).
Alongside this extended account, Jonah’s experience is presented briefly and concisely in some passages, while particular scenes take centre stage in the stories of the she-camel of Thamud and the cow of the Children of Israel. The length of a narrative and the choice of detail are connected to the guidance it conveys. Sometimes a short story brings a moral truth into focus; sometimes a longer journey with a character allows its deeper layers to emerge.
This variety offers direction for creators of religious content. Depending on the audience’s needs, a subject might be presented as a one-minute story, a short film, an audio drama or a series. The format, sequence of scenes and timing of revelations all help shape the audience’s experience. Effective storytelling accompanies people as they discover meaning.
Animals and a Wider Perspective
The presence of animals in Qur’anic narratives broadens human attention. An ant warns her community of danger, and Solomon understands her words (Al Naml 27:18–19). The hoopoe brings news from Sheba, setting in motion a sequence of enquiries and exchanges (Al Naml 27:22–28). The dog accompanying the People of the Cave also forms part of the memorable scene at the cave’s entrance (Al Kahf 18:18).
These accounts bring non-human creatures into focus and invite people to see the world from a fresh perspective. They can inspire animation, children’s literature and environmental media in which attention to other living beings creates opportunities to teach care, responsibility and an appreciation of creation.
Wonder and the Invitation to Reflect
Part of meaningful communication is opening a horizon that encourages further thought. In response to a question about the spirit, the Qur’an says: «قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي» – “Say: the spirit is of the command of my Lord” – before recalling how little knowledge humanity has been given (Al Isra’ 17:85). The response draws attention to the depth of reality and the breadth of what remains to be understood.
The expression «لَيْسَ كَمِثْلِهِ شَيْءٌ» – “There is nothing like Him” (Al Shura 42:11) – likewise takes the mind beyond comparing God with things perceived by the senses. The reader is invited to contemplate a reality that cannot be contained within the limits of personal experience. This approach nurtures wonder, intellectual humility and a desire to understand.
For religious media, it can inspire works that leave viewers with a searching question. An image of the night sky, reflection on life and death, or an account of prayer might open a conversation about meaning and our relationship with God. In this way, a media work can create space to pause and think.
Different Audiences and a Lasting Message
The Qur’an’s forms of address encompass a wide range of audiences and situations. «يَا أَيُّهَا النَّاسُ» – “O humanity” – opens a universal horizon. «يَا أَيُّهَا الَّذِينَ آمَنُوا» – “O you who believe” – turns believers towards the responsibilities of faith. Appeals to people of understanding awaken the capacity to reason, while «يَا عِبَادِيَ» – “O My servants” – recalls the relationship with God in an intimate and hopeful voice. Argument, counsel, narrative, good news and warning offer different paths of engagement.
The principle «وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ» – “We sent no messenger except in the language of his people, so that he might make things clear to them” (Ibrahim 14:4) – highlights the importance of being understood. In a multilingual society such as Britain, attention to the language, questions and experiences of different generations is part of this communicative responsibility. A message about family life needs appropriate examples and points of entry for a teenager, a newly married couple and older parents.
Rhythm and purposeful repetition also help a message endure. The recurring question «فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ» – “Which, then, of your Lord’s blessings will you both deny?” – in Surah Al Rahman repeatedly returns the audience to a central question amid different blessings and scenes. This offers inspiration for series that develop one message across varied situations, revealing a fresh aspect each time.
Media Literacy in the Light of Qur’anic Ethics
Alongside its approaches to conveying a message, the Qur’an stresses responsibility for receiving and evaluating one. The command «فَتَبَيَّنُوا» – “verify” – when a wrongdoer brings news aims to prevent people from harming others unknowingly (Al Hujurat 49:6). «وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ» – “Do not pursue what you have no knowledge of” (Al Isra’ 17:36) – also calls people to take responsibility for what they accept and follow.
In the hoopoe’s story, the claim to bring «نَبَإٍ يَقِينٍ» – “certain news” – is followed by Solomon’s examination: «سَنَنْظُرُ أَصَدَقْتَ أَمْ كُنْتَ مِنَ الْكَاذِبِينَ» – “We shall see whether you have spoken the truth or are among the liars” (Al Naml 27:27). This connection between reporting and verification offers guidance for dealing with manipulated images, unattributed quotations and rumours today. Learning to examine sources, evidence and the consequences of sharing can become part of religious education in the home and the Islamic centre.
Calling others with “wisdom and good counsel” (Al Nahl 16:125) and bringing words and actions into harmony (Al Saff 61:2–3), strengthen trust. Religious media that uphold these principles respect the audience’s understanding, dignity and capacity for judgement. Their success can be sought in clearer understanding, greater trust and more responsible conduct.
From Qur’anic Patterns to New Media Ideas
Principles of communication drawn from the Qur’an can take fresh forms. Enquiry can shape an interactive programme; the invitation to observe can inform a documentary or filmed journey; analogy can find expression in animation and explanatory graphics; and storytelling can develop through film, audio drama and digital narratives. These possibilities open space for creativity among media practitioners and religious educators.
A series called “Before You Share” could present a news item and then involve the audience in checking its source, date and evidence. “An Ayah in View” could begin with a natural phenomenon or a historic site and bring documented observation into conversation with Qur’anic reflection. In a programme called “What Would You Do?”, participants could make a decision about a family or social situation, then explore its consequences and the ethical principles involved.
A single subject can also be offered at several levels: a short piece that raises a question, a discussion that explains it, and a well-sourced text for deeper study. Linking these forms creates a path from initial attention towards understanding and action. Gathering feedback and assessing what people have understood can help improve and develop the work.
Communication That Helps People Grow
Studying the Qur’an’s ways of expression offers a rich resource for thinking about media. The Qur’an makes its message accessible, awakens attention, engages thought and feeling, and invites people to observe, enquire, judge and act. Drawing inspiration from these approaches can lead to fresh ways of communicating religious teachings in language that speaks to people’s needs today.
Global Media and Information Literacy Week offers religious centres an opportunity to improve the quality of the content they produce and strengthen their audiences’ ability to evaluate messages. In the Qur’anic vision, media fulfil their purpose when they help people become more aware of truth, more thoughtful in judgement and more responsible in conduct. Such communication turns attention into understanding, and understanding into an opportunity for human growth.
