TEXTUAL LIES
The prophetic narratives of the last few millennia have been left threadbare, not because of a lack of stories, but because of storytellers picking at the main thread and threading new ones according to their bent: ‘There are some who twist the Scripture with their tongues to make you [people] think that what they say is part of the Scripture when it is not; they say it is from God when it is not; they attribute lies to God and they know it’ [3:78].
The result was an aberration of the Divine scriptures and prophetic teachings, and its unintelligible and often abstruse character left much of the laity confused about their beliefs.
Whether within us or without, we need an accurate story, which the Quran assumed, to displace an inaccurate or corrupted one. Thus, the Quran became the proclamation of Divine scriptural restoration: ‘We sent to you [Muhammad] the Scripture with the truth, confirming the Scriptures that came before it, and with final authority over them: so judge between them according to what God has sent down. Do not follow their whims, which deviate from the truth that has come to you. We have assigned a law and a path to each of you’ [5:48].
Storytelling is as old as the human species. Our lives are rooted in parables, and so is Scripture because it is an effective form of pedagogy.
“Metaphors and stories are far more potent (alas) than ideas; they are also easier to remember and more fun to read. Ideas come and go, stories stay”, argues Nassim Nicholas Taleb, the author of The Black Swan.
Indeed, the narrative compels us, but stories often suffer corruption because of the narrator’s baser motives and can, unfortunately, still potently educate, albeit falsely.
Today, 1400 years after the Quran’s revelation, many still imbibe the old stories, which is a testament to the enduring power of stories, as Taleb reminds us. Taleb posits another gem: ‘Another related human impediment comes from excessive focus on what we do know’, which means we seldom tour other paradigms to expand our understanding.
Like pre-Quranic scriptures still influence, colonial and imperial historiography still shape much of today’s world. The imperative to re-examine and rectify historical narratives is critical in the pursuit of restorative justice. Failing this will leave us hampered by the narratives perpetuating the root injustices and disbeliefs.
The Quran compels us to think critically and not passively accept history. It urges us to examine, deconstruct, and reconstruct a more honest portrait of the past to shape a just and fairer future for all: ‘People of the Book, Our Messenger has come to make clear to you much of what you have kept hidden of the Scripture, and to overlook much [you have done]. A light has now come to you from God, and a Scripture making things clear’ [5:15].
MEASURING PATIENCE
The Prophet (s) provided us with the measurement for testing patience, and those who wish to increase their trust in Allah’s Providence must strive to make a habit of passing the test.
‘Patience is at the first strike of calamity. Patience is at the first strike of calamity’ [Albani].
Generosity or greed. Which one do you feed?
Generosity is a form of justice because it purges greed and envy, its opposing vices, which are often gateways to inequity.
The envious and uncharitable count the blessings of others. While the grateful count their own.
Until next week, InshaAllah
Zaahied Sallie
Author of The Beloved Prophet – An Illustrated Biography in Rhyme
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