Continuation from the 1st Page:
The prophet Muhammad used the narrative methods to highlight a specific value or to give an example of what he was talking about. Al- Bara bin Azib narrated that when Prophet Muhammad concluded a peace treaty with the people of Hudaibiya, Ali bin Abu Talib wrote the document and he mentioned in it, “Muhammad, Allah’s Apostle.” The pagans said, “Don’t write: ‘Muhammad, Allah’s Apostle’ for if you were an apostle we would not fight with you.” Allah’s Apostle asked Ali to rub it out, but Ali said, “I will not be the person to rub it out.” Allah’s Apostle rubbed it out and made peace with them on the condition that the prophet and his companions would enter Mecca and stay there for three days, and that they would enter with their weapons in cases.
Authors West & Turner, citing Walter Fisher and the Narrative Paradigm, assert that a narrative method is a better rhetorical tool than a rational approach. In addition to Fisher's list describing the narrative paradigm, Donald Foster adds:
- Humans imagine themselves in the story.
- A story creates images, which as we know, are compelling.
- People are more likely to trust a story as a factual recounting of an event.
On the other hand, an appeal to logic (the prime tool in a rational paradigm) engages the listener's mind in analytical thinking. By its very nature, analytical thinking demands a contrary hypothesis—even if unconscious—so begins with a negative perspective.
An important aspect is that the listener must find a meaning in the narrative—I believe, the listener must feel part of the story. He must identify with the players, with the message, or with the circumstances. During any communication, of any type, the narration must "pull in" the listener.
Another key feature is narrative rationality—in essence, the "believability" of the message. It must be factual, truthful, and correspond to elements of knowledge and belief the listener already holds as truth. Anything else generates cognitive dissonance. The Muslim audiences believe the prophet in all his narrations of any story. The narration method is a mean to deliver a specific rule or instruction. When the prophet tells a story related to his instruction that will make it easy to remember and to apply when it is needed. For the non-Muslim audiences, the narrative method, that the prophet used, would be a way to convince them with idea that the prophet was conveying.
Coherence in a narrative is the property of "feeling right". The story matches and fits with the listener's expectations, values, and experiences. The narrative must fit the listener's "mental model". Another characteristic, fidelity, is "ringing true".
Some of Fisher's properties of narrative sound like the process in a court of law. Are the statements true and factual? Has any important data been omitted or distorted? What is the reasoning? How is the data relevant? Does the narrative address the important and significant issues? (Donald Foster, The Narrative Paradigm Theory)
Literature Review, Findings, Interpretation and Analysis
Allah in the Quran commands people to return the evil that is done to them by others to not only with good, but with best!.
Verse 13:22 "Those who patiently persevere, seeking the countenance of their Lord; establish regular prayers; spend out of (the gifts) We have bestowed for their sustenance, secretly and openly; and turn off evil with good: for such there is the final attainment of the (Eternal) Home."
Verse 23:96 "Repel evil with that which is best: We are Well-acquainted with the things they say."
Verse 41:34 "Nor can goodness and evil be equal. Repel (evil) with that is better: Then will he between whom and thee was hatred become as it were thy friend and intimate!."
Verse 28:54 "Twice will they be given their reward, for that they have persevered, that they avert evil with good, and that they spend (in charity) out of what We have given them."
Verse 42:40 "The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) Loveth not those who do wrong."
Whether people speak evil of you, in your presence or behind your back, or they do evil to you in either of those ways, all is known to Allah Almighty. It is not for you to punish. Your best course is not to do evil in your turn, but to do what will best repel the evil. Two evils do not make a good.
You do not return good for evil, for there is no equality or comparison between the two. You repel or destroy evil with something which is far better, just as an antidote is better than poison. You foil hatred with love. You repel ignorance with knowledge, folly and wickedness with the friendly message of Revelation. The man who was in bondage of sin, you not only liberate from sin, but make him your greatest friend and helper in the cause of Allah Almighty!. Your credit for returning evil with good and paying for charity is double. Also if you forgive and return the evil with good, then Allah Almighty will love you and reward you.
"It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him). (The Quran, 3:159)"
"Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men; for Allah loves those who do good. (The Quran, 3:134)"
"Hold to forgiveness; command what is right; but turn away from the ignorant. (The Quran, 7:199)"
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