As we already described, this Lens requires you to try and immerse yourself in the various Worlds which the Quran presents before us, so we can better appreciate the guidance and wisdom contained within its statements.

“What role does speculation play in reflection?”

Ideally, we base this exploration upon research, but sometimes we have to admit that our theories are speculative. As long as we remember that any conclusions based on speculation are themselves unsure, then there is no harm in doing our best.

“What ‘world’ is next?”

Yesterday’s lesson was about the World of Revelation, and today’s shares with it in being historical: but this time we will think about the Worlds of Past Nations.

“What is the ‘World of Past Nations’?”

Allah ﷻ has chosen to present the chronicles of some select communities and provide a window onto their lives, actions, and what happened to them. This includes the Prophets and Messengers who were sent to warn and guide all the nations, and the people who followed them and lived in the pleasure of God. It also includes the peoples who were called to abandon their various sins, and who often opposed the Messengers and met their destruction.

“Why are certain parts of history given more emphasis in the Quran?”

We can easily observe that certain sections of this global history are given more space in the Quran than others, e.g. a number of the Prophets named (who are just a drop in the ocean of Prophethood) were from the Children of Israel. So that’s an important example of a historical period which will deliver great dividends for those who study it, seeking thereby to better appreciate the stories Allah ﷻ has selected for our edification.

“Can you share an example that uses this lens?”

Now that the principle is out of the way, let me share an example which – for some reason – proved a little controversial when I shared it in the past.

While reflecting on Surat Yusuf, specifically the incident in which the Minister’s wife called over the other women who were mocking her, I wanted to picture the scene. That’s exactly what I have been advising you in terms of using imagination. If we want to derive insights, we need to work with what is said alongside some things that aren’t stated.

So, it seemed quite obvious to me that there would have been alcohol involved in this scenario. Based on this, I started to reflect more widely on what role alcohol may have played in other Quranic stories. Were they drunk when they hamstrung the camel of Salih (pbuh)? What about the people of Lut (pbuh)? Alcohol consumption has surely been a major part of life across cultures and epochs. So yes, I am speculating, but this is certainly reasonable speculation!

However, some people felt very uncomfortable at me reading drunkenness into Joseph’s story with the Housewives of Heliopolis (as I like to call them). I ask them, if it’s wrong for me to presuppose drunkenness, isn’t it wrong to presuppose sobriety? Which is the more reasonable assumption, especially once we notice in the Surah that wine is mentioned a few times? When she invited them over, do we think she presented them with mocktails?

Some people objected to my idea because they felt that it takes something away from Yusuf’s miraculous beauty! It’s as if I was saying that they only cut their hands because of being tipsy, not just at the shock of seeing him. My response is that the ayah is not actually there to establish how handsome Yusuf (pbuh) was; there is a problem in starting with that assumption, then going so far as to assert that this was an alcohol-free party just to emphasize that meaning!

Please excuse that I elaborated on that example a little, to show that such matters certainly are open to debate. My broader point is that we need to challenge our very straight-laced reading of things, and read between the lines. This is one of the core uses of the Lens of the World of the Quran.