Quranic Rhetoric Matches Its Structure

How the Quranic text conveys its message could be referred to as its “rhetoric.” The basis of a language involves principles of how language is used to convey ideas to an audience. But different languages use fundamentally different techniques and this affects how one interprets any text, including the Quran. The scholar Michel Cuypers argues that some of the confusion among Western and even modern Arabic-speaking scholars results from their misunderstanding of the linguistic basis of the Quran and how it differs from European logic. The rhetorical basis of the Quran is semitic (also the basis for Hebrew and Aramaic) rather than Greek or Latin (basis for European languages), whose approach is linear. The basis of a language is its logical core; the word for “language” in Arabic is the same word used for logic: mantaq. Thus it requires a different mindset – non-Western, which means non-linear – to appreciate the Quran’s magnificence. As Cuypers said:

“Semitic rhetoric is…entirely founded on the principle of symmetry, which confers on the text’s composition a form that is, in a way, more geometrical or spatial than linear.”

Michel Cuypers, The composition of the Quran, Bloomsbury Academic 2015

The “geometrical” aspect takes on another layer of meaning considering the Quran’s architecture as spiral, expressed on a larger scale in the Chambered Nautilus shell, itself a prime example of sacred geometry. This indicates how closely aligned the Quran’s rhetoric (its basic style and expression in words) is with its structure.

Surah 96 Al-‘Alaq “The Clot”

This short sura begins with the first words of the Quran sent down to prophet Mohammad, Recite in the name of your Lord who created. Although often in studying this aya, we dwell on the word “recite,” what is really most important is in the name of your Lord who created. Notice that the first words sent are an invocation, in that sense like Al-Fatiha which begins with the Basmalah, a major invocation of Allah’s names.

Here, however, the word “bism” (in the name of) is spelled differently than in the Basmalah, with four letters باسم instead of three as in the Basmalah بسم even though the grammatical usage is the same. And here we are given the expression “Your Lord,” the relationship word for Allah—but no name, whereas in the Basmalah we are given three names. Or is indeed the expression “Lord” essentially a name? Yes, if it is properly described in some way referring to Allah: and here it is clearly described as Who created. With a fascinating set of repeated words, which give power to the presentation, a crescendo that culminates in a surprise ending. Allah the Exalted shows us the meaning and power of that relationship between our Creator and us.

Seven Floating Letters: Meaning in the Quran’s Details

Here is an aya/verse in the Quran regarding “celestial objects” orbiting around a center:

وَهُوَ ٱلَّذِى خَلَقَ ٱلَّيۡلَ وَٱلنَّهَارَ وَٱلشَّمۡسَ وَٱلۡقَمَرَۖ كُلٌّ فِى فَلَكٍ يَسۡبَحُونَ

And it is He who created the night and the day and the sun and the moon; all [heavenly bodies] are swimming in an orbit. (Al-Anbiya 21:33) 

The Arabic original letters in bold above (both the Arabic and English) form a mirror pattern that graphically illustrates the verse itself as shown in this screenshot from the TikTok video below the image regarding how this fits a general scientific observation about how celestial objects orbit around other celestial objects in specific orbits. 

7 letters form orbital system graphic in words describing same meaning

This image shows how the letters graphically illustrate the concept being conveyed, very much a “signature” Quranic detail. Allah the Exalted is far more communicative on many levels than we realize. 

https://www.tiktok.com/t/ZTR6HeWT2/?k=1

And as we shall show, these are not any ordinary or randomly-chosen letters, and this same 3-word, 4-unique-letter phrase (7 letters total) phrase also appears (in bold) in one other aya below. 

Sura 92 Al-Layl’s Beautiful Structure and Meaning

Surat Al-Layl 92 is the gift that keeps on giving unexpected insights, tightly integrated on many levels. Its 21 ayat/verses can be divided into 3 parts of 7 ayat each, a striking symmetry, and this within a separate ring arrangement based on the division between this world and the Hereafter. The sura’s emphasis on the primacy of charitable acts as proof of faith and other meaningful details are powerfully reflected in its structure as well. 

Creation of Adam 6: Why Do We Suffer?

Here the temptation and “fall” of Adam is in the central position, making it a “narrative within a narrative.” But this internal narrative is also surrounded by Allah’s mercy. It shows us that the All-Merciful wants the best for us.

But Satan, a name/word that is more of a title than a name, means enemy, and has become the sole word used to refer to the embodiment of evil and harm in the form of an enemy. Although he was a being of the jinn, others who act as an enemy to our trust/faith are given the same name — “from the jinn and from people” as per Al-Nass 114:6. And this enemy is the source of our suffering, per aya 20:117 below. 

Interview with a 700-Year-Old Scholar — How to Interpret the Quran

Ring Composition Quran 3:7

The Quran itself has been miraculously preserved, but its interpretation has remained a source of disagreement, even partly contributing to divisions between Muslims, by definition believers in the Quran. The aya above, a ring composition analysis from Surat Al-Imran 3:7, shows us a path to a middle ground, a guide to interpretation based on the two different kinds of ayat/verses described in sections 1 and 2 above in yellow and bluegreen. Because the scholar Ibn Kathir (c.1300-1373) wrote the explanation, translated into English, that helped me understand its analysis, I interviewed him — remotely, of course — to share with you in his own words. 

Creation of Adam 7: Completing the Narrative

This “creation-of-Adam” narrative from Surat Sawd (38) begins, unlike the others, with a statement given to Prophet Mohammad to “say” that he had no prior knowledge of the angels’ dispute in the celestial realm and that it was not revealed to him except that he is a clear warner. This reminds us of the very first such narrative in Surat Al-Baqara which began by telling us of that very dispute, but unlike that narrative, this one does not mention Adam by name but rather as bashar, which means literally “covered by skin” and is used to refer to the human as a physical being. And why would this narrative begin with a declaration of what the prophet did not know? (Please also note the amazing connection between verse 38:83 and verse 11:11 in bold later below.)

Creation of Adam 5: Are We Guardians or Violators?

This is the shortest of the Creation of Adam narratives, consisting of only two ayat, whose central section is taken from the second half of the first aya 18:50. The center in bluegreen above is essentially a question addressed to us as Adam’s descendants. It is intended for the here and now, regardless to what era in time or what place on earth we are in. The words are crystal clear and stark: Satan, who represents evildoing and destruction, is an obvious enemy, an imminent threat to our very souls/ selves as humans — shall we then take him and his descendants as guardians or protectors? Instead of the Almighty All-Merciful who alone can protect us and guide us? 

The Creation of Adam 4: Forces of Evil Surrounded (Ring Composition)

This creation-of-Adam narrative is the 4th out of 7, and comes in Surat Al-Isra’ 17:61-5, consisting of only 5 ayat, each aya forming a section in a ring composition, with the third aya #63 in the middle. 

Creation of Adam 3 – Now Satan is in the middle, Surrounded

Ring analysis of 3rd Creation-of-Adam narrative (15:26-44)

The Basic Issues:

All 7 of the creation-of-Adam narratives in the Quran include Iblees’ refusal to prostrate after being commanded by Allah to do so, an indication of its importance. In this narrative, it is described in the 4th, 5th and 6th ayat of the narrative (29-31), each of which is given a separate section in the ring composition. This creation-of-Adam narrative is the longest in the Quran (in terms of ayat numbers), and is also quite comprehensive in scope, as we shall see.  But here Satan/Iblees is surrounded in the middle.

Adam/Eve in the Middle: 2nd Creation of Adam Story in Surah 7

In this surah, Adam’s first test, Allah’s command not to “approach” a specific tree, is presented in the center, placing Adam in the central focus of this narrative, ”surrounded” in the ring composition, by Satan’s rebellion and expulsion from paradise in the upper section, and his successful deception of Adam/Eve leading to their awareness of shame/ nakedness and their private parts, and expulsion from Paradise in the lower section. But Satan failed in his ultimate goal, to make Adam/Eve ungrateful,” associated with kufr or denial, thus they repented and were forgiven whereas Satan was not.

The Creation of Adam Story in the Quran Explained – Ring Composition

Ring Analysis of First Creation-of-Adam Narrative

Above is a ring composition analysis of the first creation-of-Adam narrative in the Quran, which is in Surat Al-Baqara as shown. It is the first of seven such narratives, which I insha’Allah shall analyze one by one in a series of posts, comparing them to each other and showing the significance and value of multiple narratives of the same event; and how the arrangement of each of them contributes to our understanding of the meaning. This is after all a truly foundational event, answering the most basic questions of why are we here? What is the purpose of life? Why is there evil in the world? Why is there paradise and hell, and why must we die in the first place?

Surat Al-Sharh 94: Ring Composition

Ring Composition of ”The Expansion” Surah 94

This surah’s title has been translated in English variously as “The Expansion,” Al-Sharh in Arabic (also I’ve seen written Al-Inshirah), which does mean something like “expansion” but more of a “spiritual/ soul” opening with a sense of “relief” than the English word.  Al-Sharh gives the sense as if God were widening one’s inner “chambers” so one could “take a deep breath” again. We are all familiar with a kind of “tightness” in one’s chest from anxiety or discomfort from a difficult situation. It is the relief from that tightness which inshirah or sharh accomplishes. It was the first thing Prophet Musa (Moses) asked Allah for (TaHa 20:25) when Allah the Exalted gave him the mission to bring Allah’s message to the Pharaoh; the meaning implied was that inshirah would enable Musa to alleviate his anxieties so he could accomplish this task. It is a way of strengthening one’s resolve by Divine reassurance. Thus sharh is variously translated as “uplifted your heart,” “relieve the tightness in your chest,” “expand for thee thy breast,” and “comfort your chest,” among others. The title is variously translated Solace, Consolation, Relief, and The Expansion. 

A Pilgrimage of the Mind and Heart

Great Blue Heron (photo by author)

The Hajj pilgrimage is described in Surat Al-Baqara 2:196-203, as well as in Surat Al-Hajj (22:25-38) and elsewhere. This blog discussed it here in reference to animal sacrifice and the narrative of Prophet Abraham’s sacrifice; and here regarding the essential rites of equality, focusing on the current regime that exerts control over and provides services such as provisions for the Hajj. Here we shall show how the Hajj is a pilgrimage of the mind and heart, taking a different approach.

Ring Composition in the Quran: Al-Fatiha

An ancient method of literary writing that has (relatively) recently been re-discovered in t ancient and religious texts is Ring Composition, a form of mirror writing called chiasmus, described by the anthropologist and scholar Mary Douglas in her book Thinking in Circles: An Essay on Ring Composition (Yale University Press, 2010) as essentially “a framing device” wherein the first section of a text corresponds in some clearly evident way with the last section, and the middle sections form a mirror pattern around a middle section which is also the central idea or turning point for the entire text. The mirror pattern can be described as ABCBA, expandable to more or fewer (at minimum 3) sections as needed with a center section “C”. This website gives an excellent example from the Quran, analyzing Surat Al-Baqara (the Cow) as well as significant subsections of it, including the famous Ayat al-Kursi (2:255). But for this post I will analyze Surat Al-Fatiha in Ring Composition, which provides evidence of two things: that the first numbered aya must be the Bismallah, which precedes all other Surahs except the 9th (“Repentance”) without being numbered; and that the two great attribute names for Allah the Exalted, Al-Rahman (The Almighty), Al-Raheem (The All-Merciful) express the two polarities of Power/ Yang and Mercy/ Receptivity/ Yin. Below is a graphic of this analysis: