ABSTRACTS

Quls about the Quran and Revelation

Last year, we explored the Qul (“Say”) verses as a Question and Answer pattern, showing how the Quran directly responded to the people’s inquiries. This year, we shift our focus to Qul verses that define revelation itself.

Instead of merely answering external questions, these verses serve as a divine seal, commanding the Prophet (PBUH) to declare the Quran’s miraculous origin and authority. By examining these specific “Revelation Quls,” we will see how the command to “Say” acts as a structural safeguard, proving that the message is a preserved, objective communication from the Divine rather than a human creation.

Dr Saquab Ashraf

Structural Symmetry and Discourse Markers in Surah Nuh

Building upon previous research into discourse markers in Surah Tahrim, this study shifts its focus to the pivotal marker qala (‘he said’) within Surah Nuh. By analysing this marker in conjunction with rhyme endings and the dynamics between speaker and responder, a sophisticated parallel structure emerges. This structure sharply contrasts Nuh’s sincere plea with his people’s obstinate rejection. Notably, Nuh’s discourse is framed by a distinct rhyme ending in -rā (verses 5–14 and 21–25). This framework encloses a divine interjection (verses 15–20) that underscores the signs of creation and resurrection; realities the people of Nuh ultimately disregarded

Imran Naved

Irony in the Qur’an: A Systematic Analysis of the Ulu al-Azm Prophets and Joseph

Whilst the Quran has been studied extensively for its theology and law, its narrative technique has received far less attention. This paper focuses on one specific feature of that technique: irony, the gap between what someone intended and what actually happened, or between what someone said and what their words really meant. It studies that gap systematically across six prophets and over a thousand verses.

Using Mustansir Mir’s categories of irony of event and irony of speech, every surah containing the narrative of the five Ulu al-Azm prophets was reviewed, with Joseph included as a sixth subject on the basis of prior published work by this author. 67 instances of irony were identified, each classified by type, direction, and strength.

What emerges is a set of distinct ironic profiles. Where Moses’s 21 ironies tend to bring his enemies down, Joseph’s tend to lift him up, with his entire surah structured around the fulfilment of a single childhood dream. Jesus’s narrative is speech-dominant, focused on correcting misrepresentation about his identity. These differences suggest that irony in the Quran is prophet-specific, each narrative deploying it for its own distinct purpose.

Faisal

From Well to Throne: Narrative Strategies & Character Formation in Sura Yusuf

This paper builds on my first-year study of Sura Yusuf by further utilising Leyla AlHassen’s methodology developed in her analysis of Sura al-Qasas, which centres upon three narrative devices: the selective use of detail, omission, and intertextuality. My earlier work examined these dynamics through the symbolic roles of the shirt and dreams. This stage of the research expands the scope to consider additional recurring narrative elements in the Sura, such as supplication and progression through key locations e.g. well – prison – palace.

Focusing on the function of these recurring narrative elements within the text, this study explores the character traits that emerge at different stages of Prophet Yusuf’s journey, particularly in moments of vulnerability and of authority. By tracing these developments, this study considers how the Qur’anic audience is invited to reflect on cultivating such qualities within their own lived contexts.

Zeenat Islam

Archetypes in the Qur’an: Looking at Suras Ta Ha, Joseph and Mary

The third year of this research continues to look at a key characters, figures, or “archetypes” in an effort to analyse and provide guidance and knowledge on human behaviour through Quranic examples. This study attempts to analyse three different Suras: Ta Ha (year one), Joseph (year two) and Mary (year three) using a previous research theory of Ian Netton in order to identify and outline the functions of various “archetypes”. The analysis of a broader data set over three different suras will hopefully elaborate on the archetypes functions both within each of the suras as well as provide guidance on how they fit more broadly within a universal placement of different character types reacting to a situation and give character traits that individuals can relate to and learn from. Among others, the study looks at common archetypes across the three suras including hero, villain, champion, and believer. The aim will, hopefully, form the basis of a deeper self-critical study for individuals at their own character traits, as well as, to seek a better understanding of their individual placement in the world, through the guidance of the Qur’an.

Saba Ashraf

A Review of the literature on the systematic identification and ring structural analysis of collated verses selected through objective identification of discourse markers 

This paper builds on previous exploration of fa and fa–lamma used as discourse markers (DM) to identify verses which can be formed into a ring structure to facilitate a thematic analysis of Sura Yusuf.

The methodology involved objective tabulation of all verses containing selected DMs (fa and fa-lamma), ring structural analysis of DM verses in isolation rather than the sura sections they demarcate, identifying themes, with limited subjectivity, and exploration of meta-themes through pairing limbs

The results of a literature search using JSTOR and the terms “Discourse markers” and “Ring Structure” and “Qur’an” OR “Quran” OR “Qur’an” highlight the uniqueness of the approach will be summarised for presentation.

Further work will focus on the further refinement of the manuscript with a view to peer review and submission for publication.

Hassan Burhan

The Night as a Gift: Dualities of Reflection and Resurrection in Surah al-Duha

This essay will be looking at sura Doha, exploring the contrasts of day and night and why Allah takes an oath on the night. How the night is an important period of reflection, introspection and necessary preparation for the day. I’ll be referring to an article on sura Al-Doha from professor Abdul Haleem’s book Exploring The Qur’an and a previous CEi Q-Connect program in which an in-depth analysis of sura Duha was done and also looking at how day and night are used metaphorically. I will show how the sura highlights themes of struggle, patience and perseverance and hope to demonstrate that although the night is sometimes described in contrary language it is a time of an opportunity of spiritual nourishment.

The paper will analyse how the Qur’an presents opposites/dualities as a way of teaching. I’ll be looking at what lessons we can learn on how to utilise the night and to look upon the night as a gift and being able to connect to God. The research will also look at verses from sura Ibrahim on the metaphor of the tree, comparing roots and branches roots and branches to night and day. The research will explore theme of resurrection using references from professor Abdul Haleem’s Exploring the Qur’an, sura Yasin(Q.36) “The core of the Qur’an”,verses 33-48 and how the Qur’an presents images from natural phenomena and how night and day are used as metaphors for resurrection.

Zakir Patel

Imperative Verbs as Discourse Markers within Sura Al- Hadīd (Q.57).

Sūrat al-Ḥadīd (Q.57) belongs to the Musabbiḥāt group of suras – those beginning with the Arabic triliteral root سبح (s-b-ḥ), generally understood to address shortcomings of the believers in the Medinan period. In Sūrat al-Ḥadīd, emphasis is placed on believers’ reluctance to give for the sake of Allah, encouraging renewed faith and charitable action. While the exhortative power of commands has long been emphasised, this study examines whether imperative verbs within the sura function as discourse markers (DMs) that reveal a concentric structure. Building on Dr. El-Awa’s argument that the command qul (“say”) operates as a discourse marker, and on Raymond Farrin’s model of ring composition identifying structural correspondence between verses, this article applies a combined methodological approach.

Five verses beginning with imperatives are identified as potential DMs, and together they suggest a mirror structure at the micro-level. The outer verses (57:7 (“Believe… and spend…”) and 57:28 (“O believers, be mindful…”)) correspond through their shared call to belief and God-consciousness. The inner pair (57:17 (“Know that God revives the earth after it dies…”) and 57:21 (“Race for your Lord’s forgiveness…”)) align thematically when Allah’s revival of the earth after its death is read in relation to the promise of forgiveness toward which believers are commanded to “race.” At the centre stands 57:20 (“Know that the life of this world is but play and amusement…”), highlighting the fleeting nature of this world as the theological pivot of the structure, encouraging believers to use temporary resources to gain eternal benefit. Identifying these imperatives as discourse markers reveals a structured thematic progression within the sura. They are not merely commands but structural devices to guide the reader to recognize the need for faith, potential for forgiveness and the temporary reality of this world, encouraging giving.

Areeg Emarah

Discourse Markers and the Structuring of Meaning in Surah Ibrahim

Surah Ibrahim presents a complex textual structure which weaves together unique discourses: historical prophetic narratives including Musa (AS) and Ibrahim (AS), divine exhortations, and parables. This study investigates how the text manages these stylistic shifts through the deployment of structural Discourse Markers, specifically وَإِذْ (And when), أَلَمْ تَرَ (Do you not see), and ذَٰلِكَ (That). Drawing on El-Awa’s (2002) study of Discourse Markers as “processing instructions”, this paper explores the role of these markers in regulating the reader’s engagement with the Surah’s central metaphors, specifically by analysing how these markers demarcate the textual boundaries of the metaphors found in verses 1, 18, 24, and 26.

The research focuses on how structural Discourse Markers function act as signals, alerting the reader to the transitions between the changing narratives within Surah Ibrahim. By isolating the placement of the structural markers وَإِذْ, أَلَمْ تَرَ, and ذَٰلِكَ, the study demonstrates how these markers act as boundaries separating abstract metaphors from the surrounding narratives, allowing them to stand as distinct arguments. Crucially, the analysis explores the strategic positioning of these Discourse Markers, exploring how their specific placement reinforces the theological argument by connecting the metaphors of the ‘Tree’ and ‘Ashes’ to the historical narrative of the prophets.

Uzair Qureshi

On Human Faculties & Perseverance Continued.

Over the course of the last two years, inspired by Professor Abdul Haleem’s thematic analysis, I have set out to investigate the theme of perseverance across Sura Nuh. In doing so, an emphasis on faculties emerged. Whilst tabulating the Sura, it became clear that the believer, divinely inspired, is commanded to utilise all speaking, listening, reasoning, and other faculties in aid of revelation. Correspondingly, when met with revelation, the disbeliever progressively closes down and actively blocks these same faculties.

As a conclusion to this mapping exercise, the following thesis was devised: perseverance, when divinely inspired, necessitates the proper utilisation of all faculties, whereas among disbelievers it results in a progressive closure of these same faculties.

Last year’s analysis sought to test this thesis using Sura Mulk and to begin mapping correlations between each of the faculties across both suras. The analysis found that, once disbelievers enter the next realm, they are filled with regret for not actively using their faculties, with particular lament directed towards the faculty of reason.

Moving forward, this year’s research intends to investigate multiple suras and incorporate external scholarly resources on the faculties, such as Imam al-Ghazali’s discussion of human faculties, in order to further explore the Qur’anic view of faculties and perseverance.

Hifsa Younis