Semitic Rhetoric and the Organisation of the QURAN
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@ Mazhar => Yes i agree M. Cuypers can make some mistakes by translating but the goal is the organization.
Don't let these kinds of erros disturbed us from the real gain of his works.It is big error. It can change the intended message into a different direction. This is one of the basic elements in organization or composition not to invert - change the word; and/or structure of the source text. Semitic tone and English tone have different ways.
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Anoter link in English specially surah 92
https//www.retoricabiblicaesemitica.org/Pubblicazioni/StRBS/38b_Cuypers_16.01.03.pdfUnnecessarily complicating things creating erroneous perception as if the Discourse is in difficult composition for an ordinary reader.
This Chapter coheres with the preceding one and likewise is on the subject of personality development. It has Two Frames; 921-11 and 9212-21. It compares variance of efforts of people with regard to consideration and conduct about worldly wherewithal. In both the Frames the literary device Juxtaposition is used wherein the author places a person, concept, place, idea or theme parallel to another. The purpose of juxtaposing two directly or indirectly related entities close together in literature is to highlight the contrast between the two and compare them. In the First frame the people of pleasant upshot are prioritized while in the second Frame the people of worst upshot (Hell-Prison) are mentioned first.
Both the Frames are two coherent paragraphs in linear cohesion. Every sentence is conjunct to the preceding clause by cohesive ties. -
Salam Bro,
"Unnecessarily complicating things creating erroneous perception"
=> Of course i am in opposite of this statement.But i am agree that you can read the text ? different level as the "Semitic Rhetoric" method permits.
"Semitic Rhetoric" is a SCIENTIFIC approach of how a text can be divided and organized with the main principle of SYMETRY as surah 92 demonstrate it. It has been uses with success since more 1 century with others sacred texts like the bible.
Otherwise everybody can approach the text with his own feeling and the "random/chaos" begins. Sometimes it will fit good and sometimes not.A remark Not all texts can be "Tadabbour" with "Semitic Rhetoric"
Peace
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Salam Bro,
"Unnecessarily complicating things creating erroneous perception"
=> Of course i am in opposite of this statement.But i am agree that you can read the text ? different level as the "Semitic Rhetoric" method permits.
"Semitic Rhetoric" is a SCIENTIFIC approach of how a text can be divided and organized with the main principle of SYMETRY as surah 92 demonstrate it. It has been uses with success since more 1 century with others sacred texts like the bible.
Otherwise everybody can approach the text with his own feeling and the "random/chaos" begins. Sometimes it will fit good and sometimes not.A remark Not all texts can be "Tadabbour" with "Semitic Rhetoric"
Peace
Salam brother.
The concept of Semitic rhetoric is there. But it is not used within paragraphs. He is erring and is somewhat confused about the concept itself.
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And brother forget not that Qur'an falls in the category of books that are classified as Practical books; I leave it to your reflection that does Practical Books can afford frequent use of what is Semitic rhetoric.
It is elementary academics to firstly classify a book before talking about it.
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A summary of this methodology
Rhetorical analysis makes it possible to delimit the limits and divisions of discourse as objectively as possible, as well as the organization of its different parts from each other, based on indices of composition found in the text itself. It thus makes it possible to define the exact literary context of each verse or part of a verse, and thus to understand its precise meaning. Hence is the interest of this method for the comprehension of the text.
This Semitic rhetoric, very different from the Greek rhetoric (linearity intro - development - conclusion and / or chronological order) which the West, but also the Arab world inherited, is based on entirely on the principle of symmetry. It can take three forms, or three "composition figures"
1- parallelism, when corresponding elements appear in the same order (ABC / A'B'C '
2- the chiasm, or specular composition, when the corresponding elements appear in reverse order (ABC / C'B'A '
3- the concentric composition, when a central element is inserted between the two parts of the symmetry (ABC / X / C'B'A '.Another utility You deploy ?vidences by using the text itself so the Qur'anic "science" of "asbab al-nuzul" is not really useful
For meditation is a good tool because you must to stop your spirit on every word and looking for principle of symmetry...But it took a long time ! With experience it comes more easy.
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A summary of this methodology
Rhetorical analysis makes it possible to delimit the limits and divisions of discourse as objectively as possible, as well as the organization of its different parts from each other, based on indices of composition found in the text itself. It thus makes it possible to define the exact literary context of each verse or part of a verse, and thus to understand its precise meaning. Hence is the interest of this method for the comprehension of the text.
This Semitic rhetoric, very different from the Greek rhetoric (linearity intro - development - conclusion and / or chronological order) which the West, but also the Arab world inherited, is based on entirely on the principle of symmetry. It can take three forms, or three "composition figures"
1- parallelism, when corresponding elements appear in the same order (ABC / A'B'C '
2- the chiasm, or specular composition, when the corresponding elements appear in reverse order (ABC / C'B'A '
3- the concentric composition, when a central element is inserted between the two parts of the symmetry (ABC / X / C'B'A '.Another utility You deploy ?vidences by using the text itself so the Qur'anic "science" of "asbab al-nuzul" is not really useful
For meditation is a good tool because you must to stop your spirit on every word and looking for principle of symmetry...But it took a long time ! With experience it comes more easy.
In simple words, rhetoric is composition techniques. Has he or you found within Qur'an as to how is it composed for symmetry?
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Salam bro,
Sorry but what do you expect of me ? Can i have more explanations.
Peace
I am only trying to bring home to you that a great book does not leave things for the reader to decide any aspect about it. Composition, rhetoric is some thing basic about a book, how it could be missed in the most exalted book? Do reflect on the point.
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I am only trying to bring home to you that a great book does not leave things for the reader to decide any aspect about it. Composition, rhetoric is some thing basic about a book, how it could be missed in the most exalted book? Do reflect on the point.
Have a look at my "general comment" in this post https//free-minds.org/forum/index.php?topic=9610597.0
Peace -
Salam everyone,
Today i would like to make a focus on the The role of the center (X = concentrism figure).
I put on this forum 2 examples with ayat 2240 and ayat 37103 where the center plays 2 kinds of roles
----- 1) "Transition between 2 parts" like in -----
-> the first sentence is the conclusion of the first part and the second sentence is the introduction of the second part
A -
"My Master, grant me from among the upright."
We gave him the glad tidings of a shrewd boy.
B -
When (Arabic falamma) he was old enough to actively help his father,
He said "O my son, I am seeing in a dream that I am sacrificing you.
Take the time to think and tell me how you see this vision.
He said, "O my father, do what is ordained to you.
You will find me, God willing, one of the steadfast.
X -
when (Arabic falamma) both of them had abandonned,and HE (Arabic Tallahu) heaped it to the forehead,
B -
We called him, "O Abraham!
You have realized the vision well.
This is how We reward the beneficent.
This was an explicit test.
We rewarded him with a sacrifice beyond measure
By perpetuated it to the after.
Peace over Abraham.
Thus We reward the beneficent.
HE (Arabic Innahu) was of Our believing servants.
A-
We gave him the glad tidings of Isaac,
a prophet among the upright.=> And this group (B - X - B' begins with the condition in phycial/psychological maturity (Arabic sa'ya) to be a potential "believing (part 1) servant (part 2)"
and this group (B - X - B' ends with the diploma of being a "believing (part 1) servant (part 2)"
and inside the begin and the end of this group God explains you How to become a "believing (part 1) servant (part 2)"More details => https//free-minds.org/forum/index.php?topic=9610608.0
----- 2) "the center introduces a new idea " like in -----
-> Even if you "remove" the center (x) the speech remains fluid and coherent.
(A) God will certainly defend those who have faith.
(B) God, indeed, does not like the traitor (1) filled with ingratitude. (2) (a)
Permission is granted to those who are fought because they suffered injustice. (b)
(C’ God, indeed, is able to make them victorious.(D) - To those who have been expelled from their homes, (a)
Outside all right, (x)
Only because they said, "God is our Master."(a’(X) - If God did not repel some people by others,
(D’ - hermitages (or places of retreat) would be demolished,(a)
as well as places of trade (or markets / trade), (x)
and the bonds of solidarity (support) (x)
and the places of obedient listening (or submission) - where the name of God is abundantly mentioned.(a’(C’ - God, indeed, gives victory to those who support him because God certainly holds Strength and power.
(B’ - To those who, if We establish them in the land exploitation, establish the Salat (1’
and give the Zak?t (2’, (a)
And Order the adequate and forbid the blameworthy. (b)
(A’ - To God returns the final decision.More details => https//free-minds.org/forum/index.php?topic=9610597.0
----- Conclusion -----
In conclusion, Center of concentrism figures can play others roles like Question etc...If God consents we can experiment it through other examples
Peace be upon u
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It is a meaningless sentence.
Master means a man in charge of an organization or group.
It is not the subject of this post but i quote the definition from Muhammad ASAD that i found good
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The Arabic expression rabb - rendered by me as "Sustainer" - embraces a wide complex of meanings not easily expressed by a single term in another language. It comprises the ideas of having a just claim to the possession of anything and, consequently,
authority over it, as well as of rearing, sustaining and fostering anything from its Inception to its final completion. Thus, the head of a family is called rabb ad-dar ("master of the house" because he has authority over it and is responsible for its maintenance; similarly, his wife
is called rabbat ad-dar ("mistress of the house".
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=> For me Master in English is the word which is closest to the Arabic meaning. (Cf. 2 qualities of Rabb in surah 55.)A bonus by means of letters meaning Ra-Ba-Ba
- RA = Repetition
- Ba = House, block with an idea of protection
=> Repetition of protection, to care and take care, responsible of evolution of something, physical as spiritualy (From the root R-B-B you have also the idea of educator, education, farming..)
So finally another good translation could be "Responsible of evolution"...