Formulating the claim
The analysis focuses on the linguistic operation of Qur’anic discourse.
Explanation
This focus comes as a choice that directs the reading toward how discourse functions in its linguistic form, rather than merely relying on structuralist projections alone. From here, it is connected to understanding the function of the marvelous wonder in the Qur’an.
This perspective makes language an entry point to meaning, so that the expressive structure is read in relation to the effect and resonance it produces within the text. In this way, linguistic analysis does not stand apart from its place in the construction of Qur’anic discourse itself.
Its place in the book’s argument
This atom belongs to the book’s effort to renew the approach to the Qur’an through analytical tools concerned with the way discourse takes shape, rather than merely interpreting it in a traditional way or reducing it to a single dimension. It parallels nearby atoms connected to the marvelous, to discursive structure, and to the limits of structuralist reading when it is detached from the work of language in the text.
Limits of the claim
This atom should not be made to say more than it does; it does not present a complete theory of language, nor does it cancel out the other dimensions of reading in the book. Nor does it by itself settle the meaning of Qur’anic discourse; rather, it identifies a basic angle of operation within the analysis.
Brief evidence
Now we must make the decision and accept responsibility; since there is, up to now, no satisfactory science of semantic semiotics that reveals to us the nature of the religious language that was prevalent and operative in Mecca and Medina between 610–632 CE, we will only be able to discover, in a partial way, the sensory-cognitive or feeling-conscious relationship established by Qur’anic discourse. Here we would like to clarify a specific point: if we confine ourselves exclusively to studying the linguistic-lexical mode of operation of the oral Qur’anic discourse, which later became a written text 166, we at least avoid the arbitrariness of reading that relies only on the assumptions and tools of structural linguistics. Since the religious marvelous wonder is a mode and a space for the formation of creat
Close links
- the Qur’an
- the marvelous wonder