Hamdard Islamicus Vol. XLIV, No.

2 101

RHETORICAL DEVICES IN THE HOLY QUR’ÓN:

GRAMMATICAL SHIFT AND COMMUNICATED
SUBJECT MATTERS IN SURAH AL-BAQARAH

NABILA TABASSUM
Riphah Institute of Media Sciences
Riphah International University, Pakistan
Email: [email protected]
Recieved on: 19-04-2020 Accepted on: 28-05-2021

Abstract

Message is the most important part of communication: Rhetoric plays

an important role to communicate the message effectively. The Holy Qur’Énic
communication is abundant in rhetorical devices. Grammatical shift or iltifÉt
in Arabic, as a rhetorical device, is considered a linguistic ornament that is
used widespread in The Holy Qur’Én. Previous studies on grammatical shift
in The Holy Qur’Én have laid stress on exploring its affectivity or its
transference into other languages. Studies concerned with transference of
grammatical shift into other languages found that this phenomenon is not
being translated accurately. Thus, ambiguous translations may lead to
misunderstand the message of The Holy Qur’Én. However, little research
has been carried out to explore implications of grammatical shift with
reference to communication. Whereas, this feature demands special attention
that could present the divine message as correctly and perfectly as possible.
Therefore, the contribution of the present paper is to disseminate the rhetoric
of surah al-Baqarah with special emphasis on subject matters and explore
messages and ethos in the verses where grammatical shift between first and
third person occurs. An in-depth study of the selected verses of The Holy
Qur’Én is conducted. Grounded theory is used to identify the main concepts
in the source text. This paper has contributed a great deal in the clarification
and understanding of the nature of this rhetorical device and underlying
messages behind the text. It is expected that exploration of communicated
subject matters would provide a deeper understanding of the selected verses,
where Allah Almighty has shifted His reference between 1st and 3rd person
and would also pave a path for future studies.

Keywords: The Holy Qur’Én, Surat al-Baqarah, Communication, Rhetorical Device,

Grammatical Shift.
102 Rhetorical Devices in The Holy Qur’Én...

1. Introduction

Rhetoric is a tool that enhances composition of reading,

speaking, or writing (McGuigan 2007, 3).1 Rhetoric is considered a
universal feature of communication and the art of using language
persuasively to make it more effective (Al-Quran and Al-Azzam
2009, 1).2 Speakers and writers use this skill in their discourse to
persuade the audience (McGuigan 2007, 3).3
Messages are an important component of communication.
Message is: “a communication in writing, in speech, or by signals”
(Merriam-Webster 2003, message).4 Watkins is of the view that the
message is, in fact, the purpose or the underlying meaning behind
the text (Watkins 2017).5 As a noun first known use of message was
in the 14th century (Merriam-Webster 2003).6 Thus, message is a
piece of information that someone gives to a recipient when speaking
directly is not possible and a hidden meaning behind a text or
speech is also a message. Muhammad (2021, 103) 7 emphasized,
whenever words are inadequate or insufficient to communicate
religious messages, the symbols can be the best option to convey
the message.
Human beings are always in need of divine guidance or a
message from the Creator. In fact, divine messages explain the nature
of the relationship between the Creator and the creation. Divine
means “relating to, or proceeding directly from God” (Merriam-
Webster 2003).8 Thus, the message of Allah Almighty is divine.
Belief in divine message is an integral part of Islamic faith. Divine
message is not communicable directly to everyone at all times. The
channel used to communicate the divine message to mankind is
prophet- hood (Solihu 2009, 167).9
The communication process includes the sender, the message,
the receiver and the feedback. Rhetoric is not only concerned with
the message but with the persuasive methods of techniques that
have its roots in Greece and Rome. In the 4th century (BC.), Aristotle’s
views regarding rhetoric appeared and rhetoric was identified as a
system of persuasion (Mayuuf 2021, 2-3). 10 In other words,
contemporary study of persuasion has its roots in Aristotle’s Rhetoric
(Demirdögen 2010). 11
Aristotle used three terms; ethos (appeal by ethics), pathos
(appeal by emotions) and logos (appeal by reason), to explain how
Hamdard Islamicus Vol. XLIV, No. 2 103

rhetoric works (Mayuuf 2021, 2)12. Ethos is “the distinguishing

character, sentiment, moral nature, or guiding beliefs of a person,
group, or institution” (Merriam-Webster 2003).13 Ethos is the ability
of a speaker to establish a positive image of himself in the perception
of the audience (Skerlep 2001, 180).14 Thus, to influence an audience,
use of ethos is effective, as it establishes a positive image of the
communicator.
Rhetorical devices are frequently used by smart communicators
to convince the audience of their argument (Al-Qur’an and Al-Azzam
2009, 3).15 Use of rhetorical devices in media messages to influence
the audience is very common. A case in point is advertisement,
which is considered an essential element of electronic and print
media. Usually, rhetorical devices are frequently found in
advertisements because the major goal of advertisement is not only
to inform an audience, but also to persuade (Tom and Anmarie
1999, 39).16
Grammatical shift is a rhetorical device (Amirdabbaghian 2017,
65 ). 17 As a means of communication grammatical shift has an
extraordinary impact (Al-Badani, Awal, and Safinaz Zainudin 2015,
140).18 Grammatical shift refers to an unexpected and sudden shift
on the part of the speaker or writer from one mode of address to
another (Ibraheem and Al-Bagoa 2010, 115 ).19 For instance, it may
be a sudden shift from third person (he, she, and they) to the first
person (I, we). The typology of grammatical shift can be categorized
as; change in person (between 1 st, 2 nd and 3 rd person, which is
usually divided into six kinds), change in number (between singular,
dual and plural), change in addressee, change in the tense of the
verb, change in the case marker (between accusative case and
nominative case), and using noun in place of a pronoun. (Haleem
1992, 411).20 Robinson (2003)21 has admired the detailed work done
by Abdel Haleem. However, Robinson has limited his discussion to
a few striking categories which occur in the Holy Qur’Én on the
same theme (e.g., third person singular to first person plural, third
person singular to first person singular, first person plural or singular
to third person singular etc. Amirdabbaghian (2017)22 in his research,
has quoted the typology categorized by Abdel-Haleem (1992). 23
The author has also quoted the preference reported by Abdul-Haleem.
Thus, work in the area of typology of shift in person is fairly
advanced. In this paper, two types of shift in person; shift from 1st
to 3rd person and shift from 3rd to 1st person are focused to explore
104 Rhetorical Devices in The Holy Qur’Én...

the communicated subject matters in surah al-Baqarah.

Grammatical shifts in The Holy Qur’Én are used to enhance
expression and are perfectly logical as these sudden changes play a
rhetorical role. As a linguistic ornament, the pragmatic function of
grammatical shift is to achieve vividness and avoid the monotony of
style (Al-Badani, Awal, Safinaz Zainudin, and Aladdin 2015).24 As
a rhetorical device grammatical shift has various functions such as
creating terror within or shocking the addressee by doing an action
(Al-Quran and Al-Azzam 2009, 1).25 Furthermore, the person shift
is not an incoherent, accidental reference to Allah Almighty but a
linguistic device used to emphasize the idea that Allah Almighty is
not a ‘person’ and therefore, cannot be defined by the pronouns
applicable to finite beings (Riddell, 2002, 79). 26 The change of
rhetoric from one mode to another causes freshness and provides
variety for the listener and renews his interest (Haleem 1992, 410).27

2. Literature Review

Review of the literature includes some information from the

discipline of communication and Islamic studies with reference to
the divine message and grammatical shift between first and third
person. Following is a glimpse of some previous related work.
Marshall McLuhan (1964)28 is well-known as a communication
theorist, his words “The medium is the message” are very famous.
McLuhan was of the view that ‘message’ is “change of scale or pace
or pattern” that a new invention “introduces into human affairs.”
(Federman 2004, 1). 29 For instance, the message of a criminal
newscast is not the content or news stories themselves, but a change
in the attitude of the audience towards crime, this may be the creation
of a climate of fear. Thus, the content itself is an obvious piece of
information that communicates an indirect message.
Although McLuhan is usually known as a scholar of
communications and mass culture, but his views about
communication and religion are generally neglected, which are at
the heart of culture. McLuhan noted how something is communicated,
the medium and the effects of medium on the message. Moreover,
“In the person of Jesus, McLuhan saw that God chose a medium –
our human nature, that contains its own message, namely that God
loves His creation.” (De Souza 2011)30. In other words, a McLuhan
Hamdard Islamicus Vol. XLIV, No. 2 105

message tells us to look beyond the obvious and explore the non-
obvious and that non-obvious is the real message.
Rhetoric is the art of communicating persuasively to influence
audiences. In rhetoric, a rhetorical device is a technique that a
communicator uses to persuade the reader or listener towards a
particular frame of view (Sharma 2014).31 Bokor’s (2013) 32 study
examined rhetorical performance of journalistic genres and found
that devices of rhetoric are used in journalism as a tool of
argumentation and persuasion and suggested that a good journalist
must be a good rhetorician. Rhetoric is not only concerned with
presenting thoughts, but it influences ways of thinking. Moreover,
rhetorical devices like simile, metaphor, personification, etc. are
frequently and consciously used in advertising. (Chetia 2015, 980-
84).33 Rhetorical devices are also used in visual presentations. Visual
rhetoric is used as a persuasive technique in advertising. Furthermore,
advertisements use popular images as visual rhetorical devices to
influence and inspire the consumers (Köksal 2013, 1-9).34
Speakers wish to influence their audience within the framework
of communication and this can be seen in interpersonal
communication and in situations where the addressee is absent or
unable to reply (Amossy 2001, 5). 35 The researchers analyzed
Tweeting comments in scholarly articles on the basis of ethos, pathos
and logos and found commonly used modes of persuasion in Twitter
comments were ethos and pathos, logos were less used. Furthermore,
most ethos based Twitter comments were related to the credibility
(ethos) of the journal paper (Charland and Li 2017, 1-23).36
Several studies on sacred texts argue that scriptures are not
only holy texts but divine communication. Brown (2007)37 conducted
a study on the Bible to examine scripture as communication and
found that describing the Bible in language evokes its communicative
nature. The phrase ‘word of God’ is frequent in the Bible and if the
Bible is the word of God then we should listen, as speaking and
listening is a language of communication. The communicative model
of the Biblical interpretation is shown in works of several recent
writers. Texts as authorial discourse introduce three domains; author,
text, and reader. The author communicates, text is the vehicle to
convey communication, and the reader is addressed (the one who
responds).
Allah Almighty conveys His message through a prophet who
106 Rhetorical Devices in The Holy Qur’Én...

forms a link between the Creator and the created; no other channel
is available to receive divine communication. Allah Almighty never
sends angels to every individual; His communication is through
prophets who receive divine messages through the angel (Mufti
2018).38 The Holy Qur’Én is the final revelation of Allah Almighty
that contains the divine message to humanity, revealed to His last
prophet (×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn
Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam). This divine
communication or speech of Allah Almighty is a final message in a
long series of divine messages started with Adam (‘Alaih As-SalÉm)
and ended with ×aÌrat Muhammad RasËlullah KhÉtam un NabiyyÊn
Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam (Nigosian
2004). 39
Haleem and Haleem (2010)40 emphasized that The Holy Qur’Én
is not like an academic thesis but the book of guidance that has a
unique style of targhÊb and tarhÊb (instilling desire and fear) and this
style is an important feature of The Holy Qur’Én. The authors found
that The Holy Qur’Én has its own self-created stylistic features which
have not been understood and studied in English.
Surah al-Baqarah is the longest chapter of The Holy Qur’Én
with the highest number of grammatical shifts (Al-Badani, Awal and
Safinaz Zainudin 2015). 41 Farrin (2010) 42 conducted a study on
structural analysis of surah al-Baqarah. The researcher divided the
whole surah into different sections and discussed structural features
of each section in detail.
Klar (2015)43 focused on studying repetition of rhetorical items
in surah al-Baqarah and viewed the surah’s textual blocks through
contextual lens. Another study analyzed attributes of Taqwa as
presented in surah al-Baqarah and found eleven attributes of Taqwa
are mentioned in the surah al-Baqarah. The study reported that
among the attributes of Taqwa major emphasis is on oneness of
Allah Almighty (TawÍÊd) (Sidek et al 2017).44
Mayuuf (2021)45 examined some of the Holy Qur’Énic verses
to shed light on some of the rhetorical devices and revealed various
rhetorical aspects that are essential in the structure of religious text.
The author reported most common figures of speech, their usage in
the Holy Qur’Énic discourse and analyzed some verses from the
Holy Qur’Énic text as representatives. Tzortzis (2021)46 is of the
view that grammatical shift is a unique stylistic and rhetorical device
Hamdard Islamicus Vol. XLIV, No. 2 107

employed in the Holy Qur’Én. Moreover, The Holy Qur’Én is the

only text that possesses the highest frequency of grammatical shift
and other rhetorical devices. The author also shed light on different
rhetorical, linguistic, and ideological aspects of chapter al-Kawthar
of The Holy Qur’Én. Muslim specialist of Arabic rhetoric such as
Robinson (2003)47 admired the grammatical shifts in The Holy Qur’Én
and called them very effective rhetorical devices. On the other hand,
some European readers of The Holy Qur’Én consider it disorientating.
Several studies have been conducted on the phenomenon of
grammatical shift. For instance, Durakovic (2007)48 focused at al-
FÉtiÍah to examine the grammatical shift and its main function in
The Holy Qur’Én, and found this shift makes a suddenness through
which the entire grammatical perspective is changed. Robinson
(2003)49 has discussed grammatical shift focusing on the sudden
changes in person and number and highlighted the affectivity of this
rhetorical device as well as he shed light on the communication
style of Allah Almighty that why Allah Almighty in The Holy Qur’Én
has referred to Himself in different styles; Allah Almighty has used
the first person singular ‘I’, the first person plural ‘We’ and Allah
Almighty has also referred to Himself as He (Allah Almighty), ‘the
All-merciful and so on. The author argued that these rhetorical shifts
are dynamics of The Holy Qur’Én.
Abdel-Haleem (1992)50 investigated the rhetorical purposes of
grammatical shift and reported that in The Holy Qur’Én Allah
Almighty refers to Himself in the first person or in the third person
but He never talked to Himself in the second person. The researcher
compared The Holy Qur’Énic rhetoric with poetry and found poets
often talk to themselves in the second person to encourage themselves,
whereas Allah Almighty is the Creator and has power overall, so He
has never talked to Himself in the second person. Haleem and Haleem
(2010)51 has explored all types of shifts in person and indicated their
positions in The Holy Qur’Én. Al-Quran and Al-Azzam (2009) 52
investigated this shift and called it apostrophe. The study also
identified various functions of apostrophe that can’t be easily grasped
by the ordinary readers of The Holy Qur’Én and also highlighted the
problems and issues of transference of apostrophe into the target
language. Another study analyzed transference of grammatical shift
into English and found that translating grammatical shift into English
is a problematic issue. The researcher concluded that only linguistic
108 Rhetorical Devices in The Holy Qur’Én...

knowledge of English and Arabic is not sufficient for The Holy

Qur’Én translator, rather the translator needs advanced knowledge of
Arabic rhetoric (Ibraheem, Qusay, and Al-Bagoa 2010).53 Abdul-
Raof (2005)54 investigated the reason why translating grammatical
shifts in English is problematic and found it a unique rhetorical
feature of Arabic language; whereas, English doesn’t tolerate this
Arabic norm. Amirdabbaghian (2017) 55 found that this rhetorical
feature is a problematic issue because of the differences between
Arabic and other languages. The researcher concluded that defects
in transference of grammatical shifts may lead to misinterpretation
of The Holy Qur’Én. Hence, the prevailing point of view in this field
is that some translations are not able to present grammatical shift
related features accurately.
Researchers have investigated grammatical shift in surah al-
Baqarah but mostly they focused on the transference of grammatical
shift into other languages (e.g., Al-Badani, Awal, Safinaz Zainudin,
and Aladdin 2014).56 According to Al-Badani, Awal, Safinaz Zainudin
and Aladdin (2015)57 surah al-Baqarah has the highest number of
grammatical shifts.
This paper employs grounded theory to identify the concepts
of those verses, where grammatical shift between first and third
person occurs in surah al-Baqarah. Grounded theory enables an
understanding of a specific area which demands no preformed
concepts. (Jones, Michael, Kriflik, and Zanko 2005)58 This theory
offers four stages; codes, concepts, categories, and theory
development. In coding researchers use their previous knowledge
about the target text being investigated, as a result an interpretive
text appears which often raise the questions that how the phenomenon
can be further investigated, then codes are grouped into similar
concepts, finally on the basis of concepts ‘categories’ are formed
and categories are basis for the creation of a theory (Böhm 2004).59
A thorough review of the literature revealed that previous studies
have laid stress on communicational aspects of the Holy Qur’Én
including main functions of grammatical shift in The Holy Qur’Én.
Several studies have laid stress on transference of grammatical shift
and concluded this phenomenon is not being translated accurately.
Hence, ambiguity may lead to distortion of the message (Ibraheem
and Al-Bagoa 2010),60 as a large number of the audience are non-
Arabs. However, there is no study available that sheds light on these
Hamdard Islamicus Vol. XLIV, No. 2 109

verses with reference to communication. For this reason, this paper

aims to fill this gap, focusing on the divine message and exploring
the non-obvious messages along with ethos.

3. Research Question

What subject matters; messages and ethos are communicated in

the verses where a grammatical shift between first and third person
occurs in the verses of surah al-Baqarah?

4. Methodology

To study the communicated messages and ethos in the verses

of surah al-Baqarah where grammatical shift between first and third
person occurs, this paper will make use of the source text of The
Holy Qur’Én. A specific chapter of The Holy Qur’Én; surah al-
Baqarah is chosen for this research because it is the longest chapter
of the Holy Qur’Én with the highest number of grammatical shifts.
Based on Haleem’s (2010)61 investigation, current paper is concerned
to study twelve verses of surah al-Baqarah.
In this study, ‘TafsÊr Ibn KathÊr’ is chosen to briefly explain the
selected verses because TafsÊr Ibn KathÊr is considered unique in its
style and Ibn KathÊr has given utmost attention to explain The Holy
Qur’Én through The Holy Qur’Én and rejected any foreign sources
in his interpretation (Sultan 2004).62
Three phases are followed in this study. In the first phase, the
researcher read the source text to identify and segregate the verses
where Allah Almighty has shifted His personal reference between
first and third person. In the second phase English version of Tafsir
Ibn KathÊr (2017)63 is used to translate and explain the verses of the
source text. In the third phase the researcher consulted several
exegeses of The Holy Qur’Én, available in English and Urdu
Languages to identify the communicated messages and ethos in
selected verses. Moreover, grounded theory is used as a lens to
identify the themes and concepts of selected verses, on the basis of
concepts communicated messages are explored.

5. Findings and Discussion

This part presents 12 selected verses of surah al-Baqarah into

110 Rhetorical Devices in The Holy Qur’Én...

three categories; category 1 includes verse with shift from first to

third person, category 2 includes verse with shift from third to first
person, and category 3 includes verse with both shifts. Each verse
is presented along with English translation, communicated messages
and ethos.

5.1. Category 1

The verses where Allah Almighty has shifted His reference

from first to third person are; 5, 37, and 161.

5.1.1. Verse 5. Source text

“It is these who are guided by their Lord; and it is just

these who are successful” (Usmani 2010).64

Explanation: This verse is interlinked with the previous verses.

Previous verses tell that guidance is granted to the MuttaqÊn, some
characteristics of believers are also mentioned. In this verse Allah
Almighty praised the followers of His guidance and declared them
successful.
Message and Ethos: The message in this verse is that the
guidance (insight from Allah Almighty) and success in this world
and hereafter are awarded to believers only. Allah Almighty has
referred to Himself with one of His attributes; the Lord. The ethical
credibility communicated in this verse is that Allah Almighty is the
Lord and His guidance leads people to be successful.

5.1.2. Verse 37. Source Text

“Then ‘Adam learned certain words (to pray with) from

his Lord; so, Allah accepted his repentance. No doubt, He
is the Most-Relenting, the Very-Merciful.” (Usmani 2010)65

Explanation: This verse is interlinked with the previous verses,

previous verses tell that when Satan led Ódam (‘Alaih As-SalÉm)
Hamdard Islamicus Vol. XLIV, No. 2 111

and ×awwa (‘Alaih As-SalÉm) away from Paradise, and Allah

Almighty sent them down on earth, then Adam did not know how
to repent, so Allah Almighty taught him some words (to repent)
from his Lord. Thus, Adam repented and supplicated to Allah
Almighty.
Message and Ethos: The message in this verse is that in case
of any mistake, repentance is the only solution for mankind (Ódam’s
offspring). In this verse three attributes are defining Allah Almighty,
the Lord, the Ever Relenting, the Most Merciful and these attributes
are communicating the ethical credibility of Allah Almighty as well.

5.1.3. Verse 161. Source Text

“Indeed, those who disbelieved and died while they were

disbelievers, upon them is the curse of Allah, and of angels,
and of all human beings together.” (Usmani 2010)66

Explanation: The curse of Allah Almighty, the angels and all

mankind is upon those who are unbelievers and die unbelievers.
Message and Ethos: Disbelievers are cursed people. In this
verse Allah Almighty has communicated His anger upon those who
disbelieve and die as disbelievers. Allah Almighty has referred to
Himself with His personal name; Allah. The word ‘Allah’ presents
His divinity.

5.2. Category 2

The verses where Allah Almighty has shifted His reference

from third to first person are; 47, 73, 83, 118, and 160.

5.2.1. Verse 47. Source Text

“O Children of Isra’il (Israel) remember My blessing that

I conferred upon you, and that I gave you excellence over
the worlds.” (Usmani 2010) 67
112 Rhetorical Devices in The Holy Qur’Én...

Explanation: This verse is interlinked with the previous verses.

With reference to some historical incidents, in this verse Allah
Almighty is reminding His blessings for the children of Israel,
especially, how He preferred them, more so than any other previous
nation.
Message and Ethos: Allah Almighty has communicated His
previous kindness and lovely attitude towards the children of Israel.
Allah Almighty has referred to Himself with a personal pronoun
(first person singular); I.

5.2.2. Verse 73. Source text

“So, We said, Strike him with a part of it. This is how

Allah revives the dead; and He shows you His signs, so
that you may understand.” (Usmani 2010)68

Explanation: This verse is interlinked with the previous verses.

This verse is concluding the story of the murdered Israeli man and
the slaughtered cow. Allah Almighty instructed them to strike the
dead man with a piece of the slaughtered cow. As a result, Allah
Almighty brought the dead to life and this was also a sign of His
divinity.
Message and Ethos: On the one hand, Allah Almighty has
communicated His ability to bring the dead back to life, as bringing
dead to life is beyond human capacity. On the other hand, this verse
communicates the message that People can hide their crimes from
others, but they cannot hide their bad deeds from Allah Almighty.
In this verse, Allah Almighty has referred to Himself with a personal
pronoun ‘We’ (first person plural).

5.2.3. Verse 83. Source Text

Hamdard Islamicus Vol. XLIV, No. 2 113

“(Remember) when We took a pledge from the children of

Isra’il (Israel): You shall not worship anyone other than
Allah; and you shall do good to the parents, and to near
of kin, and to orphans and the needy. And say to the
people what is good, and be steadfast in Salah (prayer),
and pay Zakah. Then, you went back (on your word), all
but a few among you, and you are used to turning away.”
(Usmani 2010) 69

Explanation: Allah Almighty took a pledge from the tribe of

Israel to abide by His commands; worship alone Allah Almighty, be
dutiful and good to parents, kinsfolk, orphans, poor, speak good
words to people, perform the prayer and give Zakah but except few
of them, they turned away.
Message and Ethos. The message is that all divine commands
are for the good of humanity, this reflects the caring attitude of the
Creator towards the creation. Allah Almighty has referred to Himself
with a personal pronoun ‘We’ (first person plural).

5.2.4. Verse 118. Source Text

“Those who do not know say: Why is it that Allah does

not speak to us, nor does a sign come to us? So spoke
those before them as these people do. Their hearts resemble
each other. We have indeed made the signs clear for the
people who have certitude.” (Usmani 2010)70

Explanation: The statement mentioned in this verse was the

statement of the Arab disbelievers. The statement of the Arab
disbelievers followed the statements of the other religions before
them. So, Allah Almighty said their hearts are alike, which means
the Arab idolaters are just like those before them. However, Allah
Almighty has made the signs of His divinity clear for those who
believe with certainty.
Message and Ethos: Asking Allah Almighty for a miraculous
114 Rhetorical Devices in The Holy Qur’Én...

sign is not, but an old phenomenon. However, signs of divinity are

clear enough for those who have knowledge. Furthermore, divinity
of Allah Almighty doesn’t need human approval. Allah Almighty
has referred to Himself with a personal pronoun ‘We’ (first person
plural).

5.2.5. Verse 160. Source Text

“Yet, those who repent and correct and declare (what they
used to conceal), their repentance is accepted by Me. I
am the Most-Relenting, the Most-Merciful.” (Usmani
2010) 71

Explanation: This verse is interlinked with the previous verse.

In previous verses Allah Almighty has cursed those who hide the
religious commandments. This verse tells that Allah Almighty has
excluded (from the curse) all those who repent to Him, do righteous
deeds, and openly declare the truth which they concealed; Allah
Almighty accepts their repentance.
Message and Ethos: Those who regret what they have been
doing in the past (e.g., call to innovation, or even disbelief) and they
correct their behaviour and repent to Allah Almighty, then Allah
Almighty will forgive them, as Allah Almighty is the One Who
accepts repentance. Allah Almighty has referred to Himself with a
personal pronoun ‘I’ (first person singular), and His two attributes,
the Ever Relenting, the Most Merciful.

5.3. Category 3

The verses where Allah Almighty has shifted His reference in

first and third person are; 23 and 172.

5.3.1. Verse 23. Source Text

Hamdard Islamicus Vol. XLIV, No. 2 115

“If you are in doubt about what We have revealed to Our

servant, then bring a Surah similar to this, and do call
your supporters other than Allah, if you are true.” (Usmani
2010) 72

Explanation: Those who have doubts about what Allah Almighty

has sent down, they are challenged to produce another surah equal
to the Holy Qur’Én and they may use all possible resources to do
so. Despite this open offer people are not capable of producing a
single surah similar to the Holy Qur’Én.
Message and Ethos: The message of the Messenger of Allah
Almighty is true, and the revelation of the Holy Qur’Én is beyond
human capacity. The ethical credibility communicated in this verse
is that revelation of the Holy Qur’Én is beyond human capacity,
only Allah Almighty can reveal the Holy Qur’Én. Allah Almighty
has referred to Himself with a personal pronoun ‘We’ (first person
plural), and then Allah Almighty has shifted His reference from first
to third person and referred to Himself with His personal name;
Allah.

5.3.2. Verse 172. Source Text

“O you who believe, eat of the good things We have

provided to you and be grateful to Allah, if it is He whom
you worship (in real terms).” (Usmani 2010)73

Explanation: Allah Almighty commands His believing servants

to consume lawful things and be grateful to Him, for the things He
has provided them.
Message and Ethos: The message is that believers must be
grateful to Him after consuming those pure (lawful) things which
Allah Almighty has provided for them. The ethical credibility
communicated in this verse is that Allah Almighty is the Sustainer
and the Provider. Allah Almighty has referred to Himself with a
personal pronoun ‘We’ (first person plural), and then He has shifted
His reference from first to third person and referred to Himself with
His personal name; Allah.
116 Rhetorical Devices in The Holy Qur’Én...

6. Conclusion

The study has examined the rhetoric of the verses of surah al-
Baqarah and investigated the subject matters; divine messages and
conveyed ethical credibility of Allah Almighty. The study found
several non-obvious messages along with various ethos,
communicated through the verses where grammatical shift between
first and third person occurs. Exploration of underlying meaning
behind the text and ethos has highlighted the divine messages that
are communicated through these verses. It is important here to
mention that this paper has studied the selected verses of surah al-
Baqarah to investigate the conveyed messages and ethos with
reference to the communication. Understanding the grammatical shift
in translated versions of the Holy Qur’Én is problematic, and this
issue can’t be resolved without exerting various types of efforts that
can help in preserving and communicating the features of divine
communication. Therefore, several issues should be discussed in
future studies, such as exploration of the communication pattern,
rhetorical reasons, rhetorical effects, rhetorical analysis and framing
of the verses where grammatical shift between first and third person
occurs.

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