Chapter.

Introduction

“So relate the story; perhaps they may reflect (Q176:7: Surah. Al-Ar’af)”

Every narrative has a specific structure comprising of certain features, which

indirectly lead to the comprehension of the narrative. This study will bring forth the
resourcefulness and ingenuity of Qur’an with reference to modern narrative theories such
as Labov’s model of six schema and will apply it on one of the Surahs (Surah Yusuf) of
Qur’an to find its applicability in understanding and perceiving of hidden message in the
Surah. Qur’an is the most effective speech revealed by Allah and how is it possible that
the divine message bestowed on the last prophet will be void of rationality and balance?
Divine books and scriptures were one of the primitive source of narratives, so
narratologists have firm belief that all theories on narrative are just the reflection of these
divine books’ narratives. The researcher will probe that how far the modern narrative
theory such as Labov’s six schema make the divine narrative discernable by the students
of English Language and literature.

When we tell a story, it is not less than an ignition to perform a certain act or bring
a behavioral change. Humans have been communicating since the start of human history
through telling stories. Therefore, it is assumed that eighty percent of knowledge is
gained through stories. If we look at some of the most quoted religious books of all time,
we will notice that they are mostly “just” filled with stories, that’s because stories are
major tool help us to transmit knowledge and morals across thousands of generations. We
might not recognize the words in the original writings of the bible, but we will certainly
be able to empathize with characters like Joseph or Jonah.
Linguists opine that religion had been the major area of discussion and activities in
the past. The narratives of divine books used to serve as sole source of entertainment and
had moral lessons to serve as entertaining and rhetorical instrument: that is why we see
Christian churches and theaters swarmed to hear and watch the narratives related in their
holy books. Teachers and preachers use narratives to bring behavioral and conceptual
change in the life of their readers and followers. Perhaps this is the reason that we find
 2

narratives in Bible, Old and New Testament in fact all scriptures have narratives, as
Qur’an is the continuity of the rhetorical divinity that is why one fourth of Qur’an also
consists of narrative. Khalil and Murteza giving their views on human interest in
narratives quotes, “The Quran uses stories when it intends to fix a truth in the reader’s
mind or remove a falsehood from his mind. But this by no means prevents artistic
features of storytelling from appearing in Quran’s stories (Parvini Khalil and Zare Barmi
Morteza, 2013).” Before we go further, it is imperative to shed some light on what
actually narrative means and what is the relation between narrative and narratology.
1.1. Narrative and Narratology:

A narrative is simply termed as a story or telling of events and happenings in the past.
The word narrative is derived from the Latin word 'narrare'. Narrative as a noun, is a
story or account of events and past experiences. This could be oral or written. In fact,
every passing moment is part of a narrative, today becomes yesterday, present changes
into past and now converts to then. It is a process of storytelling, when an individual
relates his experience, it ultimately leads him to a better judgement in future. Howald
considers narratives as a method, he says “We have defined narrative informally as one
method of recapitulating past experiences by matching a verbal sequence of clauses to the
sequences of events which actually occurred (Howald, 2011).”

On the other hand, narratology is defined as a science of narrative, it is in fact

concerned with the study and analysis of narrative texts. It probes literary pieces of
language and leads to an understanding of the components in its texture. Narratology
helps us to show the structure in a narrative text. Narratology highlights both analysis and
study of narrative texts. Narratology is concerned with the function and structure of the
narratives.

1.2. Narrative Structure and its Studies:

The study of narrative structure is a literary element usually defined as the structural
framework that explains the sequence and ways in which a narrative is presented to a
reader. The narrative text structure generally comprises of five parts: the characters, the
setting, the plot, the conflict, and the resolution. These major five elements keep the story
 3

on moving and allow the action to develop on rational grounds that the reader can discern
it well.

Narrative structure study can be located in 400 BC by Aristotle’s three acts then there
are Todrov’s five features, Gerard Genett’s narrative discourse, Prop’s forty-one
characters of narrative, later Barth’s five codes and up till six schema of Labov’ which he
named as universal structure. Naturally every brick strengthens the other. We will have a
brief review of major structural theories before Labov, so that we may see organic and
gradual growth of structural theories and how the basic features were more or less
identical in one way or the other.

In 335 BC Aristotle postulated three acts in his famous book Poetics. He introduced a
criterion that remained basic for the comprehension of the narrative that is, first Act is set
up, where the audience is introduced to characters and settings, second act is
confrontation which is full of conflict and climax, where characters are developed.
Finally, third act is resolution for which the audience is waiting.

Propp’s approach had commendable attention among the French structuralists

because it worked as a breaking point that refers to the elaboration of ‘story grammars’.
Propp's approach is comprised of major characters like ‘hero’ who is on a quest to save
the day and wants to achieve or find something., the ‘villain’ is also called antagonist, he
causes disruption and the ‘donor’ who is someone who gives the hero something to help
on his way and the list goes on up to forty-one variety of characters, as per Propp we
encounter each character in one narrative or the other.

Gerard Genette’s work is best known in narrative discourse. The terms introduced by
Genette soon became popular among the masses. He gave five aspects of a narrative like
‘order’ is the sequence of actions in the story, ‘frequency’ means how many times the
action took place, ‘duration’ is separation between an event and its narration, ‘voice’
means intra-diegetic or extra-diegetic and lastly ‘mood’ which depends on distance and
perspective of the narrator. Genette said that narrative can be of four types non focalized,
focalized, internally focalized and externally focalized. Genett’s approach is regarded as
non-structuralist and counted as a phenomenal milestone in the field of narrative
structure.
 4

Roland Barthes is of the view that every narrative is interwoven with multiple codes,
he uses “five codes” to analyze the different dimensions of realism. For example, the first
Proairetic code is the code of actions, the second is Hermeneutic which is code of
enigmas or puzzles, third is Connotative code which deals with the voice of the person,
while fourth is Cultural or Referential code and it refers to the voice of science or
knowledge and lastly the fifth is Symbolic code that is voice of the symbol. The
amalgamation of these codes and their working provided a positive endeavor to establish
discursive constraints that make communication both workable and meaningful

As Labov narrative model is continuation of previous works and strengthened the

study of narrative structure claimed by Labov himself that.” It is generally agreed that a
narrative is the presentation in discourse of a sequence of past events. Mostly in fiction
and drama, this sequence is usually referred We will discuss Labov narrative structure
model in detail in the following theoretical formwork (Labov W. , Further Steps in
Narrative Analysis, 1997).“

1.3. Theoretical Perspective:

It is the world of science and technology. There are oceans of information in every
field of knowledge and people want to acquire maximum information in shortest span of
time therefore man has devised many ways and techniques to have maximum output with
lowest investment of time. A few terms and structural features bring forth the basics of a
narrative. A narrative can be comprising of three lines or three thousand lines or more.
The general structure of narrative as quoted above is almost programed in human mind it
will not be wrong to say that the human mind is conditioned to break a narrative into
convenient features to comprehend and to make a narrative digestible. When we talk of
breaking a narrative into identifiable components for better understanding of the narrative
Labov’s model serves the purpose best. “In 1972 Labov and Waletzky’s developed model
on oral narratives and the narrative schema of six features is generally acknowledged as
groundbreaking concept, and continues to be viewed as providing valuable insights on
narrative form and function (Bamberg, 1997).” Labov has phenomenal success in three
dimensions, first the temporal arrangement of clauses, second the concept of six schema
 5

of narrative which ultimately lead to concept of the universal narrative structure We will
briefly discuss three prong contributions by Labov ahead.

The concept of universal narrative was postulated by Labov in 1972 in his essay titled
‘The Transformation of Experience in Narrative Syntax’. Labov defined the concept in
detail and introduced a ‘Universal’ narrative structure. Labov and his colleague Waletzky
stated that, “To understand narratives, it is essential to analyze their internal structure in
context to their function, so that we can relate the fundamental properties of narratives to
their functions (Labov W. , Further Steps in Narrative Analysis, 1997).”

As previously quoted that Labov’s six schema is the continuations of the previous
narrative models presented by the linguists. Labov after going through the research he
conducted in USA with the Black English Vernacular (BEV) and analyzing a number of
narratives, he generalized the narrative model and reached the conclusion that nearly all
narratives consist of definite features which he named as six schema. “A fully developed
narrative begins with an abstract, an orientation with information on persons, place times
and behavior involved; the complicating action; an evaluation section, which identifies
the point of the narrative; the resolution; and a coda, which returns the listener to the
present time. (Labov W. , Socioloinguistic Patterns, 1972).”

Labov identifies schmematic features with the help of clauses and names them as
qouted above, it is essetioal to give a brief defintion of these features are and will be
discussed in detail in the literature revioew.

a. Abstract – It poses the question what the story is about. Its narrative function is to signal
that the story is ready to start and attains attention from the readers and the listeners. It
may be a short summarizing statement which is provided before the narrative starts.

b. Orientation – composed of free clauses specially at the start but possibly at any other
place too, which usually serves a referential function of giving details of person, place,
time and etc.

c. Complication (Complicating Action) – These are narrative clauses whose function is to

give details of past-time experiences of the narrator.
 6

d. Evaluation – Usually groups of free or restricted clauses and multi-coordinate clauses

whose function is to suspend the narrative action and discloses the attitude of the
narrator towards the narrative.

e. Resolution – what finally happened.

f. Coda – the coda simply brings back to the present time.

Labov interestingly gave further explanation of these features with the help of certain tag
question to identifying the clause of distinct feature. “We can also look at a narrative as a
series of answers or underlying question;

a. Abstract: what was this about?

b. Orientation: who, when, what, where?
c. Complication action: then what happened
d. Evaluation: so what
e. Result: what finally happened. (Labov W. , Further Steps in Narrative Analysis,
1997)”

Labov points out, “Only c the complication action is essential if we are to recognize a
narrative, as pointed out in the section before. The abstract the orientation and the
resolution and evaluation answer questions which relate to the function of effective
narrative :the first is to clarify referential functions and the last answers the functional
question d –why the story was told in the first place .But the reference of the abstract is
broader than the orientation and complication action :it includes these and the evaluation
so that the abstract not only states what the narrative is about but it also tells what the
narrative is about. The coda is not a reply to any of these five questions and it is found
less frequently than any other features of the narrative (Labov W. , Socioloinguistic
Patterns, 1972).”

A natural query may arise that is sequence of six schema in Labov model is it fixed or
flexible and is it necessary that a narrative should have all features of six schema? Labov
himself is of the opinion that the sequence presented in his model may vary from one
narrative to another as founded by (Bajwa, 2012) and (Afsar, 2005) in their studies and
 7

will be discussed in detail in the literature review and similarly a narrative may be short
of a feature but still fulfils the requirement of the model; “It is not necessary that all
narratives must have all six schematic features, for instance a narrative may not have
orientation. But as far as the temporal arrangement is concerned, it is fixed and cannot be
changed, as if the sequential order is changed it changes the whole meaning of the
narrative (Labov W. , 2013 ).”

The study will apply modern narrative structure analysis approach on Qur’an with
reference to surah Yusuf and will try to find out that up to what extent the narrative
theory like Labov’s structure model assist or desist in the understanding of the narrative
text of surah and how far it may enhance the readers’ interest and understanding of the
text. As the purpose steers the task to a focused direction so the its imperative to state the
purpose of the study.

1.4. Purpose Statement

Present study is based on one of the most popular narrative Joseph/Yusuf (RA). The
reason for selecting Surah Yusuf is that it is well quoted narrative in the three major
divine books of Jews, Christians and Muslims. Many studies have been conducted to
compare the Joseph/Yusuf (RA) but this study is to focus on narrative richness in Surah
Yusuf, characterization, its manifold emerging themes, coherence and cohesion; as all
these features combine to form structure of a narrative.
‘The researcher will analyze the narrative structure of surah Yusuf in the reflection
of William Labov’s narrative model and will endeavor to find whether readers are able to
discern the six schema in Surah Yusuf and how far it assists in the understanding of the
structure, and the message in the Surah.’
1.5. Literature Review:

The works on Qur'an as text was started almost in 9th century, based on its structure,
compilation, its originality of text, its sources and so on. “Considering the Islamic
literature, it goes back to the 3rd century of Hijrî, while study on structure and coherence
of Qur’an ushered in classical era and it was mostly based on atomistic (verse-by-verse)
character (Kabakci, 2018).” The work has not ended till date. Qur’anic studies have been
one of the most vibrant areas of Islamic Studies with scholars trying to shed light upon
 8

Qur’an’s history and its perception. Especially in the past decade academic presses have
published many original works concerned with the Qur’an and its structural analysis.
Most of the works in narrative structure analysis in Qur’an are performed on surah Al-
Baqrah and after that surah Yusuf. Surah Yusuf attracted the attention of researchers and
critics due to its narrative richness, its coherence and distinctive features. Most scholars
chose Surah Yusuf for analyzing thematic and literary concepts of Quran. The striking
characteristic of surah Yusuf is its restriction to a single subject and narrative which is
rare in Qur'an.

In the proceeding lines the researcher will present a brief review of the previous
works based on; the structure of Qur’an, application of Labov model on Quran and the
studies made relevant to Surah Yusuf. The strengths and weaknesses of these studies
clearly paved the way for researcher to conduct this study.

First of all, we will have a cursory look on the major researches made on the nazm or
structure of Qur’an. (Mir, 2013) The study locates many works of tafsir that identify
nazm or coherence, as a focal feature of the Qur'an. Another researcher (Friedman, 2012)
researched as per the interpretive point of view of the text and tried to find out how the
structure of Qur’an contributes in this regard. He has applied the Angelika Neuwirth
theory and has identified versatility in Surah’s structure and application of specific
rhetorical elements which are linked with the periods like Meccan or Medinian. In the
study conducted by (Farrin, 2012) , he divided the Surah as per ayats but did not name
them by identifying it as narrative parts, whereas he gave alphabetical name and used
forward and reverse order naming it as ring structure. The researcher has given
descriptive commentary on each portion of Surah. Raymond has identified the theme of
Surah with the help of structure. The research is regarded as the major breakthrough in
the field of narrative structural analysis and was followed by the latter researchers. The
forward and reverse alphabetical is a bit confusing for an ordinary reader or learner of
English whereas Labov’s identification of certain structural features within the text is
quite user friendly. Another study on structure of Qur’an conducted by (Klar, 2015)
revolves round the structure and coherence of Sūrat Al-Baqara. The researcher divides
the surah in factions which make up the Surah posited with a chain of lexical and
 9

thematic links from one faction to the next. The researcher infers that for better
understanding of surah one must keep in view the macro and micro context of the surah.
The study conducted by (Saleem, 2016) brings forth the literary beauty of Qur’an and
claims Qur’an holds status of a unique book of literature. He has used the words like
‘Sajj’ means rhymed prose. The researcher believes in the uniqueness of Qur’an prose
and poetry. He has employed the terms like metrical and non-metrical speech. The
researcher is of the view that Qur’an is a perfect of Allah. He has divided the lexicon of
the Qur'an into three classes like closed-class word, Nominal bases and Verbal bases. The
distinct status of Qur’an inspired me to be a source of bringing before the world, the
supreme position of Qur’an in the world of English Literature which does not have only
the ryhmic beauty but also the narrative coherence and structural beauty. Professor Dr
Israr Ahmad’s study is one of the most relevant study to the current research work (Khan,
2014) claims that every Surah in Qur’an has a preface which is the introductory part of
the Surah and provides a summary of Surah. He adds that it is not necessary that every
Surah has a preface, if a Surah does not have a preface, it means its background is
provided in the previous Surah. Dr Israr takes a few Surahs and examine and locates
preface. He brings forth the importance of preface understanding of the Surah but the
study focuses on one structural feature only and does not through light on the other
features, this research will try to locate the major structural features in Surah Yusuf under
the reflection of Labov’s model. All these studies consolidate the eloquence and literary
richness of Qur’an and its structure as a whole. Most of the above quoted studies use the
complex terminology which addresses a specific class of the people but rarely
comprehended by an ordinary speaker or learner of English language and literature.
Neither we find the division of structural feature for better understanding and removing
the alienation of today’s English language learner from Qur’an.

Surah Yusuf had been a narrative of interest for variety of characters, themes,
coherence and as one complete narrative, therefore the researchers of all times and all
major religions conducted research and carried out studies on the structural analysis of
the Surah, like (Woogen, 2012) has analyzed the impact of the Hebrew translator’s
ideology on the translation of Qur'an. She found that the translators see Yusuf under the
image of Bible's Joseph. She divided surah Yusuf in five thematic portions with the help
 10

of ayats and then makes the comparison of Yusuf in Bible and Qur’an through cross
referring. This study gave a better delineation of the protagonist Yusuf (AS). Similarly in
a dissertation by (Ahmed, 2014) highlights the significance of the intertextual allusions
contained in narratives of Jonah, Adam and Abraham’s narratives in Qur’an by means of
an efficient application based on popular method of allusional studies. The researcher
optimistically wants to contribute the contemporary dialogue between Judaism,
Christianity, and Islam. The study has helped in understanding allusionary speech in
Surah Yusuf. In the study made by (Workneh, 2008) The researcher has made analysis of
Surah Yusuf alongwith other Surahs by applying narrative techniques, conducted
analysis of characters and finding relevance of time. The study has analyzed the
narrative modes of the Holy Qur’an and probed how characters and characterization are
portrayed.

Researchers like (Parvini Khalil and Zare Barmi Morteza, 2013) have identified and
classified the images and features present in Surah Yusuf in relation to place, time,
dreaming and character in their dissertation. This study is about the concepts and basic
principles used now a day in storytelling and drama. It is claimed in the study that Surah
Yusuf has prominent literary features. The study has made healthy contribution in
understanding of Surah’s literary standing and enabled the study in hand to adopt more
modern and reader friendly approach in the analysis of the surah. The study made by
(Ayaz Afsar and Malik Naseer Hussain., 2013) delineates a linguistic analysis of the
Qur'anic narrative of Yusuf/Joseph highlighting its formal cohesive ties, which produce a
special texture of the Qur'anic text. The researcher supported Hamiduddin Farahi Amin
Ahsan Islahi and Sayyid Qutb stance that Qur’an is bestowed with a certain structure. In
order to analyze the coherence and cohesive of the Surahs, researcher has applied Van
Dijk and Kintsch theories. He strived to respond the criticism of so called Western
scholars who claim that Qur’an lacks coherence. The researcher picked surah Yusuf for
analysis and tried to prove that Surah has well-knit structure and theme but he added that
this structural analysis cannot be applied on the remaining part of Qur’an.

For the study at hand I consulted the studies which have applied Labov’s model.
This lead me to find gap in the researches already conducted in my area of study and
 11

guided me to analyze the Surah through Labov’s model from a different stand point. One
of the rare study is of (Al-Ali, 2003) in which after describing Labov’s framework and
definitions of functional categories, he presents a table of his findings comparing each
category from the same narratives of the Bible and the Qur’ān. The narratives he
examines are: The Intended Sacrifice of Isaac/Ishmael; Jonah; Adam and Eve; and
Joseph. The study helps to make a comparative analysis and gauge the applicability of
Labov’s model. Another study conducted by (Bajwa, 2012) has applied Labov narrative
model, in this study the researcher has selected Surah Al-Kahf and has located five
narratives within the Surah and analyzed one after the other. She considered Qur'an as
spoken discourse and outlines the premises of the field of discourse analysis and narrative
analysis. She used Labovian model for analysis and identified the narrative through
clauses and six schemas on the narratives. The researcher is very much elaborative and at
time overelaboration leads to confusion for the readers. She concludes that each narrative
of Qur’an does follow a fix structure and it varies from narrative to narrative.

All above mentioned research studies give deep rooted analysis and scholarly views
which gained popularity among the specific circles of scholars and linguists. They used
complicated terms like Tehqiq, Lietwort and Polemic, which are mostly beyond the
comprehension of ordinary readers, moreover most of the previous studies have applied
the evaluative techniques like, ’ring structure’ and ’sajj’ which are beyond the grasp of
casual readers. The studies also enabled me to locate the different narrative applied in
Surah Yusuf and the strong depiction of characters helped me to understand the narrative
strength of surah.

This study will adopt simple, straight and reader friendly approach to fulfill the
ultimate goal to identify modern narrative structure elements in surah Yusuf. If each part
of surah is identified according to Labov’s six schema, today’s reader will easily re-link
the idea and may grasp the message of the text.

Objectivity is the prime factor for the conduct of any research, the current study has
the following objectives.

1.6. Objectives:
 12

The researcher will endeavor to find Qur’anic narrative technique with reference to
Surah Yusuf. It will be analyzed that how far Labov’s narrative structure model assists in
understanding the narrative structure and up to what extent it facilitates in perceiving the
hidden message of Surah Yusuf by the readers and improve their reading comprehension.
Moving on to research questions this study will address;

1.7. Research Questions:

 What insights Labov’s model gives to discern the basic narrative structure
elements in Surah Yusuf?
 How does Labov’s six schema framework enable the readers to
conceptualize the structure of the narrative into identifiable components
and ultimately enable the reader to perceive the message in the surah?

1.8. Methodology

The study will be a narrative inquiry based on survey in which the researcher will
adopt a mixed method approach under the post positivist paradigm. Ontologically the
researcher tried to identify the features of Labovian model in English translation text of
Surah Yusuf and at epistemological level researcher endeavoured to find out how modern
structural elements can be identified in Surah Yusuf.

Data was collected through purposive sampling comprising of students of BS

English in IUI as. English translated text of Surah Yusuf by Abdullah Yusuf Ali was
shared with students and Six Schema of Labov’s narrative structure model was explained
to the students. The students were asked to read the text and identify the six schematic
features of Labov. A Likert scale based questionnaire was shared with the students,
which was comprising of two sections: the first section was to deal with the pre-
discussion phase of Six Schema with students and second section was to gauge the
comprehension and interest along with improvement narrative structure knowledge of the
students.
 13

1.9. Rationale

Different writers have looked at the Quranic narratives from different perspective
and there appears a consensus that each Surah of the Quran has a unique narrative
structure of its own. Islahi suggested that each Surah of Qur’an deals with a pertinent
central theme and the book as a whole is well structured. For instance, Bajwa (2012) has
looked at Surah Al-Kahf from the stand point of its narrative structure applying Labov’s
Six Schema Model and has concluded that all the five narratives in this Surah have
different narrative structures, pointish to the direction that there is no unified narrative
structure underlying these narratives. Similarly, Afsar (2013) has analyzed Surah Yusuf,
which is renowned for its narrative richness, variety of character and unity of theme from
the perspective of demonstrating that there exists coherence and cohesion in this Surah.
Yet he claims that the structural description he presented cannot be extended to other
surahs of Quran has a unique structure.

However, on the other hand Labov (1967,1976,1997 and 2013) has presented the
Six Schema Model which he claims has its universal appeal and is capable of accounting
for all the narrative structure. Given the fact Surah Yusuf has a coherent narrative, this
study aims to investigate whether the structural features of this Surah aligns with Labov’s
Six Schema Model. This research work hopes to show that narrative structure in surah
Yusuf is built to enhance the understanding and comprehension of the events related in
the surah and Labov’s six schema framework may enable the readers to conceptualize the
structure of the narrative into identifiable components and to predict the sequential narrative
features in the text.

1.10. Significance:

When enemy wants to subdue a nation it shakes the cultural and religious values of
that nation and make them feel inferior at by their nefarious designs. Even today impact
on human mind is being made through different with the help of media. Markets are
flooded with stuffed toys idealizing Western heroes. West has realized effectiveness of
narrative and is manipulating power of media. As a result of that our youth is well aware
of achievements of Batman or Superman and they idealize Peaky Blender but
unfortunately do not know about the history and achievements of our prophets and
 14

Muslim generals. If we ask our youth who was Yunus (RA) or Yusuf (RA), a few may
know they were prophets and lesser will be knowing about their life and history. If our
youth do not know about their ancestors how their traits may be inculcated in them and
how they will be able to learn lessons from their life and idealize them?

This is the age of hybrid war where more informative nations have upper hand. It’s
the need of the hour that our youth is made to realize the vitality of their religious and
cultural beliefs, it will indirectly strengthen their faith in religious and cultural base.
Qur’an is regarded as the primary source for teachings in Islam but it is not just to be
assigned a rhetoric or didactic role rather it is the complete code of life and guides us in
every aspect of life. This prime role can only be achieved when we read with interest and
comprehension. Qur’an in fact has all the essentials which make it a unique text and
worthy of reading and following.

There is no doubt that the norms and principals laid in the divine books and
scriptures are very much applicable and practicable even today. It is a fact that even
robots need a set of instructions to perform an action and do calculators to do the required
function. Our youth must reduce their alienation from the holy book. This study will be
an effort to establish in the minds of youth that Qur’an is a literary masterpiece and it is
more easy to comprehend when assisted with the modern techniques such as Labov’s six
schema.

The focal area of this research work will not be critique on Qur’an but an addition to
facilitate the understanding of the readers of Qur’anic text in context with modern
narrative structure, which indirectly may lead to reduce the alienation of Qur’an with
English language speakers and learners.
 15

Chapter.2

Literature Review

“We have told you the stories of the prophets to make your heart firm, and in
these accounts truth has come to you, as well as lessons and reminders for the
believers (Q 11:120: Surah al Hud).”

The first chapter was a roadmap for research under study. The second chapter
paves the way along milestones of previous studies. The literature review provides an
opportunity to review the research works linked to the study at hand. The review of
literature related to the current study will be raised on three pillars, firstly major
researches conducted on Qur’anic structure, secondly works done relevant to Surah
Yusuf like its themes, characters, translations and above all its structure and finally the
studies which have applied Labov model. The researcher will try to locate strengths and
gaps in the research works connected to the topic and will endeavor to address the
unaddressed areas keeping in view the scope of the research work.

2.1. Major Structural Studies on Qur’an

The work on Qur’an and its structure nearly most started in ninth Hijri but as far
as its interpretation is concerned, it started soon after its revelation. The first generation
interpreters of the Qur’an were the companions called ‘Sahabah’ of the Holy Prophet
 16

Muhammad (peace be upon him) who made comments on the text spontaneously and
directly.

Generally speaking, the structure of the Qur’an refers to its organization and its
various divisions and sub divisions in which Ayat is the smallest division of the Holy
Qur’an. It is like a sentence in a paragraph of a book. There are 114 Surahs, which are not
arranged in chronological order but in order of about decreasing length. As far as its
contents are concerned, the Qur'an moves from one subject to another namely narrative,
poetic, hortatory, hymnic, and legal. As (Bell, 1991) said that he made interpretation of
Qur’an by dividing Surahs into their components. The interpretation of Qur’an became a
technical discipline with the passage of time. It was dependent on a number of aspects
like language, grammar, rhetoric and methodology applied for interpretation. Keeping in
view the extent of the study the researcher will limit to studies pertinent to the structure
and interpretation of the Quran. It will indirectly prepare the ground for better
understanding and application of theoretical framework. The focus of review will be to
have a cursory look on the studies conducted in the areas of Qur’anic, structure,
coherence and cohesion.

In order to have a holistic view of the studies made on the structure or nazm of
Qur’an we will start with one of the pertinent works like (Mir, 2002) in which he probes
several works of tafasir that identify nazm, or coherence, as a prominent features of the
Qur'an. The authors whose works are examined are Tabari, Rdzi, Biqa`i, and Farahi and
Islahi. He finds that present time tafasir as compared to the prototype tafsir is more prone
to the idea of nazm in the Qur'an. We find the key words like continuity, context, and
coherence in the very title of the study: by continuity he means link among some or all of
the verses of the Surah; by context he refers to a framework of meaning, which is
typically created by a set of verses to form a cluster and leads to determine the meaning
one or more verses.

Mir is of the opinion that Razi is among the most authenticated mufassirs to make
a relatively systematic attempt to find nazm in the Qur'an. It was Razi who consistently
investigated the relationships between the Qur'anic verses as they follow one another and
used terms like ittisid, taalluq, and nazm. Razi's nazm-based approach to the Qur'an
 17

focuses on the verses of a Surah, although in some cases he tries to establish nazm
relationships between Surahs as well, he does so by linking up the closing verses of one
Surah and the opening verses of the next Surah.
Mir quotes that Farahi was the one of the pioneers of Qur'anic exegete to have
offered a detailed theoretical argument in support of the view that the Qur'an is marked
by thematic and structural nazm. He introduced a new term like ‘Amud’ to locate
structure or nazm in the narrative of the Surah. He said that every Surah of the Qur'an
revolves around an `Amud’ and all the verses of a Surah are organically linked to it. As
stated by Iqbal, “Farahi believes that every Surah has a ‘distinct controlling theme,’
called the ’Amud’ of the surah. Thus, any discussion of surah’s nazm rests on
establishing its ‘Amud’ and how it unites the entire surah into an organic whole (Iqbal,
2013).”
(Mir, 2002) commended this idea by stating that the Islahi’s view out laid by
Farahi presents a better understanding of nazm in Quran. After the review and analysis of
major tafasirs of mufasirs Mir reaches to conclusion that Qur'an’s nazm exists in various
forms: nazm in the form of continuity, nazm in the form of context and as coherence. He
infers after the cursory look that since early Islamic era till 19 th century nazm shows a
presence in some form or another.
The essence of effective communication is that the message required to be delivered
is compact and understandable way. If there is no coherence the speech will be
meaningless. Another study grounded in this context is proposed by (Mir, Coherence in
the Qur’an, A Study of Islahi's Concept of Nazm in Tadabbur-i Qur'an, 1986) and he has
specifically focused on the concepts and views of Amin Ahsan Islahi who refuting the
Western views about Qur’an proclaims that Quranic coherence and relatability is
commendable and contributes in to integral meaning of nazm in Quran. Mir says, Islahi
conceives that nazm in Quran is based on three main levels, nazm with regards to surah
individually, paired surahs and group of surahs respectively. Mir also relates that the
inception of nazm in Quran is related to ‘Ijaz ul Qur’an’ that is ‘inimitability’ of the
Qur’an. He further adds that as Qur’an is the words of Allah and He Himself pledged to
protect it from forfeiture. Mir has perceived the researchers of the nazm into two broad
categories i.e. those who find meaning by connecting words and their corresponding
 18

meanings, and those who devise a connection between verses or Surahs or both. Of all
the Qur’an’s literary characteristics, perhaps its most distinctive feature, is its stylistic
diversity. As in the words of, “Among the Surahs, there are vast differences in verse,
length, rhyme, syntax, terminology, and subjects of discourse. For over a century,
Western scholars of the Qur’an have attempted to classify the various modes of Qur’anic
discourse and understand how they operate alongside one another in forming a single
corpus of literature, namely, the Qur’an (Flowers, 2018).”

Quran itself is the best guide to understand and comprehend its text. Mir holds the
view that any logical discourse is sure to be coherent and understandable. It is not right to
mark text of Qur’an as lacking coherence and he adds that Farahi has offered many
arguments to prove the coherence and nazm of Quran which can be summarized in major
three points: Firstly, the division of verses into surahs or chapters indicate that each
chapter has different school of thought. In contrast to which the whole Quran may have
been compiled into one surah only; secondly, each chapter or Surah of Qur’an has varied
length which is an indication that each surah is unique and has a different message to
deliver. It is also a manifestation to the fact that the length inequality was made to keep
the nazm of the surah intact and finally, the meaning of the word surah is walled city and
inside the boundary walls of a city only one city can exist. In a similar fashion, a surah
can have only one set of integrally related ayahs or verses.

A study conducted by (Farrin R. , 2014) is quite helpful in the context of the

studies searching for the unity in the Qur’anic text. Raymond Farrin points out that recent
Muslim and non-Muslim researchers like Mir, Neil Robinson, Micheal Cuypers,
Angelica Neuvirth and Ayaz Afsar, affirm the unity of Quranic text. Farrin has taken
guide from Amin and followed his view that most of the Surahs in Quran form pairs, as
observed by Mir discussed previously. Farrin analyzes the first Surah of the Qur’anic
text, al-Fatiha which ‘epitomizes the Qur’an in terms of structure and theme’. Farrin
shows the “rings” of the Surah and the concentric structure in it. He finishes the chapter
proving that Quran and has a perfect structural and thematic unity. As for the ‘writer’ of
the text, the most probable scenario is that the prophet arranged the whole text.” In the
study Farrin has scrutinized the structure of the Qur’an considering its rhetoric, historical
background of the Surahs, thematic and structural elements of the text. A couple of
 19

scholars will discuss the concept of ring structure in proceeding pages with its application
on Surah Yusuf.
The study conducted by (El-Tahry, Textual Integrity and Coherence in the
Qur’an: Repetition and Narrative Structure in Surat al-Baqara, 2010) focuses on the
coherence and unifying concepts in Surah Baqarah. Nevin defines cohesion generally
refers to the grammatical and lexical elements connecting a text, while coherence has the
reader at its focal point, and comes as the outcome a dialogue between the reader and the
text.
The dissertation begins with a discussion of methodology, locating this study
within the reader-oriented, synchronic, intertextual approaches, and showing
methodological parallels with Biblical Studies. The latest framework in reading a Surah
partially utilizes some Russian theories of Mikhail Bakhtin.
Nevin observes that the structure of the surah is noted to be as chiastic, following
the pattern ABC/B‘C‘A‘/C‘‘B‘‘A‘‘, where A is a section having the character of a test, B
a section containing instructions and C a story portraying primeval origins. The
repetitions are of increasing length, the general escalating character of the devices
focusing attention on the last panel (C ‘‘B ‘‘A ‘‘).

Nevin applied various terms like ‘inclusio’ mainly used to divide al-Baqara into
sections in order to facilitate the readings, the ‘Leitwort’ on the other hand ties the text
together and functions linguistically towards cohesion.

When we do first reading, the running theme is identified by means of the Surahs
Leitwort which actually means guidance, a significant keyword distinguished by its
special location. In the second reading, the Surah is read for its pedagogical content and
the focal theme becomes the lesson of the new religion. The added advantage of
approaching the Surah as a single entity is learning how various themes hold the Surah as
a single unit.

Nevin is of the opinion that recent developments in literary theory have opened up
new possibilities for reading texts, perhaps as many possibilities as there are readers. The
question of how to read scripture is intricately tied to a readers’ expectations and what a
person is looking for when they are reading scripture. It is also linked to the question of
 20

the literary intent of scripture and what characteristics make it distinct from any other
genre of literature.
Nevin points out that contemporary coherence-related approaches can be quite
diverse, engaging scholars from various geographic locations, cultural backgrounds and
faith orientations. Some are strongly connected to tradition, as can be noted in their focus
on using the term ’naẓm‘, while others locate themselves within the modern field of
literary studies. Then again, some identify a central theme, while others are more
concerned with thematic sub-units. However, they all of the same characteristic: a
preoccupation to connect the verses and discern the meaning. In short study has
connected methods of scholarship both East and West, old and new. It has examined the
history of the Qur ‘anic coherence-related approaches and the factors which have affected
their proliferation across the ages and in the present time.
Another major study based on the application of modern techniques for
interpretation of Qur’anic text and its comprehension is made by (Azmat, 2016) , it is
though grounded in hermeneutics and an appraisal of the approach of Irfan Ahmad Khan.
Azmat says that for Khan, “Qur’anic God is perpetually active in new creation and new
guidance. After Muhammad (peace be upon him) we are in post-prophetic era. Thus, the
Prophetic Movement converted into the Qur’anic Movement. Therefore, the
responsibility of interpretation rests squarely upon humankind in the absence of any
prophet. Azmat adds that Khan throws light on human understanding philosophically is
limited by its epistemic system. The lower bound of our epistemic system apprehends the
reality, but we mostly fail to apprehend it as an organic whole. The upper limit of our
epistemic system is what we can think. Understanding happens between these two
bounds. When we understand texts we convert textual letter into images, maneuver the
images, and about the world through the text in front of us. However, it is only when we
act upon it that we find the truth of our textual revelations. Since our epistemic ability
keeps on increasing due to advances in science, technology and the arts, it is possible to
understand the same text in a deeper way in future. Thus, Qur’anic understanding is a
continuous process that needs its new concretization in each historic epoch. The method
of understanding someone’s text is only possible after one can develop his own
relationship to the content.
 21

In the similar way Khan considers Quran as a direct and personal communication
from God to each human being. God wants to guide human beings and makes us
understand His communication when we personally try to understand the Qur’an and put
effort into it. For Khan, there could be nobody else who can make us better understand
the Qur’an than God Himself. In this regard, Khan’s approach seems to be to remove all
hurdles that block the way to getting direct guidance from the Qur’an. For Khan,
understanding is a process that grows as we continue developing our direct relationship
with the Qur’an.
According to Khan, the textual world exists somewhere amidst the ideal and real
world. It is found in the real world in the form of paper, ink, sound and letters, physically
present in front of us materially. To understand it we create world through its symbols,
i.e. through the words of the text in front of us. We then enter this textual world and find
relationships among textual existences. The key point is that the conversion of textual
symbols, the text’s words, to correct images is important as our analysis of the images of
the textual world depends on it.
In Khan’s opinion variations in the creation of the textual world can be
manipulated only by comprehending the textual words through the text and with the help
of its literary context. This requires developing relationship with the text. The
relationship with the text is generated by reading infinitum, especially in the case of
scriptures. As the relationship between the text and the reader grows and matures, the
reader finds deeper and deeper meanings and insights. Perhaps other scholars have named
it as tadabbur and for which Allah invites the readers. However, Khan believes that the
individual is finally responsible to his/her consciousness in deciding the meaning for
him/her.

Azmat after having postpartum of interpretive approach of Khan concludes that

any human discourse involves a power dimension. We find this dimension missing in
Khan’s hermeneutic. It is expected that in a human world, the powerful among the
community of readers may influence the negotiated meaning. Another repercussion of the
power dimension on the interpretation of texts is that as power dynamics change other
neglected interpretations may gain weightage. Hence, authenticated and negotiated
meaning continues to change with time. According to Khan, “No human interpretation
 22

after the Prophet is final due to human finitude. The last thing one has to keep in mind is
that the more the reader is attached to the Qur’an and his/her relationship with Allah is
good and accordingly Allah the Almighty would provide him/her the right understanding
if one seeks from Him.

The study propounded by (Klar M. , Text-Critical Approaches to Sura Structure:

Combining Synchronicity with Diachronicity in Sūrat al-Baqara. Part One, 2017) is an
exploratory attempt to explain a fusion of synchronic (as per symmetry) and diachronic
(related to language) elements in Surah al Baqrah’s composition. Mariana Klar has
divided her study in two parts and then further made four structures in context with Surah
al Baqrah. In Surah Structure I of part one she has discussed the thematic and chiastic
approaches for the analysis of the Surah in contrast with the five analysis of Surah al-
Baqara to separate the similarities and differences of various structures in the Surah. In
‘Sura Structure II: Considerations of Rhyme’ she has built it based on the endeavors of
Stewart, Devin and Neuworth, Angelika and focuses on the rhyming patterns in the Surah
which she has attempted to find a better explanation of the surah and its structural
significance. In the second part she has considered Mehdi Bazargan approach to divide
the surahs in the form of diachronic integral layer. In Surah Structure III she has
attempted to identify the milestones in al-Baqara that can be used with the sync
approaches to acquire a better outlook on the structure of the surah. In the final part of the
study which consists of ‘Surah Structure IV: Exploring the Potential for Synthesis’ in this
portion she has suggested that various markers as highlighted by hermeneutical systems
may not need to be applied in isolation of one another, and focused on compositional
examples of Quran with specific reference to material of Medinan origin. Mariana has
identified a number of overlapping structures in the Surah and has quoted Bazargan who
divided the Qur’anic corpus into smaller textual blocks which were then diachronically
arranged in accordance with their average verse length. But Mariana observed that the
division has potential repercussions for our understanding of the feasibility of sub-
dividing Surahs along diachronic and synchronic lines. Mariana has also highlighted
Qur’anic rhyme and has quoted Devin Stewart, who has argued that more focus need to
be given to the remnants of ‘sajʿ (the rhyme beauty) and has considered it as a structuring
force within Qur’anic material. Mariana acclaims that the scholars such as Neal
 23

Robinson, Mathias Zahniser, and Nevin Reda have produced valuable work on
identifying possible structural markers according to which Surahs such as al-Baqara, Āl
Imran and al-Maʾida could putatively be divided into shorter, thematically-defined
sections of text. A different, but still synchronic, approach to Surah structure is evinced
by proponents of ring theory, such as Raymond Farrin (working on al-Baqara) and
Michel Cuypers (working on al-Maʾida). Ring theory presents the text as consisting of a
number of concentric structures, which demand the readers focus on core message
located within their center. A complex combination of textual, statistical, and contextual
evidence underpins both of these approaches. Mariana said, “I would argue, however,
that although undeniable progress has been made on identifying the presence of structural
markers within Qur’anic material, these continue to be inconsistently utilized within the
wider field, and remain to be rationalized into any sort of coherent system.” The concepts
of chiastic and ring structures in Surah will be discussed in proceeding lines with
reference to the Surah Yusuf.

In another phenomenal study (Klar M. , 2015) attempts to widen the contextual

lens through which the Surah al-Baqara’s textual blocks are viewed, and establish a
broader perspective on its coherence structure. Mariana made special focus on coherence
of Surah al-Baqara and has tended to work towards charting the progress of a dominant
theme throughout the textual blocks that make up the Surah which have posited a chain
of lexical and thematic links from one block to the next.

It is apparent from a close reading of Surah al-Baqara that certain words and word
clusters dominate the fabric of the Surah. It is also evident, however, that many of these
terms are thematically charged before they enter the context of Surah al-Baqara. What
remained to be established was the purpose of the Adam/Eve/Iblees parable within the
specific context of al-Baqara. Having thoroughly muddied the boundaries between the
pious and the wicked, the past and the present, wariness (taqwa) leads at last to some
firmer divisions within the thematic morass of the Surah.
Mariana is of the opinion that over-reliance on structural models would seem to
result, first and foremost, in the disregard of a number of its pertinent themes. Many
references related thematic and contextual studies are made within this study. Within any
 24

understanding of the Surah as a unity, one should of course read the periscope within the
macro context of the Surah, but one should also read the Surah within the micro context
of the periscope.
Another study conducted by (Friedman, 2011) is important as he highlights the
solicitation of pseudo-scientific analysis of Quran, particularly the form that affects the
understanding of its content and ontological status. Friedman uses modern theories such
as Neuvirrth to bifurcate the longer Surahs into smaller sections and subsections to link
the parts to the complete meaning. However, Friedman objects against Neuvirth
treatment of the Quran as a machine that has the purpose to function properly. The
baseline behind Neuvirth’s concept is the rigidity in the structure of Quran and that it is
free from loose ends. He has concluded that the understanding of the Quran based on the
unveiling of the logical structure that is already present in it.
In comprehension of a text the contextual technique is well known as Qur’an is
also a text. (Shakarami, 2012) made an analytical study based on Munasaba otherwise the
various textual connections present in the Quran. He is of the view that most of the
Muslim scholars have firm believe on the authenticity and coherence of the holy Quran.
Shakarami belives that for a better understanding relevance in contextual effects is
required. To whom he has termed as Relevance theory. When a new material is found
and is relevant to our previous concepts and information, it boosts the conceptual grounds
of the addressees. Shakarami makes the analysis of the structure and coherence of Surat
al-Baqara and divides it into discrete blocks. He tends to work towards charting the
progress of a dominant theme throughout the textual blocks that make up the Surah.
Shakarami suggests in order to have a better understanding of the Surahs it can be
conveniently divided into paragraphs till the subject changes. This technique is not
restricted to the beginning of paragraphs only but for other units of utterance existing in
the same paragraph. He says all the new material found should be used in the formation
of the concepts based on theory of relevance and each upcoming concepts should
improve the understanding of the interpretation of the reader of the Surah. At the end of
analysis of the Surah one is able to infer what the surah is trying to covey.
He says that the readers’ information can be explicit or implicit. If the content is
explicit and the utterance has contextual effect on the reader’s cognitive environment, it
 25

is known to be explicature. (Explicature is the discovery of meaning by using semantic

methods offered by the utterance that is bridging the gap between proposition expressed
and linguistic meaning. If the content is implicit and the utterance has contextual effect
on the reader’s cognitive environment, it is known to be implicature. (Explicature is the
method in which the meaning cannot be discovered unless the semantic hints are fleshed
out.
Shakarami holds that Quran can never be understood in full letter and spirit unless
it is taken to the contextual perspective. Shakarami firmly believes that each Surah
conveys a divine message and in order to comprehend and understand the message he
devised the method to divide the Surahs in smaller units of sentences, utterances and unit
of utterances for understanding the meaning of the surah.
Another study based on a major feature of any narrative that is contextuality, is
conducted by (Ichwan, 1999), it is a critique on the propositions made by Egyptian
scholar Abu Zayd whose theory of the text is developed in the framework of the
relationship between the text, language, culture, and history.
Ichwan says that Zayd is of the opinion that the textuality of the Qur’an governs
one’s understanding and interpretation of the text. Qur’an’s text requires the use of
scientific tools, i.e. modern textual studies. The interpreter should be aware of his/her
ideology and subjectivity, so that they will not interfere with the process of interpretation
in that case the interpretation can be biased and reader may not be able to grasp the
hidden message in text. Zayd says,” The interpretive reading should be based on the total
involvement of the reader in the world of the text. Interpretation is a process of decoding
the text (fakk al-shifra) because the specific linguistic encoding dynamics of the Qur’anic
text lead to endless processes of decoding. But, in this process of decoding, the
interpreter should take the contextual socio-cultural ‘meaning’ into consideration.”
(El-awa, 2017) also based his study on deciphering the long surahs in the Quran.
He demonstrated different types of tool to perceive the surahs in the Quran. His main
problem in this research is the rapid change of topics in one surah.
El-awa reaches to the conclusion based on the views of previous scholars of the
same field that the explanation of Quranic verses can be understood after the arrangement
of verses in a particular order. After analyzing the works of Qutb and Islahi he finds a gap
 26

in their analysis with regards to establishing understandable verse relationships without

any interpretation or related background of the subject.

Considering the textual framework as a foundation stone and identifying

structural features of Qur’anic text a Pakistani religious scholar (Khan, 2014) made an
endeavor to understand the preface of surahs and its application on the deciphering of the
text. Preface serves as the main content to attract the interest of the reader towards the
context. Dr Israr Ahmad Khan also supports the fact that most of the human literature
begins with some sort of preface. This miraculous text involves presence of preface, a
central idea, abstract and concluding remarks. Absence of afore mentioned may cause
confusion and doubt in the audience In order to identify the preface in the Surah Dr Israr
says that in quranic verses the first set of ayahs can be taken as preface.

Dr Israr consolidates the concept of insight of Irfan Ahmad Khan mentioned in

(Azmat, 2016) and says that Quran itself urges Muslims to ponder upon its ayahs by
using the phrase Tadabbur. He adds that Tadabbur or in other words human intellect is an
ambiguous tool as it can never be perfectly credible. However, in order to establish the
authenticity of tadabbur Dr Israr defends by stating that the Quran urges humans to use
intellect 47 times and that means God Almighty has bestowed him with great intellect
called tadabbur and poet Allams Iqbal mentioned in his poetry. After the brief overview
of the researches conducted on the structure of Qur’an. The next section will look at
Surah Yusuf and how it has been structured and viewed by various scholars.
2.2. Surah Yusuf and its Structure
A Persian Scholar named Ahmad-e-Jami stated that Surah Yusuf was revealed
upon Holy Prophet when the companions of the Prophet requested him for a story that
did not contain any commandments from Allah but will only act as a subject to soothe
their hearts.

The reason for the revelation of Surah Yusuf is due to three causes: Firstly,
according to the scope of this study it is manageable, secondly the various themes and
topics included in it and variety of themes, third, it presents rich characterization and
finally a complete narrative void of subsidiary parables. Most of the works in narrative
structure analysis in Qur’an are performed on Surah Al Baqarah and after that Surah
 27

Yusuf attracted the most attention of researchers and critics. (Woogen, 2012) argues that
this surah takes lead pertaining to narrative genre in contrast to rest of the Surahs of
Quran. Another prominent scholar ( Zaid Alamiri. Peter Mickan , 2019) has related the
fact that this is Surah revolves around one topic only which starts with Hazrat Yusuf (AS)
dream and reaches its conclusion with the interpretation of that dream. We will first
review a study which will give us a comprehensive view of Surah Yusuf through various
perspectives.

The subject of the study conducted by (Cuciniello, 2019) is examining the

prophecies revealed in Quran using the stories and incidences of the Prophets at same
time reviewing the language being used. The language of the Qur’an Cuciniello also
stated that the Quranic verses have a poetic touch with a tinge of religious teachings and a
style that’s never been seen before. The semantic field of narratives in the Quran, has
three terms which seem to be used to designate the prophets’ stories: qiṣṣa, naba and
ḥadīth, with the meaning of “story, account”. Antonio Cuciniello states that prophet
Joseph the son of Jacob, mentioned in three Mecci Surahs of Quran by his name. Yusuf
recounts events from Joseph’s conversations about his dreams with his father Jacob, to
his exile and incarceration because of his unnamed brothers, including the final happy
ending with the resolution of all the family’s disputes. The story, focusing on Joseph and
his father’s torment, functions as a didactic account in which righteous and immoral
deeds are evidently portrayed through the behavior of the different characters. On the
other hand, Joseph and Jacob are taken as models of virtue, faith, honesty and chastity in
the face of turmoil. For all these reasons the former could easily represent a model for the
mission of Prophet (SAW). Connection between the text in Quran and Prophet (SAW)
revelation appears as a direct discourse from God to his Prophet, in which “the divine-
human dialogue represents a special favor that man receives from God. In Ahsan-al Qisas
the researcher has brought forth the variety of themes which circulate in the Surah Yusuf.
It includes the fragrance, beauty and infidelity in the personality Hazrat Yusuf (AS). This
story is among the oldest stories of Islam and has been narrated at several occasions in
the pages of history.
 28

The prominent features of Surah Yusuf are efficiently highlighted in the study
conducted by (Stokes, 1997). Stokes has observed that this story has been told in the in
the historic Zoroastrian and Egyptian texts as well. The most important factor about this
story is that it covers five different religions and spans to about the time of three
millennia. It probes into the cultural values, civilizations, family prejudice that existed
between brothers at that time. Stokes observed that the most interesting feature of the
Surahs is the dramatic touch in the narration of the stories. Most of the Quran is the
dialogues between Prophet (SAW) and God or in other words the questions asked by
Prophet (SAW) and His responses to the world in the form of messages. Stokes
comments that in fact the literature of this religion is filled with variety and spans over
myriad of languages and civilizations and among these uncountable works is the
masterpiece of the life of Hazrat Yusuf(AS).
A study focusing on the major constituents of any narrative like characters, place
and dreaming in Surah Yusuf is conducted by (Parvini Khalil, Zare Barmi Morteza,
2013) They discuss the concepts and fundamental principles which are regarded as
inevitable for storytelling. They have tried to find out the location, time and space as well
as the personalities in the Surah. The method they used is descriptive on the bases of
which analysis is done.

The results of this research revealed the type of society, the location, character
development and human natures, dialogue, describing incidents, complication, crisis
making and denouement. It also affirms the concept of eternity of Qur’anic text.
(Woogen, 2012) is of view that the story of the Prophet Yusuf (AS) is an example of the
Quranic stories and as a literary text includes some narrative elements which have been
used to promote ultimate objective of the divine message Qur’an, i.e. training and
guiding. She observes that the surah has repetition to lay emphasis, smiling to reassure,
metaphors usage and some others. El- Tahry states,” For coherence it is sufficient to
establish the connection and contextual impact of each passage to those immediately
preceding or following it. To establish coherence, it is not necessary to identify a central
theme (El-Tahry, 2010)”.
 29

Cohesion has been a major area of concern in the study conducted by (Ayaz Afsar
and Malik Naseer Hussain, 2013). It offers a linguistic analysis of the Qur'anic narrative
of Yusuf (AS) by indigenously focusing on its formal cohesive ties which create a
specific texture. They are of the view that cohesive devices can be used to establish link
different parts of a sentence so that the text becomes easy to understand. Cohesion is
defined as the background knowledge required having a better grasp at the study. It
means all the assumptions that are necessary to understand and make sense of the text. He
applies Van Dijk and Kintsch model for identifying coherence and cohesion in the
Qur'anic narrative of Surah Yusuf. The different frequencies of cohesive devices have
been located by applying Ant Conc software. At first stage he has analyzed Surah by
dividing it into four topics:

a. Change of place/setting.

b. Introduction to new participants.

c. Noun Phrase reintroduction of old participants and use of cohesive ties.

d. Change of perspective.

At the second stage he identifies thematical division of Surah and asserts that
there are twenty circulating themes in Surah Yusuf thus it divides Surah into episodes.
Each episode is based on a major theme. All twenty interlinked episodes are also
connected with one underlying theme of the surah. Various themes are also connected
cognitively e.g. the theme that is introduced in the prologue is concluded in the epilogue.
The Surah starts with a prologue with the narrative of Yusuf (AS) and ends with an
epilogue.

Ayaz Afsar reaches the conclusion that on the whole Surah Yusuf is thematically
and structurally well organized. He further proclaims “The analysis of the Surah shows
that it is a well-knit Surah from both thematic as well as structural point of view with
organic unity and overall the frequent use of explicit cohesive markers in surah Yusuf
gives it a unique texture and allows it to be cohesively concise and tightly constructed in
its structure. Although it is not probable to generalize the results of one Surah to the
whole of Qur'an.”
 30

Surely the cohesion and coherence bring forth the structural beauty of the text but
other features like plot, themes and characters also highlight the narrative and structural
beauty of a text. Structure manipulates the prominent characters, main plot, and settings
of the story and shapes the theme of the material. An important study made in this
context is conducted by (Mir, The Quranic Story of Joseph: Plot, Themes, and
Characters, 1986). Mir observed a parallelism of structures within the Surah. The
parallels as pointed out by Mir contain both the dissimilarity and the similarity. This
comparative study could throw light on the relationship between the two. The most
commendable part of the story is how the plot becomes thickened and finally reaches a
befitting resolution at the end. Tensions in the story start to rise in the first half and the
cataloging may be done as follows:

a. Dream of Hazrat Yusuf (AS) (4-6) B

b. The plot of Hazrat Yusuf (AS) brothers (8-18) C
c. Zuleikha’s attempt to seduce Hazrat Yusuf (23-29) D
d. Attempt by the Egyptian ladies (30-31) E
e. Hazrat Yusuf Imprisonment (35) F

‘The Quran as a Literary Masterpiece within its Historical and Religious Milieus’
is a comprehensive study on Qur’an conducted by (Iqbal, 2013). After discussing the
revelation and major analytical works on Qur’an in the historical and religious milieu,
Iqbal analyses the application of literary terms and techniques in Qur’an. He tries to
probe the standing of Qur’an as a work of literature. He traces the composition of verses
and Surahs of Qur’an and analyses structural composition of Surah Yunus in the
historical and religious backgrounds. He used the Semitic rhetoric as well as narrative
style to analyze Surah Yunus. Finds it better than atomistic style of translation. He also
makes comparative analysis of the structural studies of various Surahs conducted by other
scholars like Cuyper, Robison, Raymond Farrin and Mustansir Mir. Iqbal suggests an
origination in the structure of the selected Surahs including Surah Yusuf in the light of
aforementioned scholars.

Opting for Mir’s Chiastic structure of Surah Yusuf, Iqbal re arranged the structure
hypothesized by Mir, A-F below are of Mir’s essay and F’-A’ are remodeled:
 31

A Joseph’s dream (4-6)

B The brothers ‘plot against Joseph (8-18)
C Potiphar’s wife’s attempt to seduce Joseph (23-29)
D A similar attempt by Egyptian ladies (30-31)
E Joseph’s imprisonment (35)
F The king’s dream (43-44)
F’ Interpretation of king’s dream (45-49)
E’ Joseph’s release from the prison (50)
D’ Confessions of the Egyptian ladies, and
C’ Confession of Potiphar’s wife (51)
B’ The brothers learn their lessons (58)
A’ Fulfillment of Joseph’s dream (100)
Omer has also made comparison of structural analysis conducted by Mustansir
Mir and Cuypers and concluded that the latter did not compromise any verse to draw out
a sensible composition. Cuypers mirror organization of Surah Yusuf is as follows:
A Prologue (1-3)
B Vision of Joseph (4-7)
C Joseph’s disputes with his brothers: guile of brothers towards Joseph (8-18)
D Joseph’s relative promotion (19-22)
E Attempted seduction of Joseph by the woman (23-34)
F Joseph in prison, interpreter of the visions of both prisoners (35-42)
F’ Joseph in prison, interpreter of the visions of the king (43-9)
E’ Outcome of the woman’s seduction: Joseph rehabilitated (50-3)
D’ Joseph’s definitive promotion (54-7)
C’ Joseph’s disputes with his brothers: Joseph’s guile towards his brothers (58-
98)
B’ Fulfillment of Joseph’s vision (99-101)
A’ Epilogue
Omer Iqbal on the whole finds it a reasonable organizations of structure for Surah
Yusuf. A few scholars have suggested ring structure for Qur’anic text like (Farrin, 2012)
He located ring composition a term coined by Watkins and is used to denote parallelism
 32

at the start and end of a story at clause, lexis and syllable level in Surah Al-Baqarah, the
ring composition is referred to as the chiasm with additional clause in the center and can
A/B/X/B’/A’. the ring composition is important due the link in the start and the end hence
the name ring structure. Robinson has also made analysis of Surah Al-Maida on the same
lines of ring composition.
The study made by (Cuypers, 2011) is situated in the context of recent research
into coherence of the Quran text, introduced at the end of the twentieth century by Pierre
Crapon de Capron, Angelika Neuvirth, Mathias Zahniser, Mustansir Mir, Neal Robinson,
Abdel Haleem, and more recently by Salwa El-Awa. The study is based on the new
insights about the composition of nazm of the Qur’an. Ring structure founded by Cuypers
has already been discussed, so in this portion the second major contribution of Cuypers
will be discussed, which is the rhetorical analysis of the Surah. Cuypers says in the last
fifteen years, he has published in various articles in French, the analysis of the
composition of about thirty Surahs which were in fact based on the rhetoric analysis. The
term ‘rhetoric ‘must be taken in the restricted sense of ‘the art of composition of speech
‘or ‘the arrangement of the parts of speech ‘. Cuypers adds that just as the composition of
the word or sentence follows rules of grammar, so as the speech as a whole also follows
rules of composition. The implication of verbal analysis to the Quran indicates clearly
that divine book of Islam is composed in accordance with educational norms of the
Arabic Society. Qur’an expresses itself not only in the Arabic language of its public, but
also according to the mental and literary categories which were familiar to them, and
which were common, as it seems, in all the Semitic world of Antiquity.
Cuypers is of the opinion that this method of composition creates a real rhetorical
system which can resolve the mystery of the composition or na†m of the Qur’an. This
observation opens obviously new perspectives for the interpretation of the text: the
context of every verse, defined by the rhetorical analysis of the text, must play a more
essential role in the determination of its sense. That is particularly important with regard
to the concentric compositions, with the characteristics of the center, as a privileged place
in the sense.
Cuypers refers the Syrian commentator (Ḥawwa, 2003) who has tried to analyze
the structure of every Surah, by bifurcating the surah into four levels to conclude a
 33

coherent whole. Cuypers regards it as an achievement which has never been attempted
before him as Sa’id himself claims it so. But Cuypers is of the view that the effort of
Saʿid Ḥawwa was very new in Islamic exegesis, but it was not backed by any reasonable
theory: the sections of the theory he proposed are spontaneously made without any solid
benchmark.
In recent time a Pakistani scholar displays intricate structure of mirroring
concentric composition. A phenomenal study is conducted by (Qureshi, 2017) in which
he focuses on the structure of Surah Yusuf and claims that Surah demonstrates ring.
Javed Qureshi discusses the various recurrent themes in the Surahs like betrayal,
treachery, exile, reclamation, forbearance, and reunion. Javed refers the ring composition
for analysis of the narrative. In the following section, Labov’s model and its application
on different Surahs will be discussed leading to the studies gap.
2.3. Application of William Labov’s Model
In this section those studies will be reviewed which applied Labov’s model for
structural analysis of the Quranic text. These studies fall under the “what’s going on
here?” approach. These works are Marina Lambrou’s ‘Story Patterns in Oral Narratives:
A Variationist Critique’ of Labov and Waletzky's Model of Narrative Schemas', Ayaz
Afsar’s “A Discourse and Linguistic Approach to Biblical and Qur’anic Narrative,” and
Mohammed Al Ali ‘s “Analyzing the Generic Structures and the Rhetorical Patterns of
the Qur’anic Narrative Parables.” And Rabia Bajwa’s ‘Divine Story Telling as Self
Presentation: An Analysis of Surat al-Kahf’.

A study based on critical appreciation of Labov and Waletzky with its application
on the specific community is made by (Lambrou, 2005) in order to test how the
narratives have spanned on the schematic levels are found. Unlike Labov who conducted
study in Black English Vernacular (BEV) whereas Lambrou analyzed on verbal
narratives of the Greek Cypriot Community in London (LGC). She finds age and gender
are more related to the narrative structure as compared to culture. As a result, a need was
felt to revise the Labov and Waletzky model. Lambrou made an endeavor to build a more
comprehensive context spread on a wide variety of cultures in other words emphasizing
the need of universal narrative structure.
 34

“Story patterns in oral narratives: a variationist critique of Labov and Waletzky's

model of narrative schemas is the thesis done by Marina Lambrou of Middlesex
university 2005, in which she has given a detailed critical analysis of Labov and
Waletzky’s narrative model of 1972, she adopted the interview as the data collection tool
and tried to find out the variety of narrative features by different age groups in different
environments (William Labov: An Appreciation, 2017)”.

in order to test how the narratives have spanned on the schematic levels are found.
Unlike Labov who conducted study in Black English Vernacular (BEV) whereas
Lambrou analyzed on verbal narratives of the Greek Cypriot Community in London
(LGC). She finds age and gender are more related to the narrative structure as compared
to culture. As a result, a need was felt to revise the Labov and Waletzky model. Lambrou
made an endeavor to build a more comprehensive context spread on a wide variety of
cultures in other words emphasizing the need of universal narrative structure. The thesis
done by Marina Lambrou of Middlesex university 2005, in which she has given a
detailed critical analysis of Waletzky’s and Labov Model of 1972, she adopted the
interview as the data collection tool and tried to find out the variety of narrative features
by different age groups in different environments.
The aim of this premise was the affirmation of the degree to which L&W model
fits the data. This model is the characterization of an ideal narrative form till the time it is
capable to fulfill the prospects of a fully formed narrative. The Labov’s six schema
framework effectively introduces a wide variety of local insights in order to understand
the narrative as well as a foundation to increase the comprehensiveness of the context. It
is capable to unfold the traditions embedded in a culture by the storytelling of techniques
of that civilizations which may not be according to L&W’s model. However, in order to
solve this conjecture a tree-diagram method can be adopted that spans out to represent
various cultures. Thus the L&Ws model needs to modified beyond the schemas options
available in their model that were applicable to the cultures used in their study.
There is no debate that indeed the L&Ws model offers the best description for the
analyzing the structure of the narrative however, it only offers the primary description of
the ideal narratives only and cannot be universally on all narratives. This model fails to
 35

analyze the distinguished cultures, ethnic sub-groups and different speakers in those
groups.

(Afsar, 2006) states that his aim is to compare Biblical and Qur’anic narratives in
order to highlight that Qur’anic narratives also display coherent structure and unity. He
wants to contest the criticism of Western scholar’s criticism on Qur’an. Afsar is of the
view that the narrative analysis of the Labovian Model is applicable to Quran and
scriptural narrative. He finds the significance of the model as it was developed on the
basis of the narratives of the Quran and Bibles both believed to be related to some form
verbal revelation. Ayaz Afsar describes Labov’s framework and definitions of functional
categories, he presents a table of his findings with comparing each category from the
same narratives of the Bible as well as the Qur’an. The narratives he examines are: The
Intended Sacrifice of Isaac/Ishmael; Jonah; Adam and Eve; and Joseph. He finds through
the comparison that the Quran and Bible seem familiar at the surface but are worlds apart
if understood at deeper grounds. They have all the requisite elements to form a narrative
but are in no way similar. Both of them have their own distinctive style and composition.
Afsar finds that there is no or little orientation in Qur’an texts whereas Dr Israr is of the
view that every Surah of Qur’an starts with a preface which plays pivotal role in the
comprehension of the Surah and if a Surah does not have a preface the preceding Surah is
provided with an introductory preface.

The other major work that uses Labov’s model is Al Ali’s paper that investigates
the general structure of Qur’anic narrative parables ‘’amthal.’ He also draws on Hoey
(1983) and Sinclair and Coulthard (1975) to specifically analyze the rhetorical patterning
of ‘Situation Problem Response,’ within the contents of each structural category. His
analysis is twofold: it comments on the underlying functional structure of narratives
according to Labov and then examines the semantic contents of the narrative in respect to
the ‘problem’ identifies and how Allah responds to it. Al Ali finds that Qur’anic narrative
are didactic in nature and bring forth the struggle of major characters (Prophets) to fulfil
the noble cause.

A scholar Rabia Bajwa to highlight the omnipotent trait of Allah does another
major study made on the structure of Qur’anic Surah under the reflection of Labov
 36

model. The dissertation made by (Bajwa, 2012) analyzes the five stories of Surah al Kahf
in Quran. She viewed that Western scholarship analyses Qur’anic narratives from literary
point of view that focuses on plot, characters, and a biblical feature.

The is aim of this endeavor is to implore how narratives function in the Holy
Quran and possibly guides to understand Allah’s motives in telling the stories by
applying narrative analysis. This thesis argues that Allah, the sustained Speaker, is
ultimately using His narratives to construct and develop His superior ‘Self-image.’ She
says,” Post Labovian Evaluation Despite the many critiques that Labov’s model has
received since its inception, it remains a foundational narrative model that has been
widely used within narrative analysis and other disciplines.”

A story or narrative is therefore usually seen as a recounting of past events.

Narrative as per definition of Labov is the restatement of previous practices. She presents
the narratives in the format of a sociolinguistic model of transcription, borrowed from
Labov’s method of transcribing his narratives. They are transcribed and organized around
individual clauses distributed across lines. She breaks the lines according to individual
clauses, which contains minimally a subject and predicate. With Labov, the ayat are
grouped together differently according to their group functions. She considers it
appropriate for a line by line transcription, based on clauses to perform narrative analysis.

Bajwa has tried to show each of Labov’s structural categories of narrative is at

work in the Qur’anic narratives while at the same time Labovian model assists to bring
forth a distinctive quality of Allah’s narratives that is to sustain His Superior Self-image.
She suggests minor adjustment to his model as she finds that narrative clauses highly
evaluative thus making the Labov’s distinction of such categories problematic for coding
purposes. Nonetheless she has decided to code them as narrative clauses so that the actual
narrative events as they occurred in sequential order are highlighted clearly in the
narrative.

Evaluation for Labov serves three primary functions firstly bringing significance
to the narrative, secondly “self-aggrandizement,” and thirdly distinguishing complicating
action from resolution. In her study, she has tried to show that Qur’anic narratives are
imbued with evaluation.
 37

Bajwa is of the view that Labov’s framework for narrative structure assumes
coherence in its structural analysis of spoken narratives. As Labov would say, a speaker’s
inner thoughts include the beginnings of speech acts or functions that they wish to
perform. This form of coherence is found in a general level of speech which is in fact
arranging the contents of a story in a coherent manner according to particular narrative
aims. She argues that the various structural elements found in the Qura’nic narratives,
such as complicating action and orienting, are resourceful functional categories that help
us better understand the multiple dimensions of God’s discourse.

Bajwa makes cautious to generalize from these findings and apply them wholly to
the term ‘Qur’anic narratives.’ Narrative analysis assumes that narratives are shaped by
their ‘local’ surroundings and social context—the principle of “where we are and who we
are with.” Having dealt with some of the studies relevant to the present study. I now
move on to the studies’ gaps.

2.4. Research Gap

A creator has always upper hand than the researcher because the latter only finds
unaddressed areas or sought inspiration in order to find the new vistas in connection with
the already trodden path. The review of the literature was made by the researcher keeping
in view the aforementioned objectives. It is quite evident that many scholars have
proposed to read the narrative of Qur’an by dividing it in certain blocks and portions and
simultaneously used definite terminology for these blocks which may enable the
researchers and scholars to have better analysis of the narratives of Qur’an but none of
the previous are found to highlight that how far this division of narrative of Qur’an assists
the reader in the comprehension of the text and up to what extent readers were successful
in encoding the hidden message of Qur’an.

A comprehensive study is made by Mustansir Mir encompassing the major works

done in the in the field of structural study and interpretation of Qur’anic text which
indirectly consolidates the element of nazm in Qur’an. “Mustansir Mir, recognizing the
issue, has offered a great deal of insight into the role and value of dialogue within the
Qur’an. But his work is limited to seeing dialogue as a literary feature, and in my
estimation he does not provide an innovative or revealing analysis of the role dialogue
 38

plays in Qur’anic narratives, which as we will see narrative analysis can offer (Bajwa,
2012).”

The Qur’anic understanding is a continuous process as quoted by Dr Azmat and

this process is in progress to date. Irfan Ahmad Khan talks about the textual relations in
Quran and has specially emphasized the interpretation of Qur’an, the concept of insight is
termed as ‘tadabbur’ by Dr Israr Ahmad Khan. But this ability differs from person to
person. Today it’s the world of science technology. People want to get maximum output
with a minimum expense of time. Therefore, a need for set pattern for the perception and
decoding of Qur’an’s message is the need of the hour and this study will make an effort
to facilitate readers of Quran to unravel the hidden message of the Quranic text with set
schematic model of Labov. Subsequently it has been debated the L&Ws six schema
framework limits the narratives by reducing them to a set pattern of schemas.
The scholars like Mariana, Friedman and Shakarami following lines of
predecessor scholars suggests divide Surah in the blocks but does not cater for giving
modus operandi as per which the blocks should be made. this study will not only divide
the text in blocks but will also assign a definite role to each block as suggested by Labov.
He also identifies structural markers for switching over from one theme to another as
Ayaz Afsar has also located many themes and divided into blocks for better
understanding interpretation of the Surah but deducing themes also depends on individual
perception just like seeing rose: some see its color shades, some appreciate its greenish
leaves and a few its thorns. Therefore, Ayaz afsar reiterates need of a universal structural
approach with which one is able to analyze a narrative text which will be proposed in the
study at hand. “It will be suggested that there is no need for the various recent scholarly
approaches to the text to be applied in isolation or after one another. A certain flexibility
of approach may be required, at least until a deeper understanding of the rules that govern
Surah composition is reached, the present tendency for methodological single-
mindedness is—it will be argued— impeding progress in the field (Klar M. , Text-
Critical Approaches to Sura Structure: Combining Synchronicity with Diachronicity in
Sūrat al-Baqara. Part One, 2017).”
 39

Dr Israr’s finding is only focused upon the preface in the narrative, whereas this
study divides the text in identifiable components of feature which lead a pivotal role in
the comprehension and understanding of the text.
Dr Ayaz Afsar makes the structural analysis of the Surah Yusuf which is basically
meant to reply the criticism on Qur’an by a Western scholar on the structure of Qur’an,
Ayaz Afsar makes a comparative analysis of Qur’an’s Surah Yusuf with the Joseph of
Bible and have successfully proved that narratives of Qur’an are coherent and fulfill all
the parameters of a narrative. But he recommends that the analysis cannot be applied on
the other Surahs because one has to keep in view the cultural historical and religious
perspective. The present study of mine have different objectives than that of Ayaz Afasr.
Mustansir Mir is not himself has a clarity that the structural analysis he has made
is typical or atypical. His emphasis for the definite pattern to be adopted to different
Surah clearly fits in the frame of Labov model. He says that,” Modern empirical
approaches to study the Qur'an are useful in better understanding of it and they also open
up new vistas to interpret its meaning. New studies on these lines with more in depth
analysis can yield even better results (Ayaz Afsar and Malik Naseer Hussain, 2013).”

After going through the structural analysis of Surah the ordinary reader or learner
of Quran finds himself entangled in the cobweb of structural composition and terms like
the, chiasmus, ring composition parallel structure etc. Moreover, the terminology like
Lietwort, Munasabah, Amud and many more are used which are more complicated and
confusing for an ordinary learner, in fact most of the studies are meant for a specific
group of people who undertake Qur’anic studies. This study will adopt a well versed
narrative structure with which most readers of English are accustomed and come into
contact in their day to day reading of the text. “The Qur’an like the Bible, is an
acknowledged literary masterpiece. But regrettably, it has not yet established the type of
consideration that the Bible attains”. As a result, the Holy Qur’an is understood as a
divine scripture only. Thus, it is wrongly alleged that this book is endowed with a lot of
hard and fast religious rules and regulations (Workneh, 2008).“

Dr Ayaz Afsar applies narrative model in contrast with Bible narrative to respond
to Western criticism on Qur’an and has tried to prove that Qur’an’s narrative has all the
 40

narrative feature like bible which prove Qur’an a divine book too. This study will also
apply Labov model like Ayaz but the objective will be to observe that how far Labov
model can play its role in understanding and comprehension the Qur’anic narrative like
Surah Yusuf. Another study with application of Labov six schema is conducted by Rabia
Bajwa and made analysis of Surah al Kahf, as the surah consists of five narratives but she
proposed not to generalize the model on the rest of narratives of Quran. In contrast with
Rabia, in the present study, the researcher will adopt a universal narrative model
approach, which can be applied on all the narratives of Qur’an. This study focuses on six
features of Quran instead of following Labmrou’s additional post evaluation schematic
feature as it has already mentioned that the study will adopt simple and straight approach
which will assist readers in their comprehension and understanding of the text Qur’anic
text (Mir, The Quranic Story of Joseph: Plot, Themes, and Characters, 1986).”

The study conducted by Nevin employs the alienated terms like ‘Leitwort’ and
‘Inclusio’ which perplexes the ordinary readers whereas this study has adopted a simple
and straight approach which is in fact reader’s friendly.
 41

Chapter.3

Theoretical Framework/Methodology

“And we have indeed made the Qur’an easy to understand and remember
(Q 55:17: Surah Al-Qamar).”

This chapter is concerned with the methodology, which enabled researcher to

collect data and how it was analyzed. Recent developments in literary theories have
opened up new possibilities for reading texts, perhaps as many possibilities as there are
readers. The question of how to read a text in general and a divine text in particular is
intricately tied to a reader ‘s expectations and intentions for what a person is looking for.
The theoretical framework of this study is drawn mainly from narrative research
conducted by Labov who kept on reviving and reviewing the proposed postulates of his
model and thus making it a living model till date. As the researcher made contact with
William Labov through email and in repose to that William Labov himself mentioned the
upgradation of his model in the book titled ‘The Life and Death of a Language’ published
in 2013, the letter is attached as per Annex E.

American linguist William Labov born on December 4, 1927, he was

a professor in Linguistic Department of the University of Pennsylvania, and conducted
research in sociolinguistics, language change, and dialectology. He has a unique
distinction of ushering a discipline that is now practiced as a branch of language science
in the world over.

His seminal work first appeared in 1967 in a joint article with Joshua Waletzky,
under the title of “Narrative analysis: oral versions of personal experience”, and then
revised and extended in Labov (1972)’s chapter “The Transformation of Experience in
Narrative Syntax” in Language in the Inner City: Studies in the Black English
Vernacular. In 1997, ‘Further Steps in Narrative Analysis published in, Journal of
Narrative again in ‘Principles of Linguistic Change and Life.’ Published in journal
 42

’Social Factor’ and finally in 2017 reviewed the concepts in his book, ‘The Language of
Life and Death the Transformation of Experience in Oral Narrative’ in 2013. Labov deals
with oral communication and so does Qur’an. Any method applied to have a better
understanding of the text will acceptable as long as it obeys the principles of scientific
research method. A methodology which is based on the theory of verbal communication
is counted as most appropriate in this regard as text is communicated to the masses
primarily in oral form, and hence it is only reasonable to apply principles of human
communication in explaining it.

The objection that Western methodology is, after all, a non-Muslim methodology
so how can one apply it on a scared book such as Qur’an can be logically invalidated.
The divine book was revealed when non-Muslims were part of Muslim society and it was
never claimed at any stage that it is only meant for Muslims. So if a non-Muslim uses a
theory to examine the Qur’an it makes no difference from a Muslim one, as long as they
both analyze utterance the way early Muslim commentators did. (Khan, 2014) also is of
the view that Qura’n is also basically rgareded as an oral text. Theoretical framework in
fact is a kind of master software which governs the whole proceedings of the research. In
the proceeding lines the researcher will enunciate comprehensive details of the theoretical
formwork.

3.1. Theoretical Framework

For structural analysis of a narrative, Labovian model serves as a panacea.

Labov’s major concepts are; the universal narrative model, presence of six schemas in
every narrative and the fix clausal arrangement of a narrative. The researcher will mainly
focus on the applicability of Six Schema. Labov’s concept of Six Schema is well
reverend among linguists and considered as the most authentic instrument for the analysis
of narrative structure. (Bamberg, 1997) is of the view that in 1972 Labov and Waletzky’s
six schema is a ground breaking contribution with regard to the narrative text.

Interestingly all three above discussed concepts of Labov contribute to the present
study in one way or the other. The concept of clausal arrangement leads to Qur’anic text
in the form of verses, the six schema may help the reader in relating and sticking with
main narrative and lastly universal narrative model may enable readers to apply it on rest
 43

of the Surahs of Qur’an in which an account is narrated, like in Surah Yunus, Al-Nahal,
Al-Baqarah, Al- Kahaf, Yusuf and so on. Researcher’s main focus was on surah Yusuf
taking as one example, which may be taken as reference to approach other Surahs of
Quran. Keeping in view the limited scope of the study, the researcher’s main focus is on
the analysis of structure of surah Yusuf, the differences that occur at ideology and
exegesis level are not considered in the study. In the following lines I shall present detail
picture of six schematic features, the clausal arrangement and finally concept of universal
narrative structure conceived by Labov. A famous Canadian linguist Jack Chambers
applauds him in the following words.

3.1.1. Six schema

Our understanding of the texts depends on knowledge six features. As Labov

(1997) said that schematic feature is in fact a bunch of clauses and discernable by its
application of definite lexical and grammatical devices, which form specific in the
narrative. L&W also held the view that six schemas follows a fixed order.

“The narrative schema framework proposed by L&W (1967) and Labov (1972)
claims that a fully-formed narrative comprises six schemas. Each schema has its own
distinct functional and structural role in the narrative (Labov W. , Further Steps in
Narrative Analysis, 1997).”

The six features, are the abstract, orientation, complicating action, evaluation,
resolution and coda, each of them has a specific form and role to play. According to
Labov, the abstract, the orientation, the resolution and the evaluation reply questions
which relate to the function of effective narrative: the first three to clarify referential
functions, the last to answer the functional question. The function of the resolution relates
what finally happened? It indicates that the narrative is to end. A comprehensive narrative
starts with an orientation that leads to the complicating action, latter suspended at the
focus of evaluation and concludes with the resolution, and brings the listener back to the
present time with the coda.

Details of six features defining their function, linguistic form and composition etc. are as
follows;
 44

a. Abstract

Abstract is the introductory part and gives an overview of the story. Its role is to
signify the reason of stating the narrative and having attraction of the listeners.
Sometimes the abstract acts as the focal point of the story whereas in a few cases it is
limited to a free clause, which can be positioned in the narrative without disturbing the
meaning. Its narrative function is to indicate that the narrative is about to start and grips the
attention of the reader or listener. It may be a short summarizing statement which is provided
before the narrative starts.

The abstract answers the underlying question, “what was this about?” and often
gives insight into the narrator’s attitude towards the narrative. The function for this
segment is to summarize the point of the story. Narratives have to begin somehow and
somewhere in conversation. It summarizes the whole story within one or two clauses. It
can report the entire sequence of events of the narrative. So, abstract lays foundation of
the narrative framework and forecast rest of the narrative details to follow, which
indirectly entails an element of interest and excitement in the reader.

b. Orientation

After the abstract, an orientation section is typically found in a narrative typically

at the beginning but possibly elsewhere. It is a set of free clauses that contextualizes the
narrative with time, place, persons, activity or the “behavioral” situation. In linguistic form
it is generally marked by the past continuous tense and adjuncts of time place, and manner.
Labov explains orientation answers the questions like when, where and who.

In every day English the term orientation is quite popular and generally used to
give introduction and relevant details. There is a hair line difference between abstract and
orientation though outwardly both seem two sides of the sane coin but abstract answers
the question that what narrative is about whereas orientation gives details about the time,
place and characters of the narrative. It can be inferred that orientation is more
explanatory and will definitely consist of more than one clause, whereas abstract can be
of a single clause.
 45

c. Complicating Action

The complicating action section is the main body of narrative clauses that
collectively make up the story or tell the event. This section answers the underlying
question like, “And then what happened?”

Complicating action is normally composed of narrative clauses which act as a

referential role of providing the past experiences of the teller. Linguistically complicating
action consists of a verb in the form of simple past or present tense.

A story may consist of multiple complication sections and address the question
like what happed then. Complicating action clauses are in fact narrative clauses serve as a
tool to recapitulate a sequence of events which ultimately leads to the climax.

In other words, at the end of the climax, the result or the evaluation feature starts.
Johnstone further enunciate the element of climax in the following lines “Complicating
action clauses are narrative clauses that recapitulate a sequence of events leading up to
their climax, the point of maximum suspense. These clauses refer to events in the world
of the story and, in the world of the telling, they create tension that keeps auditors
listening. (Johnstone, 2001).”

d. Evaluation

Evaluation states the reason of the interest of the listener, it states unusual
happenings of the narrative as the evaluation typically follows the complicating actions. Its
main role is to clarify the point of the story. It can be embedded in the free clause as in or
in the form of extra detail about characters. Labov says that evaluation cannot be
specifically restricted to one or two clauses. Evaluation is the part of narrative which
delineates attitude of the narrator towards the narrative.

Narratives ultimately are insignificant without an evaluative function. “Every

narrative has an emotional point…and this point appears in the narrative through
evaluation. The evaluation function is the second primary function of a whole narrative
and serves to bring in personal significance by answering the possible “so what”
question. (William Labov and Joshua Waletzky, 1967).”
 46

Evaluation usually consists of groups of free or restricted clauses, it addresses the

question: So what? It lends clarity to the story. Labov divides evaluation into sub categories
like external and internal evaluation. Through external evaluation tools, the narrator holds
the sequence of events and comes out of the story in real world, in order to comment on
aspects of it. Labov says that internal evaluation is deeply embedded into the
complicating action. Labov postulated the following four types of internal evaluative
devices:

1) Intensifiers are used to enhance one particular event.

2) Comparators contrast what happened with what could have happened.
3) Correlatives bring together two events that happened by abutting them in a
free clause.
4) Explicatives suspend the narrative action to go back or forward in time.

In other words, evaluation is a process in which a narrator evaluates events by

having a comparative analysis with events in an another reality that was not in fact
familiar, Labov points out that it can be focused as a section before the resolution
schema, thus assisting to recognize the resolution. However, Labov (1972) revised his
earlier application on the evaluation schema and said that it is in fact found throughout
the narrative.

e. Resolution

The resolution gives the story a sense of completion. It relaxes the tension and
relates what happened at the end. It helps identifying how the end worked out. The
resolution of tale is that portion of the narrative sequence which follows the evaluation. If
the evaluation is the final element, then the resolution section overlaps with the
evaluation. But as the sequence is suggested by Labov, the researcher will follow the
proposed layout in true letter and spirit but the leverage is provided by Labov to move the
feature as per utility and feasibility, that is why in practical use resolution is followed by
evaluation and vis a vis.

Resolution is the solution to the problem and describes the way the action is
resolved. It is essential that the resolution fixes the rest of the story in tone and creativity
 47

and settles all parts of the conflict. Resolution is normally defined through narrative clauses
which relate past-time. Resolution generally addresses the question ‘what happened at the
end?’ It mostly recaps the final major events of the story.” The resolution of a personal
narrative is the set of complicating actions that follow the most reportable event (Labov
W. , Further Steps in Narrative Analysis, 1997).”

A few linguists have objected that resolution as being the separate category
because it is in fact the part of complicating action, however, L&W made a distinction
between the two schematic features as per their function. They said that the resolution
indicates end of the complicating action and without a resolution, the narrative is likely to
be considered as incomplete.

f. Coda

Most of the narratives are concluded with resolution section, but many have an
additional element which we may name as Coda. It brings back the listener to the present
time, bringing them back out of the fairy tale world into the world of the storytelling
event. A coda is not essential part of the narrative, and in some narratives it is absent. It
addresses the question like, ’how does it all end?’

“It is interesting to note that all codas are separated from the resolution by
temporal juncture. At the same time, it seems that some semantic criterion is necessary to
identify codas, the fact that they are frequently not descriptions of events or of events
necessary to answer the question that ‘what happened? (Labov W. , 2013 ).”

Labov describes the coda as a specific device for bringing the listener to the
verbal the present time. In simple words, codas can bridge the gap between the end of a
narrative’s time and the present moment in which both the listener and narrative stand.
The narrative comes to a full circle, back to where it began. and, as Becker describes it,
the coda “marks the story as a structurally and semantically coherent whole and setting it
off from the conversational flow as a distinct unit.” Abstracts and codas are related to
each other in that the abstract announces the narrative and the coda closes it off.

So we finally quote word of Rolf and Monaghan that most of the linguists are
agreed that the narrative schema model presented by Labov and Waletzky (1967) and
 48

later by Labov (1972) make a clear functional analysis of the internal structure of oral
narratives.
3.1.2. Clausal Arrangement

Labov model is quite appropriate for the analysis of Quranic text, as it is

composed of ayats, just a replace word for clause. The beginning of a new paragraph is
almost always marked by a new ayat. (Khalid, (1996) said that an ayat is in fact a sign, a
token or a mark. In the terms Qur’anic terminology, it is the shortest text of Qur’an. With
Labov, the ayats are grouped together differently according to their group functions.
Hence a line by line transcription, based on clauses, is the best format of presentation for
a narrative analysis and for the comprehension of the reader.

Labov and Waletzky (1967) have propounded a framework based on clausal

concept through which one can analyze the narrative. In order to discern the fundamental
underlying structure. According to Labov and Waletzky,” Free clauses normally give the
information for the narrative, including explaining the scene, action, situation, location,
time etc. (Labov W. , Socioloinguistic Patterns, 1972).” So in Labov’s view a narrative
clause is the basic unit of narrative surrounded by rest of the narrative. Clauses can be
differentiated from one another by means of temporal junctures, which signifies a shift in
time and separate narrative clauses.

According to Labov,” Each section or schema is 'a group of clauses of a common

functional type and is recognizable by its use of specific lexical and grammatical devices,
which form distinct sections in the narrative (Labov W. , Further Steps in Narrative
Analysis, 1997).” In Labov’s view the function of the clause is to define the function of
the narrative and these clauses are joined in a definite sequence and order.
In Labov’s view, four types of clause formally constitute the narrative units:
‘free,’ ‘restricted’ and ‘coordinate’ clauses, and ‘narrative’ clauses. Free clauses are
unconfined by temporal juncture. Similarly, restricted and coordinate clauses may be
placed anywhere in a narrative without altering its temporality or semantic interpretation.
A restricted clause is defined as one that “does not range freely over the entire narrative,
yet has a wider range [of movement] than the narrative clause.” Coordinate clauses are
clauses that can be reversed and “may be freely interchanged” without affecting a
 49

narrative’s temporal sequence or altering semantic interpretation. The major quality of

narrative clauses is that they can only consist of ‘independent clauses.’ An independent
clause is a clause that can stand alone and is not structurally dependent on other clauses.
A ‘subordinate clause,’ also called a ‘dependent clause,’ is a clause that cannot stand
alone. Once a clause is subordinated to another, it becomes impossible to change the
actual semantic interpretation by reversing it. Subordinate clauses can be placed
anywhere in a narrative and often appear in the form of syntactic embedding. “This view
of narrative structure helps us to answer the two questions raised at the beginning of this
discussion. First we have related the sequence of narrative elements to the inferred
sequence of events in the experience which is being recapitulated through definitions of
narrative units, restricted clause, free clause narrative clause. Secondly, we have outlined
the principal elements of simple narrative which perform both referential and evaluative
functions. (Labov W. , 2013 ).“

3.1.3. Universal Structure

The question that remains is that whether oral narratives are universal and
whether it is reasonable think of a single narrative framework that can correctly explain
narratives across all cultures and societies. First we will have to clarify what is actually
meant by 'universal'. For this purpose, we first have look the variopu8s languages used
for narrative in different cultures. "We can begin by accepting the general claim that a
cultural 'universal' is a concept, property, behavior and/or activity that is common to all
cultures. Traditionally, debates about universals have their roots in philosophy, where the
main concern is with theorizing innate mental concepts and understanding how humans
are able to make sense of these concepts through experiences. (William Labov and
Joshua Waletzky, 1967).“ Human being's distinct ability to communicate through
language is one of the most prominent examples of a universal human quality.

When narrative is the essential part of every society so there should be a universal
model to be applied on all narratives. Fortunately, Labov model has given such a choice
to us. The concept of universal narrative and six schema was postulated by Labov in 1972
in his essay titled ‘The Transformation of Experience in Narrative Syntax’. Labov
defined the concept in detail and introduced a ‘Universal’ narrative structure. Labov and
 50

his colleague Waletzky stated that to understand narratives, it is essential to analyze their
internal structure in context to their function, so that we can relate the fundamental
properties of narratives to their functions. Labov and Waletzky defined narratives as a
method of recounting past experience with the help of verbal expression in the form of
clauses.” For ‘universalism’ of Labov and Waletzky's (1967) and Labov's (1972)
narrative schema model, one will turn to a model of narratives that is widely considered
to offer a description of a basic narrative structure (William Labov: An Appreciation,
2017).“
We may sum with the following words of Hurst, “Labov and Waletzky's (1967)
influential six-schema model of personal narratives has often been considered to make
claims regarding a 'universal' narrative structure (Hurst, 1990).“

In the following lines the researcher will delineate the major features of
methodology which researcher kept in mind while conducting the research

3.2. Research Approach

The study is a narrative inquiry governed by mix method approach under post
positivist paradigm, in which ontologically the features of Labovian model in English
translation text of Surah Yusuf were tried to be identified and at epistemological level
researcher endeavored to find out how far the identification of modern structural elements
in Surah Yusuf assisted in the comprehension of the narrative text. Hence keeping in
view the ontological and epistemological strands the Labv model best suits the study.

3.3. Population

The study was based on the data collected from the students of BS English in
International Islamic University Islamabad as the students have already studied Arabic
Language, translation many Surahs and Western Literature. So they have background
knowledge of both disciplines that is the narratives and the Qur’an, which enabled the
researcher to collect target data through purposive sampling.

3.4. Research Tool

 51

English translated text of Surah Yusuf by Abdullah Yusuf Ali was shared with
students along with a brief introduction of the six schema of Labov’s narrative structure
model. The students were made to read the text and discern the six schematic features of
Labov. A Likert Scale questionnaire was shared with the students through the Google
Forms Application and link was shared with the students. The data automatically was
stored in the researcher’s Google Drive account along with the summary of responses of
the students and latest SPSS version was applied for calculating the percentage of
answers in the form of Pie chart.

3.5. Research Process

Questionnaire was compiled to gauge the comprehension of the students, their

ability to identify the schematic features in the text and lastly their level of interest in
reading of the text. A Likert scale based questionnaire was shared with the students,
which was comprising of two sections: the first section was to deal with the pre-
discussion phase of Six Schema with students and second section was to gauge the
comprehension and interest along with improvement narrative structure knowledge of the
students. Most of the questions were designed as statements and five options were given,
which were arranged according to a Likert Scale; such as- A. Strongly Agree, B. Agree,
C. Not Clear, D. Disagree and E. Strongly Disagree. Respondents were needed to put a
tick as per their choice.

The questionnaire was based on to measure the pre and post Labovian Knowledge
of the students therefore the questionnaire was divided in two sections. There were 17
questions in the questionnaire. Nine questions were in pre Labov Knowledge and eight in
the post Labov Knowledge. One additional question was to judge the background
knowledge of the students.

            Before taking in had the proceedings of actual study, a pilot study was conducted
consisting of twenty-five female students who were students of BS English Linguistics in
International Islamic University Islamabad. In prevailing Covid scenario, the Labov model
and Surah Yusuf text were shared through mobile phone WhatsApp group through class CR
 52

alongwith the link of questionnaire made on Google drive. The students were asked to fill the
Section A of the form before reading the Labov model and Surah Yusuf. In the second phase,
Labov model was discussed with students and asked to read Surah Yusuf translation in the
light of discussed Labov model and fill Section B of the questionnaire keeping in mind six
features. Finally, the students were asked to press the ‘Submit’ option given at the end of the
questionnaire. The results of pilot study are attached in appendix. The pilot study lead to the
encouraging results for the researcher and it lead to his resolve to work on the topic. The pilot
study enabled the researcher to go for personal interaction for better pedagogical process and
to overcome some technical issues regarding internet connectivity, filling of the form and etc.

In the actual part of the study questionnaire was already shared with the students
through WhatsApp with class CRs. In order to avoid the hurdles faced by the students in
pilot study, the researcher personally interacted with the students as the universities have
reopened. The researcher sought the departmental permission (The copy of letter is also
attached in appendix). After a brief introduction of the topic the researcher asked students
to fill the Section A of the shared questionnaire prior to discussing narrative structure
knowledge or the Labov’s six schema with the them. Before discussing the six schema
and Surah Yusuf, researcher asked the students to read the six schema slide shared in
WhatsApp group by their CR. After completion of their reading then researcher briefly
discussed with them Six features and asked them to read the shared text of Surah Yusuf
keeping in mind the discussed six features of Labov. Researcher made it sure that
students were able to locate the six features in the narrative and for convenience
researcher discussed with them the Surah Yusuf as well. Finally, students were asked
now to fill the second part of the questionnaire. Researcher interacted with more than
fifty students of English linguistics and literature. Questionnaires were distributed among
students in hard form and are attached in the appendix.

3.6. Delimitation

Keeping in view the scope of the study the researcher has focused on identifying
Surah Yusuf’s narrative structural elements with the help of Labov’s narrative model.
Abdullah Yusuf Ali’s English translation of Qur’an is selected, as it is the most reverend
and referenced translation and is among the most authentic English translations of
 53

Qur’an. Surah Yusuf is picked due to its narrative richness and provision of maximum
structural elements. Surah Yusuf is in 12th chapter of Qur’an and consists of 111 Ayahs.
Surah Yusuf is regarded as Ahsan ul Qassas of Qur’an (The most beautiful narrative of
Qur’an). The story of Prophet Yusuf (AS) is an example of the Quranic stories and as a
literary text includes some narrative elements which have been used to promote the
transcendental goals of the Quran, i.e. training and guiding.

3.7. Sampling

Data was collected through purposive sampling comprising of fifty students of BS

English in Islamic International University Islamabad as the students have already
studied Arabic Language, translation of many Surah and Western Literature.

3.8. Analytical approach

In narrative analysis researchers interpret stories that are told within the context of
research and these stories are shared in our daily routine life. Many scholars have applied
similar approaches and arrived at interpretations by focusing on various elements. These
elements include: How the story is structured? What functions the story serves? What is
the substance of the story? and lastly; How the story is performed? In this study analysis
was done to gauge how far Labov’s six schema has assisted the students in the discerning
the structural features in the Surah and has it enhanced their interest and comprehension
of the text?

This study adopted the simple, straight and reader friendly approach to fulfill the
ultimate goal to identify modern narrative structure elements in surah Yusuf. The focal
area of this research work was not critical on Qur’an but an addition to make ease in the
discernibly of the readers about Labovian structural features in surah Yusuf.

3.9. Ethical Considerations

Formal approval was sought from the concerned institution so that the researcher
could assemble the suitable data for the study. The element of security and confidentiality
 54

was kept in mind. Respect for other religious restrictions and the originality of the
intended and perceived messages kept in view. The researcher tried his level best to abide
by major six points of ethical social research, which include:

• Integrity and quality.

• Information to staff.

• Confidentiality.

• Voluntariness.

• No harm to research participants.

• Clarity and free of any conflict.

3.10. Limitations of the study:

Keeping in view, the edict nature of the text, researcher has taken great care to
handle the subject and did not go to the intricate matters such as its translation,
hermeneutics, and interpretation etc. Similarly keeping in view the scope of the study the
researcher has focused on the narrative structure elements of Surah Yusuf (AS) aligning
with the main objectives mentioned in chapter one of the study.

3.11. Validity and Reliability

A mix method study results cannot be generalized however they are based on
perceptions and calculations. Thence it is the utmost responsibility and obligation of
researcher to exhibit actual picture of the respondents. In order to maintain the credibility
and trustworthiness in this study, the researcher has garnered the required information
from the participants directly through open ended questionnaire, furthermore the
participants have been given complete freedom and full opportunity to express their
views and observation.
 55

Chapter.4

Analysis

“But none will grasp the message except the men of intellect. (Q: 2:268: Sura Al–Baqrah)”

This chapter is based on the data collected through the survey questionnaire. The analysis
is based in the comprehension of the Qur’anic narratives like Surah Yusuf in particular and
Qur’an in general. The researcher tried to enable the readers to discern the structure of the
narrative into identifiable components and ultimately enable the reader to perceive the
message in the surah.

The questionnaire was formed keeping view the sanctity and the divine nature of the
text. In the proceeding lines we shall have the question wise analysis of each question and
the researcher have made the explanation and interpretation on the basis of the data
responses given by the respondents. The questionnaire is divided in to two parts that is
pre and post Labovian model knowledge. First part of the questionnaire gauges the
existing knowledge of the students and their perception of the narratives Qur’an,
narrative structure model and theories including Labov model, whereas the second part of
the questionnaire gauges the improvement in comprehension of the Surah Yusuf and the
uplift in the interest Qur’an.
The researcher first draws the data in tabular form along with clearly mentioning the
frequency of the responses and then he presents the percentage of the responses of each
category through Likert Scale five choices. The percentage distribution has clearly been
indicated with the help of pie charts. In the second phase the researcher has made the
comparative analysis with the help of graphs. Finally, researcher has related the findings
 56

made after the analysis alongwith elaborative interpretation and explanation. The
researcher has comprehensibly discussed the findings and results.
4.1 Analysis of the Data

4.1.1 Pre-Labov Model Knowledge

Part-A

Statement 1a. I was aware of the narrative structure components.

Table 1a

Option Frequency Percent

Strongly Agree 03 06%
Agree 34 68%
Not Clear 11 22%
Disagree 02 04%
Strongly Disagree Nil Nil

The very first question is asked to gauge the background knowledge of the
participant. The researcher deliberately gave an extra question in the first part of the
questionnaire just to have the background knowledge of the respondents. As population is
the students of English literature therefore they were assumed to be well versed with the
basic features of narrative structure and related models and theories. The responses from
the students clearly justifies the purposive selection of the population by the researcher as
 57

74 percent of students were aware of the narrative structure components out of 6 percent
are having strong knowledge. 22% have shown lack of clarity or knowledge and four
percent were in negation of having any knowledge of narrative structure. The students
who are not clear or disagree almost makes a quarter of total population that is 24% and
this is the particular faction of the participants on whom the researcher has focused.

Statement 2a. I always found the narratives of Qur’an interesting.

Table 2a
Option Frequency Percent
Strongly Agree 05 10%
Agree 24 48%
Not Clear 17 34%
Disagree 04 08%
Strongly Disagree Nil Nil

This is the question of the prevailing scenario when Qur’an is being taken as only
a religious book, as also mentioned in the literature review as well. In fact, Qur’an is
perceived to be having only rhetorical nature and kept in a beautifully embroidered piece
of cloth. As an African Muslim Yimam Workneh has also rightly said that Qur’an is just
thought to be composed of do’s and don’ts therefore it should only be placed in mosque,
 58

he adds that it is a very wrong perception and it must be reformed with the help of
academic researches and studies.
It is the need of hour to make our youth realize that it is not just a book of rhetoric
but a complete code of life. The very term code of life has a deep message in it, it means
that it directs and guides us in every aspect of life.
The answer to the question is positive and encouraging. Religious minded boys
take it as a religious obligation to reply this question positively, as a negative reply may
hurt the supreme position of Qur’an in their life. A few students do find the holy book’s
narratives attractive and show their interest in the divine book. Therefore, we have 10%
of students who strongly find the narratives of Qur’an interesting.48% just agree and
show their interest in the book, whereas 8% of the students never find it interesting. 34 %
students show their lack of clarity or refrained to answer the statement. In total 42% of
the total population are either confused or away from the Qur’an and its narratives and
this is the target group on which the researcher focused and tried to bring closer to the
holy book by arousing their interest. Now how the researcher is successful in achieving
the objective? We will see it in the proceeding lines.
Statement 3a. I applied narrative structure knowledge when I read Quran.
Table 3a
Option Frequency Percent
Strongly Agree 01 02%
Agree 21 42%
Not Clear 18 36%
Disagree 10 20%
Strongly Disagree Nil Nil
 59

The response to this question may have been far different, if it had been asked
from routine readers of Qur’an but as our population is the students of English linguistics
and literature therefore the rejoinder is around forty percent. So, if someone has the
knowledge of narrative structure in the backdrop, he or she will try to apply it for better
understanding of the text. We see that 44% of the population, who are the students of
English language do probe the meaning of the text with the help of keeping narrative
structure in view. Although the major portion of the population did not apply narrative
structure information which is about 56%, they either not clear or disagree with the
statement.

As it is world of science and technology today people apply modern theories and
techniques to get better understanding. In fact, people want to get maximum at minimum
expense time. Narrative structure in fact facilitates the reader for better understanding and
comprehension.

Statement 4a. I was aware of Labov’s Six Schema model earlier.

Table 4a
Option Frequency Percent
Strongly Agree Nil Nil
Agree 06 12%
Not Clear 20 40%
Disagree 22 44%
Strongly Disagree 02 04%
 60

This question requires the expertise up to certain level. This question may be
responded positively only by the students or the teachers of English language, who are
well versed with narrative models. BS English students of Islamic International
University Islamabad have read about William Labov in their course offered in 5 th
semester as ‘Introduction to General Linguistics’. So it is believed that most of the
students may be aware of the other models along with William Labov. But the response
of the question is a bit discouraging as only 12% students have expressed their knowing
well about the William Labov and 44% may have heard about it but not clear or may
have forgot it, whereas 40 percent of the students did not agree with the statement and 4
percent were in total disagreement that means they are totally oblivion about the model.
These large figures of opacity were real challenge for the researcher.

Statement 5a. I applied narrative structure schema while reading Surah Yusuf.

Table 5a
Option Frequency Percent
Strongly Agree Nil Nil
Agree 03 06%
Not Clear 26 52%
Disagree 19 38%
Strongly Disagree 02 04%
 61

This question is also the continuity of the previous question and can be responded
by the pupils who have good background knowledge of Labov’s model. Having
knowledge is something else but applying knowledge is another skill.

Therefore, we see a drop in the percentage of students who has the knowledge of
Labov model. We see that there is 6% of students who possess some perception of the
schema and its application. The decline in the figure was also due to the researcher’s
approach in this question which was again from general to specific that is, from whole
Qur’an to only Surah Yusuf. So about 52% again may have heard about it but not have
the clarity. There is again increase in the percentage than the previous question, which is
obvious due to the reason as aforementioned. 38 percent of the students once again did
not agree with the statement and only two students which make 4 percent of the total
population were in complete disagreement that means they had not read or forgot about
Labov model.

It was a real daunting task for the researcher to make the students understand
narrative and its application. Now how far the researcher was successful to meet such an
uphill task? it will be judged in the responses to follow in second part of the
questionnaire.

Statement 6a. I applied narrative structure knowledge to unravel hidden message

in
 62

Surah Yusuf.

Table 6a
Option Frequency Percent
Strongly Agree Nil Nil
Agree 07 14%
Not Clear 19 38%
Disagree 22 44%
Strongly Disagree 02 04%

This question is asked by the researcher after coming to know the background
knowledge of the students about features of narrative. In this question now the researcher
moves to the next level that is reading beyond the lines. Answer to this question would
have been once again very low but as it has been mentioned earlier that the very
population were the students of English language and literature, among them there is a
healthy proportion of students who had some background knowledge of the narrative
structure and William Labov model. Therefore, we see that 14% students are agreed with
the statement.
Now as far as the term hidden message is concerned the narratives of Qur’an are
not just to relate the stories for entertainment, there is a certain objective behind it. The
aim of relating past stories is itself explained by Quran.
“So relate the story; perhaps they may reflect. (Q176:7: Surah. Al-Ar’af)”
 63

Here we shall not go in details that what the message is as there could be as many
interpretations as many readers are there. Here the researcher only wants the affirmation
to perceive that the prime objective of the divine book is fulfilled. How far this aim is
achieved? it will be observed in the second part of the questionnaire.
As per the pre Labovian knowledge, the students who are not clear or lack the
ability to retrieve the hidden massage are 38%. 44% of the students are not agreed with
statement. In the proceeding lines the researcher showed that the how with the increase in
comprehension the figure goes up from the present percentage of 44%.
Statement 7a. I was aware that particular narrative structure is following in the
Qur’an.
Table 7a
Option Frequency Percent
Strongly Agree 03 06%
Agree 26 52%
Not Clear 19 38%
Disagree 02 04%
Strongly Disagree Nil Nil

This question is linked with the previous question. Actually this question is a bit
demanding and requires an intuitive power on the part of the students. As the university
students gets mature enough at graduation level therefore they are considered to be able
to answer such an analytical question. The agreement on the statement is about 52%
 64

which is quite healthy proportion of the population and further six percent of the students
are of the firm opinion and in total it makes fifty-eight percent. And on this faction of the
students the researcher spent time to enable them to read through the text in identifiable
component. What were the results of it? we would find in the second part of the
questionnaire. 38% students are still not clear about the working of structure behind the
narrative and four students disagree with the statement.
Statement 8a. I understood the Quran very well before introduction to Labov’s
narrative structure model
Table 8a
Option Frequency Percent
Strongly Agree 02 04%
Agree 14 32%
Not Clear 17 34%
Disagree 14 24%
Strongly Disagree 03 06%

The question actually gauges the pre Labovian structural knowledge of the
students and it was meant to measure the level of improvement in the understanding of
the model by the students. It is meant to realize by the students about the vitality of the
model in the comprehension of the texts. It depicts a clear picture of before and after
situation of the students.
It should never be perceived by the question that God forbid the text of divine
book is dependable on earthly narrative structures and theories for its understanding and
 65

comprehension rather it helps and facilitates in the understanding and brings the student
close to Qur’an and enhances their interest in it. Like for example, we need spectacles to
read Qur’an or a hand free to hear its recitation. Even a step further it could be just like an
exegete or the interpreter who makes the text more explicit and easy to understood. The
study also works on the same lines as it just wants to make its readers to understand the
text more easily.
As the students are of Islamic university therefore their interest in Islam is quite
obvious, we see 28% of the students understand the Qur’anic text well, whereas quite a
small portion 4% is found to be having deep understanding. But the major portion that is
almost sixty-two percent have shown poor understanding and to whom the researcher has
addressed in his study. Out this faction of sixty-eight, 34 percent have lack of clarity and
28% are disagree and 6 percent of students were in total disagreement.

Statement 9a. I could understand Surah Yusuf very well before introduction of
Labov’s narrative structure model.
Table-9a
Option Frequency Percent
Strongly Agree 02 04%
Agree 17 34%
Not Clear 12 24%
Disagree 17 34%
Strongly Disagree 02 04%
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The researcher has deliberately chosen Surah Yusuf keeping in view the narrative
richness and popularity of the Surah among the masses. Every Muslin belonging to any
age group mostly have read or heard Surah Yusuf. Moreover, Qur’an is the text which is
read in Muslims as a religious obligation and in the educated circles, it is read with
translation therefore quite a healthy number is found to be having the understanding
before the introduction of the Labov model. So we see 34% are the students who agree
with the statement and 4% are strongly agree. More than half of the population did not
have the complete understanding of the Surah and researcher had tried to improve this
figure.

4.1.2. Post-Labov Model Knowledge

(Part B)
Statement 1b. I have clearly understood Labov model’s Six Schema concept.

Table: 1b
Option Frequency Percent
Strongly Agree 20 40%
Agree 26 52%
Not Clear 03 06%
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Disagree 01 02%
Strongly Disagree Nil Nil

The responses of this question have validated the researcher’s ability to make the
students understand his point of view. The answers of the questions project a healthy
input from the participants. On the whole 92% students endorse the researcher’s
discussion and briefing. 40% students are strongly agreed and fifty-two percent of
students show the satisfactory response and are agreed with the statement. In fact,
students have corroborated that they have well absorbed William Labov’s Six schema
concept. Although the lack of clarity is 6% and 4% are in disagreement with the
statement which can be ignored as 100 % result in language class is hard to have. The
positive response of the statement will lay foundation for statements to follow.

Statement 2b. My comprehension of Surah Yusuf increased with my aware of the

Labov’s model.

Table 2b
Option Frequency Percent
Strongly Agree 20 40%
Agree 25 50%
Not Clear 03 06%
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Disagree 02 04%
Strongly Disagree Nil Nil

This question is also very imperative as per keeping the title of the study. It also
validates objectives and purpose of the study. Researcher is of the view that when Labov
model ‘s six features are kept in mind, the reader divides the text in identifiable
components and it indirectly contributes towards the better understanding of the Surah.
The post briefing results are quite encouraging and meet researcher’s objectives. So we
find that more than 90% of the total population are affirmative about the statement. 40%
are strongly agree whereas 50% agree with the statement. Still 6% of the students show
lack of clarity and 4% of the students did not find any improvement in their
comprehension.

Statement 3b. Labov’s Six Schema can be applied on all narratives of Qur’an.

Table 3b
Option Frequency Percent
Strongly Agree Nil Nil
Agree 02 04%
Not Clear 33 66%
Disagree 09 18%
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Strongly Disagree 06 12%

The question requires a mastery in narrative structure knowledge of Labov model

by the students as well as the awareness with all narratives of Qur’an, the former issue is
tried to be addressed by the researcher, whereas the latter part varies from person to
person. The major portion of the population showed lack of knowledge and shy to give
response to this question. So we find that 66% of the students are not clear that whether
the model could be applied on the other narratives of Qur’an, whereas thirty percent of
the students are not positive about the statement, out which 18% disagree and 12%
strongly disagree to apply the model on other narratives of Quran. This negative response
from the students indirectly testifies Rabia Bajwa and Ayaz Afsar claims as discussed in
literature review that Labov model cannot be a criterion for all the narratives of Qur’an as
affirmed by Labov homself. Only 4% of students are of the view that Labov model can
be applied on other narratives of Qur’an.

Statement 4b. Labov’s six schema framework enabled me to conceptualize the

structure of Surah Yusuf into identifiable components.
Table 4b
Option Frequency Percent
Strongly Agree 27 54%
Agree 16 32%
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Not Clear 03 06%

Disagree 04 08%
Strongly Disagree Nil Nil

The respondent’s reply of this question is also very important in the perspective of
answer to the research question posed in the previous chapter of introduction. This is the
question which emerges from the major portion of the literature review that how the most
of the scholars worked on the element of nazm /structure in Qur’an and this confirmation
of nazm that lead them to divide the narrative in certain components of narrative structure
which indirectly helped the reader to comprehend the hidden message. As remarked by a
scholar (Selim-Awa, 2017) that in order to analyze a narrative we have to divide the
narrative in identifiable components.

Now as the readers are English language learners are tuned to study narrative by
applying narrative structure. Only such students make in-depth division of the narrative
text. Here Labov model plays a pivotal role in recognition of these components with a
certain nomenclature. These portions are well conveyed by the researcher to the students.
Researcher encourages the students that Quran’s narratives can be read in dividing in
certain identifiable components. Therefore, we see that 86% students clearly find these
identifiable components called six features out of which 54% strongly agree. It is in fact
the success of the researcher and proves the utility of Labov’s model that most of the
students grasped the main idea of the Six Schema and its working within the narrative.
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Only 6% showed lack of clarity or disagreement with the statement. A few made contact
with the researcher the model was further elaborated and discussed with them.

Statement 5b. I was able to unravel the hidden message of Surah Yusuf after
awareness of Labov’s model.
Table 5b
Option Frequency Percent
Strongly Agree 14 28%
Agree 30 60%
Not Clear 05 10%
Disagree 01 02%
Strongly Disagree Nil Nil

This question addresses the next step after the comprehension level is uplifted
therefore it is very much related to the previous question. The response of this question
gives answer to the research question set by the researcher. In fact, the researcher has
adopted the mathematical approach in the questionnaire that is from easy to difficult. So,
in question number two the researcher asks about whether comprehension has taken place
and answer was 90% in agreement. Now the researcher steps ahead and rightly asks that
how far you were successful in perceiving the hidden message in the Surah. The response
is again very healthy and it agrees up to about 88% out which 28% strongly support the
rhetoric nature of the message and 6% were only affirmative. A few researches have been
conducted about the major themes circulating in Surah Yusuf like Mustsansir find six
hidden themes whereas, another Pakistani scholar Ayaz Afsar has located about twenty
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themes in the narrative of Surah Yusuf. But in this study the researcher did not want his
students to dig out the themes. Researcher simply wanted from his students to approach
the inbuilt message of the narrative. We have seen that major portion of the population
has agreed upon the statement which indirectly validates that they were successful in
perceiving the hidden message. In researcher ‘s opinion it is the result of better
comprehension of the text and improvement in interest of the readers. Here about 10% of
the population is not clear about the message and this population more or less is
acceptable and a very small portion of 2% did not agree with statement.
Statement 6b. The Labov’s model can comprehensively explain the narrative

structure of Surah Yusuf.

Table 6b
Option Frequency Percent
Strongly Agree 19 38%
Agree 19 38%
Not Clear 11 22%
Disagree 01 02%
Strongly Disagree Nil Nil

The statement is the verification of the statement of Labov’s six schema that the
features sufficiently delineate the complete picture of the narrative structure. Once again
the researcher actually wants to know that up to what extent Labov’s six features fulfil
the requirement to bring forth the structural knitting of structure of Surah Yusuf. By the
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usage of the ward ‘comprehensive’ in the question above, the researcher actually wanted
to know from the participants that did they find Labov’s Six features sufficient enough to
explain the narrative of Surah Yusuf or they want to add other schematic feature just like
Rabia Bajwa who proposed another feature called post evaluation. But we find
satisfactory response of the question which is more than seventy-five percent, which
means participants find the Six feature sufficient enough to fulfill narrative structural
requirements. 38% of the students strongly support the idea whereas again 38% of the
population have agreed with the point of view. Here again 22% of the students show a
lack of clarity about the statement. Only one student disagreed with the statement.
Statement 7b. The modern narrative structure theories can be successfully applied
on
other narratives of Quran.
Table 7b
Option Frequency Percent
Strongly Agree 11 22%
Agree 28 56%
Not Clear 08 16%
Disagree 03 06%
Strongly Disagree Nil Nil
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Now the researcher proceeds further and asks that if the narrative models and
theories can be applied on other narrative of the Qur’an. The application of Labov’s
model has definitely uplifted understanding of narrative structure model and students are
very much convinced that Qur’anic text fulfills the major requirements of the modern
narrative therefore the other narrative models and theories can also be applied on the
narratives of Qur’an. This opens up another vista for the research. So from the responses
we find that 22% are strongly agree with the statement and 56% agree together they make
more than ninety percent of the total population. So we see a glaring improvement in the
narrative structure understanding of the students.
Surely an ordinary reader of Qur’an may not be able to give an affirmative
response to this question that is why the researcher made a purposive selection of the
population that BS students of English language and also from senior semester students
because they might have studied ample literature in the form of novel and dramas. The
students may not have acquired the specialty of a structulist but being student of a
literature they may have acquired somewhat perception of the structure of the narrative as
it is aforementioned that they have read about William Labov in semester five.

Statement 8b. Reading Surah Yusuf through Labov’s structural model has awaken
my interest to read other narratives of Quran.
Table 8b
Option Frequency Percent
Strongly Agree 24 48%
Agree 20 40%
Not Clear 06 12%
Disagree Nil Nil
Strongly Disagree Nil Nil
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This question is the focal question of the questionnaire and one of the focal point
of the study as well. The responses of the question have attested the objectives of the
study The interest is directly related with the level of comprehension. Therefore, if the
comprehension is good then it is more likely that the interest level will also be high. It is
just like in our education career that we are mostly good in subjects in which we have
better comprehension and we even find the subjects interesting rather the teachers of such
subjects are our favorites.
We have found in the previous section that the interest level of the students is at
respectable level as Muslims take it as an obligation to read and show their love for
Qur’an but the reverence with understanding is portraying another picture, as the
response is now supported by better comprehension and interest by the participants. So
we see phenomenal improvement in the level of interest by the students. 48% percent of
the students strongly agree and 40% agree that their interest have risen after reading
Surah Yusuf with the help of Labov’s model, whereas 12% students still suffer from lack
of clarity.
4.2. Discussion/Comparative Analysis

In the proceeding lines the researcher will carry out the comparative analysis of
various variables which may have risen or fallen in the pre and post Labov model
knowledge phases. Researcher has mainly focused on four major variables like,
comprehension, interest of the students in narratives of Qur’an, knowledge and
application of Labov model on Surah Yusuf and finally success in perceiving the hidden
message in the Surah Yusuf.
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The comparative analysis of different variable will enable us to see that how far the
researcher has been successful in achieving the set objectives and up to what extent the
efforts of the researcher were fruitful in finding the answers of the research questions
targeted by the researcher.

Here it’s worthy to recall the wordings of Neil Robinson that in the first reading of
Quran he was shock to see that the Qur’anic text is beyond any analysis. But the point
here to note is that in the first reading but when we go through the text, it validates the
claim of inimitable text and source of learning for all ages.
Graph. 1

Pre and Post Knowledge Comprehension

Percentage

50
40
34 34
24

4 6 4
0
Strongly Agree Agree Not Clear Disagree Strongly Agree

Pre-Knowledge Post Knowlrdge

The prime objective of the researcher was to enhance the understanding and
comprehension level of Surah Yusuf with the help of six features of William Labov
model. Labov himself explained it in his own words that across the many narratives the
common mode of analysis is to begin by asking, “What is this story is about?” and locate
the most reportable event.

Here we get interesting and encouraging results through comparison, so we see

that over the 38% to 90% making about 50% growth in the comprehension of the
population. We also see that researcher is also successful in lowering down the unclear
status of students about the understanding of the narrative. Similarly, as the
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understanding of the students have risen it has indirectly lowered down the percent of
disagreement of the students. Here is worth mentioning that the comparison is made
between the responses of questions 9a and 2b.

In fact, the students when related the six features, it has risen their interest and
their understanding. The features like abstract and orientation gave the introduction.
Similarly, the complicating action and resolution provided the rise and fall of action in
the narrative The researcher took help from Ayaz Afsar’s narrative structure division
which made in comparison of the Bible’s Joseph.

Graph. 2
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Pre and Post Knowledge Interest

Percentage

48 48
40
34

10 12
8
0 0
Strongly Agree Agree Not Clear Disagree Strongly Agree

Pre-Knowledge Post Knowlrdge

It is the interest which steers the human actions. This comparison is directly
related with the previous variable of comprehension rather it will not be wrong to
proclaim that the two are dependent on each other. In other words, better comprehension
leads to better interest in the narrative of Quran by the readers. The above graph shows
phenomenal improvement in the interest of the students. It has risen from 58% to 88%,
means thirty percent uplift in the interest of the students took place whereas lack of
clarity has also dropped from 34% to 12%. Here the comparison of 2a and 8b responses
is made.

The emphasize on the interest by the researcher was due to the fact that the
students are only attracted towards narratives to which they find interesting. This increase
in the interest may bring the youth close to Quran, which is really the panacea for all the
anxiety and depression issues in which the youth of today has fallen and we see rise in
drug usage by the students in the universities.

The objection to the stance may be that Labov model applies on the narratives
only, the answer to the objection is that one fourth of Qur’an consists of narratives, even
if one fourth of Qur’an is read and comprehended well by today’s youth, it is sufficient
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enough to fulfill the aim of researcher. The figure of 50 students may seem small but if it
may spread beyond fifty thousand.

Graph. 3

Pre and Post Labove Model Understanding

and Application
Percentage

54 52

38
32

6 6 8
4
0
Strongly Agree Agree Not Clear Disagree Strongly Agree

Pre-Knowledge Post Knowlrdge

The beauty of Labov model’s is that Labov kept on reviving and adding the current ideas
as per the prevailing environment and situation. Labov himself directed the researcher
through mail to consult his latest review of the model in his book published in 2013 titled
‘The Language of Life and Death: A transformation of Experience in Narrative.’

So, the researcher did not find much difficulty in making his students understand Labov’s
six features and its application, as the two are dependent on each other. Better understanding
leads to the better application. We find that researcher is successful in conveying the Labov
model and how far students were able to apply it, is quite obvious from the above graph. The
affirmation from respondents is about 86% including the response of the students who are
strongly agree with the statement. We notice a rise from 58% to 86%, which is about 30
percent. Here the researcher has picked questions 5a and 4b. In second phase of questionnaire
the students gave response to the question that Labov’s six schema framework has enabled
him to conceptualize the structure of Surah Yusuf into identifiable components. The
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reaction of the respondents is a vehement reply to the research question set by the
researcher.

Graph. 4

Pre and Post Knowledge ability to Perceive

Hidden Message
Percentage

44
38 38 38

22
14

2 4
0 0
Strongly Agree Agree Not Clear Disagree Strongly Agree

Pre-Knowledge Post Knowlrdge

The field of narrative analysis has moved beyond the analysis of written texts and
folktales. Michael Toolan has rightly commented in his book ‘Narrative: A Critical
Linguistic Introduction’ that , “The ultimate authority for ratifying a text as a narrative
rests not with the teller but with the perceiver or addressee.” (Toolan M. J., 2001).
Therefore, it becomes our religious and moral obligation to understand what Allah
Almighty has said to His people. As the comprehension and perception of the hidden
message of the divine message is the part perceive our Emaan (faith).

“Will they not then ponder the Qur’an or are there locks upon their hearts?
(Muhammad,47:4).”

William Labov has provided the features in the schema, which enable us to
unravel the hidden message of the divine book. Like the feature ‘evaluation’ whose
function is to make the point of the story clear. The readers evaluate and contemplate to
draw the hidden message, as Qur’an itself encourages its readers to contemplate and
evaluate.
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The comparison of the responses of questions 6a and 5b shows quite amazing

results. We observe a rise in the perception of the students in unraveling the hidden
message of Qur’an. The students who firmly agree or proved successful in perceiving the
hidden message are 38% and those who just agree are 38%. The lack of clarity figure is
also fallen from 38% to 22% and overall disagreement is dropped to as minimum as 2%.
So, it will not be wrong to proclaim that perception of respondents has improved
alongwith the comprehension of the narratives of Qur’an. The results of this question
testifies the objectives of the study.

Graph. 5

Pre and Post Knowledge Commulati ve

Responses

36.9 35.8
33.8
30

24.4
Percentage

16

4.6
3.3 2.4 1.9
Strongly Agree Agree Not Clear Disagree Strongly Disagree

Pre Knowledge Post Knowledge

This graph portrays the pre and post Labov model knowledge. It focuses on the
overall response of the students in connection with the questionnaire. In this graph the
researcher has tried to retrieve the impression on the minds of the students left after the
knowledge of the Labov model. He also wants to the holistic picture that whether the
proceedings of the study have drifted towards the positive or negative path. By this
comparison researcher also wanted to see the effectivity of briefing and discussion with
the students.
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When we have a cursory look of the graph we perceive a positive impression that
is the strongly agree percentage has risen from 3.3 to 30 percent that is a commendable
achievement. As the students already possesses the background knowledge of narrative
structure and Labov model therefore the minor scale improvement is observed in most of
the areas. It is rightly believed that the layman or non-Muslims response to these
questions will have been of very low figures and the task for the researcher had become
tougher. As the population is the English language and literature students therefore we
mostly don’t find the magical figures in the chart. We see is a simple agree was managed
to be improve from 33.8% to 36.9%. The disagreement figure has dropped from 26.4 %
to 4.6% which is yet again a success on researcher’s part.

4.3. Findings

Following are the findings as per the major and other supportive aspects, which has
risen or fallen in pre and post knowledge Labove model above:

1. In pre knowledge phase of the study we find that more than 70% of the were
aware of basic narrative structure components which provided a well lifted
platform for the conduct of the study.
2. We also find the students’ awareness with the Labov model rises from 12% to
92% after researcher’s discussion and briefing to the students. which is a
commendable achievement on the researcher’s part.
3. It was also found that about 60% students have the knowledge of narrative
structure in the pre Labov knowledge stage.
4. The concept of overall application of narrative structure was also found improved
that is from 44% to 78%.
5. More than fifty percent improvement in the comprehension of the students is
noticed when they read Surah Yusuf with help of Willam Labov Six schema.
6. The interest level of the students has improved more than thirty percent, when
they read Surah Yusuf by keeping in mind schematic feature.
7. We have also witnessed an understanding of Labov model enhanced and is
comprehended by half of the population.
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8. Better comprehension of the text always helps in unraveling the hidden message
of the text.
9. More than 75% student were agreed, means they were of the view that the Labov
model is comprehensive and there is no need of addition or deduction in the
schematic features.
10. There is a lack of clarity is noticed among the students about the application of
Labov model on other narratives of Qur’an
11. From overall response of the population a positive impression is perceived and
researcher is found successful in uplifting the narrative structure knowledge,
comprehension and interest of the students.
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Chapter.5

Conclusion

“In this manner Allah explains His verses to make people

understand so that they may be fearful (2: 187).”

It was only recently, in the 20th century, that Qur’anic scholars and exegetes
changed the approach to text relations in the Qur’an from a simple explanation of linear
connectivity and logical dependency of verses upon one another, into a more complicated
analysis of structural unity and explained the structure of Qur’anic Surahs in terms of
sections and sub-sections which all participate in the establishment of one master idea.
we can see that a Labovian approach greatly adds to the scholarship on the Qur’an. A
Labovian approach, rooted in narrative analysis, also shows Qur’anic coherence by
revealing that it can be achieved by narrative organizational principles rather than
semantic considerations.

In this study we started with an introductory chapter in which we probed the

emergence of narrative and narratology. We tried to find the basic difference between the
two terms then we had the preview of narrative structural studies and found that the
history of narrative study is more than two thousand years back Later on we had a
cursory look on the narrative structure studies’ contribution made by major writers like
Aristotle Propps, Gerard Gennete, Roland Barths and finally Willam Labov, who
provided theoretical perspective of the study. The plain purpose and objectives of the
study was delineated by the researcher. The researcher briefly outlined the methodology
and discussed with which research approach the objectives and answers to the research
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question will be sorted out. At the end of first chapter the rationale alongwith significance
is given so that one can perceive the groundings and pertinence of the study.

In the second chapter the researcher has depicted the prolong history of the
structure studies on Qur’an. The major names among them are Frahi, Islahi Cuypers,
Farrin, Anglica Neuworth, Ayaz Afsar, Mustansir Mir etc. The literature is raised on
three pillars like the studies on structure/nazm of Qur’an, major works done on Surah
Yusuf and finally the studies in which the researchers have applied Willliam Labov
model. Through literature review the researcher has tried to find and prove his stance. At
the end of the chapter researcher highlighted the research gaps and located the areas
where one can contribute.

Third chapter clearly outlined the adopted methodology by the researcher and
how he approached the research work to find the answers of research questions and how
these answers ultimately lead in the achieving the set objectives of the study. In short in
this chapter the researcher set the targets and expressed the line of action through which
these targets will be achieved. In this chapter the researcher made exhaustively discussed
the William Labov model’s major parts, like the universal schema concept, the clausal
arrangement and finally the six schema, which is the focal factor of the study. In this
chapter the researcher clearly demarcates the research limitations, research approach
signs and tools he is going to employ. The researcher has mentioned the target population
and the research process. The factor of reliability and validity along with the ethical
considerations which kept in view while the conduct of the research.

In the fourth chapter the researcher has presented the collected data and analyzed
it keeping in view the research objectives and questions. The researcher calculated the
percentage and the frequency of the collected data and found some interesting results.
The researcher has been successful in enhancing the interest of students in the narratives
of Qur’an like Surah Yusuf with the help of developing the understanding of the Labov
model. The students are enabled to discern narrative feature which indirectly enhanced
their comprehension. The results of the analysis showed that the students’ inclination
toward Qur’an is heightened and they found applicability of modern narrative structures
models and theories on Qur’an. It is also found through the analysis of the data that the
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students found six features quite comprehensive and feel no need to add or deduct a
feature from the schema. In the discussion and explanation of the data, we have also seen
that how the answers to the research questions were aptly found and the objectives of the
study are met. However, it is found through students’ response that they lack clarity about
applying Labov model on other narratives of Qur’an. This issue can open new vistas of
research to which we will discuss in detail under the heading of ‘Further Studies.’

If we describe the outcomes of the study in two lines firstly, schema theory helps
us to make sense of texts and there is a tendency for participants to draw on previous
knowledge of Labov’s narrative structural features when reading Surah Yusuf.

5.1. Recommendations

1. On the basis of the findings of the research that Quranic narrative should also be
included in BS English course and other faculties as well. Punjab government has
rightly given a verdict to make Quranic translation compulsory for the university
students, the same practice must be followed by other provinces of Pakistan.
2. Teachers may be given assignments to the students to perform interpretations and
explanations on other narrative Surahs of Qur’an.
3. English language and literature students can be given tasks to highlight the
literary richness and adaptability of modern narrative structure theories on
narratives of Qur’an.

5.2. Further studies

As in the word of Shakarami, “The Quran is the unbreakable bond of connection with
God; it is the remembrance full of wisdom and the straight path. The Quran does not
become distorted by tongues, nor can it be deviated by caprices; it never dulls from
repeated study; scholars will always want more of it”. (Shakarami, 2012)
So, there are many prospects for furthering the results of study. The researcher
suggests the further areas of study like:

1. The scope of the study can be widened up to the other Surahs of Qur’an to find
the applicability of the Labov model.
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2. The study could be enhanced up to more simplification of the model and merging
the last there feature of resolution, evaluation and coda in to just one feature of
resolution.
3. Though many scholars are of the opinion that every narrative has its own structure
as claimed by the Rabia Bajwa and Ayaz Afsar but if every narrative of Surah has
its own schematic arrangement then where does the concept of universal schema
lies. As per Dr. Israr Ahmad that every Surah is provided with a preface. What the
researcher perceive that six schema can be applied on other Surah but their
sequence may be different as claimed by Labov himself. The researchers do
believe that the narrative features are very much there in the Surahs. Now it is up
to the readers to explore them.
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