The rhetorical affect of Qur’anic speech has been regarded inimitable in Islamic tradition. However, the Qur’anic composition has not been systematically examined as structured rhetorical delivery in both Muslim and Western Qur’an studies. While paying close attention to the rhetorical contexts (maqām) of Qur’anic material, Muslim rhetorical analysis in traditional and modern scholarship centers on the grammatical construction (naẓm) of individual Qur’anic verses with a focus on eloquence (bālagha) and linguistic purity (faṣāḥa). In Western research, Qur’anic rhetoric has been treated peripherally. A primary reason lies in the tension between recognizing the intrinsic orality of the pre-redactional Qur’an and adopting a quasi-textual perspective in the analysis of post-redactional Qur’anic material, often characterized as secondary compositions. Textual orientation eclipses the modes, objectives, and composition of rhetorical delivery, contributing significantly to the impression of disjointedness in the Qur’anic narrative. Despite significant developments based on thematic and formal markers, such as the model developed by Angelika Neuwirth and the case made for ring composition by Michel Cuypers, the question of structural unity resists easy resolution. This paper posits that the Qur’anic sura exhibits a distinct oratorical character, featuring a sequential organization of three types of rhetorical speech: ceremonial, legal, and political. The features and objectives of these forms, outlined in Aristotle’s Rhetoric, serve as a partial frame of reference. These forms also markedly intersect with various rhetorical genres identified in Muslim Qur’an exegesis and rhetorical analysis. However, the specific character of these forms, and their formulaic consecutive ordering, within the Qur’anic matrix reside in their self-referential vertical arrangement. Within this rhetorical framework, ceremonial speech introduces God and representations of transcendent authority on the higher level; political speech engages with God’s subjects on the lower level; and legal speech oversees and mediates the relationship between God and His subjects on the middle level. The succession of these independent forms into a unified discourse results in a dynamic and expressive oratorical style and amply variational intertextuality across both thematically homogenous and disparate Qur’anic material. The paper aims to demonstrate this structural framework and stylistic character by examining several short and thematically diverse Meccan suras frequently recited within the liturgical context: al-Fātiḥa (Q 1), al-Kawthar (Q 108), al-Māʿūn (Q 109), al-ʿAṣr (Q 103), and al-Qadr (Q 97). The analysis reveals that the sura structure systematically maintains the formulaic sequential ordering of the three rhetorical modes, characterized by their vertical interrelationship across various thematic contexts.