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Internal Rhymes as Evidence for Old Hijazi: Difference between revisions
Internal Rhymes as Evidence for Old Hijazi (view source)
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(This is a new book) | (This is a new book) | ||
In this example, the final short vowel ‘u’ and nunation 'n' are added to the word kitāb (book) making it “kitābun” (spelled in Arabic as kitāb since that nunation is not usually written). The endings are part of the i'rab إعراب, the Arabic system of noun cases markings. There are three possible cases, the nominative, genetive, and accusative. These cases indicate how the noun is used the sentence, either as a subject, an object of a preposition, or an object of a verb. These case endings are written in certain texts such as the Qur'an but are not necessary for understanding the sentence and as such in spoken forms of Arabic are usually omitted. They consist, mostly, of unwritten short vowels and thus are also not usually written except in certain texts such as the Qur'an. Grammatically, the word “jadīd” (new) should also receive the same “un” as it is in the nominative case, but since that the word “jadīd” is at the end of the sentence, “un” is not added (though the rules of grammer call for it, and it is written but not pronounced), which leaves the word in its original form: jadīd. | In this example, the final short vowel ‘u’ and nunation 'n' are added to the word kitāb (book) making it “kitābun” (spelled in Arabic as kitāb since that nunation is not usually written). The endings are part of the i'rab إعراب, the Arabic system of noun cases markings. There are three possible cases, the nominative, genetive, and accusative. These cases indicate how the noun is used the sentence, either as a subject, an object of a preposition, or an object of a verb. These case endings are written in certain texts such as the Qur'an but are not necessary for understanding the sentence and as such in spoken forms of Modern Standard Arabic are usually omitted. They consist, mostly, of unwritten short vowels and thus are also not usually written except in certain texts such as the Qur'an. Grammatically, the word “jadīd” (new) should also receive the same “un” as it is in the nominative case, but since that the word “jadīd” is at the end of the sentence, “un” is not added (though the rules of grammer call for it, and it is written but not pronounced), which leaves the word in its original form: jadīd. | ||
If the sentence was just “This is a book”, then the final “un” will not be added to the word kitāb (book) because the word here is at a pausal position (the end of the sentence): | If the sentence was just “This is a book”, then the final “un” will not be added to the word kitāb (book) because the word here is at a pausal position (the end of the sentence): | ||
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'''1-The feminine ending “ah” doesn’t change to “at”'''. | '''1-The feminine ending “ah” doesn’t change to “at”'''. | ||
Most of Arabic singular feminine nouns and adjectives end with “ah”. As in: madrasah مدرسة (school). But when | Most of Arabic singular feminine nouns and adjectives end with “ah”. As in: madrasah مدرسة (school). But when anything is attached to the end of these words, the final ‘ah’ turns into ‘at’. As in: madrasatī (my school). | ||
Final short vowels also cause the same effect: | Final short vowels also cause the same effect: | ||
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(I bought a new a book). | (I bought a new a book). | ||
The word Kitāb is the object of the verb in the sentence so it receives a final ‘a’ vowel. The word is also indefinite so it also received nunnation, an | The word Kitāb is the object of the verb in the sentence so it receives a final ‘a’ vowel. The word is also indefinite so it also received nunnation, an ‘n’. The word “jadīd” describes the word “kitaban” so it should also receive the same final “an”, but since that the word is at the end of the sentence, the “an” is turned into a long ‘a’ vowel: jadīdā. | ||
'''3- The dropping of the vowel of the third person masculine singular pronoun.''' | '''3- The dropping of the vowel of the third person masculine singular pronoun.''' | ||
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The word kitāban is spelled as if it were pronounced as kitābā. The “an” marker for the indefinite accusative is spelled as a long ‘a’ vowel (ā). | The word kitāban is spelled as if it were pronounced as kitābā. The “an” marker for the indefinite accusative is spelled as a long ‘a’ vowel (ā). | ||
Arab grammarians tried to explain the mismatch between spelling and classical Arabic pronunciation by saying that every Arabic word is spelled as if the word was the first to be uttered and the last to be uttered.<ref>Ghanim Qadduri, rasm al-miṣḥaf, p.67</ref> This rule explains why the alef of the definite article is always spelled although it’s only pronounced when it’s in the beginning | Arab grammarians tried to explain the mismatch between spelling and classical Arabic pronunciation by saying that every Arabic word is spelled as if the word was the first to be uttered and the last to be uttered.<ref>Ghanim Qadduri, rasm al-miṣḥaf, p.67</ref> This rule explains why the alef of the definite article is always spelled although it’s only pronounced when it’s in the beginning of an utterance. It also explains all the previous mismatch examples: | ||
المدرسة جديدة | المدرسة جديدة | ||
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In the Quran, the last word of nearly every verse rhymes with the last words of the surrounding verses. Sometimes within the same verse, words in pausal positions rhyme with each other. But there are many cases where a word that’s in context (i.e., not in a pausal position) does rhyme with another word that’s either in a pausal position or in context. This type of rhyming was never noted by Muslim scholars despite the presence of obvious examples such as: | In the Quran, the last word of nearly every verse rhymes with the last words of the surrounding verses. Sometimes within the same verse, words in pausal positions rhyme with each other. But there are many cases where a word that’s in context (i.e., not in a pausal position) does rhyme with another word that’s either in a pausal position or in context. This type of rhyming was never noted by Muslim scholars despite the presence of obvious examples such as: | ||
<span | <span dir="rtl" lang="en">﴿وَأَنَّهُ هُوَ <u>أَغْنَى وَأَقْنَى</u>﴾</span> {{Quran|53|48|}} | ||
ʾaghnā wa ʾaqnā. | ʾaghnā wa ʾaqnā. | ||
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}} </ref> | }} </ref> | ||
<span | <span dir="rtl" lang="en">﴿لَوْ أَنْزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَرَأَيْتَهُ <u>خَاشِعًا مُتَصَدِّعًا</u> مِنْ خَشْيَةِ اللَّهِ﴾</span> {{Quran|59|21|}} | ||
khāshiʕan mutaṣaddiʕan. (The two words are in context) | khāshiʕan mutaṣaddiʕan. (The two words are in context) | ||
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Old Hijazi: khāshiʕā mutaṣaddiʕā. | Old Hijazi: khāshiʕā mutaṣaddiʕā. | ||
<span | <span dir="rtl" lang="en">﴿وَالصَّابِرِينَ فِي <u>الْبَأْسَاءِ وَالضَّرَّاءِ</u> وَحِينَ الْبَأْسِ﴾</span> | ||
“al-baʾsāʾi wal-ḍarrāʾi”. This example occurs three times: {{Quran|2|177|}},{{Quran|6|42|}}, {{Quran|7|94|}}. It also occurs once in the nominative {{Quran|2|214|}} “al-baʾsāʾu wal-ḍarrāʾu”. In all these 4 occurrences, the two words were in context, not in pausal form. In Old Hijazi, the two words in the four instances are pronounced as: ǝl-baʾsāʾ wal-ḍarrāʾ. Note that although Old Hijazi had lost the use of Hamzah/glottal stop, the Hamzah is still retained in a word-final position that is preceded by a long 'a' vowel. | “al-baʾsāʾi wal-ḍarrāʾi”. This example occurs three times: {{Quran|2|177|}},{{Quran|6|42|}}, {{Quran|7|94|}}. It also occurs once in the nominative {{Quran|2|214|}} “al-baʾsāʾu wal-ḍarrāʾu”. In all these 4 occurrences, the two words were in context, not in pausal form. In Old Hijazi, the two words in the four instances are pronounced as: ǝl-baʾsāʾ wal-ḍarrāʾ. Note that although Old Hijazi had lost the use of Hamzah/glottal stop, the Hamzah is still retained in a word-final position that is preceded by a long 'a' vowel. | ||
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In 2014, Pierre Larcher was the first to note this sort of internal rhymes in the Quran. He provided two examples. One of them is verse {{Quran|96|16|}} <ref>Marijn Van Putten & Phillip Stokes. [https://www.academia.edu/37481811/Case_in_the_Qurˀānic_Consonantal_Text_Wiener_Zeitschrift_für_die_Kunde_des_Morgenlandes_108_2018_pp_143_179 Case in the Quranic Consonantal Text]. 2018. p.12. </ref> | In 2014, Pierre Larcher was the first to note this sort of internal rhymes in the Quran. He provided two examples. One of them is verse {{Quran|96|16|}} <ref>Marijn Van Putten & Phillip Stokes. [https://www.academia.edu/37481811/Case_in_the_Qurˀānic_Consonantal_Text_Wiener_Zeitschrift_für_die_Kunde_des_Morgenlandes_108_2018_pp_143_179 Case in the Quranic Consonantal Text]. 2018. p.12. </ref> | ||
<span | <span dir="rtl" lang="en">﴿نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ ﴾</span> | ||
)(A lying, sinning forelock.) | )(A lying, sinning forelock.) | ||
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Among the internal rhymes in the Quran, there are cases that show an unusual word choice by the Quran which clearly shows that these unusual words were chosen so that they form an internal rhyme. | Among the internal rhymes in the Quran, there are cases that show an unusual word choice by the Quran which clearly shows that these unusual words were chosen so that they form an internal rhyme. | ||
<span | <span dir="rtl" lang="en">﴿ أُولَئِكَ هُمُ <u>الْكَفَرَةُ الْفَجَرَةُ</u>﴾ {{Quran|80|42|}}</span> | ||
“Those are the disbelievers, the wicked ones” | “Those are the disbelievers, the wicked ones” | ||
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{{Quran|21|90|}} | {{Quran|21|90|}} | ||
<span | <span dir="rtl" lang="en">﴿إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا <u>رَغَبًا وَرَهَبًا</u> ۖ وَكَانُوا لَنَا خَاشِعِينَ﴾</span> | ||
Old Hijazi: raghabā wa rahabā | Old Hijazi: raghabā wa rahabā | ||
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The two words are spelled in the Quran as: raghabā wa rahabā. The classical Arabic nunation of the word “raghab” isn’t written "raghaban رغبن" in accordance with the claimed pausal spelling rule. Note how if the two words are read the same way they are spelled then they rhyme with each other. | The two words are spelled in the Quran as: raghabā wa rahabā. The classical Arabic nunation of the word “raghab” isn’t written "raghaban رغبن" in accordance with the claimed pausal spelling rule. Note how if the two words are read the same way they are spelled then they rhyme with each other. | ||
{{Quran|56|37|}}<span | {{Quran|56|37|}}<span dir="rtl" lang="en">﴿عُرُبًا أَتْرَابًا﴾</span> | ||
OH: ʕurubā atrābā | OH: ʕurubā atrābā | ||
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{{Quran|71|27|}} | {{Quran|71|27|}} | ||
<span | <span dir="rtl" lang="en">﴿وَلَا يَلِدُوا إِلَّا <u>فَاجِرًا كَفَّارًا</u> ﴾</span> | ||
OH: fājirā kaffārā | OH: fājirā kaffārā | ||
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{{Quran|77|32|}} | {{Quran|77|32|}} | ||
<span | <span dir="rtl" lang="en">﴿إِنَّهَا تَرْمِي بِ<u>شَرَرٍ كَالْقَصْرِ</u>﴾</span> | ||
OH: bisharar kal-qaṣar | OH: bisharar kal-qaṣar | ||
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{{Quran|104|1|}} | {{Quran|104|1|}} | ||
<span | <span dir="rtl" lang="en">﴿وَيْلٌ لِكُلِّ <u>هُمَزَةٍ لُمَزَةٍ</u> ﴾</span> | ||
OH: humazah lumazah | OH: humazah lumazah | ||
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The word “humazah” wasn’t used anywhere else in the Quran. | The word “humazah” wasn’t used anywhere else in the Quran. | ||
<span | <span dir="rtl" lang="en">﴿مِنْ شَرِّ <u>الْوَسْوَاسِ الْخَنَّاسِ</u>﴾{{Quran|114|4|}}</span> | ||
OH: min sharri l-waswās ǝl-khannās | OH: min sharri l-waswās ǝl-khannās | ||