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Internal Rhymes as Evidence for Old Hijazi: Difference between revisions

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Internal Rhymes as Evidence for Old Hijazi (view source)

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For example:  
For example:  


هذا كتابٌ جديد
هذا كتاب جديد
hādhā kitābun jadīd
hādhā kitābun jadīd
(This is a new book)
(This is a new book)
Line 32: Line 32:
The word madrasah is the subject of this sentence so it received a final ‘u’ vowel. And since a short ‘u’ vowel was attached to the end of the word, the feminine ‘ah’ of “madrasah” turns into ‘at’: madrasatu. It’s a mistake for the word to be become “madrasahu”.  
The word madrasah is the subject of this sentence so it received a final ‘u’ vowel. And since a short ‘u’ vowel was attached to the end of the word, the feminine ‘ah’ of “madrasah” turns into ‘at’: madrasatu. It’s a mistake for the word to be become “madrasahu”.  


The feminine adjective jadīdah (new) is describing the word “madrasatu” so the word “jadīdah” should also receive the same final short vowel ‘u’ that the word “madrasah” received. But since that the word jadīdah is at the end of the sentence, it didn’t receive a final short vowel. And since that nothing was attached to the word, the feminine ‘ah’ didn’t change to ‘at’ so the word remained in its original form: Jadīdah.  
The feminine adjective jadīdah (new) is describing the word “madrasatu” so the word “jadīdah” should also receive the same final short vowel ‘u’ that the word “madrasah” received. But since that the word jadīdah is at the end of the sentence, it didn’t receive the final short vowel. And since that nothing was attached to the word, the feminine ‘ah’ didn’t change to ‘at’ so the word remained in its original form: Jadīdah.  
In the following example, the word jadīdah is not at the end of a sentence so it received a final short vowel which turned the feminine ‘ah’ into ‘at’:  
In the following example, the word jadīdah is not at the end of a sentence so it received a final short vowel which turned the feminine ‘ah’ into ‘at’:  


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For example:  
For example:  


اشتريت كتاباً جديدا
اشتريت كتابا جديدا
ishtaraytu kitāban jadīdā.
ishtaraytu kitāban jadīdā.
(I bought a new a book).  
(I bought a new a book).  
Line 78: Line 78:
al-madrasatu jadīdah (The school is new)
al-madrasatu jadīdah (The school is new)


In Arabic, this sentence is spelled as if it were pronounced as al-Madrasah jadīdah. Meaning that the feminine ending of the word “madrasah” is written as an ‘h’ and not a ‘t’. If it was spelled with a ‘t’ then the sentence would be spelled like this:
In Arabic, this sentence is spelled as if it were pronounced as al-Madrasah jadīdah. Meaning that the feminine ending of the word “madrasah” is written as an ‘h’ and not a ‘t’. If it was spelled with a ‘t’ then the sentence would be spelled like this: المدرست جديدة
 
المدرست جديدة


Other examples:  
Other examples:  
Line 87: Line 85:
kitābuhū jadīd. (His book is new)  
kitābuhū jadīd. (His book is new)  


The two words are spelled as if they were pronounced as Kitābuh jadīd. The final long ‘u’ vowel after the ‘h’ isn’t spelled. If it was, then the sentence would look like this:
The two words are spelled as if they were pronounced as Kitābuh jadīd. The final long ‘u’ vowel attached to the ‘h’ isn’t spelled. If it was, then the sentence would look like this:
كتابهو جديد  
كتابهو جديد
   
   
هذا كتاب جديد hādhā kitābun jadīd (this is a new book)
هذا كتاب جديد hādhā kitābun jadīd (this is a new book)
Line 95: Line 93:


هذا كتابن جديد
هذا كتابن جديد


The final example for the mismatch between Arabic spelling and classical Arabic pronunciation is:  
The final example for the mismatch between Arabic spelling and classical Arabic pronunciation is:  
Line 101: Line 100:
qaraʾtu kitāban jadīdā. (I have read a new book)  
qaraʾtu kitāban jadīdā. (I have read a new book)  


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>rasm al-miṣḥaf by Ghanim Qadduri, 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 utterance. It also explains all the previous mismatch examples:
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>rasm al-miṣḥaf by Ghanim Qadduri, 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 utterance. It also explains all the previous mismatch examples:


المدرسة جديدة  
المدرسة جديدة  
al-madrasatu jadīdah (The school is new): In a pausal position, the feminine ending ‘h’ doesn’t turn into a ‘t’. The word “al-madrasatu” is not in a pausal position. But since that the rule says that every word must be written as if it was in a pausal position, the word al-madrasatu is spelled in Arabic as “al-madrasah” because that’s the pausal pronunciation.  
al-madrasatu jadīdah (The school is new):
 
In a pausal position, the feminine ending ‘h’ doesn’t turn into a ‘t’. The word “al-madrasatu” is not in a pausal position. But since that the rule says that every word must be written as if it was in a pausal position, the word al-madrasatu is spelled in Arabic as “al-madrasah” because that’s the pausal pronunciation.
 
hādhā kitābun jadīd (This is a new book)
hādhā kitābun jadīd (This is a new book)
هذا كتابٌ جديد
هذا كتاب جديد
 
Words in pausal positions don’t take nunation. So nunation is never spelled in any nunated word. That’s why the word kitābun is spelled in Arabic as “kitāb” although the word in the sentence isn’t in a pausal position.
Words in pausal positions don’t take nunation. So nunation is never spelled in any nunated word. That’s why the word kitābun is spelled in Arabic as “kitāb” although the word in the sentence isn’t in a pausal position.


قرأت كتاباً جديدا  
قرأت كتابا جديدا  
qaraʾtu kitāban jadīdā. (I have read a new book)
qaraʾtu kitāban jadīdā. (I have read a new book)


In a pausal position, the “an” marker for the indefinite accusative is pronounced as a long ‘a’ vowel. That’s why the “an” turned into a long ‘a’ vowel in the word “jadīdā” because the word is at the end of the sentence. The Arabic spelling of the word jadīdā matches its pronunciation. But the word kitāban is spelled as if it was in a pausal position: kitābā. Its pronunciation doesn’t match its Arabic spelling.
In a pausal position, the “an” marker for the indefinite accusative is pronounced as a long ‘a’ vowel. That’s why the “an” has turned into a long ‘a’ vowel in the word “jadīdā” because the word is at the end of the sentence. The Arabic spelling of the word jadīdā matches its pronunciation. But the word kitāban is spelled as if it was in a pausal position: kitābā. Its pronunciation doesn’t match its Arabic spelling.


Historical linguist Marijn Van Putten says:  
Historical linguist Marijn Van Putten says:
((While such a  ‘pausal’ spelling convention is, of course, not impossible, such a spelling convention is – to our knowledge – unique among the languages of the world. Despite this, very few scholars have attempted to explain the origins of themechanics of Arabic pausal spelling and rather just cite it as a given fact.
The few authors that comment on it (e.g. Rabin 1951: 26; Blau 1977: 12) often explain the pausal spelling as the result of authors writing very slowly, while sounding out each word individually.))
((The idea is that, as words were sounded out one-by-one in isolation before being committed to writing, they would take on their pausal form and be pelled as such, which eventually became conventionalised into the pausal spelling (Nöldeke et al. 2013: 408; Blau 1977:12).18 This of course presupposes
that the language of the Qurˀān did have full case inflection and would only lose nunation and its case vowels in pause)). <ref>Case in the Quranic Consonantal Text By Marijn Van Putten, p7,14)</ref>


Van Putten challenges the pausal convention by two arguments:
{{Quote|Case in the Quranic Consonantal Text By Marijn Van Putten, p7,14|While such a ‘pausal’ spelling convention is, of course, not impossible, such a spelling convention is – to our knowledge – unique among the languages of the world. Despite this, very few scholars have attempted to explain the origins of themechanics of Arabic pausal spelling and rather just cite it as a given fact. The few authors that comment on it (e.g. Rabin 1951: 26; Blau 1977: 12) often explain the pausal spelling as the result of authors writing very slowly, while sounding out each word individually.)) ((The idea is that, as words were sounded out one-by-one in isolation before being committed to writing, they would take on their pausal form and be pelled as such, which eventually became conventionalised into the pausal spelling (Nöldeke et al. 2013: 408; Blau 1977:12).18 This of course presupposes that the language of the Qurˀān did have full case inflection and would only lose nunation and its case vowels in pause}}


1- The treatment of the final ī in the Quran is usually lost in pause, yet it’s kept in context. This means that the spelling of the Quran isn’t based on the pausal rule. Otherwise, the treatment of the final ī wouldn’t have changed between pausal and non-pausal positions<ref>Previous source, p.14</ref>.


2- Internal rhymes in the Quran that only show up if every word was pronounced in the pausal form. Which means that what was thought to be a special treatment for the pronunciation of pausal words was actually the norm for almost all words in the original language of the Quran. The mismatch between the Quranic spelling and the Classical Arabic pronunciation is the result of imposing classical Arabic on a text that wasn’t written in Classical Arabic. The Quran was written in a language that Van Putten and Ahmad Al-Jallad call “Old Hijazi”.
Van Putten challenges the pausal convention by two arguments:
Based on these internal rhymes, Old Hijazi had the following features that sets it apart from classical Arabic<ref>Previous source, p.13</ref> :


1- Lack of nunation.
A- The treatment of the final ī in the Quran is usually lost in pause, yet it’s kept in context. This means that the spelling of the Quran isn’t based on the pausal rule. Otherwise, the treatment of the final ī wouldn’t have changed between pausal and non-pausal positions<ref>Previous source, p.14</ref>.


2- Lack of final short vowels except in construct.
B- Internal rhymes in the Quran that only show up if every word was pronounced in the pausal form. Which means that what was thought to be a special treatment for the pronunciation of pausal words was actually the norm for almost all words in the original language of the Quran. The mismatch between the Quranic spelling and the Classical Arabic pronunciation is the result of imposing classical Arabic on a text that wasn’t written in Classical Arabic. The Quran was written in a language that Van Putten and Ahmad Al-Jallad call “Old Hijazi”.
 
3- The feminine ending is always “ah” and it only turns to “at” in construct.
 
4- The indefinite accusative marker is always a long ‘a’ vowel.
 
5- The third person masculine singular pronoun is always a mere ‘h’ with no vowel attached to it.  


==Internal rhymes in the Quran==
==Internal rhymes in the Quran==
Line 145: Line 136:


Q53:48 ʾaghnā wa ʾaqnā.  
Q53:48 ʾaghnā wa ʾaqnā.  
In Old Hijazi: aghnē wa aqnē.
 
Old Hijazi: aghnē wa aqnē.


<span dir="rtl" lang="en">﴿لَوْ أَنْزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَرَأَيْتَهُ <u>خَاشِعًا مُتَصَدِّعًا</u> مِنْ خَشْيَةِ اللَّهِ﴾</span>
<span dir="rtl" lang="en">﴿لَوْ أَنْزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَرَأَيْتَهُ <u>خَاشِعًا مُتَصَدِّعًا</u> مِنْ خَشْيَةِ اللَّهِ﴾</span>


Q59:21 khāshiʕan mutaṣaddiʕan. (The two words are in context)
Q59:21 khāshiʕan mutaṣaddiʕan. (The two words are in context)
In Old Hijazi: khāshiʕā mutaṣaddiʕā.
 
Old Hijazi: khāshiʕā mutaṣaddiʕā.


<span dir="rtl" lang="en">﴿وَالصَّابِرِينَ فِي ‌<u>الْبَأْسَاءِ وَالضَّرَّاءِ</u> وَحِينَ الْبَأْسِ﴾</span>  
<span dir="rtl" lang="en">﴿وَالصَّابِرِينَ فِي ‌<u>الْبَأْسَاءِ وَالضَّرَّاءِ</u> وَحِينَ الْبَأْسِ﴾</span>  


“al-baʾsāʾi wal-ḍarrāʾi”. This example occurs three times: Q2:177, 6:42, 7:94. And occurs once in the nominative Q2:214 “al-baʾsāʾu wal-ḍarrāʾu”. In all these 4 occurrences, the two words were in context. In Old Hijazi, the two words in the four instances are pronounced: ǝl-baʾsāʾ wal-ḍarrāʾ. Note that although Old Hijazi lost the use of Hamzah, it's retained in a word-final position that is preceded by a long 'a' vowel.  
“al-baʾsāʾi wal-ḍarrāʾi”. This example occurs three times: Q2:177, 6:42, 7:94. And occurs once in the nominative Q2:214 “al-baʾsāʾu wal-ḍarrāʾu”. In all these 4 occurrences, the two words were in context. In Old Hijazi, the two words in the four instances are pronounced as: ǝl-baʾsāʾ wal-ḍarrāʾ. Note that although Old Hijazi lost the use of Hamzah, the Hamzah is still retained in a word-final position that is preceded by a long 'a' vowel.  


The previous examples were internal rhymes that appear both in a classical Arabic pronunciation and in an Old Hijazi pronunciation. But when the Quran is read in Old Hijazi, hundreds of internal rhymes appear, which means that imposing classical Arabic on the Quran has led to the loss of hundreds of internal rhymes.
The previous examples were internal rhymes that appear both in a classical Arabic pronunciation and in an Old Hijazi pronunciation. But when the Quran is read in Old Hijazi, hundreds of internal rhymes appear, which means that imposing classical Arabic on the Quran has led to the loss of hundreds of internal rhymes.
Line 169: Line 162:


nāṣiyah => nāṣiyatin
nāṣiyah => nāṣiyatin
kādhibah => kādhibatin
kādhibah => kādhibatin


As for the last word of the verse, it didn’t take the “in” suffix because the word is at a pausal position, and thus the word stayed in its original form: khāṭiʾah (instead of becoming khāṭiʾatin).
As for the last word of the verse, it didn’t take the “in” suffix because the word is at a pausal position, and thus the word stayed in its original form: khāṭiʾah (instead of khāṭiʾatin).


The three words are spelled in the Quran as:
The three words are spelled in the Quran as:
Line 183: Line 177:
Consonant + ā + consonant + i + consonant + ah
Consonant + ā + consonant + i + consonant + ah


Marijn Van Putten discovered a few more internal rhymes, including this general rhyming scheme:
Marijn Van Putten discovered a few more internal rhymes, including this general rhyming scheme:  
p.13


{{Quote|Case in the Quranic Consonantal By Marijn Van Putten, p.13|the epithets of Allah which generally form verse-final internal rhymes in the shape CaC(ī/ū)C in pairs of two, e.g. Q2:173, 182, 192 ġafūrun raḥīm /ġafūr raḥīm/ ‘forgiving, merciful’ Q4:26; Q8:71; Q9:15 ˁalīmun ḥakīm /ˁalīm ḥakīm/ ‘knowing, wise’ Q64:18 al-ˁazīzu l-ḥakīm /al-ˁazīz al-ḥakīm/ ‘the powerful, the wise’ Q35:30, 34; 42:23 ġafūrun šakūr /ġafūr šakūr/ ‘forgiving, appreciative}}
{{Quote|Case in the Quranic Consonantal By Marijn Van Putten, p.13|the epithets of Allah which generally form verse-final internal rhymes in the shape CaC(ī/ū)C in pairs of two, e.g. Q2:173, 182, 192 ġafūrun raḥīm /ġafūr raḥīm/ ‘forgiving, merciful’ Q4:26; Q8:71; Q9:15 ˁalīmun ḥakīm /ˁalīm ḥakīm/ ‘knowing, wise’ Q64:18 al-ˁazīzu l-ḥakīm /al-ˁazīz al-ḥakīm/ ‘the powerful, the wise’ Q35:30, 34; 42:23 ġafūrun šakūr /ġafūr šakūr/ ‘forgiving, appreciative}}
Line 243: Line 236:


The word “raghab” wasn’t used anywhere else in the Quran.  
The word “raghab” wasn’t used anywhere else in the Quran.  
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.


Q56:37<span dir="rtl" lang="en">﴿‌عُرُبًا أَتْرَابًا۝﴾</span>   
Q56:37<span dir="rtl" lang="en">﴿‌عُرُبًا أَتْرَابًا۝﴾</span>   
Line 251: Line 244:
CA: ʕuruban ʾatrābā  
CA: ʕuruban ʾatrābā  


The word “ʕurub” wasn’t used anywhere else in the Quran.  
The word “ʕurub” wasn’t used anywhere else in the Quran.      


Q71:27
Q71:27
<span dir="rtl" lang="en">﴿وَلَا يَلِدُوا إِلَّا فَاجِرًا ‌كَفَّارًا ۝﴾</span>  
<span dir="rtl" lang="en">﴿وَلَا يَلِدُوا إِلَّا <u>فَاجِرًا ‌كَفَّارًا</u> ۝﴾</span>  


OH: fājirā kaffārā  
OH: fājirā kaffārā  
Line 260: Line 253:
CA: fājiran kaffārā  
CA: fājiran kaffārā  


The word “fājir” wasn’t used anywhere else in the Quran.  
The word “fājir” wasn’t used anywhere else in the Quran.      


Q77:32
Q77:32
<span dir="rtl" lang="en">﴿إِنَّهَا تَرْمِي ‌بِشَرَرٍ كَالْقَصْرِ۝﴾</span>  
<span dir="rtl" lang="en">﴿إِنَّهَا تَرْمِي ‌بِ<u>شَرَرٍ كَالْقَصْرِ</u>۝﴾</span>  


OH: bisharar kal-qaṣar
OH: bisharar kal-qaṣar
Line 274: Line 267:


Q104:1
Q104:1
<span dir="rtl" lang="en">﴿وَيْلٌ لِكُلِّ ‌هُمَزَةٍ لُمَزَةٍ ۝﴾</span>   
<span dir="rtl" lang="en">﴿وَيْلٌ لِكُلِّ ‌<u>هُمَزَةٍ لُمَزَةٍ</u> ۝﴾</span>   


OH: humazah lumazah  
OH: humazah lumazah  
Line 282: Line 275:
The word “humazah” wasn’t used anywhere else in the Quran.     
The word “humazah” wasn’t used anywhere else in the Quran.     


<span dir="rtl" lang="en">﴿مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ۝﴾ Q114:4</span>  
<span dir="rtl" lang="en">﴿مِنْ شَرِّ <u>الْوَسْوَاسِ الْخَنَّاسِ</u>۝﴾ Q114:4</span>  


OH: min sharri l-waswās ǝl-khannās
OH: min sharri l-waswās ǝl-khannās
Line 308: Line 301:
Consonant + a + Consonant + ī + Consonant   
Consonant + a + Consonant + ī + Consonant   


Note that in the rhyming of verse-final words, the Quran usually alternates between ūn and īn, which means that in the language of the Quran, ū rhymes with ī. So it’s natural to see internal rhymes such as:
Note that in the rhyming of verse-final words (external rhymes), the Quran usually alternates between ūn and īn, which means that in the language of the Quran, ū rhymes with ī. So it’s natural to see internal rhymes such as:
غفور رحيم ghafūr raḥīm (49 attestations)
غفور رحيم ghafūr raḥīm (49 attestations)
In the language of the Quran, “ūr” rhymes with “īm”.   
In the language of the Quran, “ūr” rhymes with “īm”.   
    
    
==Classes of Old Hijazi internal rhymes==
==Classes of Old Hijazi internal rhymes==
'''1- individual instances.''' They include 76 unique high quality Old Hijazi internal rhymes. With repetition they are 94 ones. As for individual instances of normal quality internal rhymes, they were so many that this article just lists the strongest 22 unique ones.
'''1- individual instances.''' They include 76 unique high quality Old Hijazi internal rhymes. With repetition they are 94 ones. As for individual instances of normal quality internal rhymes, they were so many that only the strongest 22 unique ones were listed.
To see all the internal rhymes, see this article *****
To see all the high quality internal rhymes and the 22 normal quality ones, see this article *****
   
   
'''2- Verse-final attributes of Allah.''' The majority of internal rhymes in the Quran fall under this type. Of this type, there are 12 unique high quality internal rhymes, 49 with repetition. As for normal quality internal rhymes of this type (verse-final attributes of Allah), there are 38 unique ones, 225 with repetition.  
'''2- Verse-final attributes of Allah.''' The majority of internal rhymes in the Quran fall under this type. Of this type, there are 12 unique high quality internal rhymes, 49 with repetition. As for normal quality internal rhymes of this type (verse-final attributes of Allah), there are 38 unique ones, 225 with repetition.  


==Verse-final attributes of Allah==
==Verse-final attributes of Allah==
Verse-final attributes of Allah are used in the endings of hundreds of verses as a poetic device to form easy rhymes. These verse-final attributes consist of two words that rhyme with each other in Old Hijazi, while the second word of the pair rhymes with the last words of the surrounding verses both in Old Hijzai and classical Arabic.
Verse-final attributes of Allah are used in the endings of hundreds of verses as a poetic device to form easy rhymes. These verse-final attributes consist of two words that rhyme with each other in Old Hijazi, while the second word of the pair rhymes with the last words of the surrounding verses both in Old Hijzai and classical Arabic.  
The majority of verse-final rhymes in the Quran fall under an easy type of rhyme that takes advantage of the fact that regular plural nouns and adjectives in Arabic end with ūn/īn and that verbs that are conjugated for masculine plural end with ūn. Since that in the language of the Quran ū rhymes with ī, Quranic rhymes freely alternates between ūn and īn. In this rhyming scheme, when a verse doesn’t end with a plural masculine noun or a plural masculine adjective or a verb conjugated for masculine plural, the Quran takes advantage of the fact that many emphatic forms in Arabic end with īC/ūC (C stands for consonant). So the Quran adds an emphatic attribute of God to the end of the verse and thus the verse ends with rhyme that fits the surrounding verses.  
The majority of verse-final rhymes in the Quran fall under an easy type of rhyme that takes advantage of the fact that regular plural nouns and adjectives in Arabic end with ūn/īn and that verbs that are conjugated for masculine plural end with ūn. Since that in the language of the Quran ū rhymes with ī, Quranic rhymes freely alternates between ūn and īn. In this rhyming scheme, when a verse doesn’t end with a plural masculine noun or a plural masculine adjective or a verb conjugated for masculine plural, the Quran takes advantage of the fact that many emphatic forms in Arabic end with īC/ūC (C stands for consonant). So the Quran adds an emphatic attribute of God to the end of the verse and thus the verse ends with a rhyme that fits the surrounding verses.  
For example:
For example:


Line 327: Line 320:
“That was Our argument with which We equipped Abraham against his people. We raise, in degrees of rank, whom We will.”
“That was Our argument with which We equipped Abraham against his people. We raise, in degrees of rank, whom We will.”


The word nashāʾ (we will) doesn’t fit the rhyme of the surrounding verses. So the Quran employs the poetic device of using two attributes of God with the last attribute fitting the rhyme of the verses, and so the Quran adds to the verse:  
The word nashāʾ (we will) doesn’t fit the rhyme of the surrounding verses. So the Quran employs the poetic device of using two attributes of God with the last attribute fitting the rhyme of the verses, and so the Quran adds to the end of the verse:  


“Verily, your Lord is Wise, Knowing.”.
“Verily, your Lord is Wise, Knowing.”.


The word ʕalīm (Knowing) rhymes with the final word of the preceding verse: muhtadūn, and rhymes with the final word of the following verse: muḥsinīn.
The Arabic word for "Knowing" is ʕalīm which rhymes with the final word of the preceding verse: muhtadūn, and rhymes with the final word of the following verse: muḥsinīn.
The word ʕalīm was used in the same manner in 44 verses. But the Quran usually doesn’t only use one word as an attribute of God in the ending of verses. The Quran usually uses a pair of two words that form an internal rhyme with each other while the second word of the pair forms an external rhyme with the final words of the surrounding verses. All the internal rhymes of verse-final attributes of God become absent if they were read in classical Arabic. Take for example حكيم عليم “Wise, Knower” which was used in the ending of 15 verses:
The word ʕalīm was used in the same manner in 44 verses. But the Quran usually doesn’t only use one word as an attribute of God in the ending of verses. The Quran usually uses a pair of two words that form an internal rhyme with each other while the second word of the pair forms an external rhyme with the final words of the surrounding verses. All the internal rhymes of verse-final attributes of God become absent if they were read in classical Arabic. Take for example حكيم عليم “Wise, Knower” which was used in the ending of 15 verses:


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You can see the whole list of examples here.
You can see the full list of examples here****


==Old Hijazi Internal Rhymes in Hadith==
==Old Hijazi Internal Rhymes in Hadith==
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اللَّهمَّ إنِّي أسألُكَ مِنَ الخيرِ كلِّهِ ع<u>اجلِهِ وآجلِهِ</u> ، ما عَلِمْتُ منهُ وما لم أعلَمْ ، وأعوذُ بِكَ منَ الشَّرِّ كلِّهِ عاجلِهِ وآجلِهِ ، ما عَلِمْتُ منهُ وما لم أعلَمْ<ref>Sunan Ibn Majah, vol.5 p.17, Dar Al-Risalah Al-ʿilmiyyah</ref>
اللَّهمَّ إنِّي أسألُكَ مِنَ الخيرِ كلِّهِ ع<u>اجلِهِ وآجلِهِ</u> ، ما عَلِمْتُ منهُ وما لم أعلَمْ ، وأعوذُ بِكَ منَ الشَّرِّ كلِّهِ <u>عاجلِهِ وآجلِهِ</u> ، ما عَلِمْتُ منهُ وما لم أعلَمْ<ref>Sunan Ibn Majah, vol.5 p.17, Dar Al-Risalah Al-ʿilmiyyah</ref>


OH: ʕājilih wa ājilih
OH: ʕājilih wa ājilih
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For more examples see the article (link)
For more examples see this article (link)


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