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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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<span lang="en" dir="rtl">﴿وَأَنَّهُ هُوَ <u>أَغْنَى وَأَقْنَى</u>﴾</span> {{Quran|53|48|}}
<span lang="en" dir="rtl">﴿وَأَنَّهُ هُوَ <u>أَغْنَى وَأَقْنَى</u>﴾</span> {{Quran|53|48|}}


ʾaghnā wa ʾaqnā.  
Classical Arabic: ʾaghnā wa ʾaqnā.  


Old Hijazi: aghnē wa aqnē (the difference in pronunciation of the final letter here reflects a difference between Classical Arabic and Old Hijazi as reconstructed by van Putten)<ref>{{Cite web| title = Dissimilation of ē to ā in the Qurʾānic Consonantal Text| author = Marijn van Putten | work = academia.edu| date = | access-date = 1 March2023|url=https://www.academia.edu/90427143/Dissimilation_of_%C4%93_to_%C4%81_in_the_Qur%CA%BE%C4%81nic_Consonantal_Text| quote = Dissimilation of ē to ā in the Qurʾānic Consonantal Text
Old Hijazi: aghnē wa aqnē (the difference in pronunciation of the final letter in each word here reflects a difference between Classical Arabic and Old Hijazi as reconstructed by van Putten)<ref>{{Cite web| title = Dissimilation of ē to ā in the Qurʾānic Consonantal Text| author = Marijn van Putten | work = academia.edu| date = | access-date = 1 March2023|url=https://www.academia.edu/90427143/Dissimilation_of_%C4%93_to_%C4%81_in_the_Qur%CA%BE%C4%81nic_Consonantal_Text| quote = Dissimilation of ē to ā in the Qurʾānic Consonantal Text
}} </ref>
}} </ref>


<span lang="en" dir="rtl">﴿لَوْ أَنْزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَرَأَيْتَهُ <u>خَاشِعًا مُتَصَدِّعًا</u> مِنْ خَشْيَةِ اللَّهِ﴾</span> {{Quran|59|21|}}
<span lang="en" dir="rtl">﴿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)
Classical Arabic: khāshiʕan mutaṣaddiʕan. (The two words are in context)


Old Hijazi: khāshiʕā mutaṣaddiʕā.
Old Hijazi: khāshiʕā mutaṣaddiʕā.
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<span lang="en" dir="rtl">﴿وَالصَّابِرِينَ فِي ‌<u>الْبَأْسَاءِ وَالضَّرَّاءِ</u> وَحِينَ الْبَأْسِ﴾</span>  
<span lang="en" dir="rtl">﴿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: al-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.  
Classical Arabic: al-baʾsāʾi wal-ḍarrāʾi
 
Old Hijazi: al-baʾsāʾ wal-ḍarrāʾ
 
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: al-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.  


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 213: Line 217:
“Those are the disbelievers, the wicked ones”  
“Those are the disbelievers, the wicked ones”  


Old Hijazi pronunciation:          hum ǝl-kafarah ǝl-fajarah
Old Hijazi pronunciation:          humu l-kafarah al-fajarah


Classical Arabic pronunciation: humu l-kafaratu l-fajarah
Classical Arabic pronunciation: humu l-kafaratu l-fajarah


The Quran uses two words for “disbelievers”: kāfirūn/kāfirīn (used 126 times) and kuffār (used 19 times). This verse is the only time the Quran uses the word “kafarah” for “disbelievers”. The reason for this is for the word to internally rhyme with the next word: ǝl-fajarah (the wicked ones). Reading the verse in Classical Arabic ruins the rhyme between the two words and thus makes this unique choice for the word pointless:
The Quran uses two words for “disbelievers”: kāfirūn/kāfirīn (used 126 times) and kuffār (used 19 times). This verse is the only time the Quran uses the word “kafarah” for “disbelievers”. The reason for this is for the word to internally rhyme with the next word: al-fajarah (the wicked ones). Reading the verse in Classical Arabic ruins the rhyme between the two words and thus makes this unique choice for the word pointless:


humu l-kafaratu l-fajarah.  
humu l-kafaratu l-fajarah.  
Line 223: Line 227:
The last word cannot be pronounced “l-fajaratu” because it’s at the end of the verse and hence the ‘u’ marker for the nominative isn’t added. And since that nothing was added, the final feminine ‘h’ remains and doesn’t turn into a ‘t’.
The last word cannot be pronounced “l-fajaratu” because it’s at the end of the verse and hence the ‘u’ marker for the nominative isn’t added. And since that nothing was added, the final feminine ‘h’ remains and doesn’t turn into a ‘t’.


The verse is spelled in the Qur'an as: hum al-kafarah al-fajararh. The classical Arabic pronunciation turns the feminine ending of the word “al-kafarah” into a ‘t’. So the word should be spelled with a ‘t’ الكفرت if it were spelled as it is pronounced. Yet the word in the Quran isn’t spelled with a ‘t’ in accordance with the claimed pausal spelling rule (and all other feminine nouns with this ending are likewise not spelled this way) which justifies the mismatch between the spelling of the Quran and the Classical Arabic pronunciation. Note how if the verse is read the same way it’s spelled then the two words rhyme with each other. This observation applies on all Old Hijazi internal rhymes except the ones where the classical Arabic pronunciation only adds final short vowels on words that don’t end with the feminine ‘ah’. In this special case there’s no mismatch between the classical Arabic pronunciation and the spelling as short vowels cannot be spelled in Arabic. An example of this is:
The verse is spelled in the Qur'an as: humu l-kafarah al-fajararh. The classical Arabic pronunciation turns the feminine ending of the word “al-kafarah” into a ‘t’. So the word should be spelled with a ‘t’ الكفرت if it were spelled as it is pronounced. Yet the word in the Quran isn’t spelled with a ‘t’ in accordance with the claimed pausal spelling rule (and all other feminine nouns with this ending are likewise not spelled this way) which justifies the mismatch between the spelling of the Quran and the Classical Arabic pronunciation. Note how if the verse is read the same way it’s spelled then the two words rhyme with each other. This observation applies on all Old Hijazi internal rhymes except the ones where the classical Arabic pronunciation only adds final short vowels on words that don’t end with the feminine ‘ah’. In this special case there’s no mismatch between the classical Arabic pronunciation and the spelling as short vowels cannot be spelled in Arabic. An example of this is:


العليم الحكيم  
العليم الحكيم  


al-ʕalīm ǝl-ḥakīm (Old Hijazi)
al-ʕalīm al-ḥakīm (Old Hijazi)


al-ʕalīmu l-ḥakīm (Classical Arabic)
al-ʕalīmu l-ḥakīm (Classical Arabic)
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<span lang="en" dir="rtl">﴿مِنْ شَرِّ <u>الْوَسْوَاسِ الْخَنَّاسِ</u>۝﴾{{Quran|114|4|}}</span>   
<span lang="en" dir="rtl">﴿مِنْ شَرِّ <u>الْوَسْوَاسِ الْخَنَّاسِ</u>۝﴾{{Quran|114|4|}}</span>   


OH: min sharri l-waswās ǝl-khannās
OH: min sharri l-waswās al-khannās


CA: min sharri l-waswāsi l-khannās
CA: min sharri l-waswāsi l-khannās
Line 289: Line 293:
The word “waswās” wasn’t used anywhere else in the Quran.
The word “waswās” wasn’t used anywhere else in the Quran.


==The Rhyming Quality of Old Hijazi internal rhymes==
==Classes of Old Hijazi internal rhymes==
Two different types of rhyme can be discerned emerging from the application of Old Hijazi to the Quranic Consonantal Text (QCT):
'''1- Individual instances.''' This includes 78 unique examples (96 with repetition) where the rhyming words share identical final consonants. As for examples where the rhyming words don't share identical final consonants, they were so many that only the strongest 17 unique instances were counted, however there are many more than this.
 
'''High quality:''' This is when the two rhyming words share the same final vowel and final consonant. Such as:
 
عليم حكيم  ʕalīm ḥakīm (15 attestations)
 
The two words share the same final vowel (ī) and the same final consonant (m).
 
 
'''Normal quality:''' This is when the two rhyming words don’t share the same final consonant, but they share the same vowels and the same arrangement of consonants. Such as:
 
عزيز حكيم ʕazīz ḥakīm (13 attestations)
 
The two words follow the same scheme: 


Consonant + a + Consonant + ī + Consonant 
'''2- Verse-final attributes of Allah.''' The majority of internal rhymes in the Quran fall under this type. Of this type, there are 7 (50 with repetition) examples  where the rhyming words share identical final consonants. As for examples where the rhyming words don't share identical final consonants, there are 25 unique ones, 234 counting repeated occurrences.
 
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. Thus it’s natural to see internal rhymes such as:
غفور رحيم ghafūr raḥīm (49 attestations)
In the language of the Quran, “ūr” rhymes with “īm”. 
 
==Classes of Old Hijazi internal rhymes==
'''1- individual instances.''' They include 76 unique high quality Old Hijazi internal rhymes. Counting instances of repition the count rises to 94. 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 high quality internal rhymes and the 22 normal quality ones, see [[All Examples of Old Hijazi Internal Rhymes in the Quran and Hadith|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.  


==Verse-final attributes of Allah==
==Verse-final attributes of Allah==
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ghafūr raḥīm غفور رحيم “Forgiving, Merciful” (49 attestations, such as {{Quran|2|173|}},{{Quran|2|182|}})
ghafūr raḥīm غفور رحيم “Forgiving, Merciful” (49 attestations, such as {{Quran|2|173|}},{{Quran|2|182|}})
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. Thus it’s natural to see internal rhymes such as
غفور رحيم ghafūr raḥīm. 




Line 354: Line 338:
Hadith was written down in the second and third Islamic centuries, the same period that Arab grammarians wrote their first works. In their works there’s no mention of any variety of Arabic that lacks nunation and final short vowels. Yet the Hadith tradition has many internal rhymes that only appear if nunation and final short vowels were dropped. This leads to the same conclusion that Van Putten reaches based on the study of pre-Islamic Arabic varieties and the early Arabic texts written in scripts other than Arabic. He says:  
Hadith was written down in the second and third Islamic centuries, the same period that Arab grammarians wrote their first works. In their works there’s no mention of any variety of Arabic that lacks nunation and final short vowels. Yet the Hadith tradition has many internal rhymes that only appear if nunation and final short vowels were dropped. This leads to the same conclusion that Van Putten reaches based on the study of pre-Islamic Arabic varieties and the early Arabic texts written in scripts other than Arabic. He says:  


{{Quote|Marijn Van Putten. [https://www.academia.edu/71626921/Quranic_Arabic_From_its_Hijazi_Origins_to_its_Classical_Reading_Traditions_Studies_in_Semitic_Languages_and_Linguistics_106_  Quranic Arabic]. 2022. p.18|(what) the Arabic the grammarians saw fit to comment upon is a highly selective subset of forms of Arabic that were around. Exclusively taking that which the grammarians saw fit to comment upon as “Arabic”, ignores a vast amount of linguistic variation that existed in the pre-Islamic and early Islamic period.}}<br />
{{Quote|Marijn Van Putten. [https://www.academia.edu/71626921/Quranic_Arabic_From_its_Hijazi_Origins_to_its_Classical_Reading_Traditions_Studies_in_Semitic_Languages_and_Linguistics_106_  Quranic Arabic]. 2022. p.18|(what) the Arabic grammarians saw fit to comment upon is a highly selective subset of forms of Arabic that were around. Exclusively taking that which the grammarians saw fit to comment upon as “Arabic”, ignores a vast amount of linguistic variation that existed in the pre-Islamic and early Islamic period.}}<br />


==Examples of Old Hijazi internal rhymes in Hadith==
==Examples of Old Hijazi internal rhymes in Hadith==
The first example is from the seven aḥruf Hadith listed in a huge number of Hadith sources. The two rhyming words in this Hadith always come at a possible pausal position and sometimes at the end of the Hadith, such as:
The first example is from the seven aḥruf Hadith listed in a huge number of Hadith sources. The two rhyming words in this Hadith always come at a possible pausal position and sometimes at the end of the Hadith, such as:  


{{Quote|Musannaf of Ibn Abi Shaybah. Dar Al-Taj. vol.6 p.137| «نَزَلَ الْقُرْآنُ عَلَى سَبْعَةِ أَحْرُفٍ كُلٌّ ‌<u>شَافٍ ‌كَافٍ</u>»
Musannaf of Ibn Abi Shaybah. Dar Al-Taj. vol.6 p.137  


Old Hijazi:&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; shāf kāf
نَزَلَ الْقُرْآنُ عَلَى سَبْعَةِ أَحْرُفٍ كُلٌّ ‌<u>شَافٍ ‌كَافٍ</u>


Classical Arabic: shāfin kāf, or shāfin kāfī}}
Old Hijazi: shāf kāf


Classical Arabic: shāfin kāf, or shāfin kāfī
Sahih Muslim. Matbaʿat Isa Al-Babi. vol.1 p.412
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ <u>الْمَأْثَمِ وَ الْمَغْرَمِ</u>.
Old Hijazi: al-mātham wal-maghram
   
   
{{Quote|Sahih Muslim. Matbaʿat Isa Al-Babi. vol.1 p.412|اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ <u>الْمَأْثَمِ وَ الْمَغْرَمِ</u>.
Classical Arabic: al-maʾthami wal-maghram
Old Hijazi:    &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;      al-mātham wal-maghram
 
Classical Arabic: al-maʾthami wal-maghram
}}


Sunan Ibn Majah. Dar Al-Risalah Al-ʿilmiyyah. vol.5 p.17


{{Quote|Sunan Ibn Majah. Dar Al-Risalah Al-ʿilmiyyah. vol.5 p.17|اللَّهمَّ إنِّي أسألُكَ مِنَ الخيرِ كلِّهِ <u>عاجلِهِ وآجلِهِ </u>، ما عَلِمْتُ منهُ وما لم أعلَمْ ، وأعوذُ بِكَ منَ الشَّرِّ كلِّهِ <u>عاجلِهِ وآجلِهِ </u>، ما عَلِمْتُ منهُ وما لم أعلَمْ
اللَّهمَّ إنِّي أسألُكَ مِنَ الخيرِ كلِّهِ <u>عاجلِهِ وآجلِهِ </u>، ما عَلِمْتُ منهُ وما لم أعلَمْ ، وأعوذُ بِكَ منَ الشَّرِّ كلِّهِ <u>عاجلِهِ وآجلِهِ </u>، ما عَلِمْتُ منهُ وما لم أعلَمْ


OH: ʕājilih wa ājilih
Old Hijazi: ʕājilih wa ājilih


CA: ʕājilihī wa ʾājilih}}
Classical Arabic: ʕājilihī wa ʾājilih




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