Internal Rhymes as Evidence for Old Hijazi: Difference between revisions

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.

{{Quote|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. 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}}

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>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.14</ref>.

Consonant + ā + consonant + i + consonant + ah

{{Quote|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.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}}

1- Lack of nunation.

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:

Old Hijazi:&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; shāf kāf

   

Old Hijazi:    &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;      al-mātham wal-maghram

OH: ʕājilih wa ājilih