KHUTAB X: 15. THE RHETORICAL EXPRESSIONS OF THE QUR’ĀN (2)
15. THE RHETORICAL
EXPRESSIONS OF THE QUR’ĀN (2)
In the previous khuṭbah three
kinds of jinās were mentioned: Complete jinās (الْجِنَاسُ التَّام), al-jinās
al-Muḥarraf (الْجِنَاسُ اْلمُحَرَّف) and al-Jinās
al-Muṣaḥḥaf (الْجِنَاسُ اْلمُصَحَّف). Here
five more kinds of jinās will be dealt with, namely: al-Jinās al-Muḍāri‘
((الجناس المضارع, al-Jinās al-Lāḥiq الجناس اللاحق)), al-Jinās
al-آāqiṣ (الجناس الناقص), jinās al-qalb (جناس القلب), and al-Jinās al-Muṭlaq (الجناس
المطلق)as follows:
3. Jinās based
on the difference of the kinds and number of their letters.
(a) Jinās
based on the difference of the kinds of their letters is divided into two
types: (1) al-Jinās al-Muḍāri‘ (الجناس المضارع, similar jinās), and (2) al-Jinās al-Lāḥiq الجناس اللاحق), joined jinās);
(1) al-Jinās al-Muḍāri‘
(الجناس المضارع, similar jinās), if their letters
are similar or close to each other in articulation, in the beginning, middle,
or end, such as:
وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ وَإِنْ
يُهْلِكُونَ إِلَّا
أَنْفُسَهُمْ
وَمَا يَشْعُرُونَ (الأنعام:26)
And
the prevent others from [following] him (i.e.
Prophet
Muhammad) and they themselves keep
away from him, and (by doing so) they destroy
not but their ownselves, yet they
perceive (it) not Q.
6:26)
The term yanhawna
meaning “they prevent”, while yan’awna meaning
“they keep away.” Both are different in meaning, but close in articulation.
The other example is the following
verse:
فَلَا أُقْسِمُ بِالْخُنَّسِ. الْجَوَارِ الْكُنَّسِ
(التكوير:15-16(
So verily, I swear by the planets that recede
(i.e.,
disappear during the day and appear during
the night). And by the planets that move swiftly
and hide themselves (Q. 81:15-16)
The term al-khunnas
means “they recede, they withdraw”, whereas al-kunnas means “they
disappear.” They are different in meaning, but close in articulation.
The example with the sayings of the
Prophet is as follow:
الْخَيْلُ
مَعْقُودٌ فِي نَوَاصِيهَا الْخَيْرُ إِلَى
يَوْمِ الْقِيَامَة (رواه البخاري)ِ
Horses are tied with goodness at their
forelocks
till the
Doomsday (Reported by al-Bukhārī)
It means horses
always bring goodness if they are used properly. The term al-khayl
means “the horses”, whereas al-khayr means “goodness”.
Both are different in meaning, but close in articulation.
(2) al-Jinās al-Lāḥiq الجناس اللاحق), joined jinās) when their articulations
are very dissimilar, they are only different in one letter, such as the
following verses:
وَيْلٌ لِكُلِّ هُمَزَةٍ
لُمَزَةٍ (الهمزة:1)
Woe to
every slandered and
backbiter (Q. 104:1)
The term humazah means
“slanderers”, whereas lumazah means “backbiters.” They are
different in meaning and in the articulation of”h (هـ)” through the throat in the first word and “l(ل) ” through
the palate and the tongue in the second.
وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ. وَإِنَّهُ لِحُبِّ
الْخَيْرِ لَشَدِيدٌ (العاديات:7-8)
) And
to that he bears witness (by his deeds).
And verily, he is
violent in the love
of wealth (Q.
100:7-8)
The
term lashahīd means “he bears witness”,
whereas lashadīd means “he is violent.” Both are
different in meaning, and very dissimilar between the articulation of letter “h(هـ) ” in the first word and letter “d(د)
” in the second word.
ذَلِكُمْ بِمَا كُنْتُمْ تَفْرَحُونَ فِي
الْأَرْضِ بِغَيْر
الْحَقِّ وَبِمَا كُنْتُمْ تَمْرَحُونَ
(غافر:75)
That was because you had been exulting in the
earth
without any right (by worshipping others
instead
of Allah and by committing crimes),
and that
you used to rejoice extremely
(in your
error) (Q. 40:75)
This is what the angels would say in the Hereafter to those who rejected
the truth. The term tafraḥūn means “you exult”,
whereas tamraḥūn means “you rejoice.”
Both are different in meaning, and there is very
dissimilar between the letter “f(ف) ” in
the first word and letter “m (م)” in
the second word.
فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ. وَأَمَّا السَّائِلَ
فَلَا تَنْهَرْ (الضحى:9-10)
Therefore, treat not the orphan with oppression.
And repulse not
the beggar (Q. 93:9-10)
After
mentioning Allah’s favours to the Prophet s.a.w. among which are: He gave him a refuge after
being an orphan, guiding him after being unaware of the right way, made him
rich after being poor, He asked him to treat well the poor and the needy. The
term taqhar means “you oppress”, whereas tanhar
means “you repulse.” Both are different in meaning, and there is very
dissimilar between the letter “q
(ق) ”
in the first word and letter “n(ن)
” in the
second word in articulation.
The example from the
sayings of the Prophet is his long du‘ā’ (supplication)
as follows:
...
للَّهُمَّ اجْعَلْنِى لَكَ شَاكِرًا لَكَ ذَاكِرًا... رَبِّ تَقَبَّلْ تَوْبَتِى
وَاغْسِلْ حَوْبَتِى... (رواه أبو داؤد
و ابن حبان)
“… O Allah, make me thankful to You,
remember
You… and accept my repentance,
and wash
away my offence…”
(Reported by Abū Dā’ūd and
Ibn Ḥibbān)
The term shākiran means “thankful,”
whereas dhākiran means “remembering.” Both are different in
meaning, and letter “sh(ش)
in the first word is quite dissimilar from the
letter “dh(ذ)
” in the
second word. The term tawbatī means “my repentance,” whereas the
term ḥawbatī means “my offence.” Both are different in
meaning, and letter “t(ت)
” in the
first word (which is through dental articulation) is quite dissimilar with letter
“ḥ(ح)
” (which
is articulated through the throat) in the second word.
(b) Jinās based on the difference of
the number of their letters is called Imperfect Jinās (al-Jinās al-nāqiṣ , (الجناس الناقص). It is when the number of letters is more, either
one or more, either in the beginning, the middle or the end of the word. The
examples are from the Qur’ān are as follows:
وَالْتَفَّتِ السَّاقُ بِالسَّاقِ. إِلَى
رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (القيامة:29-30)
And one
leg will be joined with another
leg (shrouded).Then drive will be on that Day
to your Lord (Allah) (Q. 75:29-30)
The term al-sāq means
“the leg”, and al-masāq means “the drive”. Both are different in
meaning, and the term al-masāq has one letter more than al-sāq,
namely letter “m(م) ”
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ...
(الحديد:25)
Indeed We have sent Our Messengers
with clear proofs … (Q. 57:25)
The
term arsalnā means" We
have sent”, whereas rusulanā means “Our Messengers.” Both are different
in meaning. The term arsalnā has one letter more than rusulanā, namely, letter alif (أ).
إِنَّ رَبَّهُمْ بِهِمْ يَوْمَئِذٍ لَخَبِيرٌ
(العاديات:11)
Verily, that Day I(i.e., the Day of
Resurrection)
their Lord will be Well-Acquainted with them
(as to their deeds and will reward them
for their deeds) (Q.
100:11)
The term rabbahum means
“their Lord,” whereas bihim means “with them.”
Both are different in meaning. The term rabbahum
has one letter more than bihim, namely,
letter “r(ر) ”
... وَلَكِنَّا كُنَّا مُرْسِلِينَ (القصص:45)
… But it is We Who kept sending
(Messengers) (Q. 28:45)
The term lākinnā
means “but we”, and kunnā means “we were”. Both are different in
meaning. The term lākinnā has one letter more than kunnā,
namely, letter “l(ل)
”
وَفَجَّرْنَا الْأَرْضَ
عُيُونًا فَالْتَقَى الْمَاءُ عَلَى أَمْرٍ قَدْ قُدِرَ (القمر:12)
And We caused springs to gush forth from the
earth. So,
the waters (of the heaven and the earth)
met for a matter predestined (Q. 54:12)
The term qad means “already,”
whereas qudira means “predestined.” Both are different in meaning. The
ter qudira has one letter more than qad,
namely, letter “r(ر) ”
(c). Jinās based on sequence of
letters which are inverted. Inverted jinās (al-Jinās al-Ma‘kūs, الجناس المعكوس) is also called
jinās al-qalb (جناس القلب) and jinās al-tabdīl (جناس التبديل). It is divided into two types: (a) inversion of letters,
either full inversion or partial inversion, and (b) inversion of words, either
fully or partly.
1. Full inversion of letters is called palindrome,
where they can be read both forwards and backwards, such as “radar”, and “race car.”
The examples from the Qur’ān, are as follows:
وَرَبَّكَ فَكَبِّرْ (المدثر:3)
And magnify your Lord (Allah) (Q. 74:3)
The letters of رَبَّكَ فَكَبِّر are ر ب ك ف ك ب ر and can be read inverted.
لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا
اللَّيْلُ سَابِقُ النَّهَارِ
وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (يس:40)
It is not for the
sun to overtake the moon,
nor does the night
outstrip the day. They all
float, each in an orbit (Q. 36:40).
The letters of كُلٌّ فِي فَلَك are: ك ل ف ي ف ل ك and can be read inverted.
The example of partial inversion in the Qur’ān is as follows:
...إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ
بَنِي إِسْرَائِيلَ
وَلَمْ تَرْقُبْ قَوْلِي
(طه:94)
…[Aaron said to Moses]: “ Verily, I feared lest you
should say:
‘You have caused a division among the
Children of Israel, and you say have not
respected my word!’” (Q. 20:94)
respected my word!’” (Q. 20:94)
The term bayna means
“between”, and banī means “the children of”. Both are different in
meaning. The partial inversion is between bayna and banī,
where letter y-n (ين)(in the first word is inverted
with n-y (ني)in the second.
The example from the ḥadīth of the Prophet is
as follows:
اللَّهُمَّ اسْتُرْ عَوْرَاتِنَا وَآمِنْ رَوْعَاتِنَا
(رواه أحمد)
O Allah, cover our faultiness, and safeguard
our
splendour (Reported by Ahmad)
The
term ‘awrātinā means “our faultiness”, whereas raw‘ātinā
means “our splendour”. Both are different in meaning. The partial inversion is
between ‘a-w-rعور) (in the first word and r-w-‘a (روع) in the second word.
2. Inversion
of words, either fully or partly, such as the Prophet’s statement:
جَارُ الدَّارِ أَحَقُّ
بِدَارِ الْجَارِ (ورواه أحمد والطبراني)
The
neighbour of the house has more right
Over the house of the neighbour
(Reported
by Aḥmad and al-Țabrānī)
It means that our neighbour has the
right of pre-emption over our house, in case we want to move away and rent or
buy it. He might be interested to buy or rent it. This is to avoid of having a
troublesome neighbour when we move.
(c) General Jinās, al-Jinās al-Muṭlaq (الجناس
المطلق) , “the Appended Jinās.”[1]
It is divided into two parts: (1) the two words come together in etymology,
derivation or origin of the words (المتلاقيان
في الإشتقاق), such as:
فَأَقِمْ وَجْهَكَ لِلدِّينِ
... ذَلِكَ الدِّينُ الْقَيِّمُ ... (الروم:30)
So, set you (O Muhammad
s.a.w.) your face
towards the religion … that is the straight
religion… (Q.
30:30)
The
term أَقِمْ (aqim) means “erect!, set up!, straighten!”
(a command), is derived from the verb aqāma (أَقَامَ) meaning"
to
straighten, to set up, to erect”, the fourth stem form of verb (the pattern of أَفْعَل) of the first stem form qāma (قَامَ) meaning “to get up, to stand up” which is the first stem form.
The term asقَيِّم (qayyim) means
“straight, right” is derived from qayyama (قَيَّمَ) meaning “to
evaluate, to access” which is derived from qawwama (قَوَّمَ), which is the second stem form (the pattern of (فَعَّل of qāma (قَامَ) which is
the first stem form of verb. Therefore, both words come together in the first
stem form of verb qāma (قَامَ).
(2) The two words come together resembling coming
together (المتلاقيان فيما يشبه الإشتقاق), such as:
...
وَإِنْ يُرِدْك
بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ... (يونس:107)
… and
if He intends any good for you, there is
none
who can repel His Favour… (Q. 10:107)
The term يُرِدْك resembles رَادَّ for
sharing the letter ر (r) and د (d). The
former is the fourth stem form of verb رَادَ meaning “to walk about,
to move about to look, search”), whereas the latter is the verbal noun (nomen
verbi) of the verb رَدَّ meaning “to send back, to bring back, to repel, to
resist .” Both words do not belong to the same origin.
(CIVIC, 20
May, 2016)
المراجع:
المكتبة الشاملة:
عبد الرحمن الميداني, البلاغة العربية أسسها و
علومها ومتونها
http://majles.alukah.net/t115730/
https://islamwich.com/2013/04/03/quranic-challenge
https://old.uqu.edu.sa/page/ar/43947
https://ar.wikipedia.org/wiki/
ابن_حجة_الحموي
[1] Some scholars call it Enclosed Jinās, al-Jinās
al-Mulḥaq (الجناس
الملحق),
because it is not purely jinās, as the two words are not from the same
root, although they seem to be so. Abū Ya‘qūb Yūsuf Ibn Abū Bakr al-Sakkākī (d.
1229) and others among Arabic rhetoricians call it al-Jinās al-Mutashābih (الجناس المتشابه), “the ambiguous jinās”
and al-Jinās al-Mutaqārib (الجناس المتقارب), “the approximately equal jinās.”
Others call it Jinās al-Iqtiḍāb (جناس الإقتضاب), “Jinās of Abridgment” or
Jinās al-Ishtiqāq (جناس
الإشتقاق), “Jinās of derivation of word,” namely, containing
derivative words. Taqī al-Dīn ibn Ḥujjah al-Ḥamawī (d. 837/1433) denies the
derivation of word belonging to jinās muṭlaq, as jinās muṭlaq has
two words with different meanings, such as: ... وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ
(النمل:44) [Bilqis said], “and I submit [in Islam, together with
Sulaiman (Solomon) to Allah, the Lord of the ‘Alamin (mankind, jinn and all
that exists).” (Q. 27:44). Here the word aslamtu “I submit”) and sulaiman
(Solomon) have totally different meanings and derivatives, although both shares
letter S, L, and M (سلم).
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