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Review Article Open Access

Written evidence of the inimitability of the Quran

on comprehending the concept of Arabic linguistic
history and theology
Abstract Volume 4 Issue 2 - 2020

The study focuses on how the relationship between Arabic linguistic and theology concept
Solehah Yaacob
in the Quran will enhance the understanding of Islamic principles. However, there have Professor of Philosophy of Arabic Grammar, Department of
been too many pointless debates and discussions on the issue of influence of Arabic Arabic Language and Literature, International Islamic, University
linguistic on philosophical theology. In order to highlight significant issues of the Quranic Malaysia, Malaysia
interpretation of the theology as a consummation of metaphysics or Tauhidic concept, the
need of understanding of deep semantic approach is necessary. In this study, the Tauhidic Correspondence: Solehah Yaacob, Professor of Philosophy
concept is presented not to linguists but theologians (Mu`tazilah) in impressing upon them of Arabic Grammar, Department of Arabic Language and
the need to study not only theology but also grammar and literary theory in order to improve Literature, International Islamic, University Malaysia, Malaysia,
the understanding of the inimitability of the Qur’an. An analytical discussion on some Tel 0361965114, Email
views among the scholars on the topic is a method approach of the research.
Received: July 02, 2019 | Published: April 27, 2020
Keywords: exegesis, deep structure, linguistic thought, theologians, Islamic sciences

Introduction The Sunni school of thought), it was Abu al‒Aswad (d. 69H) one
of the prominent intellectual figure in the Mu`tazilite movement
The Quran, for all Muslims, is considered the most articulate in 11th century Iraq who propounded a systematic form of Arabic
speech and the most eloquent writing which surpasses all other Arabic grammar. Another significant figure was Sibawayh the grammarian
texts. Different Quranic recitation styles among grammarians affect who connected Islamic theology with Arabic grammar such as What
the meaning of the text and would result in varying interpretations. If speaks of glorification and praise, and not all, of words is great and
we look back in the history of the creation of the Arabic syntax it was they are not great. In his book `al‒Kitab`, terms or concept in theology
in the hands of qurrāɔ. Most of whom were grammarians such as: Abu became popular such as expansion (Expansion), asserts (the findings),
al‒Aswad ad‒Duɔalī, Ibn Abī Iṡhāk al‒Hadramī, al‒Khalil ibn Ahmad explanation (The explanations), mental analogical approach (Mental
al‒Farāhīdī, al‒Kisāɔī, and etc. Different styles of pronunciation in measure) and access to the mind of the provisions grammatical (And
the recitation of the Quran are normally accepted unless it resulted resort to the mind in many grammatical rulings). The philosophy
in distortion of meaning then the recitation is prohibited. Al‒Farrāɔ of theology was an alternative method in expression the grammar
says in this respect that “the Book, i.e. the Quran, is the clearer [one] thought, meant the Arabic grammar uninfluenced by foreign thinking
and has the stronger argument over poetry”,i and Ibn Khalawayhi as claimed by some people. We have recorded that most of the
adds that “people have decided that if a word appears in the Quran, Arab grammarians they were Mu`tazilite such as Abu Aswad as‒
then it is the more fluent [here] in comparison to anywhere else”.ii Dualy, Farra`, Kisa`I, Ibn Jinni, Ibn faris and etc. As mentioned by
Thus, any argument brought forth from syntactical principles based az‒Zubaydiiii that the early Arab grammarians who living together
on Qurɔānic evidence is considered stronger than an argument based with the theologians were Abu Abdullah Ibn Ishaq( d.117h) living in
on other authoritative texts. The influence of theology philosophy the time of Wasil bin Ata` (131h), Essa bin Umar ( d. 149h), Khalil
on Arabic linguistic perhaps came when the inimitability of Quran Ahmad (175h) and Ibn al‒MuqafaA (d.142h), Thumamah bin Ashras
was discovered. To understand the Quran verses which revealed in (d. 213h) and al‒Farra` (d.208h). The proof that the Arabic grammar
Arabic language needs thorough understanding either grammar, been influenced by theology, we have found that Khalil Ahmad Al‒
semantic, rhetoric, morphology and etc. Without details analysis Farahidi associated with analogical thinking in his theory in deriving
the understanding of meaning become vogue or unclear, especially the linguistic thought especially in grammatical approach.iv Sibawayh,
for those who are non‒Arab or called Ajam. To discuss the topic the writer of `al‒Kitab` been affected by him as mentioned in his `al‒
mentioned, the relationship between the both concept of knowledge Kitab` a lot of grammatical theories rely on theological and Islamic
need to be highlighted according to significant views of the scholars.1,2 jurisprudence principles. Another prominent man was al‒Akhfash
al‒Wasit (d. 213h) was a theologian Mu`tazilate who came after
The relationship between Arabic grammar Sibawayh. Al‒Qifti mentioned in his book that al‒Akhfash imposed
and theology concept the method of theology when applied Quran exegesis such as in (God
spoke to Moses). Whilst Ibn Sarrag introduced a new approach of
What is the secret of the existence theology concept in Arabic
logic into grammar, then this task has been continued by Abu Ali
grammar? Ironically, for the majority of the Muslim world who
al‒Farisi when he mentioned in several of his books which were
subscribe to the teaching of Sunna Wal Jamaa (in modern parlance
iii
Az‒Zubaydi. Tabaqat an‒Nahwiyyina wa al‒Lughawiyyina. Tahqiq:
i
Al‒Farrāɔ. Macānī Al‒Qurɔān. Beirut: World of Books; 1983. p. 14. Muhammad Abu Fadli Ibrahim. Cairo: Dar al‒Ma`rif. 1973. p. 11‒18.
ii
As‒Suyūtī. Al‒ɔItqān fī cUlūm Al‒Qurɔān. Beirut: Arabic Book Press; 1998. iv
Mustafa Ahmad Abdul Al‒Alim Bahjat. Atharu al‒Aqidah Wa Ilmi al‒Kalam
p. 213. Fi An‒Nahwi al‒Arabi, Cairo: Dar al‒Basair; 2011. p. 37‒38.

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history and theology

associated with logic and theology, until he mentioned that he was language must have much deeper roots in early ancient times. The
wrong for fifty issues in language but none in analogy. Ibn Jinni his pertinent question at this point: What is the original source of standard
student was followed him very well when he said that the declension Arabic that became a highly developed language one or two centuries
of speech made by speaker himself. Meant the speaker used his own before Islam? According to Jawad Ali, Arabic could be traced to
thinking base on logic in order to express his needs. Then, he also Babylon Akkadian or other kingships of Jurhum.x By the 20th century
expands the logic of grammar into the logic of jurisprudence. Another BC Babylon reigned over the whole of Iraq and their language was
his contribution was the explanation of the expanding word of Kalam regarded as Arabic.xi A.F.L Beeston was in agreement with this view
derived from great morphology. The Influence of Philosophical as articulated in his article “the evolution of Arabic language”.9,10 He
Theology on Arabic Linguistics since Greek philosophy flourished in propounded that Arabic language had surpassed the languages of
the fourth century B.C.E.v and the Qur’an was revealed in the seventh other nations in age.xii Arabic was already used in the commands on
century C.E., a thousand years later,vi its content had to be the product what was considered legal and illegal in decrees based on the laws
of cultural transmission from an allegedly superior culture (Greek) to of the Hammurabi. The laws were well defined using appropriate
an allegedly inferior culture (the Arabs). There is the possibility that expressions befitting the solemnity of the messages it contained. The
Greek tradition did indeed exert an influence on theological thought at evidence of this were found in engraved relics in the kingship of Susa
a later stage, such as in the case of the Mu`tazilites who put an almost written in the letters of the Mismariyyah on big pillars of black stones
exclusive stress on logic. However, Greek philosophy only became said to be in existence in 1800BC. The inscriptions on stones contained
relevant to Islamic philosophy after the transmission of Hellenistic laws from an advanced culture. The Hammurabi was also said to have
tradition during the translation movement under the ‘Abbasids. Syriac set up schools to nurture their young ones though it was said that
served as intermediary between the Greek and Arabic language,vii the disciplining method employed was rather oppressive according
beginning with the two famous Christian translators Hunayn Ibn Ishāķ to modern standard. It is marvelous indeed that they already set up
and Yahya Ibn Bitrik. Evidently, Damascus was a Hellenistic centre schools in their ancient towns 4000 years ago. They were known to
during the third, fourth and fifth century C.E.viii where Greek had have used stone slates where lessons for the children were inscribed
become the official language of the court and administrative offices. consisting of exercises in arithmetic, spelling, multiplication tables
Then, the connection between the philosophical approach in theology etc. Search in their settlements yielded artifacts in the forms of books,
and Arabic linguistic was occurred in the time of Muslim golden era wills or agreements, mathematics problems, astronomic observatory,
or might be considered before. The reason that the Arabic language historical texts and religious scriptures. There evidences to show their
was established since the prophet`s time. However, the tremendous women were treated favorably. What has been established was that
contribution of Averroes in enhancing the ideas of Aristotle when he the kingship of Hammurabi was an Arab kingship which could be
translated the `Categories` in his `Middle commentary on Aristotle`s considered as the oldest civilization on earth governed by laws and
categories`, thereby giving a big impact on the development of with devotion to knowledge. Over centuries their language, beliefs
philosophical of linguistic which incline with more understanding of and thinking had undergone changes and they had also endured
theology approach in the concept of one God. As it seems, the starting changes in climate during the period. It was found in comparison
point in the progress of understanding Aristotle’s categories in the that the proto Jahiliyah and the Jahiliyyah of the second period also
Middle Ages.3‒8 shared some aspects of the core language, religion, mannerism. They
were governed by shared common values in their dealings with
Arab antiquity: the evolution of Arabic their fellow men. The prophet Job (pbuh) had been recognized as
language an Arab. (Genesis: 10). The Arabs were the first in the production of
poetry. The poetries in Arabic were later translated into Hebrew. This
The above classification further clarified that the Arabs had, demonstrated that Arab’s venture into literature was earlier that those
from antiquity, settled in the land of peninsular Arabia. This is of Iliad and Odyssey even the Mahabharat of the Hindus.xiii
further evidenced by large amounts of relics found in Yemen
comprising remains of places of worship, grand pillars, monuments According to Jurji Zaydan the language of Hammurabi or
and memorials, bracelets and armlets. In the north of Hejaz were Akkadian provided a typical image of being Arab in the Jahiliyya age.
discovered remnants of the Thamudic at the border with Syria.ix It This could be a basis to confirm that they belong to Semitic language.
was known that in the days of second period of Jahiliyya they had In the north were found relics written in their letters while the relics
achieved a level of language regarded as par excellent over and above of Thamudic, Lahiyanic and Safawic were the relics of Arab jahili in
other known languages of the time with respect to styles, linguistic the northern region indicating they had dwelled there since the earliest
forms, meanings, structure and syntax. Their spoken words, their of time. Their language was very advanced with grammatical order
poetry and plays displayed the use of standard Arabic with eloquence and structure.11-15 This showed the ancient language of northern Arab
and accent similar to the language of the Qur’an. It was not probable settlers reached maturity long before the production of poetry by Imru
that Arabic became a developed language one or two centuries before al‒Qais in Mudar Arabic. The other relics were the Nabatean which
Islam as claimed by some orientalists. This highly advanced level of was found since the 3rd century of 270AD. These comprised relics
of Um al‒Jamal and also the relics Zenobia all located in the south
v
National Geographic Society. Ancient Greece, Produced by National
Geography Maps, Washington D.C.:USA; 1999. p. 8. x
The Code Hammurabi older 800years than the Old Testament.
vi
Ibn Kat hir. Al‒Bidayah wa al‒Nihayah. Damascus: Dar Ibn Kathir; 1997. xi
Magik Khair Bik. Al‒Lughah al‒Arabiyah Juzūruhā, Intishāruhā wa
p. 34. Ta`Thīruhā fī As‒Sharq wa al‒Gharb. Damascus: Dār as‒Sa‘duddīn, 1992. p.
vii
Ahmād Amīn. Dhuha al‒Islām, Cairo: Lujnah al‒Ta′līf wal Tarjamah, 1978 16‒17.
v.1, p.313, Mahdī al‒Makhzūmī , al‒Khalīl Ahmad al‒Farāhidī, IÁmāluhū wa xii
A.F.L. Beeston & T.M. Johnstone. Takwim Fi an‒Nuqush al‒Arabiyah al‒
manhajuhu, Beirut: Dār al‒Rāid al‒Arabi. 1986. p. 68. Janubiyah, translated by Said Ghanimi, Abu Dhabi: al‒Majma` at‒Thaqafi.
viii
William Wright. `Syriac Literature` The New Encyclopaedia of Britannica 1983. p. 1‒26.
Chicago: Encyclopaedia Britannica, Inc. 1998. p. 470. xiii
Jurji Zaydan. Tarikh Adab al‒Lughah al‒Arabiyah. Kaherah: Dar al‒Hilal.
ix
Ibid, vol. 1, pp. 50‒52. 2011. p. 26.

Citation: Yaacob S. Written evidence of the inimitability of the Quran on comprehending the concept of Arabic linguistic history and theology. Art Human
Open Acc J. 2020;4(2):64‒69. DOI: 10.15406/ahoaj.2020.04.00155
Written evidence of the inimitability of the Quran on comprehending the concept of Arabic linguistic Copyright:
©2020 Yaacob 66
history and theology

eastern Alepo discovered in 511Ad. Also the relics of Haran in 568Ad correct as their knowledge of the ancient past are more comprehensive
(2011: 26). because they possess the main or major sources of information on
many nations of antiquity.xv But where are the Muslims in this regard?
From the point of view of Jawad Ali, these ancient people described
Are we not obliged to bother and take steps to know what happened
above were Arabs both in appearance and in blood. They were born
in the days earlier than the days of the Prophet Muhammad (pbuh)?
and bred in the country of the Arabs. They were not migrants from
Of course, without doubt Muslims had lately shown great interest
any other place anywhere else. They never had outside guests who
to study nations of antiquity but their numbers of experts are much
lived with them. So they were pure Arabs and their language was
smaller in comparison to the others.xvi,xvii
untainted by any other language. Relating to the perception of Jawad
Ali, it is wrong to say that the Qur’an is not in authentic Arabic. It is The exposition thus far seems to confirm that Arabic is a language
in pure Arabic elevated and consolidated by Islamic messages. The of antiquity and was the most advanced in comparison to languages
Arabic of the Qur’an becomes the standard language of the Arabs. of other civilizations existing in ancient times or pre‒history. Another
Indeed, there is a claim that the ancient writings of the Arabs were interesting observation is that many ancient languages showed some
written in Torah in ancient language of ancient Greeks or Latin. It semblances with Arabic in syntax, grammatical structure and sound
is also wrong to say that the language of the Qur’an is a dialect of a of utterances. It can be established that they are of the same language
tribe living in the country of the Arabs whose language became the family. In fact, in comparison there were other writings with words
written language of the Arabs.xiv It was known that the information similar to Arabic which were more advanced and in much earlier
contained in Mesopotamia Valley that came to be known was not fully time than the Mismariyyah. According to Beeston some findings in
refined or true. This was because not all orientalists were along the the form of writings of the early Furat (proto Euphrates) indicated
same path or intent in the interpreting ancient relics. It could not be that they lived to the south of the river Euphrates around five or four
denied that there were those who sincerely studied ancient relics to thousand years BC. This finding lend support to Jurji Zaydan opinion
discover the true happenings of ancient times. Studies on discovered that peninsular Arabia belong to the Arabs and the Arabs were the
relics have clearly established that Arabic is the most advanced of ancient people who had inhabited and established their possession of
the ancient languages. Such the translation of Epic Gilgamesh (the the peninsular since ancient times.xviii
earliest discovered engravements) into Arabic happened much later. It
Some considered that the writing of Mismariyyah was among
is also seen that there were other advanced ancient writings identified
the most advanced in word arrangements or organization of writings
from relics left behind by ancient civilizations shared similar features
because some languages of the Semitic for example Akkadian were
with Arabic ancient writings. Similarities in word order, grammatical
found to be written in Mismariyyah letters. In order to put a slight
structure and sound system seem to suggest that these languages were
on the achievements of ancient Arabs in writing some orientalists
off shoots of Arabic or originally from the same ancestral stock. It
recognized that the writings of the ancient Furat (Euphrate) are superior
can therefore be safely concluded that Arabic is the mother language
in organization compared to the writings of the Sumerian. This point
of the peninsular Arabia. Also it is the language of the Semitic not as
does not reduce the position of Sumerian as Furatees were also a clan
claimed by “Schlozer”. It is regretted that some orientalists tended to
of the Arabs. Jurji Zaydan is unbiased when he states that the Arabs
ignore certain findings and elevated some others, for example they
were the most advanced nation in peninsular Arabia in ancient time.
regarded the writings of the Semitic as the most advanced compared
He also categorically states that the Arab peninsular belongs to the
to Akkadian and Semitic which had an affinity with ancient Arabic
Arabs since time immemorial. Some orientalists including Zaydan
writings. The contention here is that the writing of Mismariyyah was
though not an Arab dare to say what they believe to be true though
not the most advanced writing in the ancient world, as compared to
contrary to the views of many others. This attitude among orientalists
other writings; their words are seen to be similar to Arabic which
objectively seeking to know the truth is indeed praise worthy. When
could be inferred as a result of Arabic influence.
it concerns the affairs of Muslims who else would come up as the
Discovery of relics left by the civilizations of Mesopotamia is spoke persons for the Muslims if not the Muslim scholars? It is very
an example of the fruit of diligence, concern and interest of Western encouraging now in the twenty first century Muslim scholars have
archeologists and orientalists. They have worked hard to search for the been vocal on issues related to Muslims and have provided answers to
relics, collect, document data and interpret them. They deserve praise clarify misinterpretations from non‒Muslim scholars in many fields
for their zealous and continuing efforts. They uphold that the findings of knowledge. Likewise, the views presented in this paper is also
in the Mesopotamia serve as a benchmark for comparison with other with the idea of continuing the trend of research in order to rebuttal
ancient civilizations. On the basis of their comparison they could make misconceptions and incorrect interpretations with regard to ancient
plausible claims that particular ancient civilizations and languages history touching upon language and literature related to or belonging
were superior to others. This became documented sources on human to the Muslims.xix
development over the ages for the world to ponder and wonder. Since
the orientalists were in the field earlier than others and exerted efforts The impact of Quran in the development of
in studying ancient relics what they say become accepted as true. Arabic grammar
Intentionally or inadvertently they could paint the picture of ancient
civilizations to give undue credit to some civilizations and deny The orientalist Renan (1823-1892) postulated that the fully
some others. Their presumptions therefore become the yardstick in preserved original text of the Quran constituted the focal point and
determining which civilizations are recognized as being the forerunner basis of all subsequent study of the rules of the correct Arabic grammar
in culture and language. They determine who pioneered in the creation and syntax. It was the Arabic Quran which inspired the works of
of writing and in the production of literary works in ancient times. the first Arab grammarians. According to Renan, neither the use of
They could do this with confidence that their assumptions or views are Mazin Mitbaqani. Buhuth Fi al‒Istishraqi al‒ Ameriki al‒Mua`asir. Jeddah:
xv

al‒Mamlakah al‒Arabiyah as‒Saudiah Wizarat at‒Ta`kim al‒Alami. 2000. p.

Jawad Ali. Al‒Mufassal fi Tarikh al­Arab Qabl ­Islam. 1976. p. 33‒34.
xiv
7‒11, 14.

Citation: Yaacob S. Written evidence of the inimitability of the Quran on comprehending the concept of Arabic linguistic history and theology. Art Human
Open Acc J. 2020;4(2):64‒69. DOI: 10.15406/ahoaj.2020.04.00155
Written evidence of the inimitability of the Quran on comprehending the concept of Arabic linguistic Copyright:
©2020 Yaacob 67
history and theology

grammatical terms nor the formulated rules show even the slightest was already practiced in the first century A.H. when most of the Quran
trace of a foreign influence. He states: “And finally, concerning all the readers used reason to derive new legal judgments. Ibnu Abu Ishaq
other sciences, the Arabs themselves overtly confess what they owe of al‒Hadrami asked Farazdaq to follow the analogical system such as:
them to the Greeks whereby they are convinced that their grammar
The word `Mujrafun is considered normative style because it
is a privilege kept by God for them and one of the surest signs of the
belongs to the sentence of.xxii Not only Renan supported the originality
superiority they consider to be theirs over other nation”.xvi Golziher
of Arabic grammar and its principles, but also Noam Chomsky,
criticized Renan’s conclusions and argued: “The question is not
a famous theoretic in language, attests that each language has its
whether grammar a particular grammatical system, had been taken
own unique history and development. The claim that a language
over, but whether or not the Arabs arrived at their basic linguistic
was based directly upon another should be reexamined, because all
concepts on the grounds of which each nation contemplates the
separate human intelligences are – by fact of their nature ‒‒ familiar
character of its language, analyses the parts of sentences and words
with the universal, yet develop their own particulars.xxiii Language
and derives the correct usage from the data in form of rules in the
or its linguistic corpus existent in the human mind cannot be limited
absence of any foreign influence or in short are there any factors in
or simply exchanged with another. The individual experiences of a
the awakening of a grammatical awareness among the Arabs that do
linguistic community are reflected in the design and character of a
not originate in the life of the Arab people and their mind”?xvii What
language. The creation or design of language is not a static exercise,
Golziher was saying is that Arabic grammar had been influenced not
and one grammatical system cannot be simply exchanged with
only by Greek grammar but also by Greek thinking. The Arabs had
another.xx-xxv
allegedly adopted Greek terms of linguistic concepts, the character
of language, analysis of the parts of sentence, and grammatical rules. Another indicator for the originality of Arabic grammar –which
He assumed that these linguistic concepts were not directly adopted the researcher has addressed in her previous researchxxiv ‒ is based on
from the Greek but via Syrian which was spoken in the territories the mass of translations into Arabic which began during the Abbasid
lying between Arabia and Europe. Goldziher refers to his colleague caliphate. The transfer and subsequent assimilation of knowledge
Noldeke who had already linked Arabic with Syriac.xviii The usage of occurred only after Arabic language, syntax and grammar were firmly
Arabic short vowels had been introduced by Abu Aswad ad‒Duali: established, and not before. Goldziher’s claim that Greek already
actively influenced Arabic language in a time when Arabia was
(If you saw me that I opened my mouth with a letter, then put a
completely isolated from the main centers of civilization, cannot be
full stop symbol on the top of it. If I closed my mouth, there was a
upheld in earnest.xx-xxv
full stop symbol between the letter. If I run-down, kindly make the
full stop symbol below. If I followed something after, the articulation When looking at the Arabic linguistic corpus, it can be established
letters shared then kindly make double full stop symbol). If we accept that it had always been free from any external and foreign influences,
Golziher`s views, we still need to explain the means of linguistic as asserted by Ibn ‘Abbas: The first person to speak pure Arabic. As
transmission between Basraxix and Syria. There is no doubt that the for the Arabic language of Qahtan and donkeys, it was before Ismail,
Christian world and the Muslim world met in Damascus where John peace be upon him.xxv
of Damascus had taught. However, orientalists assumed the existence
of a silent connection between the Christian and the Muslim world Arabic as a complete and fully developed language already existed
in the sense of direct – and strangely one‒sided ‒‒ transmission of before the arrival of Prophet Ishmael (a.s.) used by the tribe Qaht
knowledge from the West to the East. Historical sources do not suggest an and Himyar. Arabic was the language spoken by a tribal leader
a relationship and exchange between Ali Ibn Abi Talib (karrama ‘llahu called Jurhumxxvi who married the daughter of Iram/Aram, Sam`s
wajhah) and John of Damascus, however, Goldziher did, solely based son after the Noah’s flood, and through his offspring Arabic became
on the fact that Islam did not prohibit such an exchange in matters the language of a great nationxxvii. The offspring of Ishmael arrived
other than faith, as stated in the Qur’an: and spread the use of Arabicxxviii. Arabic was an original language
with its unique system of grammar which was already developed
(«O disbelievers in Allah, I worship not that which you worship, thousand years before the rise of Greece. In order to faithfully reflect
Nor will you worship that which I worship, And I shall not worship the transmission process of Arabic we have to concentrate on early
that which you are worshipping, Nor will you worship that I worship, manuscripts. Sibawayh states at this point:
to you be your religion, and to my religion). Quran: Surah al-Kafirun,
Verse 1-6 Orientalist claims went so far as to suggest an external xxii
It is considered an earlier sentence.
influence to the text of the Qur’an itself. Quranic revelation influenced xxiii
Noam Chomsky. Syntactic Structure, Syntactic Structure. The Hague:
Muslim ideas and concepts in history, science, literature and language, Monton Trad., p.19; Noam Chomsky. (1995). Aspect of the theory,
and continues to do so until today. The verses we do not copy or forget Massachusetts: The MIT Press. 1971. p. 4.
xxiv
See the article written by Solehah Yaacob. The Connection between Ma`ani
a vessel, it is better than it or similarxx and what comes from any of Nahwi in Arabic And the Idea of Modistae in Latin: Historical Linguistic
the verses of their Lord, unless they were exposed`xxi are considered Analysis, International Journal of Humanities, Common Ground, Melbourne,
timeless statements valid today as they were valid then, 1400years Australia. 2008. p. 101‒109.
ago. As to any external influence, the concept of Qiyas for example, xxv
Al‒Suyuti. Al‒Muzhir, ed. Fuad Ali Mansor, Beirut: Dar al‒Kutub al‒Ilmiah,
vol. 1, p. 29 `they were nine tribes of Arabs from the birth of Iram(Aram) son
xvi
IgnazGoldzihar. History of Grammar Among the Arabs, Volume 73, John of Sam bin Noah they are ‘Ad, Thamud, Umaimun, Ubailun, Tasm, Judais,
Benjamin Publishing Company: The Netherlands. 1994. p. 5. Imliq, Jurhum and Wabar. 1998.
xvii
Ibid, p.5 xxvi
Ibid, vol. 1, p. 27.
xviii
Ibid, p.7 xxvii
See the critique of the traditions relating to Jurhum and his offspring in the
xix
The place where Abu Aswad became a judge. book of the Dutch scholar Dozy 1864:146 and ff. (in the chapter: `De tweede
xx
Al‒Baqarah 106. Gorhoem”). see Golziher, History of Grammar Among the Arabs, p.45
xxi
Yassin 46. xxviii
Ibid, p.5

Citation: Yaacob S. Written evidence of the inimitability of the Quran on comprehending the concept of Arabic linguistic history and theology. Art Human
Open Acc J. 2020;4(2):64‒69. DOI: 10.15406/ahoaj.2020.04.00155
Written evidence of the inimitability of the Quran on comprehending the concept of Arabic linguistic Copyright:
©2020 Yaacob 68
history and theology

This is the chapter on the course of the last words of the Arabic Zakat xxxviii .Whatever variants are preferred which change the very
word, and it is conducted on eight channels: on the monument, and meaning of a verse or a part of it, the rule is that positive meaning has
the traction and the lifting and the assertion and the conquest and the to be produced. Suyuti explains as follows: People have applied to
expulsion. And this The eight streams are combined by the word four invocation of irregular readings in Arabic if they do not violate known
times: the monument and the conquest in the word are one hit, and the tenets, even if only it’s contention is invoked xxxix Golziher wrongly
traction and the fracture have one hit in it, as well as the lifting and the assumed that no grammatical concepts could be formed before the use
joining And assertiveness and endowment. Rather, I mentioned eight of vowel signs because there was hardly a grammatical function in the
streams of a difference between what is entered into by a type of these Arabic language which was not connected to the vowel of the words.
four to what the worker talks about - and none of them except when He asserts that “this people started inventing signs for the vowels at
it is removed from it and what is built upon it Construed that does a given time”. What he actually asserts is that the Arabs were aware
not go away from it without anything more recent than that in which of the importance of these short vowel endings and the meaning they
of the factors, for which each of them has a type of pronunciation in purported, and thus introduces written signs to prevent the reading of
the letter, and that letter is the expression word «xxixClassical Arabic possible variants which would alter the intended meaning. However,
had eight cases: accusative (nasab), genitive (jar), nominative (rafa`), Goldziher concludes that “the nation whose example they followed in
apocopate (jazm), a‒vowel (fath), i‒vowel (kasr), u‒vowel (Ìam) and their writing system was the most immediate factor in the awakening
zero‒vowel (waqf). Sibawayh divided the endings of the eight cases of a grammatical awareness”xl and at this point his argument falters.
into four pairs: the accusative and a‒vowel, the genitive and i‒vowel, It had not been Syriac grammar and syntax which influenced Arabic
the nominative and u‒vowel, and lastly the apocopate and zero‒vowel. language but Syriac had developed a system of additional signs Arab
A word which receives different pairs because it is produced by a grammarians and linguists found useful and worthy to adopt. Abu
governor, its ending is not permanent and will be changed based on its Aswad asked his students to use additional symbols to signify the
position and use in the sentence. This system can be called the process opening and closing of his mouth.xli The sukun sign called breaking
of governing or the concept of al‒Amil. Shawqi Daif believed this kind points and other additional signs used in the Quran (u‒vowel, a‒vowel,
of rule was unique to Arabic grammarxxx and a sufficient proof of its i‒vowel and zero‒vowel) called Point of Expression were introduced
originality. The introduction of short‒vowel signs in written language in the second century A.H. by the Qur’an reciters (qura`).xlii In the
has to be considered a separate development and does not interfere same century, Abu Ishaq al‒Hadrami introduced Qiyas when he tried
with the original syntax. Goldziher falsely claims that these additional to explain some of the versed Shawadh by al‒Farazdaq: Some time
signs were adopted from Zedaqa and rebase in Syriacxxxi who misleads ago, Marwan did not call * from money except a swab or a shovel.
his readers when he concludes that “Arabs did not develop the most xliii
The word shovel in reading nominative case is not correct because
basic concepts of grammar from their own genius but was taken over it should be read in accusative case for the reason of conjunction to
from the Syrian”. Syrian vowel signs did undergo several stages and the word before it.
followed different paths of developmentxxxii but the terms Zedaqa and
rebase are only used in Syriac. Arabic grammar was not based on Conclusion
these additional scriptural signs but on the vowel endings which were This study strongly believed that it has suggested strong evidence
unique and solely the creation of the Arab intellect. A change of any of from published records (eg. Muslim Arabic narrators) that the influence
these short vowels changes the meaning of a sentence and is of utmost of theology in Arabic linguistic occurred in respect of semantic and
importance. For example, the Quranic verse Annallah Bari`un minal metaphysic understanding. The system of Arabic linguistic came
al-Mushriqin Wa Rasuluhu xxxiii If the word lu in Rasuluhu recited with from the Arab intellectuals themselves, not imported as suggested by
lu which is i‒vowel ending, the meaning would change completely. In Orientalist scholars. The above explicitly demonstrates that syntax
this case, the Prophet would be included in the group of addressed influences the relation between the words of a given phrase, and
idolaters, while in fact he is addressed as being at the side of God. this explanation is specifically focused on analysing the function of
Another reason that the Qur’an reciters read variants of vowel endings case endings in a sentence in Arabic. Without strong grounding in
if the changed meaning was acceptable and in accordance with Islamic syntax, morphology and semantic the philosophy of linguistic could
precepts such as Thieves and thieves cut their hands off xxxiv This verse not elaborate on the intricacies involved and the interpretation would
could be read in nominative case (raf`un), while another group of only be in the form of `general principle of the knowledge`. And we
reciters preferred an a‒vowel ending (nasbun) reading The thief and notice that relying on this kind of surface interpretation without the
the thief” in accusative position.xxxv Other examples are ` These are benefit of deep structure analysis would result in generalization that
two magicians xxxvi, xxxvii Their children killed their partners, For those would pose as serious impediment to the knowledge enterprise. Then,
who believe and those who have calmed and the Christians and those the combination between theologians and grammarians are not a new
who are righteous, and those who live in prayer and those who give approach but it was occurred since the prophet`s time. Hence, the
exergies of the Islamic principle well interpretable. So, the claim that
xxix
Sibawayh. Al‒Kitab, Dar al‒Kut ub al‒Ilmiah: Beirut. 1999. p. 41. the relationship between the influence of philosophical theology and
xxx
Shawqi Daif. al‒Madaris an‒Nahwiyyah, Cairo: Dar al‒MaÁarif. 1995. p. the Arabic linguistic field is not well upholding is refuted.
20.
xxxi
When he referred to the works of the France scholar (Abbe` Martin, Acknowledgments
1869,1872, 427‒451).See Ignaz Goldzihar, History of Grammar Among the
Arabs, p.6 International Islamic University Malaysia.
xxxii
Ibid, p.6
xxxiii
Al‒Taubah 3 xxxviii
An‒Nisa 162
xxxiv
Al‒Ma’idah xxxix
As‒Suyuty, Al‒Iqtirah, p.24
xxxv
Shaw qi Daif, al‒Madaris an‒nahwiyah , based on the Qiraat of Ibn xl
Ignaz Goldzihar, History of Grammar among the Arabs, p.6
Khalawayh, also called shadz (singular), shaw adz (plural), p.24. xli
See p.11 of the article.
xxxvi
Taha, 36 xlii
Shawqi Daif, Al-Madaris al‒Nahwiyah, pp.16&17
xxxvii
Al‒An`am, 137 xliii
Ibid, p.23

Citation: Yaacob S. Written evidence of the inimitability of the Quran on comprehending the concept of Arabic linguistic history and theology. Art Human
Open Acc J. 2020;4(2):64‒69. DOI: 10.15406/ahoaj.2020.04.00155
Written evidence of the inimitability of the Quran on comprehending the concept of Arabic linguistic Copyright:
©2020 Yaacob 69
history and theology

Conflicts of interest 12. Jawad Ali. Al-Mufassal fi Tarikh al­Arab Qabl al­Islam. Baghdad: Jami`tun
Baghdad; 1976.
The author declares that there is no conflict of interest.
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Hilal; 2011.
Funding
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Citation: Yaacob S. Written evidence of the inimitability of the Quran on comprehending the concept of Arabic linguistic history and theology. Art Human
Open Acc J. 2020;4(2):64‒69. DOI: 10.15406/ahoaj.2020.04.00155