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15. THE RHETORICAL EXPRESSIONS OF THE QUR’ĀN (2)

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‘ ( المضارع الجناس , similar jinās), and (2) al-Jinās al-Lāḥiq الالحق( الجناس , joined jinās); (b) Jinās based on the difference of the number of their letters is called Imperfect Jinās (al-Jinās al-nāqiṣ , الناقص الجناس)

(1) al-Jinās al-Muḍāri‘ ( المضارع الجناس , similar jinās), if their letters are similar or close to each other in articulation, such as in the following verse:

ن وهم هو ه ين ن عن أو ه وين لكون وإن عن إل يه

فسهم عرون وما أن (62األنعام:) يش

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:

سم فال )12-11:التكوير) ال كنس ال جوار . بال خنس أق 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:

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ل قود ال خي ر نواصيها في مع إلى ال خي

م (البخاري رواه) ال قيامة يو

Horses are tied with goodness at their forelocks till the Doomsday (Reported by 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 الالحق الجناس) , joined jinās) when their articulations are very dissimilar, such as the following verses:

ل ( 1:الهمزة) لمزة همزة لكل وي

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.

ر لحب وإنه . لشهيد ذلك على وإنه ( 8-7:اتالعادي) لشديد ال خي

) 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.

تم بما ذلكم رحون كن ض في تف ر ر األ بغي

تم وبما ال حق رحون كن (71غافر:) تم

That was because you had been exulting in the earth without any right (by worshipping others

instead of Allah and by committing crimes),

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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

.in the second word ”)م(

هر فال يتيم ال فأما هر فال السائل وأما .تق (11-9:الضحى) تن

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:

عل نى للهم ... بتى تقبل رب ... ذاكرا لك شاكرا لك اج تو سل بتى واغ )رواه أبو داؤد و ابن حبان( ...حو

“… 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

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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 , (الناقص الجناس 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:

اق وال تفت مئذ رب ك إلى .بالساق الس (01-69القيامة:) المساق يو

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(”

سل نا لقد (61... )الحديد:بال بي نات رسلنا أر

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).

مئذ بهم ربهم إن (11العاديات:) لخبير يو

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

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term rabbahum has one letter more than bihim, namely, letter “r )ر(”

سلين كنا ولكنا... (51القصص:) مر

… 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(”

نا ض وفجر ر ر على ال ماء فال تقى عيونا األ (16القمر:) قدر قد أم

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(”

4. Inverted jinās (al-Jinās al-Ma‘kūs, المعكوس الجناس ), also called jinās al-qalb ( القلب جناس ) and jinās al-tabdīl ( التبديل جناس ). 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.

a. 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:

(0المدثر:) فكب ر وربك

And magnify your Lord (Allah) (Q. 74:3)

The letters of فكب ر ربك are ر ب ك ف ك ب ر and can

be read inverted.

س ل بغي الشم رك أن لها ين ل ول ال قمر تد النهار سابق اللي

بحون فلك في وكل (51يس:) يس

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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 فلك في كل 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:

ن فرق ت تقول أن خشيت إن ي... رائيل بني بي إس

قب ولم لي تر ( 95طه:) قو

…[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)

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 (ي)ن in the second.

The example from the ḥadīth of the Prophet is as

follows:

تر اللهم راتنا اس عاتنا وآمن عو )رواه أحمد( رو 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-r )عور ( in the first word and r-w-‘a (روع) in the second word.

(CIVIC, 20 May, 2016) :المراجع الشاملة المكتبة

https://islamwich.com/2013/04/03/quranic-challenge/ https://old.uqu.edu.sa/page/ar/43947 http://www.hamzatzortzis.com/essays-articles/exploring-the-

quran/the-inim