Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 674 ISSN :0250-7196 AN EXPLORATORY STUDY OF RHETORICAL DEVICES IN PART THIRTY OF THE HOLY QURAN 1* Hanik Mahliatussikah, 2 Dr. Mohammad H. Al-khresheh ABSTRACT Rhetorical devices consist of verbal and meaning embellishments, in which the verbal portion first pertains to the word after which the meaning follows. If one of the words is substituted with its antonym, then there will be no rhetoric, meaning embellishment pertains to the meaning itself. By using the qualitative descriptive method, this study attempts to unveil instances of: antithesis, opposition, consonance, and paronomasia in part thirty of the holy Quran. After a comprehensive analysis of most of the Suras (chapters) of this part, it was found that the majority displays varying levels of consonance. There are complete and incomplete paronomasias. Antithesis may be positive or negative, verbal or of meaning. As for opposition, it exists in part thirty but isn’t as frequently seen as antithesis. The style in this part of the Quran is a literary artistic - one that is rich with imagery and addresses emotions. Its words are inspirational and its ideas are blended with emotion. Part thirty of the holy Quran includes 31 chapters that talk about doomsday resurrection and Allah’s might. The pivotal point in this doomsday is Allah’s doing and states that everything in this world belongs to Him. Such ideas are presented in a very artistic and eloquent style. Keywords: Antithesis; Consonance; Opposition; Paronomasia; Rhetoric; Thirty 1. Introduction There is no doubt that the Quran is the spiritual space and flushing fountain of which human minds stand short of imitation. Quranic texts are characterized by miraculous aesthetic features such as: rhetoric, assonance, paronomasia, text integrity, and rhythm, resulting from the musical tone gained due to the distribution of letters and word structure (Al-Shirazi, 1422). Aestheticism, as Al-Judi sees it, is an expressive practice whose power is manifested in the word choice by which the rhetoric is reflected. Allah loves beauty and that beauty is reflected in his creation. The beauty of Arabic is incorporated into the characters and the sublime words of the Quran that rank the highest (Sump, 2016). Among the rhetorical devices presented in part 30 of the Quran are: antithesis, opposition, consonance, and paronomasia. Antithesis and opposition pertain to semantic rhetoric, while consonance and paronomasia belong to the verbal type of rhetoric. The researchers used the qualitative descriptive method to unveil such figures of speech in that part of the Quran. 1 Arabic language department, Faculty of Literature, Universitas Negeri Malang, Indonesia. Email: hanik.mahliatussikah.fs@um.ac.id 2 Department of English Language, Faculty of Sciences and Arts, Northern Border University, Saudi Arabia. Email: mohammed.alkresheh@nbu.edu.sa mailto:hanik.mahliatussikah.fs@um.ac.id Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 675 ISSN :0250-7196 The term 'rhetoric' linguistically implies creation. Thus, the derivations from the Arabic root “Badaa” = created are “Ibdaa” = creation, “Bedie” = creator. In the Quran Allah in “Baaara” sura, “the cow” he says; “To Him is due the primal organic of the Heavens and the Earth.” 117. This implies that skies and earths are unequally created; they are unique (Ibn Manthoor, 2003). Idiomatically, rhetoric is the science that embellishes speech to make it suit the situation of concern and seeks to clarify its meaning while avoiding redundant complexities. (Al-Jerhani, 1998). It is also defined as the science which determines the qualities that make a speech sound better and more sublime as it copes with the situation of concern (Al-Hashimi, 2006; Irwin, 2019). There are two parts of rhetoric. The first one is concerned with meaning. It is a method which aims at ameliorating the meaning per se though it might affect the wording (Ateeq, 2006). The second part is called verbal rhetoric. It seeks to improve the pronunciation though it might indirectly affect the meaning through ameliorating words (Ateeq, 2006; Sato, Hamamoto, Wright, & Nakagawa, 2019). 1.1 Problem of the Study The problem of the study is incorporated in the following two questions: 1. What do we mean by rhetoric and how many parts does it have in figurative language? 2. Are there any figures of speech in the 30th part of the Quran? The importance of this study lies in its attempt to unveil Allah’s miracles as demonstrated in rhetorical devices used in the Quran and the way in which they were presented. It also lies in the endeavour to acquaint knowledge searchers and Quran admirers with the meaning of rhetoric, in addition to eliciting the same from part 30 in the Quran. It is also significant in that this study will enrichen the Arabic library with its focus on rhetoric extant in part 30 of the Quran., The study aims to unravel the identity of figures of speech in rhetoric and their place in part 30 of the holy Quran, taking into consideration that the study is limited to the analysis of rhetoric as presented in part 30 of the holy Quran in order to better understand the aesthetic qualities of the chapters of this part. 2. Materials and Methods The method adopted by the researchers is the descriptive qualitative analytical one, which has been applied to part thirty of the holy Quran. This has been presented as follows: 2.1 Rhetoric Antithesis Antithesis is blending a thing with its opposite. It is also known as contrariety, oppositeness, equivalency, divisiveness, etc. combining two opposites in one sentence (Al-Makki, 2006). The first person to define the term was (Al-Khaleel bin Ahmed, 187 A.H) who classified it into two - real and figurative. The former is the one whose two ends include read things such as two names, two verbs, two particles, or two opposites; while the latter is that one whose two ends include non-read things, but figuratively used (Lashin, 1986). In the figurative antithesis; the objects of concern should be two opposites, the real and figurative antitheses, each of them could be either lexical or semantic. It also could be either positive or negative (Al-Jarjari, 1998). Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 676 ISSN :0250-7196 As for meaning antithesis, it includes two opposite non-verbal meanings, , e.g. “you do nothing, but lie”, “They said: our lord doth know that we have been sent as a mission to you.” Verses 15 & 16 from “Yasin” (chapter). “Sent” means “not liars”. Antithesis has two types: positive and negative. The positive is that one in which the two options are either positive or negative, but in the negative type one of the options is positive and the other negative, command or proscription, Antithesis is achieved through confirmation and negation of knowledge. It is also found in Allah’s saying; “Don’t fear people, but fear me,” Metaphorical antithesis was termed by Ibn Jaafer as “equivalence.” There is another type of antithesis known as the hidden or moral. Table 1: Presents Antithesis in part 30 of the Holy Quran “Sura” Chapter “Aya” Verse “Nabaa” The (Great) News “Nothing cool shall they taste” verse (24) “save a boiling fluid” verse (25) ال٠ًزلًْٛف١ٙبًثشدا ًًٚالًششاثب ً إالًد١ّّب ًًٚغغبلب ً “Naziat” Those who tear out “But God did punish him.., in the Hereafter as in the first” verse (25) األخشحًٚاألٌٚٝ “As if they had tarred but a single Evening, or the following Morn” verse (46) إالًعش١خًأًٚظذب٘ب “The Abode will be Hell-fire” verse (39) فئًْاٌذج١ًًُٟ٘اٌّأٜٚ “Their Abode will be paradise” verse (41) فئًْاٌجٕخًًٟ٘اٌّأٜٚ “Abasa” He Frowned “To him dost that attend” verse (6) فأٔذًًٌٗرصذٜ “of him wont thou unmindful” verse (10) فأٔذًعًٕٗرٍٙٝ “Takwir” The Folding Up “when the Blazing Fire is kindled to fierce heat” verse (12) ٚإراًاٌجذ١ًُععشد “And when paradise is brought near” verse (13) ٚإراًاٌجٕخًأصٌفذ “Infitar” The Cleaving Asunder “Then shall each soul know what it hath sent forward and what it hath kept back.” Verse (5) عٍّذًٔفظًِبًلذِذًٚأخشد “Taftif” Dealing in Fraud “Those who, when they have to receive by measure from Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 677 ISSN :0250-7196 men, exact full measure.” Verse (2) اٌز٠ًٓإراًاوزبٌٛاًعًٍٝإٌبط٠ًغزٛفْٛ “But when they have to give by measure or weight to men, Give less than due.” Verse (3) ٚإراًوبًٌُٛ٘أًٚٚص٠ًُ٘ٛٔخغشْٚ “Inshiqaq” The Rending Asunder “When the sky is Rent asunder” verse (1) ٚإراًاٌغّبءًأشمذ “And when the Earth is flattened out” verse (3) ٚارٔذًٌشثٙبًٚدمذ “Buruj” The Zodiacal Signs “It is He who created from the very beginning and He can restore life.” Verse (13) إ٠ًًٛ٘ٗٔجذا٠ًٚع١ذ “Tariq” The Night Visitant “By the Firmament which returns in its round” verse (11) ٚاٌغّبءًرادًاٌشجع “And by the Earth which opens out…” ٚاألسضًرادًاٌصذع “Al-Ala” The Most High “In which they will then neither die nor live.” Verse (13) ثًُال٠ًّٛدًف١ٙبًٚال٠ًذ١ب “For He knoweth what is manifest And what is hidden.” Verse (7) إ٠ًٗٔعًٍُاٌجٙشًِٚب٠ًخفٝ “Gashiya” The Overwhelming “For to us will be their return.” Verse (25) إًْا١ٌٕبًا٠بثُٙ “Then it will be for us to call them to account.” Verse (26) ثًُإًْع١ٍٕبًدغبثُٙ “Fajr” The Break of the Day “By the Even and the Odd.” Verse (3) ٚاٌشفعًٚاٌٛرش “Shams” The Sun “By the sun and his glorious splendor.” Verse (1) “By the moon…” Verse (2) ٚاٌشّظًٚظذب٘بًٚاٌمّشًإراًرال٘ب “Iqraa” Read or Proclaim “Taught man that which he knew not.” Verse (5) عًٍُّاإلٔغبًِْب٠ًًٌُعٍُ “Baiyina" The Clear Evidance “… They are the worst of creation.” Verse (6) أٌٚئهًًُ٘ششًاٌجش٠خ “… They are the best of the creation.” Verse (7) أٌٚئهًًُ٘خ١شًاٌجش٠خ Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 678 ISSN :0250-7196 “Quraish” The Quraish “… By winter as summer.” Verse (2) سدٍخًاٌشزبءًٚاٌص١ف “… Who provides them with security against fear” Verse (4) ٚإًًُِِٙٓخٛف “Nas” Mankind “Among Jinns and among men.” Verse (6) ًِٓاٌجٕخًٚإٌبط From the data presented above, one can observe that most of the instances of antithesis presented here is of the positive type except for that of “Iqraa”: “taught”, “knew not” in which the antithesis was negative. As for the type of words, antithesis in part 30 of the Quran was as follows: Table 2: Types of Word Antithesis No. Type of word antithesis Words 1 Indefinite noun “bardan” - cool. “hameeman” - hot. “ashiyatan” – evening. “duhan” – morning. “Kafaru” – disbelieved. “amanoo” – believed. 2 Definite nouns “Al-Sama” – sky. “Al-Ard” – the earth. “Al-Jaheem” – the Hell. “Al-Janna” – the Heaven. “Al-Shams” – the sun. “Al-Qamar” – the moon. “Al-Shitaa” – the winter. “Al- Saif” – the summer. 3 Past simple “qaddamat” – advanced. “akharat” – delayed. 4 Present simple “La yamoot” – doesn’t die. “La yahya” – doesn’t live. “Yubdiu” – stars. “yueid” – return. 5 Particle “ilaina” – for us. “Alaina” – to us. 6 In-between verb & noun “amana” – believed. “khawf” – fear. 7 In-between past and present “jallaha” – shows up glory. “yaghshaha” – conceals. From the preceding data, one discovers that the topics discussed in Quranic verses, in which antithesis has been used, reveals the grandeur of the creator as seen in the creation of “sky” and “earth, “sun” and “moon”, “winter” and “summer”, “good” and “evil”, “hell” and “heaven”, etc. The aesthetic aspect of antithesis is its concordance with the association of idea as the antithetical words are closer to thinking than the synonymous and antonymous. 2.2 Style of Opposition This is a style based on creating an opposition between meaning, ideas, and images in order to achieve rhetorical goals and intellectual values (Ateeq, 2006). According to Ibn Manthoor Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 679 ISSN :0250-7196 (2003), antithesis is grouping two opposition or more than two opposites. For Ibn Al-Atheer (630 A.H), and Al-Sayooti (911 A.H), antithesis and opposition are identical. They all suggest calling this type of rhetoric opposition. Opposition has a variety of types: two for two – two antitheses in the first hemistich and other two in the second consecutively. This is the top rhetorical style; or three antitheses against three, for against four, i.e four words against four meanings and so on and so forth (Hasan, 2009). Opposition in part 30 of the holy Quran is as follows: “Sura” Chapter Opposition “Nabaa” The Great News “And made the night as a covering.” Verse (10) ٚجعٍٕبًا١ًًٌٌٍجبعب “And made the day as a means of subsistence.” Verse (11) ٚجعٍٕبًإٌٙبسًِعبشب “Naziat” Those Who Tear Out “Then, for such as had transgressed all bounds.” Verse (37) فأِبًًِٓطغٝ “And had preferred the life of this world.” Verse (38) ٚاثشًاٌذ١بحًاٌذ١ٔب “The Abode will be Hell-Fire.” Verse (39) فبًْجًًُٕٟٙ٘اٌّأٜٚ “Infitar” The cleaving Asunder “As for the Righteous, they will be in bliss.” Verse (13) إًْاالثشاسًٌفًٟٔع١ُ “And the wicked will be in Fire.” Verse (14) اٌفجبسًٌفًٟجذ١ُ “Al Ala” The Most High “The admonition will be received by those who fear (God).” Verse (10) ع١ززوش٠ًًِٓخشٝ “But it will be avoided by those most unfortunate ones.” Verse (11) ٠ٚزجٕجٙبًاالشمٝ “Fajr” The Breaking of the Day “Now, as for man, when his lord trieth him, giving him honor and gifts, then saith he, my lord hath honored me.” Verse (15) ف١مٛيًسثًٟأوشِٓ ً فأِبًاالٔغبًْإراًِبًاثزالًٖسثًٗفأوشًِٗٚٔعّب Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 680 ISSN :0250-7196 “But when he trieth him, restricting his subsistence for him, then saith he (in despair), My Lord hath humiliated me.” Verse (16) ٚأِبًإراًاثزالًٖفمذسًع١ًٍٗسصلًٗف١مٛيًسثًٟأ٘بٔٓ “Shams” The Sun “Truly he succeeds that purifies it.” Verse (9) لذًأفٍخًًِٓصوب٘ب “And he fails that corrupts it.” Verse (10) ٚلذًخبةًًِٓدعب٘ب “Duha” The Glorious Morning “Therefore, treat not the orphan with harshness.” Verse (9) ٚأِبًا١ٌز١ًُفالًرمٙش “Nor repulse the petitioner.” Verse (10) ٚأِبًاٌغبئًًفالًرٕٙش “Zilzal” The Convulsion “Then shall anyone who has done an atom’s weight of goods, see it.” Verse (7) ٠شٖ ٠ًِٓٚعًًِّثمبيًرسحًخ١شاً “And anyone who has done an atom’s weight of evil, shall see it.” Verse (8) ٠شٖ ٠ًِٓٚعًًِّثمبيًرسحًششاً The preceding data revealed that opposition in part 30 of the holy Quran might be either in two words or more. The topics of opposition from the universe were skies and earth, day and night. From doomsday, we had hell and heaven, good deeds and wicked deeds, and the difference between believers and non-believers. In “Al Naba Sura” we had the words night and day, implying rest and work; in the sura of “Infitar”, we had the righteous blissed and wicked in fire. 2.3 Rhymed Style Rhythm is a rhymed speech in which words at the end rhyme tighter. It was given this name because of similarity of ending (Al-Yamani, 2017). It is sound concord of the last words in a word. The best type of which is that one whose words are equal in length. Among features of rhyme are: equality of words in length, strong structure, originality, and repetition free. The rhyme that catches the attention of the listener is that one with a clear musical expression that helps consolidate the idea. Al-Sakaki (626 A.H) says that prose rhyme is analogous to that of verse. For Ateeq, a good rhyme is a well-structured one, which is void of useless repetition and gives speech sublimity and splendour. Rhyme is of four types:  “Al-Metrif” it is that one in which the rhymed words differ metrically. Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 681 ISSN :0250-7196  “Al-Mirsai” it is that one in which every word of a prose sentence or first hemistich in verse have the same meter and rhyme; i.e. it is that one in which words in one sentence or more agree metrically and rhythmically.  “Al-Mutawazi” it is the one in which the last word in the sentence agree with its counterpart metrically and rhythmically.  “Al-Mashtaer” is that one in which every hemistich has two rhymes different from those of the second hemistich, this type pertains to poetry. There are certain characteristics of rhythm in Arabic which are: 1- Used words should be familiar and understandable by the reader. 2- Words should be subservient to meaning, not the other way around. 3- Each of the rhymed words should have a meaning different from the other without any repetition. (One should stop at the end of the word in order to maintain the rhythmical tone. The best rhyme for Ateeq has the following characteristics: 1- Has equal number of words in each word. 2- If the second sentence has to be extended, that shouldn’t go beyond moderation so as not to lose the rhyme with which the listener is concerned. 3- Has a long third sentence. 4- The second sentence shouldn’t be shorter than the first. Data on rhyme in the part 30 of the holy Quran are as follows: Mitrif rhyme: There are several verses that used “Mitrif” rhyme in which the two rhymed words differ metrically but agree rhythmically: Table 3: Mitrif” Rhyme in Part 30 of the Holy Quran “Sura” Chapter Rhyme “Nabaa” The Great News “Have we not made the Earth as a wide expanse.” Verse (6) أًٌُجعًًاالسضًِٙبدا ً “And the mountains as pegs.” Verse (7) ٚاٌججبيًأٚربدا ً “And the Heavens shall be opened as if there were doors.” Verse (19) ٚفزذذًاٌغّبءًفىبٔذًأثٛاثب ً “And the mountains shall vanish as if they were a mirage.” ٚع١شدًاٌججبيًفىبٔذًعشاثب ً “Abasa” He Frowned “By no means (should it be so) for it is indeed a message of instruction.” Verse (11) Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 682 ISSN :0250-7196 والًأٙبًرزوشح “Therefore, let whose will keep it in remembrance.” فًّٓشبءًروشٖ “Exalted (indignity), kept pure and holy.” Verse (14) “(Written) by hands of scribes.” Verse (15) “Honorable, pious, and just.” Verse (16) “Woe to man what hath made him reject God.”ًVerse (17) ِشفٛعخًِطٙشحً)64(ًثأ٠ذًٞعفشًٖ)65(ًوشاًَثشسًٖ)66(ًلزًًاالٔغبًِْبًاوفشًٖ (67) “Takwir” The Folding Up “When the sun is folded up.” Verse (1) “When the starts fall losing their lustre.” Verse (2) “When the mountains vanish like mirage.” Verse (3) (3(ًٚاراًاٌجذبسًعجشدً)2)(ًٚإراًإٌجًَٛأىذسد6ًإراًاٌشّظًوٛسدً) “Buruj” The Zodiacal Signs “Woe to the makers of the pit (of fire).” Verse (4) “Fine supplied with fuel.” Verse (5) لزًًاصذبةًاالخذٚدً)4(ًإٌبسًرادًاٌٛلٛدً)5( “Inshirah” The Expansion “Have we not expanded thy breast?” Verse (1) “And removed from thee the burden?” Verse (2) “The which did gall thy back.” Verse (3) “And raised your name hugh.” Verse (4) ً)4(ً ًأمطًظٙشن ًاٌزٞ )2(ً ًعٕهًٚصسن ًٚٚظعٕب )6(ً ًٌهًصذسن ًٔششح اٌُ ٚسفعٕبًٌهًروشنً)4( “Kawther” Abundance “To the have we granted the fount.” Verse (1) “Therefore, to thy lord turn in prayer and sacrifices.” Verse (2) “For he who hateth thee will be cut off.” (3) إٔبًاعط١ٕبنًاٌىٛثشً)6(ًفصًٌٍٟشثهًٚأذشً)2(ًىئًْشبٔئهًً٘ٛاألثزشً)3( Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 683 ISSN :0250-7196 The suras cited above are examples on the “Mitrif rhyme. They differ in meter, but rhyme together in the last word of the sentence such as words in Takwir sura: وٛسد،ًفعٍذ،ًأىذسد Mirsai rhyme: In this type, one word in prose sentence or hemistich has a word that it rhymes with, as presented in the following data: Table 4: Mirsai rhyme” in Part 30 of the Holy Quran “Sura” Chapter Rhyme “Nabaa’ The Great News “Verily, they shall soon come to know.” Verse (4) “Verily, they shall soon come to know.” Verse (5) والًع١عًٍّْٛ)4(ًثًُوالًع١عًٍّْٛ)5( “Tariq” The Night Visitant “By the Firmament which returns.” (11) “And by the Earth which opens out.” (12) ٚاٌغّبءًرادًاٌشجعً)66(ًٚاألسضًرادًاٌصذعً)62( “Duha” The Glorious Morning “Treat not the orphan with harshness.” Verse (9) “Nor Repulse the beggar.” Verse (10) فأِبًا١ٌز١ًُفالًرمٙشً)9(ًٚأِبًاٌغبئًًفالًرٕذشً)61( “Adiyat” Those that Run “By the steed that run with panting (breath).” Verse (1) “And strike sparks of fire.” Verse (2) ٚاٌعبد٠بدًصجذبً)6(ًفبٌّٛس٠بدًلذدب ًً)2( “And to that he bears witness.” Verse (7) “And violent as he in his love for wealth.” (8) (8(ًٚإًٌٔٗذتًاٌخ١شًشذ٠ذً)7ٚإًٔٗعًٍٝرٌهًٌش١ٙذً) “Takathur” Piling Up “But nay, you soon shall know.” Verse (3) “Again you soon shall know.” Verse (4) والًعٛفًرعًٍّْٛ)3(ًثًُوالًعٛفًرعًٍّْٛ)4( From the above verses one discovers that the end of each rhymed word has the same rhyme and meter, e.g. the word in “Adiyat” witness and violent. Additionally, they are both preceded by words with the same meter and structure. 2.4 Balanced Rhyme The balanced rhyme is that in which the last words in the sentence agree in meter and rhyme. Table 5: Balanced rhyme in part 30 of the Holy Quran Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 684 ISSN :0250-7196 “Sura” Chapter Rhyme “Abasa” He Frowned “From a sperm drop He hath created him.” Verse (19) “Then doth He make his path smooth for him.” Verse (20) “Then He causeth him to die.” Verse (21) “Then when it is His will, He raise him up.” Verse (22) ًِٓٔطفخًخٍمًٗفمذسًٖ)69(ًثًُاٌغج٠ًً١غشًٖ)21(ًثًُإراًأِبرًٗفأخجشًٖ)26(ًثًُإراًشبءًأٔششًٖ (22) “Takwir” The Folding Up “When the female (infant), buried alive, is questioned.” Verse (8) “For what crime she was killed.” Verse (9) إراًاٌّؤٚدحًعئٍذً)8(ًثأًٞرٔتًلزٍذً)9( “Gashiya” Overwhelming “They enter the blazing fire.” Verse (4) “They are to drink from boiling hot spring.” Verse (5) دب١ِخً)4(ًرغمًًِٝٓع١ًٓآ١ٔخً)5( رصًٍٝٔبساً “Fajr” The Breaking of the Day “By the breaking of the day.” Verse (1) “By the Night twice Five.” Verse (2) “By the Even and the odd.” Verse (3) “And by the night when it passeth away.” Verse (4) ٚاٌفجشً)6(١ًٌٚبٍيًعششً)2(ًٚاٌشفعًٚاٌٛرشً)3(ًٚا١ًًٌٍإرا٠ًغشً)4( “Iqraa” Read or Proclaim “Read in the name of the Lord and cherisher when created.” Verse (1) “Created man out of a mere clot.” Verse (2) الشأًثبعًُسثهًاٌزًٞخٍكً)6(ًخٍكًاالٔغبًًِْٓعٍكً)2( “Falaq” The Dawn “Say: I seek refuge with the Lord of the Dawn.” Verse (1) “From the mischief of created things.” Verse (2) فًًاعٛرًثشةًاٌفٍكً)6(ًًِٓششًِبًخٍكً)2( “Nas” Mankind “Say: I seek refuge with the Lord and cherisher of mankind.” Verse (1) “The ruler of mankind.” Verse (2) “The God of mankind.” Verse (3) Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 685 ISSN :0250-7196 (3(ًإًٌٗإٌبطً)2(ًٍِهًإٌبطً)6لًًاعٛرًثشةًإٌبطً) 2.5 Paronomasia Language wise, the term means conformity (Al-Maidani, 1996). However, in the idiomatic sense, it means similarity in pronunciation, not meaning, or homophones (Hasan, 2009). Homophones are not acceptable unless they are mentally accepted (Al-Jerjani, 471 A.H). It can be complete or incomplete; in the former, the phonemes are the same with regard to manner, type, number and order. Paronomasia is of five kinds: “Mumathel”, “Mustawfa”. “Mutashabel”, “Mufrooq”, and “Marfoo” (Hasan, 2009). The mumathel and mustawfa are of the complete non-compound type (Al-Yamani, 2017). The complete “mumathel, is that one in which its two parts are the same with regard to types of characters, their number, order and quality; the two words should also be of the same type: either two nouns, two verbs, or two particles - this is the highest type of paronomasia. As for the complete “mustawfa”, the two words agree in letter, type, number, order, and manner, but one of them has to be a noun and the other verb or non-verb. The “mutashabeh”, “mafrooq” and “marfoo” paronomasia are of the compound types. The complete compound is one whose words are one complete, but the other consists of one indivisible word, while the other comprises another word and part of another word. The “mutashabeh” is one, in which the constituents are similar (the single word and the compound one) in terms of pronunciation and writing. The “mafrooq” is the one in which whole single and compound words are similar in pronunciation but not in letter. The “marfoo” is the one in which one word is single while the other is compounded with one word or part of another word. The incomplete paronomasia is the one that differs in one or more of the four constituents: type of letter, number, order, and manner, in addition to difference in meaning. With regard to difference of letters, incomplete paronomasia is divided into two parts: 1- Distorted and written. In the former the two sides of paronomasia differ in manner and pause but agree in the other three: character number, type, and order whether the type was two names, two verbs, one verb or anything else. Here the two rhymed words have the same number of letters and their order, but differ only in inflection. e.g. )ِٕٓزس٠ٓ(ًًٚ)ِٕزس٠(. 2- Admonishing and admonished. The written paronomasia is that one in which the two words are similar in writing but differ in letter dotting (Abbas, 2004). e.g. ً ًٚ )٠ذغْٕٛ( .)٠ذغجْٛ( When it comes to differences in the type of characters, incomplete paronomasia is divided into two types: present and annexed paronomasia. The former is the one in which the two words of paronomasia differ in one letter whose point of escape are close, so the difference is in letters which are close in their escape. The letters that differ might be initial, medial or final (Al-Hashimi, 1418 A.H). e.g. ٠ًْٕٙٛ/٠ًشأًْٚ . Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 686 ISSN :0250-7196 The annexed paronomasia is the one in which the two similar words differ by one letter, which are not close to each other in pronunciation. This letter might be initial, medial or final. e.g. ًشذ٠ذً/ًش١ٙذً ً–ّ٘ضح/ًٌّضح . Regarding the difference in letter number, there is a defective paronomasia, in which the two similar words differ in letter number (Khudeir, 2010). e.g. ًأسعٍٕبً/ًسعٍٕبً–اٌغبعخً/ًاٌّغبق . Regarding the difference in structure or order, there is an inverted paronomasia in which the letter order differs, but remains in agreement with respect to its type, number, and manner. e.g. ًعٛسحً/ًسٚعخً–دزفً/ًفزخ . This paronomasia has three forms: 1- Total inversion in which the letters in one word are totally in opposition to the other word such as فزخً/ًدزف. It is also called the balanced paronomasia (Al-Shirazi, 1422). 2- Partial inversion in which some letters are in opposition of some others in the other word. e.g. عٛسادً/ًسٚعبد. 3- Edge inverted paronomasia in which one of the two words is inverted at the onset of the line of verse or sentence, and the second at the end of the line or the sentence. e.g. ًعبق لغٛحً/ًٚوًًعبقًلٍجًٗلبط٠شث١ًٟلٍجًٗ . There is also what might be called defective paronomasia, in which letters of one of the two words are less than those of the other, while other traits like its type, manner, and order are the same. This type has three sub-branches: 1- “Al-Mardoof” is that paronomasia in which the first letter is missing. e.g. ِغبقً/ًعبق. 2- 2- “Al-Muktanif” is one in which the middle letter is missing. e.g. ِطٛلخً/ًِمطٛفخ. 3- “Al-Muttarraf” is one in which the missing letter is final. e.g. ًصً/ًعبص١خعٛاً–عبسً/ًعبسق . 4- “Al-Muthayyal” is one in which more than one letter is missing from the end of one of them. e.g. اٌجًٜٛ/ًاٌجٛأخ. – (Al-Maydani, 1996). There are other types of incomplete paronomasia such as: 1- “Al-Talafuthi” in which the two ends differ in writing, but agree in form. 2- Double or repeated paronomasia in which we have two words - one is ancillary to the other. 3- Absolute paronomasia is that one in which the two words are completely identical without being derivatives (Al-Hashimi, 2006). 4- Derivational paronomasia is the one in which the two words have similar letters and order, with a common derivation, of which the origin remains the same (Al-Hashimi, 2006). Some experts have divided ancillary paronomasia into two parts: derivational and semi- derivational. said it is to be noted that the derivational paronomasia is believed by some to not be a type, except for the ancillary as paronomasia is conditioned by difference in meaning and the derivational type stems from one origin. To conclude, paronomasia may either be verbal (complete and incomplete with all its subsidiaries), or semantic which can be further divided into two parts: “Idmar” and referential paronomasias. Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 687 ISSN :0250-7196 The former triggers a similar word in the mind which implies a different contextual meaning, while the latter is the one in which one word is stated and the other is known through its reference (Ibrahim, 1983). Table 6: Paronomasia in Part 30 of the Holy Quran “Sura” Chapter “Aya” Verse Type of Paronomasia “Tariq” The Night Visitant “Surely (God) is able to bring him back (to life).” Verse (8) إًٔٗعًٍٝسجعًٌٗمبدسً)8( “By the Firmament which returns.” Verse (11) ٚاٌغّبءًرادًاٌشجعً)66( The first “سجعخ” means resurrection. The second “سجع” means rain succeeding another rain. Complete Paronomasia “Lail” The Night “Non shall reach it but those most unfortunate one.” Verse (15) ال٠ًصال٘بًإالًاالشمٝ “But those most devoted to God shall be removed from it.” Verse (17) ٠ٚزجٕجٙبًاالرمٝ االشمًٝ/ًاالرمٝ Paronomasia Present “Takwir” The Folding Up “Verily I call to witness the planets that recede.” Verse (15) فالًالغًُثبٌخٕظ “Go straight to hide.” Verse (16) اٌجٛاسًاٌىٕظ اٌخٕظً/ًاٌىٕظ Ancillary Paronomasia “Naziat” Those Who Tear Out “By those who gently draw out (the souls of the blessed.” Verse (2) ٚإٌبشطبدًٔشطب “And by those who glid along (on errands of mercy.” Verse (3) Double Paronomasia Hamdard Islamicus, Vol. 43 No. S.2 (2020), 674-689 https://hamdardfoundation.org/hamdard Islamicus/ 688 ISSN :0250-7196 ٚاٌغبثذبدًعجب بإٌشبطبدً/ًٔشط اٌغبثذبدً/ًعجب “Al-Ala” The Most High “Therefore give admonition in case it profits.” Verse (9) فزوشًإًْٔفعذًاٌزوشٜ روشً/ًروشٜ Defective Paronomasia “Falaq” The Dawn “And from the mischief of the envious one as he practices envy.” Verse (5) ًِٚٓششًدبعذًإراًدغذ دبعذً/ًدغذ Derivational Paronomasia From the preceding data, the researchers discovered that paronomasia in part 30 of the holy Quran could be complete, present, ancillary, defective, double, repeated (frequent), and derivational. 3. 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