Modern Standard Arabic And Non Standard Arabic Religion Essay

There is no uncertainty that the Quran is non merely the first Arabic book, but besides the highest lingual accomplishment in the literature history of the Arabic linguistic communication. It consists of 30 poetries aimed to present spiritual, religious, societal and cultural messages to human being. It is the religious tool whereby all Muslims communicate with their God. The Quranic linguistic communication becomes the linguistic communication of the bosom and psyche which arouses spiritual emotions. It provides Muslims with elaborate counsel for their day-to-day life ‘s jobs. The Quran as a sanctum book has a cardinal function in building Modern Standard Arabic linguistic communication because it is considered as the first book combined in the Arabic linguistic communication. Harmonizing to Wild, S, “ the Quran was for Arab syntacticians, lexicologists, and bookmans of rhetoric the paradigmatic illustration of Arabic ; its content was considered inimitable ” ( 2006, p.50 ) . Undoubtedly, the linguistic communication of the Quran provided a degree of lingual flawlessness in the history of Arabic linguistic communication. Omran ( 1988 ) points out that The Holy Quran has a really of import function in doing Arabs aware of the importance and beauty of their linguistic communication. Linguistically talking, this sanctum Quran is a really of import beginning for the Arabic linguistic communication. Indeed, Modern criterion Arabic ( MSA ) derives from the linguistic communication of the Quran and some linguists argued that the linguistic communication of the Quran refers to the construction of alleged Classical Arabic that exists in Aljahiliia ( pre-islam ) period[ 1 ].The lingual characteristics for this holy book provided alone facets to MSA from literary, structural and stylistic points of position. This paper seeks to stand for the impact of the Quran ‘s linguistic communication on MSA and non-standard Arabic ( Colloquial Arabic ) .

Classical Arabic ( CA ) is the sacred linguistic communication of the holy book ; therefore it has restricted governments that prevent its usage neither in homo ‘s conversations nor in non-religious authorship. Classical Arabic exists for reading and declaiming the Islamic spiritual book. As a linguistic communication, it does non suit with the construct of linguistic communication alteration. Harmonizing to Omran ( 1988 ) “ The disclosure of the Quran sets the scene for a alone relationship between linguistic communication and Islam ” . In other words, if you are a Muslim, this surely means that you are familiar with the Quran ; hence, you ever memorise the poetries of this book and utilize them in the spiritual rites of your day-to-day life. Its lingual facets have a existent impact on the Modern Arabic linguistic communication in footings of the signifier, content and literature. It enriched the vocabulary of the Modern Standard Arabic by showing new words, looks and loans words from other foreign linguistic communications such as Iranian, Sanskrit, Hebrew and Syriac. Omran ( 1988 ) discusses many illustrations which were borrowed to the Arabic from other linguistic communications. Some of the undermentioned illustrations are presented in the Quran such as the Iranian words istipraq which means a thick silky brocade, and ibriq which means a H2O jug and the Hebrew word rahman which means merciful. Indeed, all of these borrowed words are used in MSA for educational and communicational intents. Furthermore, since the Quran was the first book composed in the Arabic linguistic communication, it presents stylistic invention for MSA. Mohammad, S et Al, believe that, ” the linguistic communication of the Quran makes extended usage of illustration, imagination and metaphor, therefore adding beauty, life and coloring material to kick words ” ( p.16 ) . That is, the usage of the metaphor, prose and existent life looks expanded the literature skylines for Modern Standard Arabic surveies such as Naho, sarf, majaz, istiara which make linguistic communication figuratively express Arabic texts, sentences and words. Many Arabic poets embraced the classical Arabic as their invention beginning since it includes many rimes. The linguistic communication of the Quran is non represented in one individual rime instead it includes a assortment of rimes and looks that involvement the reader while reading it. Furthermore, CA introduces a alone structural narrative manner. God says in the Koran:

“ We do associate unto thee the most beautiful narratives, in that we reveal unto thee this [ aˆ¦ . ] before this 1000 excessively were among those who knew it non ” ( The Holy Quran, 1:3 )

Narrative relation was one facet of the Quran, the position of fiction in CA has its uniqueness manner by showing reliable facts. Every statement or event represents a existent historical narrative from aljahiliya. The chief intent of this fiction is to stand for some existent narratives that are non created by human but really happened in the world, Drory, R ( 2000 ) . The Quranic narrative manner introduces three different techniques for storytelling. One common technique is that get downing from the beginning, followed by the secret plan so the terminal as in sura 18, alkahf ( see appendix 1a ) . The 2nd 1 is saying the terminal of the narrative at the beginning by showing a decision as the narrative of Moses sura 28, alqusus ( see appendix 1b ) . The 3rd technique is showing the narrative without debut as in the narrative of ( birth of Jesus ) sura 19 ( mariam ) . ( 19 ) “ She said: How can I have a boy when no mortal hath touched me, neither have I been unchaste? ” ( See appendix 1c )

Standard Arabic literature follows the narrative manner found in the Quran for most of literary narratives. Omran ( 1988 ) discussed the narrative manner in the Quranic linguistic communication. He states that the narrative manner represents the narratives by altering its scenery. The Quran represents Joseph ‘s and his brothers ‘ narrative in ( sura 12 ) by presenting 28 scenes. He believed that the old sura represents assorted scenes and “ each scene leads to the following which maintains the organic integrity of the full narration. The usage of duologue makes these scenes more graphic and closer to the life ” Omran ( 1988 ) . Furthermore, the Quranic narrative manner includes a professional portraiture for personalities. Such portrayal describes to the all characteristics and features of the character described. This is normally done through the usage of words and actions that absolutely create an image of the character to the reader. Each narrative in the Quran starts by portraying the characters and their bad or good behaviours and purposes. For illustration, in the narrative of Joseph and Alaziz ‘s married woman, the Quran portrays the scene by showing the narrative and supplying a professional portraiture for the narrative ‘s characters. It starts by depicting the bad desire and purpose of Alaziz ‘s married woman toward Joseph.The narrative portrays Joseph ‘s fright and his strong religion in God ‘s will. This narrative manner elevates the MSA composing and literature narratives. Although it has a narrative manner, Gade ( 2004, p. 93 ) argues that, “ most of the Quran is non structured as a narrative, nor it is organized typically [ aˆ¦.. ] The rule and experience of Quranic coherency comes though the continual repeat and dry run of sounds and feeling of the full recited text itself ” . The linguistic communication of the Quran supplies the Arabic linguistic communication with rhetorical surveies ( see appendix1 ) . In her treatment of Quranic discourse, Gade ( 2004 ) claims that the discourse of Quranic linguistic communication makes the Arabic linguistic communication unique for its syntactic, semantic, rhetorical, phonic and cultural characteristics. Arabic linguistics tried to understand these characteristics in order to go good talkers. The rhetorical manner that used in the Quran linguistic communication attracts hearers by reiterating and assuring them to come in the oasis. This feature of rhetoric manner is followed by many Arabic talkers and they start to learn the art of rhetoric to the pupils in official schools.

And those who believe and do good plants: such are rightful proprietors of the Garden. ( The sanctum Quran, 4:57 )

Arabic alphabet is derived from CA. It is the base for building Arabic words. The emphasized and apparent letters give MSA its alone phonological manner among other linguistic communications. The Quran is considered the first book that represents sentence forms of Arabic and it is considered the base for Arabic linguistic communication ; it represents many grammatical instances for the Arabic linguistic communication such as ( nominative, accusatory and agentive ) , three Numberss remarkable, double and plural, two genders ( masculine and feminine ) . MSA follows some grammatical forms represent in the Quran. For illustration, it follows the nature of the passive as a grammatical regulation, it is represented in the Quran in the active signifier with altering the internal vowel. Indeed, CA is considered as standardised and normative linguistic communication. Many linguists attempt to follow its syntactic and grammatical regulations to add more innovated manners to MSA.

Modern Standard Arabic and Non-standard Arabic ( Colloquial Arabic )

Modern criterion Arabic is derived from CA. As Haraty and El-Ariss ( 2007, p. 24 ) claim, “ It is a version of classical Arabic with modernised vocabulary. It is considered to be the formal linguistic communication that is common in all Arabic talkers ‘ states. ” It is called the literary linguistic communication which is considered as the formal written linguistic communication in most printed Arabic books. MSA can be spoken by Muslims and non-Muslims such as Arab Christians, Jews and Iraqi talkers. It is considered as the official linguistic communication for most of Muslim states. It is learned through formal instruction school and it is non acquired as a native linguistic communication by Arabic talkers. There are cardinal differences between CA and MSA in footings of vocabulary and stylistic characteristics. The former as a linguistic communication remains unchanged whereas modern standard Arabic is mutable because it demands the demands of modern-day looks. For illustration, many Arab bookmans try to borrow some foreign words to show Grecian constructs. By and large, CA differs from MSA in many countries ; the former has alone phonological characteristics that do non be in MSA. For illustration there are some phonological supra segmental features that used for the Quranic recitation such as Qalqalah. Saher and Dashti ( 2007, p. 125 ) explain that, “ It is a quality unique to Quranic recitation. This is the interpolation of a shwa after syllable concluding /q/ , /b, and /d/ ”

Colloquial Arabic refers to the spoken idioms used for day-to-day life ‘s interactions in the Arabic states. Haraty and El-Ariss ( 2007, p. 25 ) explains that, “ Colloquial Arabic can be divided into two groups: western Arabic and Eastern Arabic. Western Arabic can be divided into Moroccan, Tunisian, Algerian and Libyan idioms. While Western Arabic can be divided into Egyptian, gulf and Levantine ( Iraqi, Jordanian, Lebanese and Syrian ) ” .The most of import factors for determining and building the Colloquial Arabic are tribal and regional causes. It reflects talkers ‘ ethnicities and societal individualities. These idioms are typically non written and they are chiefly used for unwritten communicating merely. But sometimes, Written Colloquial Arabic can be used as a linguistic communication of Bedouin ‘s poesy or some informal printed advertizements. Chiefly, conversational Arabic is mastered by all Arabic native talkers whereas MSA is associated with educated talkers who are assumed to utilize both of them. Indeed, Colloquial Arabic and MSA represent two registries of the Arabic linguistic communication. Arabic talkers believe that in order to sound more educated and formal, talker should talk the latter signifier. Educated Arabic talkers tend to talk Modern Standard Arabic while pass oning with other Arabic talkers across their regional boundaries. They are able to code switch between MSA and Colloquial Arabic in their conversations. In other words, MSA facilitates the Arab universe communicating. Peoples from different parts can pass on with each other by talking MSA.

The Impact of Quran on Colloquial Arabic

As we have seen, the Quranic linguistic communication has a existent impact on the MSA linguistic communication that is used for educational intents. One might inquire if the Quranic Language affects the Colloquial Arabic linguistic communication every bit good. In order to analyze the impact of the linguistic communication of the Quran, information was collected from different Arabic series. We found that Arabic talkers used some Quranic phrases in their day-to-day conversations. What follow are some illustrations of conversational Arabic conversations taken from YouTube.

Extract 1: hypertext transfer protocol: //www.youtube.com/watch? v=puB6LU0vW-I

O§U… O?O§U†U… : O§U‡U?O§ U…U† O?OµUSO±U„U‡ O?O§U„U?U‡ USO§ USO®O?U?US O§U? USO­O§U?U„ O§U„O§U†O?O­O§O± O§U‡U?O§ U…O§O·O§O­ U…U† U?U?U‚ O§U„O?O±O¬ O§U†O§ U?U†O? U…O? U…O±O?U‡ U?O?U?O? U?U„ O?US O§U‡U?O§ U‚O· O?U…O±U‡ U…U† U?U?U‚ O§U„O?O±O¬ U?U?O§U† USO?U…U†U‰ O§U„U…U?O? .

O?U?O?U„USU…O§U† : U?U„ U†U?O? O°O§O¦U‚U‡ O§U„U…U?O? U?O§U„U…U?O? U…O§USUS O?O§U„O?U…U†US USO§U… O?O§U†U… U?O?O?O?USU† U…U?O¶U?O? O?U†O?U‡ U…O§U‡U? OµO?O? O?U„O?O§U† USU†O?O­O± O?O?O?O?U‡

Om Khanem: Since he got into some jobs, he disappeared and tried to perpetrate self-destruction. He did n’t fell from the stepss, I was with his married woman. He throws himself from the stepss, and he was seeking to suicide.

Abu Sleman: Every psyche shall hold a gustatory sensation of decease, it will non come by individual ‘s will and the affair of his girl is non a difficult issue in order to perpetrate self-destruction for her interest.

The extract presents a conversation between a adult females and a adult male in the infirmary. She was talking about person tried to suicide, Abu Sleman used a phrase from the Quran ( AL- E-imran: 185 ) to show his hurting and attitudes toward what happened to that adult male. He was talking Colloquial Arabic so he switched to Classical Arabic by stating a phrase from the Quran.

Extract 2: hypertext transfer protocol: //www.youtube.com/watch? v=UqDkya5Rr2I

Abu Nasser: Give him a juice so that he can travel to his work.

Nasser: Dad, we do n’t hold to travel to the work today.

Abu Nasser: why! What happened?

Nasser: Amir Sabah Al Salem died.

Abu Nasser: what! Amir Sabah Al Salem Lo! we are Allah ‘s and lo! into Him we are returning.

In the old infusion, the household was garnering to hold their breakfast, the boy was sad because the Amir of Kuwait died. The male parent was inquiring the female parent to give his boy a juice. All of them were talking conversational Arabic but when the male parent had heard that the Amir died, he switched to state a phrase from the Quran ( sura Al Baqura: 156 ) to show his hurting and unhappiness about this bad proclamation.

Extract 3: hypertext transfer protocol: //www.youtube.com/watch? v=bFEFzpvFrSc & A ; feature=related

Father: I have talked to Tawfiq, and I suggested that you go and return from the college without him and by making so ; you will be like other Damascus girlsaˆ¦ Lilah My girl Wealth and kids are an decoration of the life of the universe. And you are the decoration in our life.

Laila: thank you dad, may lord protect you.

In the old infusion, Laila was trouble oneselfing from her brother who used to travel with her to the college. Her male parent talked and convinced him to give Laila her freedom. The male parent was reding Laila to protect herself. He used a phrase from the Quran ( alkahf: 45 ) to demo her that she is a cherished thing in their life and that is why they all try to protect her.

As we have seen, Arabic talkers use classical Arabic by stating some phrases from the Quran particularly when there is something bad happened to person. They switch from Colloquial Arabic to talk CA to demo that they believe in God ‘s will and they have a strong religion in what was written in the Quran.

Decision and Discussion:

From my point of position, what is interesting about Arabic linguistic communication assortments is that all of them used to accomplish specific intents. As we have seen, the linguistic communication of the Quran is considered the linguistic communication of the bosom and psyche. It is written particularly for spiritual intents chiefly to reenforce the relation between human existences and God. MSA is derived from the linguistic communication of the Quran and it follows its grammatical regulations and manner. MSA was written to accomplish official intents, it becomes the official linguistic communication for the Islamic states.This is a positive point for Arabic linguistic communication ; it prevents all societal, tribal, cultural and regional jobs for taking the official linguistic communication. As we know there are many states face jobs to do up a satisfied determination about the official linguistic communication of the state. Ferguons refers to a diglossic community which consists of high assortment ( H ) and a low assortment ( L ) , each holding its specialised map. As we have seen, the Arabic community is considered as a diglossic community in which people use Modern criterion Arabic ( H ) for educational intents and to pass on with each other across their national boundaries. ( L ) assortment is used in day-to-day conversations to keep solidarity and integrity among one community. Interestingly, the Colloquial Arabic has its ain intent which aims to stand for MSA in variables manner. Speakers tend to alter its phonemics and morphology to turn out their individualities as Arabs belong to different parts, ethnicities and societal categories. Finally, the most interesting thing is that Arabic talkers tend to utilize the linguistic communication of the Quran in their conversation to stand for their individualities as Muslims.

Mentions

“ Extract 1. ” Youtube. 03/12/2010 & lt ; hypertext transfer protocol: //www.youtube.com/watch? v=puB6LU0vW-I & gt ; .

“ Extract 2. ” Youtube. 03/12/2010 & lt ; hypertext transfer protocol: //www.youtube.com/watch? v=UqDkya5Rr2I & gt ; .

“ Extract 3. ” Youtube. 03/12/2010 & lt ; hypertext transfer protocol: //www.youtube.com/watch? v=bFEFzpvFrSc & A ; feature=related & gt ; .

Akhter, shabbier. The Koran and the secular head: a doctrine of Islam: Canada and U.S.A Routledge pressman imperativeness, 2008.

Drory, Rina.model and contacts: Arabic literature and its impact on mediaeval Judaic culture.leiden: Boston.Brill, 2000. chapter 2

“ O§U„U‚O±O§U† O§U„U?O±USU… . ” Trans. Ali, Abdulah. The Meaning of the Holy Quran. 10 erectile dysfunction. Old line state: Amana Publications, 1997.

Gade, Anna. Perfection Makes Practice: Learning, Emotion, and the Recited Qur’an in Indonesia. Honolulu: University of Hawaii Press, 2004.

Haraty, Ramzi, and Omar El-Ariss. “ Casra+ : A Colloquial Arabic Speech Recognition Application. ” American Journal of Applied Sciences 4 1 ( 2007 ) : 23-32.

Holmes, Janet. An Introduction to Sociolinguistics. 3 erectile dysfunction. Malaya: Pearson longman, 2008.

Omran, Elsayed. “ Islam, the Qur’an and the Arabic Literature “ Al-Serat XIV.1 ( 1988 ) . 09-12-2010 & lt ; hypertext transfer protocol: //www.al-islam.org/al-serat/arabic.htm & gt ; .

Saher, Ahmad, and Ahmad Dashti. An Introduction to Phonetics and Phonology. Kuwait: Kuwait society for particular surveies and research, 2007.

Syed, Mohammud, & A ; Yassin Zayan, & A ; Jefri khairil. “ lingual miracles of the Quran ” scientific discipline of Quran. 12-12-2010, hypertext transfer protocol: //www.scribd.com/doc/27564351/Lingustic-Miracles-of-the-Quran

Wild, Stefan. “ Arabic Language. ” The Qur an: an Encyclopedia. Ed. Leaman, Oliver. New York: Taylor & A ; Francis Group, 2006. 50-54.

Appendix 1:

From the holy book ( Quran ) : sura Alkahf ( 18 ) “ and in similar mode We awakened them that they might oppugn one another. A talker from among them said: How long have ye tarried? They said: We have tarried a twenty-four hours or some portion of a twenty-four hours, ( Others ) said: Your Lord best knowth what ye have tarried. Now send one of you with this your Ag coin unto the metropolis, and allow him see what nutrient is purest at that place and convey you a supply thereof. Let him be gracious and allow no adult male cognize of you ” .

Sura Alqusus ( 28 ) “ Then, when Moses had fulfilled the term, and was going with his housefolk, he saw in the distance a fire and said unto his housefolk: Bide ye ( here ) . Lo! I see in the distance a fire ; peradventure I shall convey you newss thence, or a trade name from the fire that ye may warm yourselves ” .

Sura mariam ( 19 ) She said: How can I have a boy when no mortal hath touched me, neither have I been unchaste?

From the Koran:

“ Kaf. Ha. Ya. A’in. Sad. ( 1 ) A reference of the clemency of thy Lord unto His retainer Zachariah. ( 2 ) When he cried unto his Lord a call in secret, ( 3 ) Stating: My Godhead! Lo! the castanetss of me wax lame and my caput is reflecting with gray hair, and I have ne’er been unblest in supplication to Thee, my Lord. ( 4 ) Lo! I fear my family after me, since my married woman is bare. Oh, give me from Thy presence a replacement ( 5 ) Who shall inherit of me and inherit ( besides ) of the house of Jacob. And do him, my Lord, acceptable ( unto Thee ) . ( 6 ) ( It was said unto him ) : O Zachariah! Lo! We bring thee newss of a boy whose name is John ; we have given the same name to none before ( him ) . ( 7 ) He said: My Godhead! How can I have a boy when my married woman is bare and I have reached infirm old age? ( 8 ) He said: So ( it will be ) . Thy Lord saith: It is easy for Me, even as I created thee before, when 1000 wast naught. ( 9 ) He said: My Godhead! Appoint for me some item. He said: Thy item is that 1000, with no bodily defect, shalt non talk unto world three darks ” .