English is a rather rubbish language, don’t you think? I love it, but it can be so difficult to explain at times. Today’s issue bumps into that. Not only am I trying to understand an odd grammatical situation in Arabic, but I have to combine it with the difficulty of translating into an odd grammatical situation in English. To put it simply, in what tense is the hypothetical? Specifically hypotheticals in the “if…then…” formulation?
- If I wish, then I will.
- If I wished, then I would.
- If I wished, then I will.
- If I wish, then I would.
What tense are those in? How many of those make sense, and why? If you, like me, have a bit of a hard time articulating those rules for English, then brace yourself for examining the equivalent in Arabic.
Continue reading “Surah 36: Y.S., Part 3”
Surah Ṭah Ha provides us a good opportunity to discuss the difference between proper nouns and common nouns. In general principle, for a noun to be “proper” it must apply to one and only one person, place, or thing. Everything else is a common noun, even if it can’t be used in Scrabble. Common nouns usually get used in combination with some other qualifier like “a” “any” “some.” To make a common noun specific, you need to add the definite article “the” to the front of it, whereas a proper noun never needs a “the” because specificity is implied. Sure, you might say “the Agatha Christie” in some conversations, but such application would be for emphasis (it was signed by the Agatha Christie) or stylistic choices (like implying a joke that there might be another Agatha Christie out there in the world but you are referring to, you know, the Agatha Christie). It isn’t good grammar to blend definite articles and proper nouns, but it can be good style.
The difference and usage between proper and common nouns is the same in English and Arabic. Notice that most suwar have Arabic’s definite article “al-” or some elided version in the title, like Surah al-Anfal, but when the title features a name there is none, like Surah Hud. That is because specificity with a proper name is already implied. So in Surah Ṭah Ha, we have two names whose grammatical use raise some controversial questions: as-Saamiriyy and Firʕawn. The first name is a common noun, but often gets translated as if a proper noun. The second name is always seen as a proper noun, but should probably function at times as a common noun.
What to make of this? Does it matter?
Continue reading “Surah 20: Ṭ H, Appendix”