Plagiarism and Music and Their Impact on Grammar Lessons

Abstract

The present study focuses on Plagiarism and music and their impact on grammar lessons. The grammatical witness is considered one of the most important linguistic issues, and the most expressive of the grammarian’s cognitive ability and his approach to scientific consideration and research. The phenomenon of plagiarism has occupied a large place in Arabic grammar. The evidence of artificial sayings abounded in grammatical books, and this evidence became a dangerous phenomenon in Arabic poetry. Poetic music is one of the problems faced by the grammarian in his construction of grammatical rules. We also know that when the poet improvises, he does not have in mind those rules as much as he does with meter and rhyme. In it, the knowledge that appears in the form of the present tense is treated like a regular intransitive noun as a genitive case with a kasra, without prohibiting the declension and genitive case with a fatha.

Country : Iraq

1 Abdualkareem Fawzi Hori

  1. Mosul, Iraq

IRJIET, Volume 8, Issue 3, March 2024 pp. 181-184

doi.org/10.47001/IRJIET/2024.803024

References

  1. See: The poetic witness in the interpretation of the Holy Qur’an, its importance and impact, and the methods of commentators in citing it: Dr. Abdul Rahman bin Maada Al-Shehri, Dar Al-Minhaj Publishing and Distribution Library, Riyadh - Saudi Arabia, 1st edition, 1431 AH / 2010 AD.
  2. See: Evidence and citation in grammar: Abdul Jabbar Alwan Al-Nayla, Al-Zahra Press, Baghdad - Iraq, 1st edition, 1396 AH / 1976 AD.
  3. See: The Poetic Witness in the Interpretation of the Holy Qur’an: 118-125.
  4. Diwan Al-A’sha: Verified by: Dr. Muhammad Hussein, Al-Adab Library for Printing and Publishing, Cairo, Egypt, D. I., D. T.
  5. Metaphor of the Qur’an: Abu Ubaidah Muammar bin Al-Muthanna Al-Taymi (d. 209 AH), verified by: Muhammad Fouad Sezgin, Al-Khanji Library, Cairo - Egypt, ed., 1381 AH/1961 AD: 1/293.
  6. It was previously published. See: Our research: 15.
  7. Jami’ al-Bayan on the interpretation of verses of the Qur’an: 12/472.
  8. Jami’ al-Bayan on the interpretation of verses of the Qur’an: Abu Jaafar Muhammad bin Jarir al-Tabari (d. 310 AH), verified by: Dr. Abdullah bin Abdul Mohsen Al Turki, in cooperation with the Center for Islamic Research and Studies at Dar Hijr, Dr. Abd al-Sanad Hassan Yamamah, Dar Hijr for Printing, Publishing, Distribution and Advertising, 1st edition, 1422 AH/2001 AD: 1/293.
  9. See: Rankings of Grammarians Abd al-Wahid bin Ali Abu al-Tayyib al-Lughi (d. 351 AH), verified by: Muhammad Abu al-Fadl Ibrahim, Al-Matbabah al-Asriyya, Sidon - Lebanon, Beirut - Lebanon, ed., 1430 AH / 2009 AD: 27, and Diwan al-A’sha: 100.
  10. The verse by Yazid bin Al-Muhalhil, see: The simple interpretation: Abu Al-Hasan Ali bin Ahmed bin Muhammad Al-Wahidi Al-Naysaburi Al-Shafi’i (d. 468 AH), verified by: a group of researchers, Deanship of Scientific Research _ Imam Muhammad bin Saud Islamic University, 1st edition, 1430 AH / 2009 AD: 14/348.
  11. Al-Kashshaf about the facts of the mysteries of the revelation and the eyes of the sayings in the aspects of interpretation: Abu Al-Qasim Mahmoud bin Amr Al-Zamakhshari (d. 538 AH), Dar Al-Kitab Al-Arabi, Beirut - Lebanon, 3rd edition, 1407 AH / 1986 AD: 3/50.
  12. The verse without attribution in: Lisan al-Arab: Abu al-Fadl Muhammad bin Makram bin Manzur (d. 711 AH), verified by: A group of linguists and footnotes by al-Yazji, Dar Sader, Beirut - Lebanon, 3rd edition, 1414 AH/1993 AD: 1/47.
  13. This is the beginning of the verse, and its backbone: the thorns that are malleable have veneration in their verses, and it is without attribution in: Lisan al-Arab: 1/47 (14) Al-Kashshaf: 4/241.
  14. Unknown speaker. See: Lisan al-Arab: 14/461, and the detailed dictionary in the evidence of Arabic: 1/39.
  15. See: Jami’ al-Bayan on the interpretation of any verse of the Qur’an: 9/504, Jami’ li Ahkam al-Qur’an: 7/69, and Al-Bahr. Al-Muhit fi Al-Tafsir: 4/620, and Al-Durr Al-Masoun: 5/120.
  16. He is Abu Saeed Sabiq bin Abdullah al-Barbari, one of the ascetic poets who has poems about wisdom and sermons. He is a freedman of the Umayyads, and al-Barbari is a nickname for him. He was not a Berber resident, but rather lived in Raqqa. He used to come to Omar bin Abdul Aziz and recite what he had. Of sermons and wisdom, the hadith was narrated by Imam Al-Awza’i. See: Treasury of Literature and Lub Labab Lisan al-Arab: Abdul Qadir bin Omar al-Baghdadi (d. 1093 AH), verified by: Abdul Salam Haroun, Al-Khanji Library, Cairo - Egypt, 4th edition, 1418 AH/1997 AD: 9/532, 533.
  17. See: Diwan of Sabiq bin Abdullah Al-Barbari: Verified by: Dr. Badr Deif, Dar Al-Wafa for the World of Printing and Publishing, Alexandria - Egypt, 1st edition, 1423 AH / 2004 AD: 51.
  18. See: The Travel of Happiness and the Travel of Benefit: Abu Al-Hasan Ali bin Muhammad Alam Al-Din Al-Sakhawi (d. 643 AH), verified by: Dr. Muhammad Al-Dali, Dar Sader, 2nd edition, 1415 AH / 1995 AD: 2/869.
  19. Diwan Al-Nabigha Al-Dhubyani: Verified by: HamdoTammas, Dar Al-Ma’rifa, Beirut - Lebanon, 2nd edition, 1426 AH / 2005 AD: 38.
  20. Characteristics: Abu Al-Fath Othman bin Jinni Al-Mawsili (d. 392 AH), verified by: Muhammad Ali Al-Najjar, Al-Taqifiyah Library, Cairo - Egypt, 1st edition, 1436 AH / 2015 AD: 1/321.
  21. See: Poetic Necessity - A Critical Linguistic Study -: Dr. Abdul Wahab Al-Adwani, Higher Education Press, Mosul, 1410 AH/1990 AD: 76, 77.
  22. See: Al-Kitab, Sibawayh: 2/167.
  23. Diwan Al-Nabigha: 55.
  24. Diwan of Imru’ al-Qais and its appendices, explained by Abu Sa’id al-Sukkari, who died (d. 275 AH): Verified by: Dr. Anwar Alyan and Dr. Muhammad Ali Al Shawabkeh, Zayed Center for Heritage and History, Al Ain, United Arab Emirates, 1st edition, 1421 AH/2000 AD: 1/243.