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Old Hijazi: Difference between revisions
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E.g. | E.g. | ||
Ομμου Ιωσεw / ommu yūsef/ أم يوسف <ref>[https://www.academia.edu/24938389/Al_Jallad_2017_The_Arabic_of_the_Islamic_Conquests_Notes_on_Phonology_and_Morphology_based_on_the_Greek_Transcriptions_from_the_First_Islamic_Century | Ομμου Ιωσεw / ommu yūsef/ أم يوسف <ref>Ibid, [https://www.academia.edu/24938389/Al_Jallad_2017_The_Arabic_of_the_Islamic_Conquests_Notes_on_Phonology_and_Morphology_based_on_the_Greek_Transcriptions_from_the_First_Islamic_Century p12]</ref> | ||
But if the possessive noun begins with the definite article, the final short vowel of the possessed noun is replaced with the vowel of the ‘al’ article. E.g.: αβδαλλα/abdalla / عبد الله (Classical Arabic: Abdullah). | But if the possessive noun begins with the definite article, the final short vowel of the possessed noun is replaced with the vowel of the ‘al’ article. E.g.: αβδαλλα/abdalla / عبد الله (Classical Arabic: Abdullah). | ||
'''3- The feminine ending “ah” changes to “at” only in construct'''<ref>[https://www.academia.edu/24938389/Al_Jallad_2017_The_Arabic_of_the_Islamic_Conquests_Notes_on_Phonology_and_Morphology_based_on_the_Greek_Transcriptions_from_the_First_Islamic_Century | '''3- The feminine ending “ah” changes to “at” only in construct'''<ref>Ibid[https://www.academia.edu/24938389/Al_Jallad_2017_The_Arabic_of_the_Islamic_Conquests_Notes_on_Phonology_and_Morphology_based_on_the_Greek_Transcriptions_from_the_First_Islamic_Century , p14]</ref>'''. Which proves the lack of final short vowels in non-construct.''' | ||
Example for feminine “at” in construct: | Example for feminine “at” in construct: | ||
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The word “father” in the nominative appears as abū while in the genitive appears as abī<ref>[https://www.academia.edu/24938389/Al_Jallad_2017_The_Arabic_of_the_Islamic_Conquests_Notes_on_Phonology_and_Morphology_based_on_the_Greek_Transcriptions_from_the_First_Islamic_Century Ahmad Al-Jallad, The Arabic of the Islamic conquests, 2017, p11]</ref>. | The word “father” in the nominative appears as abū while in the genitive appears as abī<ref>[https://www.academia.edu/24938389/Al_Jallad_2017_The_Arabic_of_the_Islamic_Conquests_Notes_on_Phonology_and_Morphology_based_on_the_Greek_Transcriptions_from_the_First_Islamic_Century Ahmad Al-Jallad, The Arabic of the Islamic conquests, 2017, p11]</ref>. | ||
E.g.<ref> | E.g.<ref>Ibid, p12</ref> | ||
Αβου Σαειδ /abū saʕīd/ أبو سعيد | Αβου Σαειδ /abū saʕīd/ أبو سعيد | ||
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'''5- The alef maqsūrah ى is pronounced as ē instead of the Classical Arabic pronunciation ā.''' | '''5- The alef maqsūrah ى is pronounced as ē instead of the Classical Arabic pronunciation ā.''' | ||
E.g. <ref> | E.g. <ref>Ibid, p13</ref> | ||
Μαυλε /mawlē/مولى | Μαυλε /mawlē/مولى | ||
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=== Evidence Against the Pausal Spelling Rule === | === Evidence Against the Pausal Spelling Rule === | ||
Historical linguists Van Putten and Phillip Stokes note that such a spelling convention is unique among the languages of the world | Historical linguists Van Putten and Phillip Stokes note that such a spelling convention is unique among the languages of the world<ref>Marijn Van Putten & Phillip Stokes, Case in the Quranic Consonantal Text, p7</ref> . They also challenge the pausal spelling convention by the following arguments based on the linguistic analysis of QCT: | ||
==== 1- Internal Rhymes. ==== | ==== 1- Internal Rhymes. ==== | ||
(for a detailed explanation see [[Internal Rhymes as Evidence for Old Hijazi|this article]]) | |||
There are Internal rhymes in the Quran that only show up if every word is pronounced in the pausal form. This means that what was thought to be a special treatment for the pronunciation of pausal words was actually the norm for almost all words in the original language of the Quran. The mismatch between the Quranic spelling and the Classical Arabic pronunciation is the result of imposing classical Arabic on a text that wasn’t written in Classical Arabic. Which means the QCT was written phonetically in Old Hijazi, a language that lacked nunation and final short vowels. | There are Internal rhymes in the Quran that only show up if every word is pronounced in the pausal form. This means that what was thought to be a special treatment for the pronunciation of pausal words was actually the norm for almost all words in the original language of the Quran. The mismatch between the Quranic spelling and the Classical Arabic pronunciation is the result of imposing classical Arabic on a text that wasn’t written in Classical Arabic. Which means the QCT was written phonetically in Old Hijazi, a language that lacked nunation and final short vowels. | ||
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An example of the treatment of final -ī: | An example of the treatment of final -ī: | ||
The possessive -ī is omitted in 143 pausal positions and never omitted in context. While it’s written in 531 context positions and 21 pausal positions. | The possessive -ī is omitted in 143 pausal positions and never omitted in context. While it’s written in 531 context positions and 21 pausal positions.<ref>Ibid, p16</ref> | ||
==== 3- The feminine ending ‘-ah’ is only spelled as ‘-at’ in construct. ==== | ==== 3- The feminine ending ‘-ah’ is only spelled as ‘-at’ in construct. ==== | ||
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Van Putten and Stokes found that all instances where the feminine ending is spelled as ‘-t’ occurred in construct, a position where the feminine ending is always pronounced as ‘-t’ in all forms of Arabic including Classical Arabic and modern Arabic dialects. The incidence of the ‘-t’ spelling is 47 (22%) out of 218 total of feminine constructs present in the QCT. The rest of the feminine words in construct were spelled as ‘-h’. | Van Putten and Stokes found that all instances where the feminine ending is spelled as ‘-t’ occurred in construct, a position where the feminine ending is always pronounced as ‘-t’ in all forms of Arabic including Classical Arabic and modern Arabic dialects. The incidence of the ‘-t’ spelling is 47 (22%) out of 218 total of feminine constructs present in the QCT. The rest of the feminine words in construct were spelled as ‘-h’. | ||
“The best way to understand these spellings then, is as inconsistencies of orthography by the scribe, who would occasionally write the construct feminine the way he pronounced it, rather than the non-phonetic orthographic practice to write it with ‘-h’ ـه.” | “The best way to understand these spellings then, is as inconsistencies of orthography by the scribe, who would occasionally write the construct feminine the way he pronounced it, rather than the non-phonetic orthographic practice to write it with ‘-h’ ـه.” {{Quote|[https://www.academia.edu/37481811/Case_in_the_Qur%CB%80%C4%81nic_Consonantal_Text_Wiener_Zeitschrift_f%C3%BCr_die_Kunde_des_Morgenlandes_108_2018_pp_143_179, Marijn Van Putten & Phillip Stokes, Case in the Quranic Consonantal Text, p.23]|The fact that this hāʔ only shows up in pausal position, is yet another piece of evidence that ‘pausal spelling’ is not a governing principle in Quranic orthography. Had that been the case, all apocopates and imperatives should have received a final h, not just the one that stand in a pausal position.}} | ||
As for the other thousands of instances where feminine words aren’t in construct, QCT spells them all with ‘-h’ although most of them are in positions where they should receive final short vowels which turns the feminine ending to ‘-t’. The 22% incidence of the ‘-t’ spelling in construct and the total lack of the ‘-t’ spelling in non-construct proves that in the language of QCT, the construct is the only position that allows turning the feminine ending into ‘-t’. Which means the QCT language lacked final short vowels which explains why there wasn’t any incidence of the ‘-t’ spelling in non-construct. | As for the other thousands of instances where feminine words aren’t in construct, QCT spells them all with ‘-h’ although most of them are in positions where they should receive final short vowels which turns the feminine ending to ‘-t’. The 22% incidence of the ‘-t’ spelling in construct and the total lack of the ‘-t’ spelling in non-construct proves that in the language of QCT, the construct is the only position that allows turning the feminine ending into ‘-t’. Which means the QCT language lacked final short vowels which explains why there wasn’t any incidence of the ‘-t’ spelling in non-construct. | ||
==== 4- The pausal hāʾ هاء السكت ==== | ==== 4- The pausal hāʾ هاء السكت ==== | ||
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All these different forms: ء , ئ , ؤ, أ are pronounced the same: a glottal stop. | All these different forms: ء , ئ , ؤ, أ are pronounced the same: a glottal stop. | ||
The Hamzah takes all these different shapes because Arabic orthography was standardized based on the QCT which represents a dialect that lacks the hamzah. | The Hamzah takes all these different shapes because Arabic orthography was standardized based on the QCT which represents a dialect that lacks the hamzah.<ref>Marijn Van Putten, Hamzah in the Quranic Consonantal Text, 2018, p.94</ref> | ||
In many cases, the dropping of Hamzah leads to the creation of a long vowel, the w sound or the y sound. Prior to the standardization of Arabic orthography, the Alef used to be the symbol of the Hamzah or the long vowel ā. For example, the word for "believer" is مؤمن muʾmin. Before the first half of the first century of Islam, Arabs who had the Hamzah in their dialects wrote this word as مامن . The Alef is the sign for the Hamzah in this word. But for Arabs who didn't have the Hamzah like Quraish, they wrote the word like this: mūmin مومن . It’s written as such because the dropping of the Hamzah in this word creates the long vowel ū. That's why in the QCT the word is written as مومن instead of مامن. | In many cases, the dropping of Hamzah leads to the creation of a long vowel, the w sound or the y sound. Prior to the standardization of Arabic orthography, the Alef used to be the symbol of the Hamzah or the long vowel ā. For example, the word for "believer" is مؤمن muʾmin. Before the first half of the first century of Islam, Arabs who had the Hamzah in their dialects wrote this word as مامن . The Alef is the sign for the Hamzah in this word. But for Arabs who didn't have the Hamzah like Quraish, they wrote the word like this: mūmin مومن . It’s written as such because the dropping of the Hamzah in this word creates the long vowel ū. That's why in the QCT the word is written as مومن instead of مامن. | ||