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Old Hijazi: Difference between revisions
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Arab grammarians tried to explain the mismatch between spelling and classical Arabic pronunciation by saying that every Arabic word is spelled in the pausal form even if the word wasn’t in a pausal position. | Arab grammarians tried to explain the mismatch between spelling and classical Arabic pronunciation by saying that every Arabic word is spelled in the pausal form even if the word wasn’t in a pausal position. | ||
=== '''Pausal forms''' === | |||
A pausal position means the word at the end of an utterance such as the last word of a sentence. When a word is in a pausal position, it receives special treatment in Classical Arabic: | A pausal position means the word at the end of an utterance such as the last word of a sentence. When a word is in a pausal position, it receives special treatment in Classical Arabic: | ||
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- The dropping of the vowel of the third person masculine singular pronoun: Kitābuhū => Kitābuh. | - The dropping of the vowel of the third person masculine singular pronoun: Kitābuhū => Kitābuh. | ||
=== '''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 p.7. They also challenge the pausal spelling convention by the following arguments based on the linguistic analysis of QCT: | Historical linguists Van Putten and Phillip Stokes note that such a spelling convention is unique among the languages of the world p.7. They also challenge the pausal spelling convention by the following arguments based on the linguistic analysis of QCT: | ||
==== 1- Internal Rhymes. ==== | |||
1- 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. | ||
An example of these internal rhymes is the following attribute of Allah used as a verse ending in 15 verses such as 4:26, 8:71: | An example of these internal rhymes is the following attribute of Allah used as a verse ending in 15 verses such as 4:26, 8:71: | ||
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Which means that in the original language of the Quran, final short vowels and nunation weren’t only lost in pausal positions, but they were lost in all words (except in construct). | Which means that in the original language of the Quran, final short vowels and nunation weren’t only lost in pausal positions, but they were lost in all words (except in construct). | ||
There are hundreds of similar examples of Old Hijazi internal rhymes. You can see all these examples here. | There are hundreds of similar examples of Old Hijazi internal rhymes. You can see all these examples [[All Examples of Old Hijazi Internal Rhymes in the Quran and Hadith|here]]. | ||
==== 2- The treatment of the final -ī ==== | |||
Word-final -ī in QCT is written in some cases and omitted in others. | |||
2- The treatment of the final -ī | |||
Word-final -ī in QCT is written in some cases and omitted in others. | |||
A thorough analysis of all words with final -ī revealed that -ī is omitted mostly in pausal positions, while kept mostly in context. This important find reveals that the spelling of the Quran isn’t based on the pausal rule. Otherwise, the treatment of the final -ī wouldn’t have changed between pausal and non-pausal positions. | A thorough analysis of all words with final -ī revealed that -ī is omitted mostly in pausal positions, while kept mostly in context. This important find reveals that the spelling of the Quran isn’t based on the pausal rule. Otherwise, the treatment of the final -ī wouldn’t have changed between pausal and non-pausal positions. | ||
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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. P16 | 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. P16 | ||
==== 3- The feminine ending ‘-ah’ is only spelled as ‘-at’ in construct. ==== | |||
3- The feminine ending ‘-ah’ is only spelled as ‘-at’ in construct. | |||
Most of Arabic singular feminine nouns and adjectives end with “-ah”. As in: madrasah مدرسة (school). But when these words are in a construct position, or when anything is attached to the end of these words such as a final short vowel, the feminine ‘-ah’ turns into ‘at’ in pronunciation but it remains spelled as ‘ah’. | Most of Arabic singular feminine nouns and adjectives end with “-ah”. As in: madrasah مدرسة (school). But when these words are in a construct position, or when anything is attached to the end of these words such as a final short vowel, the feminine ‘-ah’ turns into ‘at’ in pronunciation but it remains spelled as ‘ah’. | ||
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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 | |||
This hāʾ is used in the Quran several times for rhyming purposes, except in two instances: | This hāʾ is used in the Quran several times for rhyming purposes, except in two instances: | ||
- The word ‘yatasannah’ (yatasanna+h) in 2:259 | - The word ‘yatasannah’ (yatasanna+h) in 2:259 | ||
فَٱنظُرۡ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمۡ يَتَسَنَّهۡۖ | |||
The original form of the word is ‘yatasannā’ يتسنى (yatasannē in Old Hijazi), but the final long vowel is shortened because the word is preceded by the jussive negating particle ‘lam’, yielding the jussive form: yatasanna. Which makes the word an apocopate (a word whose final sound is omitted). | The original form of the word is ‘yatasannā’ يتسنى (yatasannē in Old Hijazi), but the final long vowel is shortened because the word is preceded by the jussive negating particle ‘lam’, yielding the jussive form: yatasanna. Which makes the word an apocopate (a word whose final sound is omitted). | ||
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- The imperative word ‘iqtadih’ (iqtadi+h) in 6:90: | - The imperative word ‘iqtadih’ (iqtadi+h) in 6:90: | ||
أُوْلَٰٓئِكَ ٱلَّذِينَ هَدَى ٱللَّهُۖ فَبِهُدَىٰهُمُ ٱقۡتَدِهۡۗ | |||
The previous two words, yatasannah and iqtadih, are the only two times an apocopate and an imperative occur in in a pausal position. And both of them received a final ‘h’. Which means in the language of QCT, an apocopate or an imperative receives a final ‘h’ in pause. | The previous two words, yatasannah and iqtadih, are the only two times an apocopate and an imperative occur in in a pausal position. And both of them received a final ‘h’. Which means in the language of QCT, an apocopate or an imperative receives a final ‘h’ in pause. | ||
{{Quote|[https://www.academia.edu/71626921/Quranic_Arabic_From_its_Hijazi_Origins_to_its_Classical_Reading_Traditions_Studies_in_Semitic_Languages_and_Linguistics_106 Marijn Van Putten, Quranic Arabic, p.291]|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.}} | |||
== The Hamzah in the Quranic Reading Traditions == | == The Hamzah in the Quranic Reading Traditions == | ||