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Old Hijazi: Difference between revisions
→Introduction to the I'Arab
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The endings for nouns are thus u, a, and i, and for verbs they are u, a, and sukun (full stop, silent, no vowel). As with the nouns, modern Arabic dialects have completely lost these endings, and MSA may be spoken with or without them and be understood. They were, however, essential for understanding classical Arabic. | The endings for nouns are thus u, a, and i, and for verbs they are u, a, and sukun (full stop, silent, no vowel). As with the nouns, modern Arabic dialects have completely lost these endings, and MSA may be spoken with or without them and be understood. They were, however, essential for understanding classical Arabic. | ||
All of the classical Islamic reading traditions feature full use of the I’arab system, for nouns and verbs. Despite the presence of the diacritical markings on every word indicating the presence of these short vowels, these endings are not pronounced at the end of a line of Quranic recitation. If the i’arab were to be pronounced at the end of all lines, the Qur’an would cease to rhyme; meanwhile, if the Qur’an is read without the i’arab, [[All Examples of Old Hijazi Internal Rhymes in the Quran and Hadith|hundreds of new rhymes emerge.]] | All of the classical Islamic reading traditions feature full use of the I’arab system, for nouns and verbs. Despite the presence of the diacritical markings on every word indicating the presence of these short vowels, these endings are not pronounced at the end of a line of Quranic recitation. If the i’arab were to be pronounced at the end of all lines, the Qur’an would cease to rhyme; meanwhile, if the Qur’an is read without the i’arab, [[All Examples of Old Hijazi Internal Rhymes in the Quran and Hadith|hundreds of new rhymes emerge.]] | ||
==The Quranic Consonantal Text== | |||
The Qur’anic consonantal text (QCT) is the original consonantal skeleton of the text of the Qur’an. It is derived from two sources, the vast Uthmanic corpus of copies of the Qur’an created after the Uthmanic recension and the Sana’a palimpsest that provides us our only glimpse as a manuscript tradition which differs markedly from the Uthmanic tradition. Both the Uthmanic corpus and Sana’a palimpsest derive from an underlying text of the Qur’an and the two traditions do not differ greatly in their transmission of this underlying text. The QCT was written without many (but not without all) of the diacritical marks and dots which now typify Arabic texts, including inter alia short vowel marks, hamzahs, (many) consonant dot, and differs significantly from modern Arabic texts in the markings of some long vowels, particularly at the end of words. | |||
The QCT shows a number of differences from both the later interpretation of it in the Islamic tradition and later medieval norms around writing Arabic. | |||
===Final Yaa’=== | |||
In later Arabic, some words such as رأى and قهوى are spelled with the letter “y”, “yaa’”, but pronounced with a long “a” sound. This letter, the so-called Alif Maqsurah, is not always represented as such in the QCT. In some cases, the sound is written out as a regular alif ا and in other cases it is written as would be later expected, with a yaa’ ى. The difference between these spellings is likely meaningful. The instances in which the yaa’ is spelled out likely had an original long e sound, whereas those written with an alif likely represented a pronounced long a. These sounds were later merged into a single long “a” realization. (Marijn van Putten Dissimilation of ē to ā in the Qurʾānic Consonantal Text). | |||
===The Hamzah=== | |||
In most cases where later forms of Arabic and interpretations of the QCT would have a hamzah, the Qur’an does not spell word with a hamzah in any position. The orthography of the QCT seems to indicate a total lack of the glottal stop in all cases save one: | |||
1. Post consonantal mid-word hamzahs are just not written: يسأل “he asks” is spelled يسل with no hamzah, أفئدة “benefits” is written افده | |||
2. The sequence u/a ‘ u with a long u is written with a single waw و : رؤوس “heads” is written روس , رؤوف “compassionate” is written روف | |||
3. Final long a followed by a hamzah is written without the hamzah, so أبناء “sons” is written ابنا . Unlike with the other hamzahs, where rhyme seems to indicate the glottal stop was not pronounced, the rhyms involving these words seem to indicate the hamzah may have been pronounced in this position, though it was never written | |||
===Ta Marboutah=== | |||
In later Arabic, the final a sound indicating a feminine noun, the ta marboutah, is written as haa’ ه with two dots over it, the so-called ta marboutah: ة . The QCT never has these two dots. When it does appear, the pronunciation was not with a t followed by the I’rab ending, but rather a consonantal, breathy haa’ that would have rhymed with the third person attached pronoun -hu. | |||
===Nunation Lost=== | |||
The QCT never writes out the tanwiin, the addition of a nun to the I’arab ending of a noun, with one exception, where the expression k’ayyin min “oh how many of” is written كأين من . Otherwise the 3rd person masculine accusative an is written just as a long a ا or else the tanwin is not written at all. All other forms of grammatical nunation, the addition of a nun to a word to mark a grammatical structure, have also been lost in the orthography of the QCT. The loss of nunation is such that in the majzum or jussive for the word kaana “to be” is written without final nunnation in several spots: | |||
1sg. ak اك (Q19:20) | |||
3sg.m yak ىك (Q8:53; Q9:74; Q16:120, Q19:67; Q40̈:28, 85; Q75:37) | |||
3sg.f. tak تك (Q4:40; Q11:17, 109; Q16:127; Q19:9; Q31:16; Q40:50) | |||
1pl. nak نك (Q74:43, 44) | |||
This also extends to the “energetic” verbal ending -an: | |||
Q96:15 (later Arabic: )la-nasfa’an لنفسعا ‘We will surely drag’Q12:32 | |||
Q12:32 (later Arabic: ) la-yakunan لىكونا ‘he will surely be’ | |||