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Old Hijazi: Difference between revisions
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Q96:15 (later Arabic: )la-nasfa’an لنفسعا ‘We will surely drag’Q12:32 | 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’ | Q12:32 (later Arabic: ) la-yakunan لىكونا ‘he will surely be’ | ||
== Enforcement of Classical Arabic on Early Arabic Texts == | |||
{{Quote|[https://www.academia.edu/43189829/Al_Jallad_2020_The_Damascus_Psalm_Fragment_Middle_Arabic_and_the_Legacy_of_Old_%E1%B8%A4ig%C4%81z%C4%AB_w_a_contribution_by_R_Vollandt Ahmad Al-Jallad, The Damascus Psalm Fragment, p.2]|Modern scholars have generally taken for granted the antiquity and universality of the Arabic of the grammarians (Classical Arabic). Earlier written texts, such as the papyri from the seventh and early eighth centuries ce and the Quran, the earliest manuscripts of which precede the grammatical tradition by more than a century, are conventionally interpreted according to much later norms, without the need for justification. Any reader of these texts will notice that the oral component differs from the written in significant ways. To illustrate, consider the word ملىكه in Q66:6. All reading traditions instruct that this word should be pronounced as [malāʔikatun]; these traditions go back to the middle of the eighth century at the earliest, while the true seventh-century form is the written artifact, mlykh, lacking the final syllable tun. Despite the fact that the written in these cases is demonstrably older than the reading traditions, the oral is given default preference, and the differences are a reduced to orthographic convention. Indeed, most scholars have assumed that the language behind the most ancient component of the Quran, its Consonantal Text (QCT), is more or less identical to the language recited in the halls of Al-Azhar today.}} | |||