Discover and read the best of Twitter Threads about #hafsonormativity
Most recents (3)
Leemhuis in his 1977 PhD thesis, later to be published as a book, conducted a study on the semantic distinction between the faʿʿala (D stem) and ʾafʿala (C stem) stems in Quranic Arabic. He takes the distinction between nazzala and ʾanzala 'to send down' as a case study. 🧵 
He observes that for the morphological stem distinctions, the Sibawayh mentions that the distinction between the D and C (which Leemhuis calls H) stem can be related to the plurality of the object.
ʾaġlaqtu l-bāba "I closed the door"
ġallaqtu l-ʾabwāba "I closed the doors"
ʾaġlaqtu l-bāba "I closed the door"
ġallaqtu l-ʾabwāba "I closed the doors"
A bit later on that same page, Sibawayh informs us that ʾAbū ʿAmr used to make a distinction between nazzala and ʾanzala -- considering the placement it seems to imply: distinguished this type of distinction dependent on the plurality of the object.
Not only the Quran has regional reading traditions, also Islamic prayer books in pre-modern times appear to have had them!
In a new #OpenAccess publication, I study the reading traditions of al-Jazūlī's Dalāʾil al-Ḫayrāt.
A small summary thread 🧵
brill.com/view/journals/…
In a new #OpenAccess publication, I study the reading traditions of al-Jazūlī's Dalāʾil al-Ḫayrāt.
A small summary thread 🧵
brill.com/view/journals/…
The Dalāʾil al-Ḫayrāt was composed by the Moroccan Berber Muḥammad al-Jazūlī in the 9th/15th century, and from then until today is probably the most popular Islamic prayer book. Any library that has an oriental collection at all, is likely to have several copies.
I stumbled on this topic utterly by accident. I was browsing through a collection of Malian manuscripts, when I stumbled upon this text (eap.bl.uk/archive-file/E…), and I noticed a really odd feature... On the 2nd line, we see the word اكثركم "most of you", but that vocalisation
The story of Lot and his people in the Quran recurs strikingly often throughout the Quran (Q11:77-83; Q15:51-77; Q26:160-75; Q27:54; Q37:133-8; Q51:24-37; Q54:33-9; Q80:33-42), and finds clear parallels with the story as told in Gen. 19.
A thread on a specific reading variant. 🧵
A thread on a specific reading variant. 🧵
It's been noted that a pivotal moment in the original story about Lot's wife is told quite differently in the Quran than how it is in the Genesis. In Genesis, as Lot and his family leave Sodom & Gomorrah, his wife looks back and turns into a pillar of salt.
In the Quran, the pillar of salt is missing entirely, and generally it's not the wife's looking back that causes her perdition. Instead she is said to be left behind, or even decreed to be left behind, e.g. Q15:60; Q27:57; Q37:135. But Q11:81 forms a confounding factor.
