ifiɣr pl. ifaɣriwn is one of those words that has unexpected i~a alternation in the stem between the singular and the plural. Compare also igidr pl. igadrn 'eagle', iɣirdm pl. iɣardmiwn. Such alternations also show up in Tuareg tenere pl. tinariwen 'desert'
Kb. izimr pl. izamarən 'lamb'
Tuareg teɣse taɣsiwen 'ewe'
Tuareg eskăr pl. askarăn 'nail'
Whenever such alternations show up, Tuareg consistently gives a reflex with /e/ in the singular and /a/ in the plural. /a/ and /e/ seem to be phonetically conditioned variants elsewhere.
Because there is otherwise no reason to assume historical apophony here, I argue that here too the /e/, that becomes /i/ in most northern varieties must originally come from an *a, that shifts to /e/ in the singular, while this is blocked in the plural.
There are also some apophonic plurals where the stem-vowel /e/ is treated as if it were *u. And important apophonic plural inserts *a before the last root consonant, and shifts every preceding *a to u. Some of the plurals of this type shift *e to u, e.g. Kb. idikəl pl. idukal
The rules of the conditioned *a > e shift are a little bit complex, but simply put: *a becomes /e/ if no other vowel occurs in the word except for *ă. Because all these plurals include vowels like *i or *a, the shift ends up blocked and *a resurfaces.
If you want to read the details of this shift make sure to check out my articles on the topic:
(this one only discusses the prefixes a- and e-) academia.edu/10055169/_The_…
(this generalizes the shift, including plurals of this type) academia.edu/38186227/Proto…
Until today, it's one of the articles that I'm honestly most proud of. It was incredibly hard to tease out an elegantly formulated version of what was clearly a sound law. It's still difficult, but it's really cool!
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I'm always conflicted about the question of normalizing spelling in text editions. @bdaiwi_historia is right that this is standard practice for Classical Arabic text editions, but for linguists, this practice erases or distorts the history of a language, including Arabic.
Normalizing of spelling has long been a standard practice in a lot of philological fields, but in Indo-European Linguistics, my original field of study, people have been moving away from it.
This is because essential distinctions between, for example, Old Swedish and Old Icelandic only started becoming salient once text editors stopped normalizing everything towards an ideal "Old Norse" described in the grammars of the early philologists.
While there are hundreds of differences between modern print editions of the Quran and ancient manuscripts, this is not the case if you compare ancient manuscripts. They agree with each other in many non-trivial ways. I've done a quick a critical edition of Sūrat al-Raḥmān.
First image is some explanation on my sources and decisions that I have taken. Second image is the critical edition, which required only 12 notes in the critical apparatus. Many these deviations are typical only of later manuscripts. In the early centuries the text is very stable
At some point, some of the rasm is innovated, and in the eastern Islamic world the Uthmanic rasm is dropped altogether in favour of Classical Spelling. But before that the text transmission is remarkably stable.
This was done quickly maybe there's still some mistakes.
In the Quran, God is referred to in three places (Q2:255; Q3:2; Q20:111) as al-ḥayy al-qayyūm "The Living, The All-Sustaining". ʿUmar ibn al-Ḫaṭṭāb , the second Islamic caliph, is attributed as reading al-Ḥayy al-Qayyām, a reading which has an interesting biblical parallel.
This reading shows up in the non-canonical reading collections like Ibn Ḫālawayh, but also in Kufic manuscripts, see previous tweet where a vocalizer has added a yellow ʾalif to indicate al-ḥayy al-qayyām.
The specific al-ḥayy al-qayyām bring to mind a verse from Aramaic part of the Hebrew bible, Daniel 6:27 (thanks for alerting me of it@bnuyaminim!) it reads: הוּא אֱלָהָא חַיָּא וְקַיָּם לְעָלְמִין: hu ʾɛ̆lāhā ḥayyā wqayyām lʿålmīn "he is God, living and steadfast forever".
In recent months I've been looking at a specific group of Quranic manuscripts written in the very common B.II style. Today I decided to look at the size of the folios and their height and width. The outcome surprised me but is really cool, so here's a thread! 🧵
While the corpus of 22 manuscripts I'm looking at is all written in the same style, usually have 16 lines to the page, the actual sizes of the parchment folios differ radically from manuscript to manuscript. The smallest, Arabe 399 is 42 by 73 mm (!), the largest 310 by 410 mm.
The most typical size is around 150 x 205 mm, but what is the relationship between these vastly differing sizes? Is there any rhyme or reason?
I decided to plot the sizes out as a scatterplot , and the result was striking. They form an almost perfectly straight line!
ʾAbū Muḥammad Yaḥyā b. al-Mubārak al-Yazīdī (d. 202 AH) was a Basran reader and grammarian, who is most well-known as being the most prominent transmitter of the canonical Basran reader ʾAbū ʿAmr. He also composed his own personal reading which differed minimally from ʾAbu ʿAmr
Al-Ḏahabī relates an elegant 5 verse didactic poem composed by ʾAbū ʿAbd aḷḷāh al-Mawṣūlī Šuʿlah, which lists the places where al-Yazīdī differs from ʾAbū ʿAmr (and thus also differs from how he taught ʾAbū ʿAmr's reading to al-Dūrī and al-Sūsī). Let's look at the poem!
Metre: Ṭawīl.
ʾalā ḫuḏ limā ḫtāra l-yazīdī li-nafsihī
"Truly, take what al-Yazīdī chose for himself"
(Note al-Yazīdī instead of al-Yazidiyyu to fit the metre).
ḫālafa fīhi l-māziniyya muḥarrarā
"he disagreed with ʾAbū ʿAmr (al-Māzinī) as it is recorded in writing."