Marijn van Putten Profile picture
Sep 9, 2023 9 tweets 3 min read Read on X
The Zāy today has the same shape as the Rāʾ, only being distinguished by a dot above. But this was not always the case. In the ancestral script to the Arabic script, the Nabataean Aramaic script, the zāy had a unique and distinct shape.
#ArabicLetterofTheWeek Image
The zāy was a simply single vertical stroke. Whereas the rāʾ had a shape that was (surprisingly!) identical to the the dāl/ḏāl.

For example in this fairly typical Nabataean inscription which mentions the name of the Goddess al-ʿuzzā (spelled <ʾlʿzʾ العزا>. Image
Last thread I shows that the rāʾ mysterious unmerges with dāl at some point in the pre-Islamic period. When it does so, the new shape of the rāʾ merges with the zāy! As can be seen in this transitional Nabatae-Arabic inscription, top line reads:

<dkyr ʿnmw br zkyw> Image
The fact that the zāy is distinguished from the rāʾ with a single dot above is actually surprising. As we have seen in a few earlier threads, signs that have a base form with no dot and a 'augmented' form with one (more) dot above have a special history in the Nabataean script.
These pairs are all cases for which the Nabataean script never had separate signs:
Aramaic lacks interdentals:
t, ṯ = ت ث
d, ḏ = د ذ
ṭ, ẓ = ط ظ

Uvular fricatives:
ḥ, ḫ = ح خ
ʿ, ġ = ع غ

And Lateral fricatives:
s, š = س ش
ṣ, ḍ = ص ض
When letters used to be distinct, but merge (in non-final position) at some point during the history of the script, rather use contrastive dots above and below or multiple dots.
y, n, b, t used to have distinct shapes and don't use the no dot/one dot above system: ي ن ب ت
f and q used to have distinct shapes, and don't use the no dot/one dot above system, but instead one dot below/one dot above (later replaced by one dot above and two dots above):
f q = ڢ ڧ

Same goes for the ǧ against ḥ/ḫ: جـ خ

So we would actually expect r with a dot below!
As it turns out, some early Quranic manuscripts in fact do write it like this:
r = ڔ
z = ز

If that is the original situation than the historical memory that you only use no dot/+ dot for letters for which Aramaic never had a contrast is maintained.

wa-rzuqhum Image
But the same manuscript (DAM 01-29.1) also uses a dot below the dāl which then breaks the nice system that I'm presenting... so maybe we should just accept that the r~z pair is an exception.

Was the dot system invented after r~z merged but before ي ن ب ت ڢ ڧ جـ خ merged? Maybe! Image

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More from @PhDniX

Mar 1
To what extent was knowledge and transmission of the reading traditions dependent on written works and/or notebooks rather than the semi-oral process of reciting the Quran to a teacher?

In the transmission of Ibn Bakkār from Ibn ʿĀmir the written transmission is very clear. 🧵
The reading of the canonical Syrian reader Ibn ʿĀmir is not particularly well-transmitted. The two canonical transmitters Ibn Ḏakwān and Hišām are several generations removed from Ibn ʿĀmir, and Ibn Ḏakwān never had any students who recited the Quran to him.
Al-Dānī preserves three other transmission paths besides the canonical paths, although all of them only through a single ʾisnād.

The one we are interested in here is Ibn Bakkār's transmission. The ʾisnād is cool, it's transmitted through the fanous exegete Ibn Ǧarīr al-Ṭabarī! Image
Read 19 tweets
Feb 8
An interesting interplay of orality and written transmission of the Quran that I recently ran into going through the Taysīr, at Q37:123 al-Dānī has a curious statement about the recitation of وان الياس... let's dive in! Image
al-Dānī says: "Ibn Ḏakwān in my recitation to al-Fārisī from al-Naqqās (sic, Naqqāš) from al-ʾAḫfaš from him: wa-inna lyāsa with removal of the hamzah, and the rest read it with the hamzah (i.e. ʾilyāsa).
And this is what I recited for Ibn Ḏakwān i the path of the Syrians" Image
"But Ibn Ḏakwān said in his book: "[الياس] is without hamzah. And God knows best what he meant by that."

So... what did he mean by that? The interpretation of al-Dānī's teachers is that it is with ʾalif al-waṣl. But, at least by later wording, that's a weird way of saying it.
Read 14 tweets
Jan 13
Seeing how al-Dānī works his way through competing reports for certain readings is really interesting. There is often a conflict between what he gets from books and oral tradition. Oral tradition does not always win out (though it often does).

Let's look at Q38:46 🧵 Image
al-Dānī starts: "Nāfiʿ and the transmission of Hišām [from Ibn ʿĀmir] in my recitation [to my teachers] read "bi-ḫāliṣati ḏikrā d-dār" (Q38:46) without tanwīn as a construct phrase; the rest read "bi-ḫāliṣatin" with Tanwīn."
However, Muḥammad b. ʿAlī from Ibn Muǧāhid said that Nāfiʿ only removes the nūn.

This is a citation from ibn Muǧāhid's kitāb al-sabʿah, which al-Dānī receives through Muḥammad b. ʿAlī.

And indeed Ibn Muǧāhid does not mention Hišām ʿan Ibn ʿĀmir but only Nāfiʿ! Image
Image
Read 17 tweets
Jan 5
My current project is collecting a database of vocalised Quranic manuscripts, to study which reading traditions they reflect. A large number (likely the majority) do not represent any known reading traditions from the literary tradition. A thread on one such a reading type. 🧵 Image
When a manuscript has an unknown non-canonical reading, it is typically unique to that manuscript: not a single manuscript is exactly alike. Nevertheless, we do find real 'patterns' among groups of manuscripts, that do things in similar ways that are distinct from known readings.
For example, a large number of manuscripts in the B.II style have an unusual pronominal system where the plural pronouns are long (humū, ʾantumū etc.) and the third person singular suffix -hū never harmonizes (bi-raḥmatihū, fīhu, ʿalayhu), *except* with the preposition bihī. Image
Read 14 tweets
Oct 10, 2024
New Article!

This article examines a famous passage in the Hadith that related the canonization of the Quran, where the Uthmanic committee has a disagreement on how to write the word for "Ark".

Insight into loan strategies elucidates the passage.

doi.org/10.1515/islam-…Image
In the Quran today the Ark of the Covenant is spelled التابوت and pronounced al-tābūt. This is a loanword from the Aramaic tēḇōṯ-ā, likely via Gəʿəz tābōt.

However, reports (which go back to Ibn Šihāb al-Zuhrī (d. 124/741-2)) tell us there was a controversy on how to spell it. Image
The Medinan Zayd b. Ṯābit wanted to spell it with a final hāʾ: التابوه, while his Quraši colleagues insisted it should be spelled التابوت.

They take it up with ʿUṯmān who says: the Quran was revealed in the Quraysh dialect, so it should be written according to it.
Read 12 tweets
Sep 27, 2024
Ibn al-Bawwāb's quran, following the Classical Arabic orthography (rather than the rasm), spells ʾalif maqṣūrah before suffixes with ʾalif rather than (the Uthmanic) yāʾ. However, sometimes it does not, e.g. in Q79 here: مرساها, تخشاها, ضحاها, BUT: ذكريها. What gives? 🧵 Image
Turns out there is a beautiful perfectly regular distribution!

The Ibn al-Bawwāb Quran is written according to the transmission of al-Dūrī from the reading of ʾAbū ʿAmr.

ʾAbū ʿAmr treats such ʾalifāt maqṣūrah is a special way. He reads them as /ā/ most of the time...
But he reads with ʾimālah, i.e. /ē/ whenever a /r/ precedes.

When the word stands in rhyme position, the /ā/ of such words is pronounced bayna lafẓay, i.e. /ǟ/.

And this distribution explains the spelling in the screenshot above, and throughout this manuscript!
Read 6 tweets

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