Old Hijazi: Difference between revisions
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In their recitation of the Quran, Muslims follow early Quran scholars whose readings became named after them, hence called eponymous readings. In the third Islamic century, the Quranic readings were canonized into 7 readings. And in the ninth Islamic century another 3 were added making the total number of canonical readings 10. Today the reading of Ḥafṣ is the most popular in the world. | In their recitation of the Quran, Muslims follow early Quran scholars whose readings became named after them, hence called eponymous readings. In the third Islamic century, the Quranic readings were canonized into 7 readings. And in the ninth Islamic century another 3 were added making the total number of canonical readings 10. Today the reading of Ḥafṣ is the most popular in the world. | ||
The use of Hamzah is among the differences in linguistic characteristics between the 10 canonical readings. A lot of the readings, including the reading of Ḥafṣ, heavily use the Hamzah while other readings use it moderately. The Hamzah isn’t an original part of the Quran (except in word-final Hamzah that’s preceded by the long vowel ā). There are reports clearly showing that the Hamzah was a later addition. One of these reports says that Nāfiʕ, the founder of one of the ten canonical readings, was asked if it’s possible to introduce the Hamzah to (the two words in the Quran) “al-dhīb” and “al-bīr”. He replied: “If there are Arabs who use the Hamzah with these words then you can use the Hamzah” | The use of Hamzah is among the differences in linguistic characteristics between the 10 canonical readings. A lot of the readings, including the reading of Ḥafṣ, heavily use the Hamzah while other readings use it moderately. The Hamzah isn’t an original part of the Quran (except in word-final Hamzah that’s preceded by the long vowel ā). There are reports clearly showing that the Hamzah was a later addition. One of these reports says that Nāfiʕ, the founder of one of the ten canonical readings, was asked if it’s possible to introduce the Hamzah to (the two words in the Quran) “al-dhīb” and “al-bīr”. He replied: “If there are Arabs who use the Hamzah with these words then you can use the Hamzah”<ref>السبعة في القراءات لابن مجاهد، ص346، تحقيق شوقي ضيف | ||
Al-Sabʕah Fil-Qirāʾāt, Tahqiq by Shawqi Ḍayf, p.346, </ref>. | |||
Khalaf, another founder of one of the ten canonical readings, says: “Quraish (Muhammad’s tribe) doesn't use the Hamzah. It's not in their dialect. The eponymous readers took the Hamzah from non-Quraishi dialects.”<ref>رسم المصحف لغانم قدوري ص357 | |||
Ghanim Qadduuri, Rasm Al-Mishaf, p357</ref> | |||
Khalaf’s statement agrees with what early grammarians report. Mukhtār Al-Ghawth says in his book "The dialect of Quraish": “Since that the Hamzah is hard to pronounce, some early Arabic dialects leaned towards dropping the hamzah. This was most notable in the dialect of Quraish as all early sources agree that this dialect lacked the hamzah.” p.39 | |||
Khalaf’s statement agrees with what early grammarians report. Mukhtār Al-Ghawth says in his book "The dialect of Quraish": “Since that the Hamzah is hard to pronounce, some early Arabic dialects leaned towards dropping the hamzah. This was most notable in the dialect of Quraish as all early sources agree that this dialect lacked the hamzah.” p.39 | |||
== The Hamzah and the Consonantal Text of the Quran == | == The Hamzah and the Consonantal Text of the Quran == | ||
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That's why Arabic today writes the Hamzah in four different shapes: ء, أ, ؤ, ئ | That's why Arabic today writes the Hamzah in four different shapes: ء, أ, ؤ, ئ | ||
The Iraqi Quran scholar and linguist Ghānim Qaddūrī says: {{Quote|Ghānim Qaddūrī, Rasm Al-Miṣḥaf, 1982, p.575-577|After Uthman sent copies of the standardized Quran to the different regions of the caliphate, these copies became the reference not only in recitation but also in orthography. (Note: The "newly formed societies" in the next line means the cities in Iraq that were formed after the Muslim conquest of Iraq, especially the cities of Kūfah and Baṣrah which were the capitols of Arab grammarians). | The Iraqi Quran scholar and linguist Ghānim Qaddūrī says: {{Quote|Ghānim Qaddūrī, Rasm Al-Miṣḥaf, 1982, p.575-577|After Uthman sent copies of the standardized Quran to the different regions of the caliphate, these copies became the reference not only in recitation but also in orthography. (Note: The "newly formed societies" in the next line means the cities in Iraq that were formed after the Muslim conquest of Iraq, especially the cities of Kūfah and Baṣrah which were the capitols of Arab grammarians). | ||