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From Hijazi beginnings to Classical Arabic

The previous chapters have been concerned with four general topics. The first of these asked the question what the ʕarabiyyah was according to the earliest grammarians—demonstrating that these early grammarians had a much less prescriptive view of the language than what we later come to define as Classical Arabic. This is cause for us to rethink what it means for the language of the Quran to be the ʕarabiyyah, and forces us to ask a more precise question: what was the language of the Quran really like, which of themyriad competing features of the ʕarabiyyah were the ones that were proper to the language of the Quran, if any? Turning to the Quranic reading traditions, we find that far from giving a uniform answer as to the linguistic features of Quranic Arabic are, they frequently employ many different forms reported by the grammarians. This shows that in this period the concept of what the ʕarabiyyah was and was not, was still verymuch under debate.Moreover, it was shown that the linguistic system that the Quranic reading traditions reflect do not seem to form consistent linguistic systems that agree very well with the Arabic dialects as described by the grammarians. Moreover, they frequently go beyond what falls under the purview of the grammarians, incorporating linguistic features that must be thought of as artificial. Because of the great amount of disagreement between the readings, as well as their artificial nature, the Quranic readings cannot be seen as giving a clear and undeniable insight into what the language of the Quran truly was at the time of its composition. Subsequently, I proposed that we do away with the mixed signals that come in through the Quranic reading traditions, and instead focus on the linguistic features that can be deduced from the one part of the Quranic corpus that clearly stems from the early Islamic period, namely the Quranic Consonantal text of the Uthmanic Archetype. Once we look at the features that can be