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2023-03-20T10:59:39Z

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	* [http://islam.dgu.ru/stat/Islamoved2020-3-7.pdf Звукосимволическое значение удвоенных корней в языке Корана] // islam.dgu.ru		* [http://islam.dgu.ru/stat/Islamoved2020-3-7.pdf Звукосимволическое значение удвоенных корней в языке Корана] // islam.dgu.ru
	* ''Ну'ман Али Хан'' [http://nuruliman.ru/archives/5196 Изучение арабского языка для понимания Корана] // nuruliman.ru.		* ''Ну'ман Али Хан'' [http://nuruliman.ru/archives/5196 Изучение арабского языка для понимания Корана] // nuruliman.ru.
			* Закиров Р. Р. [https://web.archive.org/web/20221209083906/https://islamjournal.ru/2017/id20/ Лингвистические особенности обучения арабскому языку с использованием текста Корана] [Электронный ресурс] / Р. Р. Закиров, Н. Г. Мингазова // Современный мусульманский мир : электрон. журнал. – 2017. – № 2.

	== Encyclopaedia of the Qurʾān / Arabic Language ==		== Encyclopaedia of the Qurʾān / Arabic Language ==

Maqivi в 14:43, 2 октября 2022

2022-10-02T14:43:04Z

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Maqivi в 22:18, 25 сентября 2022

2022-09-25T22:18:44Z

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	<p><p>Classical dictionaries and exegetical works describe Arabic as the language spoken by the Arabs. This pragmatic definition is then explicated by emphasizing the intimate relation between language and people (see [http://online.iequran.com/articles/L/193 Language and Speech]). The phrase <em>rajul ʿarabī </em>(“Arabic man”) describes a man who is of established Arab lineage, whether or not he is proficient in the Arabic language. The plural <em>al-ʿarab</em> is formed by removing the attributive final letter <em>yāʾ</em>, just as the plural <em>al-yahūd</em> (“the Jews”) is formed from the attributive phrase <em>rajul yahūdī</em> (“a Jewish man”). A <em>muʿrib</em> is someone who speaks Arabic fluently, whether or not they are of Arab lineage. The word <em>aʿrābī</em> (pl. <em>aʿrāb</em> and <em>aʿārīb</em>) signifies the [http://online.iequran.com/articles/B/53 Bedouin], the nomadic desert-dweller following the courses of the rain in search of fresh herbage, whether he is of the Arabs proper or of their [http://online.iequran.com/articles/C/80 clients]; those settled in townships are the <em>ʿarab</em>, whether or not they are fluent in Arabic. Finally, a distinction is drawn between the Arabs<em> </em>“proper” (the so-called <em>ʿarab ʿāriba</em>) and the “Arabicized/naturalized” Arabs (<em>ʿarab</em> <em>mustaʿriba</em> and <em>mutaʿarriba</em>), who became Arab after having been non-Arab (<em>ʿajam</em>), whether through genealogical filiation or through proficiency in Arabic (Azharī, <em>Tahdhīb</em>; Jawharī, <em>Ṣiḥaḥ</em>; Ibn Manẓūr, <em>Lisān</em>). The difference between Arab and non-Arab is not reducible to a matter of either lineage or language, which are rather closely bound.</p>		<p><p>Classical dictionaries and exegetical works describe Arabic as the language spoken by the Arabs. This pragmatic definition is then explicated by emphasizing the intimate relation between language and people (see [http://online.iequran.com/articles/L/193 Language and Speech]). The phrase <em>rajul ʿarabī </em>(“Arabic man”) describes a man who is of established Arab lineage, whether or not he is proficient in the Arabic language. The plural <em>al-ʿarab</em> is formed by removing the attributive final letter <em>yāʾ</em>, just as the plural <em>al-yahūd</em> (“the Jews”) is formed from the attributive phrase <em>rajul yahūdī</em> (“a Jewish man”). A <em>muʿrib</em> is someone who speaks Arabic fluently, whether or not they are of Arab lineage. The word <em>aʿrābī</em> (pl. <em>aʿrāb</em> and <em>aʿārīb</em>) signifies the [http://online.iequran.com/articles/B/53 Bedouin], the nomadic desert-dweller following the courses of the rain in search of fresh herbage, whether he is of the Arabs proper or of their [http://online.iequran.com/articles/C/80 clients]; those settled in townships are the <em>ʿarab</em>, whether or not they are fluent in Arabic. Finally, a distinction is drawn between the Arabs<em> </em>“proper” (the so-called <em>ʿarab ʿāriba</em>) and the “Arabicized/naturalized” Arabs (<em>ʿarab</em> <em>mustaʿriba</em> and <em>mutaʿarriba</em>), who became Arab after having been non-Arab (<em>ʿajam</em>), whether through genealogical filiation or through proficiency in Arabic (Azharī, <em>Tahdhīb</em>; Jawharī, <em>Ṣiḥaḥ</em>; Ibn Manẓūr, <em>Lisān</em>). The difference between Arab and non-Arab is not reducible to a matter of either lineage or language, which are rather closely bound.</p>

	<p>Some contend that the Arabs received their name because they were descended from Yaʿrub b. Qaḥṭān, forefather of the Yemenites, “the first whose tongue Allah caused to speak the language of the Arabs.” Others hold that Yaʿrub was the first to convert (<em>naqal</em>) the earlier, primordial language of Syriac (<em>suryānī</em>) into Arabic, and that they were thus named after what he did. The lexicographer al-Azharī (d. 369/980) and others are of the view that Arabs are named after their land, al-ʿArabāt. Isḥāq b. al-Faraj defines ʿAraba as the open country (<em>bāḥa</em>) of the Arabs, being also the [http://online.iequran.com/articles/A/18 abode] of Prophet Ismāʿīl, upon him peace, the “Father of Eloquence” (<em>Abū l-faṣāḥa</em>)—for the descendants of Ismāʿīl multiplied and spread across the Arabian Peninsula from ʿAraba, where he was raised, while the Quraysh remained there. ʿAraba thus appears to be a name for the area surrounding [http://online.iequran.com/articles/M/396 Makka] (<em>Tahdhīb</em>; Rāghib, <em>Mufradāt</em>; Yāqūt, <em>Muʿjam</em> 4:96) (see more on these narratives below). Abū Bakr al-Anbārī (d. 577/1181) is of the view that the Arabs are so named because of their vivid, clear, and beautiful ~~[removed]~~<em>al-Zāhir</em> 2:56).</p>		<p>Some contend that the Arabs received their name because they were descended from Yaʿrub b. Qaḥṭān, forefather of the Yemenites, “the first whose tongue Allah caused to speak the language of the Arabs.” Others hold that Yaʿrub was the first to convert (<em>naqal</em>) the earlier, primordial language of Syriac (<em>suryānī</em>) into Arabic, and that they were thus named after what he did. The lexicographer al-Azharī (d. 369/980) and others are of the view that Arabs are named after their land, al-ʿArabāt. Isḥāq b. al-Faraj defines ʿAraba as the open country (<em>bāḥa</em>) of the Arabs, being also the [http://online.iequran.com/articles/A/18 abode] of Prophet Ismāʿīl, upon him peace, the “Father of Eloquence” (<em>Abū l-faṣāḥa</em>)—for the descendants of Ismāʿīl multiplied and spread across the Arabian Peninsula from ʿAraba, where he was raised, while the Quraysh remained there. ʿAraba thus appears to be a name for the area surrounding [http://online.iequran.com/articles/M/396 Makka] (<em>Tahdhīb</em>; Rāghib, <em>Mufradāt</em>; Yāqūt, <em>Muʿjam</em> 4:96) (see more on these narratives below). Abū Bakr al-Anbārī (d. 577/1181) is of the view that the Arabs are so named because of their vivid, clear, and beautiful expression (<em>al-Zāhir</em> 2:56).</p>
	</p>		</p>

	;History of the Arabic Language		;History of the Arabic Language

	<p><p>The ancient history of the Arabic language, as recounted in universal histories and exegetical traditions, passed through several epochs before being established as the language of the Quraysh. It is said to have been the language of [http://online.iequran.com/articles/A/25 Ādam, upon him peace]~~</a>~~, in Paradise itself, until he disobeyed the Divine command not to approach the tree (<em>cf</em>. Q 2:36; 7:19-22; 20:120-121) whereupon Allah Most High stripped him of Arabic. When he repented and Allah Most High accepted his [http://online.iequran.com/articles/R/464 repentance] (<em>cf.</em> Q 2:37; 20:122), He returned to him the Arabic language (Ibn ʿAsākir, <em>Tārīkh Dimashq</em> 7:407, based on a report from Ibn ʿAbbās, Allah be well-pleased with him and his father). Three are mentioned as being the first to speak Arabic: Ādam, upon him peace; Ismāʿīl, upon him peace; and Yaʿrub b. Qaḥṭān. Ibn Kathīr (700-774/1300-1373) holds that the former is the preferred (<em>rājiḥ</em>) opinion (<em>Bidāya</em> 1:138). Both Ibn Ḥajar (773-852/1371-1449) and al-ʿAynī (762-855/1361-1451) understand the second claim in a more restricted sense, meaning that Ismāʿīl, upon him peace, was the first to speak Arabic clearly and eloquently (<em>Fatḥ al-bārī</em>, qawl Allāh taʿālā <em>wa-ttakhadha Llāhu Ibrāhīma khalīla</em>), or the first to do so of the family of Ibrāhīm, upon him peace (<em>ʿUmdat al-Qārīʾ</em> 15:258). The Yemenites, for their part, uphold the claim of their forefather Yaʿrub b. Qaḥṭān (al-Balādhurī, <em>Ansāb al-Ashrāf</em> 1:6).</p>		<p><p>The ancient history of the Arabic language, as recounted in universal histories and exegetical traditions, passed through several epochs before being established as the language of the Quraysh. It is said to have been the language of [http://online.iequran.com/articles/A/25 Ādam, upon him peace], in Paradise itself, until he disobeyed the Divine command not to approach the tree (<em>cf</em>. Q 2:36; 7:19-22; 20:120-121) whereupon Allah Most High stripped him of Arabic. When he repented and Allah Most High accepted his [http://online.iequran.com/articles/R/464 repentance] (<em>cf.</em> Q 2:37; 20:122), He returned to him the Arabic language (Ibn ʿAsākir, <em>Tārīkh Dimashq</em> 7:407, based on a report from Ibn ʿAbbās, Allah be well-pleased with him and his father). Three are mentioned as being the first to speak Arabic: Ādam, upon him peace; Ismāʿīl, upon him peace; and Yaʿrub b. Qaḥṭān. Ibn Kathīr (700-774/1300-1373) holds that the former is the preferred (<em>rājiḥ</em>) opinion (<em>Bidāya</em> 1:138). Both Ibn Ḥajar (773-852/1371-1449) and al-ʿAynī (762-855/1361-1451) understand the second claim in a more restricted sense, meaning that Ismāʿīl, upon him peace, was the first to speak Arabic clearly and eloquently (<em>Fatḥ al-bārī</em>, qawl Allāh taʿālā <em>wa-ttakhadha Llāhu Ibrāhīma khalīla</em>), or the first to do so of the family of Ibrāhīm, upon him peace (<em>ʿUmdat al-Qārīʾ</em> 15:258). The Yemenites, for their part, uphold the claim of their forefather Yaʿrub b. Qaḥṭān (al-Balādhurī, <em>Ansāb al-Ashrāf</em> 1:6).</p>

	<p>Al-Ālūsī (1217-1270/1803-1853) quotes Ibn Ḥabīb (d. 245/859), an early authority on tribal genealogies, as holding that Ādam, upon him peace, spoke Arabic when he came to earth. The language gradually changed into Syriac, a corrupted cognate of Arabic that was spoken by all but one of those saved from the [http://online.iequran.com/articles/D/255 Deluge] in the [http://online.iequran.com/articles/A/45 Ark]. The exception was a man named Jurhum, who spoke Arabic, and thus the antediluvian tongue was preserved (<em>Rūḥ</em>, <em>sub</em> Q 12:2). Subsequent history, as summarized in various universal chronicles, traces the differentiation of languages to the confusion of [http://online.iequran.com/articles/B/89 Bābil] during the reign of Nimrūd b. Kanʿān b. Ḥāzim b. Nūḥ. Nimrūd forced people to abandon their religion, whereupon Allah suddenly confounded their tongues: one evening they all spoke Syriac, but the next morning none could understand the language of another. Among this new multiplicity of languages (the count reaching seventy-two), Allah Most High granted Arabic to the progeny of Sām b. Nūḥ (Ibn Ḥabīb, <em>al-Muḥabbar</em> p. 384; al-Yāfiʿī, <em>Mirʾāt al-jinān</em> 1:236)—which according to Ibn Qutayba (d. 276/886) comprised the lineage of all the Prophets and all Arabs (<em>al-Maʿārif</em> p. 24, 28). Al-Ṭabarī (d. 310/923) quotes Ibn Isḥāq (d. 150/767) to the effect that these children of Sām (biblical Shem: i.e., the Semites) were the original Arabs (<em>ʿarab ʿāriba</em>), since their language was Arabic (<em>Tārīkh</em> 1:204).</p>		<p>Al-Ālūsī (1217-1270/1803-1853) quotes Ibn Ḥabīb (d. 245/859), an early authority on tribal genealogies, as holding that Ādam, upon him peace, spoke Arabic when he came to earth. The language gradually changed into Syriac, a corrupted cognate of Arabic that was spoken by all but one of those saved from the [http://online.iequran.com/articles/D/255 Deluge] in the [http://online.iequran.com/articles/A/45 Ark]. The exception was a man named Jurhum, who spoke Arabic, and thus the antediluvian tongue was preserved (<em>Rūḥ</em>, <em>sub</em> Q 12:2). Subsequent history, as summarized in various universal chronicles, traces the differentiation of languages to the confusion of [http://online.iequran.com/articles/B/89 Bābil] during the reign of Nimrūd b. Kanʿān b. Ḥāzim b. Nūḥ. Nimrūd forced people to abandon their religion, whereupon Allah suddenly confounded their tongues: one evening they all spoke Syriac, but the next morning none could understand the language of another. Among this new multiplicity of languages (the count reaching seventy-two), Allah Most High granted Arabic to the progeny of Sām b. Nūḥ (Ibn Ḥabīb, <em>al-Muḥabbar</em> p. 384; al-Yāfiʿī, <em>Mirʾāt al-jinān</em> 1:236)—which according to Ibn Qutayba (d. 276/886) comprised the lineage of all the Prophets and all Arabs (<em>al-Maʿārif</em> p. 24, 28). Al-Ṭabarī (d. 310/923) quotes Ibn Isḥāq (d. 150/767) to the effect that these children of Sām (biblical Shem: i.e., the Semites) were the original Arabs (<em>ʿarab ʿāriba</em>), since their language was Arabic (<em>Tārīkh</em> 1:204).</p>

Maqivi в 12:15, 25 сентября 2022

2022-09-25T12:15:33Z

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2022-09-23T11:12:40Z

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	== Ссылки ==		== Ссылки ==
	* [http://islam.dgu.ru/stat/Islamoved2020-3-7.pdf Звукосимволическое значение удвоенных корней в языке Корана]		* [http://islam.dgu.ru/stat/Islamoved2020-3-7.pdf Звукосимволическое значение удвоенных корней в языке Корана] // islam.dgu.ru
			* ''Ну'ман Али Хан'' [http://nuruliman.ru/archives/5196 Изучение арабского языка для понимания Корана] // nuruliman.ru.

	== Encyclopaedia of the Qurʾān / Arabic Language ==		== Encyclopaedia of the Qurʾān / Arabic Language ==

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== Ссылки ==
* [http://islam.dgu.ru/stat/Islamoved2020-3-7.pdf Звукосимволическое значение удвоенных корней в языке Корана]

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