CLASSICAL ARABIC: Unique Human Communication

Classical Arabic

Classical Arabic is the formal literary language for 325 million Arabs.  It is what Arabs read and write, listen to in broadcasts, and sometimes sprinkle into their vernacular[1].  Its highest form, or paradigm, is the language of the Qur’an, venerated by 1/5^th of the world population; about 1.84 billion Muslims.[2]

Classical Arabic is not easy to learn, mainly because its formal, diacretic [3] system is no longer followed in speech and much of its terminology does not correspond to the many dialects spoken by present-day Arabs.  While people of the Arabian Peninsula fifteen centuries ago spoke Classical Arabic, the inhabitants of 22 Arab countries today speak an informal, colloquial rendering of the original, with local variances in intonation and vocabulary.  This makes today’s early learners of Classical Arabic, both Arabs and non-Arabs, find difficulty in learning it.  In fact, Arab children who begin schooling feel that they have to learn reading and writing in a ‘second’ language, one that barely resembles what is used at home.  To them, there are two languages, the spoken Arabic, and the written, called ‘Arabiya Fuss-ha.’  As I like to tell my Muslim friends who find the language daunting:  Classical Arabic is nobody’s first language! 

Languages transform through time.  Utterly unrecognizable is the following line of Old English poetry, “hû þâ äðelingas ellen fremedon,” written about a thousand years ago.  In modern English it would read (see image below): 

‘How princes displayed then their prowess-in-battle.’[4]

Old English during that period was similar to other European languages;[5] they were mutually intelligible,[6] and one group could easily understand the other.  In time, each language would evolve, but it wasn’t until the 15^th century that each of these languages became standardized with the introduction of printing presses[7] to Europe. 

Classical Arabic is rooted far deeper in ancient history.[8] 

As Ibn Jinni (deceased 1002 A.D.) has detailed in his famous book "Al Khasa’is"- الخصائص’, and as linguistic evidence clearly shows, of all the languages on earth today:

It is in the Arabic Language where we can still find links to earliest human communication, with the original associations of human sound to meaning. 
In other words, before symbolic language evolved, in the earliest of human communication, each uttered sound pointed to a distinct meaning, and, amazingly enough, each Arabic letter/sound still does. 

Look at the table at end of this paper:

 
The words in English at the end of every list are only reminders/examples of what the sound denotes.

·  The ‘m’ sound means exactly what our pursed lips denote: Gathering and coming together.

·  The ‘a’ sound reverberates and echoes, denoting: Return, coming back.

Which is why every baby on earth would call ‘ma ma,’ meaning:
“Gather me to you, come back to me, hold me, come back!”

Referred to as the only living member of the Old North Arabian group, it evolved from Old Arabic, which coexisted with other mutually intelligible languages in the Arabian Peninsula at the time, and is found today in inscriptions dating back to the 1^st century B.C.[9]  Evolving from these beginnings, Classical Arabic reached maturity in the late 6^th and early 7^th century with the advent of the Arabic Qur’an. 

The standardization of Classical Arabic is quite remarkable.  In the early 7^th century, believers began to memorize the Qur’an ad verbatim for prayer recitals, as guidance to daily life and for legal matters.  They first carved its verses into memory, and then onto pieces of wood, leather, palm-fronds, and parchment.  Meanwhile, Islam was rapidly spreading:
 

“Only a century after its inception in Mecca i.e., A.D. 622, the new religion dominated an area extending from the Iberian Peninsula in the West to the steppes of Central Asia in the East.”[10] 

When the Chinese craft of paper-making arrived at their frontiers in Samarkand, Muslims began to mass-produce and distribute identical manuscript texts of the Qur’an.  By some accounts, this was around 500 years before printing presses[11] were first used in Germany[12].  What this did however, is simply confirm and broadcast what had already taken place three centuries ago:

 

The Arabic language had already been standardized in a unique relationship between believers and the oral compilation of Qur’an.  In fact, no sooner had the Qur’an begun to be memorized in 610 AD, than it began to standardize the language. 

For comparison between the usage of the English and the Arabic languages centuries ago, look at this historic manuscript dated 22 A.H/642 A.D. You will notice that it is much like the Arabic script of today -even the letters are dotted!  Also check out the LEXICON we use in our daily Readings, whose author died more than 1000 years ago. 

The Qur'an and the Arabic language have both preserved each other, and nothing can change that.  What should change is OUR level of understanding Arabic so as to present authentic Qur'anic concepts.

When Classical Arabic became the medium of instruction and information during Islam’s Golden Age of knowledge[13] (8^th-13^th century), it spread across ethnicities and faiths as the language of theology, philosophy, arts and sciences.  Although referred to as the ‘Islamic Renaissance,’ it was also during this period that Jewish philosophy developed[14], and from this period that the Christian Revival emanated.

For that short time in human history, the aspirations of a multi-ethnic,[15] multi-faith society were built around elements conducive to accomplishment. 

As Islam spread into regions of different ethnicities, Arabic intermingled with the local languages.  Classical Arabic however, having been standardized by the Qur’an, did not yield to transformation.  What, in fact, did take place was a parting of ways, as spoken Arabic began to transform on its own.  But the parting of ways did not go very far, for the Qur’an had also set a standard for the articulation of sounds.  When Muslims learn to recite the Qur’an, they are taught the art of ‘Tajweed,’ or ‘improvement,’ a voiced technique that applies original emphasis and resonance upon each sound in the Arabic alphabet as it joins another.  Thus, Arabic enunciation, as well, was standardized by the Qur’an.

When literacy gained ground this past century, more and more Arabs learned Classical Arabic.  Literate Muslims felt that they could understand the Qur’an better should they apply themselves to studying Classical Arabic[16].  This brought new interest into a field which had been dominated for many centuries by scholars.  And now, with the media transporting the classic and vernacular into every home, Arabs in both continents have become increasingly familiar with each other’s local dialects[17].  Arabs are continuously re-united by language.

In fact, the Qur’an is a source of linguistic pride to Arabs of all faiths.  What some might not realize is that anyone who claims to have studied the Arabic language through the ages, whether at scholarly gatherings or in schools[18] and colleges, anyone with a proper claim to knowledge of Arabic would have had to study the Qur’an, the highest literary form in the Arabic language.  This applies to each and every philosopher, scientist, thinker; anyone who partook of knowledge from its source during the Golden Age of Islam.

 

“Alas!” lamented Bishop Alvarus Paulus of Cordova:[19]  All talented young Christians read and study with enthusiasm the Arab books; they gather immense libraries at great expense; they despise the Christian literature as unworthy of attention.  They have forgotten their language.  For everyone who can write a letter in Latin to a friend, there are a thousand who can express themselves in Arabic with elegance….”[20] 

But he need not have grieved. It was these young scholars who heralded a new era of Christian thought[21]. It is a known fact in theological circles, that the pearls of wisdom in Christian and Jewish thought derived much inspiration from the literature of Islamic Arabia. [22] That, in itself, is a source of pride to those of us who see humanity on a single plane:

Human advancement as one unit, each generation of diverse people building upon predecessors; the pearl of knowledge growing larger and more valuable as layer grows upon layer of beautiful nacre.

Such an age of human interaction and acceptance[23] is sought by many today, a unique model for mutual livelihood, ‘La Convivencia.’[24]

Statue of the great scholar and philosopher, Averroes (ibn-Rushd), (1126-98 AD), Cordoba, Spain. Notice the attire, the robe, the head-dress, and the book in his hand.  Although this was common attire in the Muslim world, these became symbols of knowledge in the West; scholars would attempt to EARN them in universities and then proudly bring them home, law-makers would wear them in courtrooms to distinguish themselves.   Today, all students around the world, proudly don the 'Abaya' and the 'fez' (with tassle !) in their graduation ceremonies!

P.S.:

In today’s world, English is the medium of knowledge, and everyone whose mother-tongue is NOT English… is repeating the lament of the Bishop of Cordova:

“Alas! Our talented Young read and study English with enthusiasm.  They have forgotten their language.  For everyone who can write a letter in our language to a friend, there are a thousand who can express themselves in English with elegance….”

 

BUT WE NEED NOT GRIEVE.  IT IS SUCH PERSONS WHO WILL HERALD A NEW ERA OF HUMAN THOUGHT, and you, dear Reader of IQRATHECHALLENGE, are such a person!

EARLY HUMAN COMMUNICATION

1. “A”: return إياب: آب، آل: answer, echo.

2. “3A”: Enhance, prolong, amplify -علو .
3. “B”: gathering brought to a close, halted: book, brake, bracket باب-.
4. “D” rigidity, closure: deport, dismiss. دفع
5. “Dh”: power, force: dominion ضغط - ضرب
      AND/OR Darkness, doom: dull, dirty, damned, daft, dreary. ضل- ظلم-

6. “F”: open, exposed, unraveled: face, free, frank. : فتح- فك- فكر- فسح- فهم- فرح- فرج- فر

7. “Gh”: disappearance: ghost, ghoul. غيب- غرق- غفل-غسق- غمر

8. “H”: breath, breathlessness, stimulation, endearment, whisper, cry, holler: Hey! Hi! Ah! Oh! ها-هلم

9. “Hh”: the HUB of stimulation/endearment: Love. Hot.حب- حميم-

10. “J”: strain, exertion: job, jump جهد
        AND/OR firmness: justice, jury.جلد

11. “K”: contact, interaction, friction: connect, combine, communicate. كلم- كتب- كسب-
12. “Kh”: soft, yielding; break apart. خوف- خون- خير- خمل

13. “Al” bond, attach: love, link.الله
14. “La”: taste, savor, experience: lick, look, live. لمّ- لمس،

15. “M”: gather, collect, bring together: mama, meet, match, mesh, mix. مخ- مع- مد- ملة -

16. “N”: suppressed, hidden, concealed: night, nuance, nest. نبت- نبع- نتج- نفخ- نفس

17. “Q” (reaching) end, base: core, crux. قع- قعر- قاع- قلب
18. “R” continuation, repetition: remain, resume, retain, reverse. رحل- ركض- رسم- رتع
19. “S”: initiating sharp motion +potential to continue: sit, stand, start. سار، سال-
20. “Ss”: solid, rock-hard. - - صمد- صلب
21. “Sh”: disperse, extend, spread: shine, shoot. نشر- شارك- شوى-
22. “T, Tt, termination that is gradual, semi-gradual, abrupt: tire.تاب- ترك- طرح-
23. “Th” (that): vigorous movement (masculine). - ذاب
24. “Th” (thrive): soft, gentle, tender (feminine). ثاب
25. “Y”: slight prolonged exertion: yawn, yearn. يبس- يد- يأس- يفع- يسر- يتم
26. “Z”: continuous protrusion, exposure: zenith - زن- نشز (غزل،

      AND/OR slip, slide: zipper. زل- زلق- زحف- زمن).
Also, different combinations of sound would enhance or change the meanings: (ت،ط، د : (قتر- قطر- قدر) قط- قطع- قطر- قطف (لف+قطع

"الخصائص" -أبو الفتح عثمان بن جني- توفي 392 للهجرة- A.D. 1002

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[1] Western scholars often divide written Arabic into two categories: Classical Arabic, which is the language of the Qur’an, and all other writings which they call ‘Standard Modern Arabic.’ 

Arabs, on the other hand, see written Arabic as one unit called Classical Arabic, the unmatched paradigm of which is the Qur’an.       

[2] http://www.islamicpopulation.com/

“Today there are nearly 65 states or countries with significant or majority populations who are Muslim” (http://www.islamproject.org/education/Africa_Mideast_etc.html).

[3] Called ‘Tanween’ in Arabic, where each root-word has different vowel sounds added to it to denote part of speech.

[4] From ‘Beowulf,’ an epic poem describing the adventures of a great Scandinavian warrior of the sixth century.

[5] Especially Old High German and Old Dutch.  The hypothetical common ancestor (proto-language) of all the Germanic languages (modern English, Dutch, German, Danish, Norwegian, Icelandic, and Swedish) is referred to as Proto-Germanic, or Common Germanic.  It is hypothetical because there is no surviving text; information has been reconstructed using the comparative method (http://en.wikipedia.org/wiki/Proto-Germanic).

[6] Mutual intelligibility: a relationship between languages in which speakers of different but related languages can readily understand each other without intentional study or extraordinary effort.

[7] Devised by German craftsman Johannes Gutenberg

[8] From the Afro-Asiatic, or Hamito-Semitic (حامي- سامي) family, of which is Akkadian (or Aramaic) with which Arabic still has much in common. 

[9] Old Arabic was attested in written form in an inscription in Qaryat Al-Faw (Qaryat Dhat Kahil) in the 1st century BC. (http://en.wikipedia.org/wiki/Ancient_North_Arabian). Qaryat Al-Faw, is the capital of Kinda and other Arab tribes (http://www.islamic-awareness.org/History/Islam/Inscriptions/faw.html).

[10] Dictionary of the History of Ideas: http://etext.virginia.edu/cgi-local/DHI/dhi.cgi?id=dv2-72

[11] Discovered in excavations at Fustat (old Cairo), archaeological context made it possible to date these manuscript texts to the 10^th century

[12] Geoffrey Roper http://www.khtt.net/person-578-en.html

[13] Accomplishments in sciences philosophy, etc are too numerous to mention.  See http://www.1001inventions.com

[14] From Saadia Gaon (892-942), to Ibn Gabirol (Avicebron), Bahya ibn Pakuda, Judah ha-Levi (1140) to Moshe Maimonedes, also known as Musa Ibn Maymun (1135 –1204)^.

[15] The ‘Islamic’ Caliphate by then had embraced people of Chinese, Indian, African, ethnicities.

[16] To learn firsthand, rather than from what is translated and conveyed by Imams and scholars.

[17] The closer the country the more similar the dialect.  Dialects of Western Arabia (NW Africa) are considered the most difficult to understand. 

[18] The word ‘school’ in Arabic is ‘madrassa,’ a connotation misused by western media.

[19] Deceased 861A.D

[20] (R.W. Southern, p.21)          

[21] From ‘Christian Philosophy:’ “There has been considerable interaction between Christian philosophy, Jewish philosophy and Islamic philosophy.  Many Christian philosophers are well read in the works of their Jewish and Islamic counterparts, and arguments developed in one faith often make their way into the arguments of another faith.” (http://en.wikipedia.org/wiki/Christian_philosophy

[22] Islamic era studies about creation had such influence that a position taken by Thomas Aquinas’ was called the media via, meaning ‘the middle way between Avicenna and Averroes.’ 

“The impact of Arabic philosophers such as al-Fārābī, Avicenna and Averroes on Western philosophy was particularly strong in natural philosophy, psychology and metaphysics, but also extended to logic and ethics” (D. N. Hasse, 2008)[22].

[23] The Arabic word ‘taqabbul’ or acceptance, is used when discussing relationships with others.  ‘Tahammul,’ or tolerance is usually related to hardship, etc..and not to relationships.

[24] Commonly translated with much less warmth, as ‘Coexistence.’