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Eléonore Cellard proslijedio/la je Tweet
Just published the Persian translation of Shady H. Nasser's "The Transmission of the Variant Readings of the Qur’ān: The problem of tawātur and the emergence of shawādhdh"pic.twitter.com/QN90NKuQIl
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Short introduction about the birth of the Qur’ān, by F. Déroche (special issue of the newspaper Le Point). About the Sanaa palimpsest : “Ce manuscrit, découvert à Sanaa, Yémen, permet en particulier un rapprochement avec un enseignement de Mahomet relatif aux « sept ahruf »...”pic.twitter.com/sE0t7Z2stJ
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Eléonore Cellard proslijedio/la je Tweet
In the category: "Does anyone writing about Sībawayhi actually read Sībawayhi?" I bring you this quote from Carter's 2004 book called Sībawayhi, pg. 131. He present the process of tafḫīm as it is often understood today, backing of the ā in emphatic (and guttural) environments.pic.twitter.com/ADbqKNLxVw
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Eléonore Cellard proslijedio/la je Tweet
[MOOD OF THE DAY]

How does Satie's music make you feel? Watch @fazilsaymusic's own rendition of Gnossienne No1!
http://bit.ly/Satie-Say pic.twitter.com/P7XsITEjzvFazil Say plays Chopin, Beethoven, Satie, Debussy and Fazil SayFazil Say plays Chopin, Beethoven, Satie, Debussy and Fazil SayHvala. Twitter će to iskoristiti za poboljšanje vaše vremenske crte. PoništiPoništi -
Eléonore Cellard proslijedio/la je Tweet
The famous 12th century scholar al-Zamaḫšarī was not only known for his popular exegesis al-Kaššāf, but also worked as a grammarian. The other day I was translating a little section on the demonstrative pronouns from his grammar al-Mufaṣṣal fī al-Naḥw. A short thread:
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Eléonore Cellard proslijedio/la je Tweet
Call for Papers: IQSA Annual Meeting 2020 https://iqsaweb.wordpress.com/2020/01/29/call-for-papers-iqsa-annual-meeting-2020/ …pic.twitter.com/vZup26sUc8
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12/12. Could this be generalized to other materials? As for now, the small-size of the early oblong mss agrees with my hypothesis. There are also many other questions. Were these volumes used for other purposes ? Above all, why they became the standard in the later production ?
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11/12. Based on this material evidence, I don’t consider early oblong format as "the same shape [as the vertical] but rotated 90°". I see them as half of the vertical format. Simply because copyists cut their vertical bifolios in the middle for obtaining 4 folios instead of 2.pic.twitter.com/FMuDs3oUFr
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10/12. All of these explanations don’t really focus on the birth of the oblong format. I recently studied new materials from Fustat. My suggestion is that the oblong format arose in the same milieu than the vertical, maybe because of economic constraints.pic.twitter.com/laWU8rpgzW
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9/12. Lastly, A. George considered the oblong format as a Kufic attribute. If oblong format is used with hijazi script, as for Codex Amrensis 1, that means a "conscious reference to the hijazi past", reflecting probably "the ethos of religiously conservative circles".pic.twitter.com/5KHuIW6TVQ
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8/12. In 2006, S. Blair assigned it to "a different center or school, or different period or both"…using oblong for "practical reasons: this shape (which is the same but rotated 90°) makes the most of the animal skin".
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7/12. Déroche assumed (at least 16 years ago) that the shift from vertical to oblong format was for preventing confusion between the Qur’ān and another book, whether it is the Bible or the Hadith.
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6/12. Why inventing the oblong format ? According to Safadi, in 1978, it’s linked with the horizontal elongations occuring in Kufic scripts. But his explanation is now outdated, as we know oblong materials in Hijazi script..
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5/12. The oblong manuscripts become predominant with proper angular scripts. Their dimensions also vary from very small to very large. There are of course some exceptions (esp. Kufic D.V). But the vertical format will definitely come back with the New Style in Middle-East.pic.twitter.com/nsUAj9grOP
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4/12. The corpus of oblong Qur’āns, still small-size, expands when we consider more professional scripts, mixing features of hijazi and early angular scripts. These are maybe slightly later. We have more materials, found in the 4 deposits : Kairouan, Fusṭāṭ, Damascus and Ṣan‘āpic.twitter.com/hWCw0pZJWV
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3/12. Contrary to the common belief: early Qur’āns are not always vertical. In the Damascus collection, there are some small early fragments in oblong format. For Déroche, these "are more difficult to date : some may be dated to the 7th century" But material evidence is barely…pic.twitter.com/z066pWfv6m
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2/12. Since the birth of the codex in the 3rd/4th CE, codices are always vertical or square (illustration: early Coptic codices). There is NO horizontal -or oblong- codex. So, when and why our Qur'ān scribes/craftsmen decided some day to transform the shape of their Sacred Book?pic.twitter.com/p0VPpBL1Fu
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Thread : The Qur’ān and the birth of the Landscape format. 1/12. Most of the Qur’ān manuscripts written in Kufic are wider than they are high. Today, we’re quite ‘familiar’ with the landscape format. But from a Late Antique perspective, a horizontal codex was totally unknown!pic.twitter.com/8zXaeX8PUi
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Eléonore Cellard proslijedio/la je Tweet
Page from a Koran (verso), 800 https://clevelandart.org/art/1993.39.1.b
#museumarchive#islamicartpic.twitter.com/MTtOa3bkpA
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Eléonore Cellard proslijedio/la je Tweet
Apparently some are still under the impression that the Birmingham Fragment (Mingana 1572a + Arabe 328c) is pre-Uthmanic copy of the Quran. This is impossible, despite its strikingly early C14 dating (568-645 CE with 95.4%) it is clearly a descendant of the Uthmanic text type.pic.twitter.com/SgZHspOhmW
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