Arabic

Arabic (, ' ; , ' or ) is a Semitic language spoken primarily across the Arab world.Semitic languages: an international handbook / edited by Stefan Weninger; in collaboration with Geoffrey Khan, Michael P. Streck, Janet C. E.Watson; Walter de Gruyter GmbH & Co. KG, Berlin/Boston, 2011. Having emerged in the 1st century, it is named after the Arab people; the term "Arab" was initially used to describe those living in the Arabian Peninsula, as perceived by geographers from ancient Greece.

Since the 7th century, Arabic has been characterized by diglossia, with an opposition between a standard prestige language—i.e., Literary Arabic: Modern Standard Arabic (MSA) or Classical Arabic—and diverse vernacular varieties, which serve as mother tongues. Colloquial dialects vary significantly from MSA, impeding mutual intelligibility. MSA is only acquired through formal education and is not spoken natively. It is the language of literature, official documents, and formal written media. In spoken form, MSA is used in formal contexts, news bulletins and for prayers. This variety is the lingua franca of the Arab world and the liturgical language of Islam. It is an official language of 26 states and 1 disputed territory, the third most after English and French. It is also one of six official languages of the United Nations.

Spoken varieties are the usual medium of communication in all other domains. They are not standardized and vary significantly, some of them being mutually unintelligible. The International Organization for Standardization assigns language codes to 33 varieties of Arabic, including MSA. Arabic vernaculars do not descend from MSA or Classical Arabic. Combined, Arabic dialects have 362 million native speakers, while MSA is spoken by 274 million L2 speakers, making it the sixth most spoken language in the world.

Arabic is traditionally written with the Arabic alphabet, a right-to-left abjad. This alphabet is the official script for MSA. Colloquial varieties were traditionally not written; however, with the emergence of social media, the amount of written dialects has significantly increased online. Besides the Arabic alphabet, dialects are also often written in Latin from left to right or in Hebrew characters (in Israel) with no standardized orthography. Maltese and Hassaniya are the only varieties officially written in a Latin alphabet.

Classification

Arabic is usually classified as a Central Semitic language. Linguists still differ as to the best classification of Semitic language sub-groups. The Semitic languages changed significantly between Proto-Semitic and the emergence of Central Semitic languages, particularly in grammar. Innovations of the Central Semitic languages—all maintained in Arabic—include:
# The conversion of the suffix-conjugated stative formation (''jalas-'') into a past tense.
# The conversion of the prefix-conjugated preterite-tense formation (''yajlis-'') into a present tense.
# The elimination of other prefix-conjugated mood/aspect forms (e.g., a present tense formed by doubling the middle root, a perfect formed by infixing a after the first root consonant, probably a jussive formed by a stress shift) in favor of new moods formed by endings attached to the prefix-conjugation forms (e.g., ''-u'' for indicative, ''-a'' for subjunctive, no ending for jussive, ''-an'' or ''-anna'' for energetic).
# The development of an internal passive.
There are several features which Classical Arabic, the modern Arabic varieties, as well as the Safaitic and Hismaic inscriptions share which are unattested in any other Central Semitic language variety, including the Dadanitic and Taymanitic languages of the northern Hejaz. These features are evidence of common descent from a hypothetical ancestor, Proto-Arabic. The following features can be reconstructed with confidence for Proto-Arabic:
# negative particles ' * ; ' * to Classical Arabic
# G-passive participle
# prepositions and adverbs ', ', ', ', '
# a subjunctive in -'
# '-demonstratives
# leveling of the -' allomorph of the feminine ending
# ' complementizer and subordinator
# the use of '- to introduce modal clauses
# independent object pronoun in '
# vestiges of '' nunation''
On the other hand, several Arabic varieties are closer to other Semitic languages and maintain features not found in Classical Arabic, indicating that these varieties cannot have developed from Classical Arabic. Thus, Arabic vernaculars do not descend from Classical Arabic: Classical Arabic is a sister language rather than their direct ancestor.

History

Old Arabic

Arabia boasted a wide variety of Semitic languages in antiquity. In the southwest, various Central Semitic languages both belonging to and outside of the Ancient South Arabian family (e.g. Southern Thamudic) were spoken. It is also believed that the ancestors of the Modern South Arabian languages (non-Central Semitic languages) were also spoken in southern Arabia at this time. To the north, in the oases of northern Hejaz, Dadanitic and Taymanitic held some prestige as inscriptional languages. In and parts of western Arabia, a language known to scholars as Thamudic C is attested. In eastern Arabia, inscriptions in a script derived from ASA attest to a language known as Hasaitic. Finally, on the northwestern frontier of Arabia, various languages known to scholars as Thamudic B, Thamudic D, Safaitic, and Hismaic are attested. The last two share important isoglosses with later forms of Arabic, leading scholars to theorize that Safaitic and Hismaic are in fact early forms of Arabic and that they should be considered Old Arabic.

Linguists generally believe that "Old Arabic" (a collection of related dialects that constitute the precursor of Arabic) first emerged around the 1st century CE. Previously, the earliest attestation of Old Arabic was thought to be a single 1st century CE inscription in Sabaic script at , in southern present-day Saudi Arabia. However, this inscription does not participate in several of the key innovations of the Arabic language group, such as the conversion of Semitic mimation to nunation in the singular. It is best reassessed as a separate language on the Central Semitic dialect continuum.
It was also thought that Old Arabic coexisted alongside—and then gradually displaced--epigraphic Ancient North Arabian (ANA), which was theorized to have been the regional tongue for many centuries. ANA, despite its name, was considered a very distinct language, and mutually unintelligible, from "Arabic". Scholars named its variant dialects after the towns where the inscriptions were discovered (Dadanitic, Taymanitic, Hismaic, Safaitic). However, most arguments for a single ANA language or language family were based on the shape of the definite article, a prefixed h-. It has been argued that the h- is an archaism and not a shared innovation, and thus unsuitable for language classification, rendering the hypothesis of an ANA language family untenable. Safaitic and Hismaic, previously considered ANA, should be considered Old Arabic due to the fact that they participate in the innovations common to all forms of Arabic.The earliest attestation of continuous Arabic text in an ancestor of the modern Arabic script are three lines of poetry by a man named Garm(')allāhe found in En Avdat, Israel, and dated to around 125 CE. This is followed by the Namara inscription, an epitaph of the king Imru' al-Qays bar 'Amro, dating to 328 CE, found at Namaraa, Syria. From the 4th to the 6th centuries, the Nabataean script evolves into the Arabic script recognizable from the early Islamic era. There are inscriptions in an undotted, 17-letter Arabic script dating to the 6th century CE, found at four locations in Syria ( Zabad, Jabal 'Usays, , ). The oldest surviving papyrus in Arabic dates to 643 CE, and it uses dots to produce the modern 28-letter Arabic alphabet. The language of that papyrus and of the Qur'an are referred to by linguists as "Quranic Arabic", as distinct from its codification soon thereafter into "Classical Arabic".

Old Hejazi and Classical Arabic

In late pre-Islamic times, a transdialectal and transcommunal variety of Arabic emerged in the Hejaz, which continued living its parallel life after literary Arabic had been institutionally standardized in the 2nd and 3rd century of the Hijra, most strongly in Judeo-Christian texts, keeping alive ancient features eliminated from the "learned" tradition (Classical Arabic). This variety and both its classicizing and "lay" iterations have been termed Middle Arabic in the past, but they are thought to continue an Old Higazi register. It is clear that the orthography of the Qur'an was not developed for the standardized form of Classical Arabic; rather, it shows the attempt on the part of writers to record an archaic form of Old Higazi.

In the late 6th century AD, a relatively uniform intertribal "poetic koine" distinct from the spoken vernaculars developed based on the Bedouin dialects of Najd, probably in connection with the court of al-Ḥīra. During the first Islamic century, the majority of Arabic poets and Arabic-writing persons spoke Arabic as their mother tongue. Their texts, although mainly preserved in far later manuscripts, contain traces of non-standardized Classical Arabic elements in morphology and syntax.

Standardization

Abu al-Aswad al-Du'ali (–689) is credited with standardizing Arabic grammar, or ''an-naḥw'' ( "the way"), and pioneering a system of diacritics to differentiate consonants ( ''nuqat l-i'jām'' "pointing for non-Arabs") and indicate vocalization ( ''at-tashkil''). Al-Khalil ibn Ahmad al-Farahidi (718 – 786) compiled the first Arabic dictionary, ''Kitāb al-'Ayn'' ( "The Book of the Letter ع"), and is credited with establishing the rules of Arabic prosody. Al-Jahiz (776-868) proposed to Al-Akhfash al-Akbar an overhaul of the grammar of Arabic, but it would not come to pass for two centuries. The standardization of Arabic reached completion around the end of the 8th century. The first comprehensive description of the ''ʿarabiyya'' "Arabic", Sībawayhi's ''al''-''Kitāb'', is based first of all upon a corpus of poetic texts, in addition to Qur'an usage and Bedouin informants whom he considered to be reliable speakers of the ''ʿarabiyya''.

Spread

Arabic spread with the spread of Islam. Following the early Muslim conquests, Arabic gained vocabulary from Middle Persian and Turkish. In the early Abbasid period, many Classical Greek terms entered Arabic through translations carried out at Baghdad's House of Wisdom.

By the 8th century, knowledge of Classical Arabic had become an essential prerequisite for rising into the higher classes throughout the Islamic world, both for Muslims and non-Muslims. For example, Maimonides, the Andalusi Jewish philosopher, authored works in Judeo-Arabic—Arabic written in Hebrew script.

Development

Ibn Jinni of Mosul, a pioneer in phonology, wrote prolifically in the 10th century on Arabic morphology and phonology in works such as ''Kitāb Al-Munṣif, Kitāb Al-Muḥtasab, and'' .

Ibn Mada' of Cordoba (1116–1196) realized the overhaul of Arabic grammar first proposed by Al-Jahiz 200 years prior.

The Maghrebi lexicographer Ibn Manzur compiled Lisān al-ʿArab (, "Tongue of Arabs"), a major reference dictionary of Arabic, in 1290.

Neo-Arabic

Charles Ferguson's koine theory claims that the modern Arabic dialects collectively descend from a single military koine that sprang up during the Islamic conquests; this view has been challenged in recent times. Ahmad al-Jallad proposes that there were at least two considerably distinct types of Arabic on the eve of the conquests: Northern and Central (Al-Jallad 2009). The modern dialects emerged from a new contact situation produced following the conquests. Instead of the emergence of a single or multiple koines, the dialects contain several sedimentary layers of borrowed and areal features, which they absorbed at different points in their linguistic histories. According to Veersteegh and Bickerton, colloquial Arabic dialects arose from pidginized Arabic formed from contact between Arabs and conquered peoples. Pidginization and subsequent creolization among Arabs and arabized peoples could explain relative morphological and phonological simplicity of vernacular Arabic compared to Classical and MSA.

In around the 11th and 12th centuries in al-Andalus, the '' zajal'' and ''muwashah'' poetry forms developed in the dialectical Arabic of Cordoba and the Maghreb.

Nahda

The '' Nahda'' was a cultural and especially literary renaissance of the 19th century in which writers sought "to fuse Arabic and European forms of expression." According to James L. Gelvin, "''Nahda'' writers attempted to simplify the Arabic language and script so that it might be accessible to a wider audience."In the wake of the industrial revolution and European hegemony and colonialism, pioneering Arabic presses, such as the Amiri Press established by Muhammad Ali (1819), dramatically changed the diffusion and consumption of Arabic literature and publications. Rifa'a al-Tahtawi proposed the establishment of Madrasat al-Alsun in 1836 and led a translation campaign that highlighted the need for a lexical injection in Arabic, to suit concepts of the industrial and post-industrial age (such as ''sayāra'' 'automobile' or ''bākhira'' 'steamship'). In response, a number of Arabic academies modeled after the were established with the aim of developing standardized additions to the Arabic lexicon to suit these transformations, first in Damascus (1919), then in Cairo (1932), Baghdad (1948), Rabat (1960), Amman (1977), (1993), and Tunis (1993). They review language development, monitor new words and approve inclusion of new words into their published standard dictionaries. They also publish old and historical Arabic manuscripts. In 1997, a bureau of Arabization standardization was added to the Educational, Cultural, and Scientific Organization of the Arab League. These academies and organizations have worked toward the Arabization of the sciences, creating terms in Arabic to describe new concepts, toward the standardization of these new terms throughout the Arabic-speaking world, and toward the development of Arabic as a world language. This gave rise to what Western scholars call Modern Standard Arabic. From the 1950s, Arabization became a postcolonial nationalist policy in countries such as Tunisia, Algeria, Morocco, and Sudan.

Classical, Modern Standard and spoken Arabic

''Arabic'' usually refers to Standard Arabic, which Western linguists divide into Classical Arabic and Modern Standard Arabic. It could also refer to any of a variety of regional vernacular Arabic dialects, which are not necessarily mutually intelligible.

Classical Arabic is the language found in the Quran, used from the period of Pre-Islamic Arabia to that of the Abbasid Caliphate. Classical Arabic is prescriptive, according to the syntactic and grammatical norms laid down by classical grammarians (such as Sibawayh) and the vocabulary defined in classical dictionaries (such as the ''Lisān al-ʻArab'').

Modern Standard Arabic (MSA) largely follows the grammatical standards of Classical Arabic and uses much of the same vocabulary. However, it has discarded some grammatical constructions and vocabulary that no longer have any counterpart in the spoken varieties and has adopted certain new constructions and vocabulary from the spoken varieties. Much of the new vocabulary is used to denote concepts that have arisen in the industrial and post-industrial era, especially in modern times. Due to its grounding in Classical Arabic, Modern Standard Arabic is removed over a millennium from everyday speech, which is construed as a multitude of dialects of this language. These dialects and Modern Standard Arabic are described by some scholars as not mutually comprehensible. The former are usually acquired in families, while the latter is taught in formal education settings. However, there have been studies reporting some degree of comprehension of stories told in the standard variety among preschool-aged children. The relation between Modern Standard Arabic and these dialects is sometimes compared to that of Classical Latin and Vulgar Latin vernaculars (which became Romance languages) in medieval and early modern Europe.
MSA is the variety used in most current, printed Arabic publications, spoken by some of the Arabic media across North Africa and the Middle East, and understood by most educated Arabic speakers. "Literary Arabic" and "Standard Arabic" ( ') are less strictly defined terms that may refer to Modern Standard Arabic or Classical Arabic.

Some of the differences between Classical Arabic (CA) and Modern Standard Arabic (MSA) are as follows:
* Certain grammatical constructions of CA that have no counterpart in any modern vernacular dialect (e.g., the energetic mood) are almost never used in Modern Standard Arabic.
* Case distinctions are very rare in Arabic vernaculars. As a result, MSA is generally composed without case distinctions in mind, and the proper cases are added after the fact, when necessary. Because most case endings are noted using final short vowels, which are normally left unwritten in the Arabic script, it is unnecessary to determine the proper case of most words. The practical result of this is that MSA, like English and Standard Chinese, is written in a strongly determined word order and alternative orders that were used in CA for emphasis are rare. In addition, because of the lack of case marking in the spoken varieties, most speakers cannot consistently use the correct endings in extemporaneous speech. As a result, spoken MSA tends to drop or regularize the endings except when reading from a prepared text.
*The numeral system in CA is complex and heavily tied in with the case system. This system is never used in MSA, even in the most formal of circumstances; instead, a significantly simplified system is used, approximating the system of the conservative spoken varieties.

MSA uses much Classical vocabulary (e.g., ' 'to go') that is not present in the spoken varieties, but deletes Classical words that sound obsolete in MSA. In addition, MSA has borrowed or coined many terms for concepts that did not exist in Quranic times, and MSA continues to evolve. Some words have been borrowed from other languages—notice that transliteration mainly indicates spelling and not real pronunciation (e.g., ' 'film' or ' 'democracy').

However, the current preference is to avoid direct borrowings, preferring to either use loan translations (e.g., ' 'branch', also used for the branch of a company or organization; ' 'wing', is also used for the wing of an airplane, building, air force, etc.), or to coin new words using forms within existing roots ( ' 'apoptosis', using the root ''m/w/t'' 'death' put into the Xth form, or ' 'university', based on ' 'to gather, unite'; ' 'republic', based on ' 'multitude'). An earlier tendency was to redefine an older word although this has fallen into disuse (e.g., ' 'telephone' < 'invisible caller (in Sufism)'; ' 'newspaper' < 'palm-leaf stalk').

''Colloquial'' or ''dialectal'' Arabic refers to the many national or regional varieties which constitute the everyday spoken language. Colloquial Arabic has many regional variants; geographically distant varieties usually differ enough to be mutually unintelligible, and some linguists consider them distinct languages. However, research indicates a high degree of mutual intelligibility between closely related Arabic variants for native speakers listening to words, sentences, and texts; and between more distantly related dialects in interactional situations.

The varieties are typically unwritten. They are often used in informal spoken media, such as soap operas and talk shows, as well as occasionally in certain forms of written media such as poetry and printed advertising.

Hassaniya Arabic, Maltese, and Cypriot Arabic are only varieties of modern Arabic to have acquired official recognition. Hassaniya is official in Mali and recognized as a minority language in Morocco, while the Senegalese government adopted the Latin script to write it. Maltese is official in (predominantly Catholic) Malta and written with the Latin script. Linguists agree that it is a variety of spoken Arabic, descended from Siculo-Arabic, though it has experienced extensive changes as a result of sustained and intensive contact with Italo-Romance varieties, and more recently also with English. Due to "a mix of social, cultural, historical, political, and indeed linguistic factors," many Maltese people today consider their language Semitic but not a type of Arabic. Cypriot Arabic is recognized as a minority language in Cyprus.

Status and usage

Diglossia

The sociolinguistic situation of Arabic in modern times provides a prime example of the linguistic phenomenon of diglossia, which is the normal use of two separate varieties of the same language, usually in different social situations. ''Tawleed'' is the process of giving a new shade of meaning to an old classical word. For example, ''al-hatif'' lexicographically, means the one whose sound is heard but whose person remains unseen. Now the term ''al-hatif'' is used for a telephone. Therefore, the process of ''tawleed'' can express the needs of modern civilization in a manner that would appear to be originally Arabic. In the case of Arabic, educated Arabs of any nationality can be assumed to speak both their school-taught Standard Arabic as well as their native dialects, which depending on the region may be mutually unintelligible. Some of these dialects can be considered to constitute separate languages which may have "sub-dialects" of their own. When educated Arabs of different dialects engage in conversation (for example, a Moroccan speaking with a Lebanese), many speakers code-switch back and forth between the dialectal and standard varieties of the language, sometimes even within the same sentence. Arabic speakers often improve their familiarity with other dialects via music or film.

The issue of whether Arabic is one language or many languages is politically charged, in the same way it is for the varieties of Chinese, Hindi and Urdu