ʿArab,ʾAʿrāb, and Arabic in Ancient North Arabia: The first attestation of(ʾ)ʿrbas a group name in Safaitic

Al‐Jallad, Ahmad

doi:10.1111/aae.12157

Cited by 3 publications

(2 citation statements)

References 17 publications

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“…Proceeding from the discovery of several Safaitic inscriptions containing the term ʾʿrb , Al‐Jallad (2020c) provides a concise overview of the use of Arab and related terms in Antiquity (complementing longer works such as Eph'al, 1982; Macdonald, 2009; Retsö, 2003), together with some literary evidence for the use of the Arabic language in the Nabataean realm (pp. 430–431).…”

Section: Evidence For the Use Of Arabicmentioning

confidence: 99%

What can Nabataean Aramaic tell us about Pre‐Islamic Arabic?

Suchard

2023

Arab Archaeol Epigr

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Nabataean Aramaic contains a large number of loanwords from Arabic. Together with other evidence, this has been taken as an indication that the Nabataeans used Aramaic as a written language only, while a Pre‐Islamic variety of Arabic was their spoken language. Based on a comprehensive review of the evidence, however, this article concludes that both Arabic and Aramaic were in spoken use in the Nabataean Kingdom and Late Antique Northwest Arabia. Departing from this modified understanding of the linguistic status of Nabataean Aramaic, various features of Pre‐Islamic Arabic are then examined based on the Nabataean evidence: the realisation of the voiceless sibilant /s/, nominal morphology, the reflexes of stem‐final *y, verbal syntax, and the lexicon.

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Section: Evidence For the Use Of Arabicmentioning

confidence: 99%

What can Nabataean Aramaic tell us about Pre‐Islamic Arabic?

Suchard

2023

Arab Archaeol Epigr

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“…Surviving poetry indicates that pre-Islamic poets did not use Arabness as a term to define themselves, yet, in contrast, poets began using the term ʿArab almost ubiquitously to articulate community from the end of first century ah/ seventh century ce onward, i.e., contemporary with the Marwānid-era caliphate's early articulations of its aspiring hegemonic polity across the Middle East. (Hoyland 2017, 126-28;Al-Jallad 2020); nonetheless, the copious pre-Islamic poetry is essentially devoid of reference to "Arab" and this source is overlooked yet bears importantly upon the debate. Most references to "Arab" in other pre-Islamic sources are as an exonym of an "other" group; and the search for the meaning of Arab community should engage theory of ethnogenesis, constructivist or instrumentalist, to appraise the evidence which has been lacking in statements about putative Arab identity based on epigraphic and linguistic evidence alone.…”

Section: Terms Of Communal Identitymentioning

confidence: 99%

Continuity and Change: Elite Responses to the Founding of the Caliphate

Webb¹

2021

Late Antique Responses to the Arab Conquests

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The wealth of recent scholarship on Late Antiquity demonstrates a seminal shift in perspective on the rise of Islam. The impression of most twentiethcentury historians that Muhammad's mission inaugurated a new epoch that definitively buried Antiquity is undercut by now prevailing views that Islam's emergence did not trigger a rapid transformation of Middle Eastern life, politics, or even some of its religious systems. Late antique landholding elites, clerical establishments, and Christian and Zoroastrian rural populations greeted the emergence of the caliphate as a political change at the top that necessitated limited alteration to their local structures; the full transformation of the Middle East into a Muslim world appears to have unfurled more gradually. Scholarly emphasis on "continuity" does however carry latent risks of hypercorrecting the previous paradigm of "change" by overemphasizing some of early Islam's continuities with Antiquity. Notwithstanding continuities identified in recent scholarship, key changes did occur, especially among those who authored the venture of Islam. This paper considers the scale of continuity and change by evaluating how communities of the early caliphate's military elites responded to the success of the conquests and establishment of the caliphal system.To assess the scope of change, this paper's focus is upon the social: the ideas that provide windows into the self-identity of the early caliphate's communities. Moving beyond the application of labels that define peoples/ sects/ groups in rough-hewn generalized and totalizing outlines, there is a need to sharpen analysis by posing questions to our sources that can reveal how communities articulated their sense of self: how did they conceptualize issues of identity? What sort of world did they think they inhabited, i.e., what spatial narratives did they construct to express their senses of "home" and proprietary space? What roles did they accord religious rituals in setting communal boundaries?Along with these broad questions, we pay particular attention here to perhaps the period's most salient issues of community and identity: Islam and Arabness and the employment of these terms in connection with articulations of the communal "inside" of the caliphate's elite. By posing questions

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The ‘Year According to the Arabs’: The Rise of the ‘ Hijra ’-Era in the Context of the Administrative Structures in the Early Islamic Empire

Garosi

2023

Islam and Christian–Muslim Relations

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ʿArab,ʾAʿrāb, and Arabic in Ancient North Arabia: The first attestation of(ʾ)ʿrbas a group name in Safaitic

Cited by 3 publications

References 17 publications

What can Nabataean Aramaic tell us about Pre‐Islamic Arabic?

What can Nabataean Aramaic tell us about Pre‐Islamic Arabic?

Continuity and Change: Elite Responses to the Founding of the Caliphate

The ‘Year According to the Arabs’: The Rise of the ‘ Hijra ’-Era in the Context of the Administrative Structures in the Early Islamic Empire

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