The reception of Sībawayh’s Kitāb in the West

Jean Druel

icon-calendar September 2015‒September 2020

Couv SibawayhIn her PhD research (1992, published in 1995 under the title Les voies de la transmission du Kitāb de Sībawayhi, Brill) Geneviève Humbert has reveaIed the existence of a North African (Kairouan?) parchment of Sībawayh’s Kitāb, probably dated 5th/11th century. It’s a very rare parchment (not paper) that roughly contains one sixth of the Kitāb (chapters 327 to 435 of Derenbourg’s edition).

Geneviève Humbert studied in great detail the history of the transmission of the Kitāb, both in the East and in the West, and according to her, this parchment contains a quite different version of the Kitāb than the “official” version circulated by al-Mubarrad (d. 285/898). In particular, it seems that the “canonical corpus of internal glosses” found in all other manuscript is not found in its matn.

Here are, always according to Geneviève Humbert, names of Andalusian grammarians who played an important role in the transmission of the Kitāb in the West.

In this research, Jean Druel wishes to focus not on the transmission of the text, as did Geneviève Humbert, but on the grammatical lessons that can be drawn from this different text. Does this peculiar parchment contain significantly different lessons? Does it bring a new light, not only on the reception of the Kitāb but on Sībawayh’s teachings?

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The Kitāb Sībawayh of ʾAbū al-Ḥasan ʾAḥmad b. Naṣr

Jean Druel, “The Kitāb Sībawayh of ʾAbū al-Ḥasan ʾAḥmad b. Naṣr: A non-Sīrāfian recension of the Kitāb”, in Zeitschrift für arabische Linguistik 71 (2020), pages 29‒56. The Milan-Kazan codex of SĪBAWAYH’s (d. ca 180/796) Kitāb is a 5ᵗʰ/11ᵗʰ century North-African parchment today split between three collections: 1) Milan, Ambrosiana, X 56 sup. (115 folios), 2) Kazan, National Archives of the Republic of Tatarstan 10/5/822 (48 folios), and 3) London, Bernard Quaritch Ltd catalogue 2018/3, item number 11 (6 folios). When put together, these three manuscripts contain only one fourth of the whole text of the Kitāb. This codex sheds a new light on the gradual stabilisation of SĪBAWAYH’s text. Its recension is linked to a certain ʾABŪ AL-ḤASAN ʾAḤMAD B. NAṢR, mentioned on the first folio of the Milan fragments. Focusing on one specific issue, namely the possibility to form the diminutive of the names of the days of the week, this paper compares SĪBAWAYH’s teaching according to the text as accepted by scholars to date (as in DERENBOURG 1881‒1889), along with the early commentaries and the recension of the Milan-Kazan codex according to its four successive hands. At this point, it is impossible to say that this recension is pre-Mubarradian, that is to say one that escaped the “authoritarian stranglehold” on the text by AL-MUBARRAD (HUMBERT 1995:92). However, the Milan-Kazan codex surely contains a non-Sīrāfian recension of SĪBAWAYH’s Kitāb, that is a recension which, unlike the “received” text of the Kitāb, was not influenced by AL-SĪRĀFĪ’s commentary.

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