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Quote: A Historical dictionary The following is an overview of my doctoral degree research project. I hope that you find it acceptable in terms of desirability and originality. Briefly, I define its subject matter as a plan to compile a historical dictionary of the Arabic language. Arabic is one of the languages that lack such a dictionary. The historicity, in addition to other characteristic features: ‘additions’ ‘improvements’ ‘corrections’ which will be an integral part of the historical dictionary. This will endow it with supremacy among currently available dictionaries in terms of ‘content’ ‘style’ and ‘presentation. To elucidate the idea of the "historical dictionary" I have to approximate between what I intend to do and particular references to the appearance of the ‘word’ (as a vocabulary item) in Merriam - Webster’s dictionary, where words (vocabulary items) are followed by categorical labeling – OE (old English), ME(Middle English), and MD (Modern English); and by the history of the appearance of the word directly if this history is of note. In view of the difficulty of the subject and the expansiveness of its field, particularly with reference to Arabic language, in addition to the problematics of its narrative and lingual history, I will assume the existence of three phases, selected from the overall history of Arabic civilization (in terms of Arabs being peoples, language and religion), that have been transposed via major historical, geographical and ideological parturitions. These birth processes have generally affected the way Arabs formulate their language and discourse in the fields of civilization and humanities. This not withstanding, we find that the natural disposition (i.e. the hidden memory and tool of the language) of the Arabic language is irritable at a certain history. This irritation derives in a great measure from what could happen to the language, either in the hands of Arabized people, or people who are separated- whether temporally or spatially- by a great chasm from their ancestors, the fountainhead of pure natural disposition. That this has actually happened is emphasized by historians and tangible reality. If it had not been so, the focus on the history and geography- temporal spatiality- of the Arabic language in the world that is spoken in 22 countries spread over two continents. The landscape of Arabic extends over domains of expansive reaches. The deep, rooted link between the lexicons of these expansive domains is the history of the ‘word’. This history is also the most important indication of its correctness or falsity. The word prior to the Koran (in the Jahiliya) has a different standard morphology from the word in the Koran, or Hadith, or other poetic and non-poetic texts (during and through the era of the Koran and Hadith). The word in the tradition of the era of orthodox caliphates has a new morphology just as the word in the Umayyad era (to some extent pure in ethno-lingual terms) is different from the word in the Abbasid era. In the Abbasid era geographical selection in usage emerged; there is a variety used by Iraqis and Sham inhabitants (the people living in the Fertile crescent area) Chosen from the big repository of the language. There are also varieties used by Hijazis, Yemenis, Egyptians and Andalusians. Still there are other varieties used by other Arabs Who Were minorities in their milieus and societies, such as the Arabs of Morocco, Algeria and Tunisia among Moors, and the Arabs of Mauritania, Western Sahara and the Sudan among (Africans), and so on. Viewed from this angle, the important and crucial nature of the historicity of the word becomes clear; so to is the role this plays in determining its morphological standard. With reference to the above (the fact that speakers of Arabic form a continuum of nations, language and religion), I use the word ‘religion’ as an introductory item to review the great upheaval that Islam initiated is the oldest and most superior document in terms of constancy except for some dispersed and easy to deal with scraps. Secondly, there is the Hadith Which enjoyed a degree of documentation that was not available to many other texts which were contemporaneous to the Hadith. What one is concerned about here is the schools of jurists which were founded according to the tradition of the Hadith and their constituent parts- linguistic knowledge. The ‘historical dictionary’ sheds light on the history of the word on two important levels: during its reign as a lingua franca among a people called (Arabs) and during its reign in a society called (Arabs/ Muslims/ jurists/ and propellers of a religo-political discourse). This perspective avails us of the (historical dictionary)– a painfully revealing vehicle that lays bare errors of reading and discourse and masks. This is so because, firstly, Islamic texts are the main guide of Arabs up to today and, secondly, because all the theoretical and scholarly fights in all domains are still ones that involve language/texts/words. For instance, the meaning of ‘postponement’ (al nasi’iy) for Arabs is quite different from its meaning in a text explaining the Koran by Ibn kathir/al Tabri/al Zamakhashri/ Saiyd Qotb. Still its meaning is quite novel in the Writings and implications of other jurists. Applying this (historical dictionary) will involve one thousand words only. The application includes fundamentals and primaries (the theoretical framework and the tools, together with a sample dictionary dealing with 1000 entries). The project can then be completed via institutional work if there is a desire to compile a comprehensive dictionary. This is my research project in a nutshell. The dictionary also comprises ancillary investigative works dealing with the classic nature of Arabic dictionaries. It will include in this respect the following: 1. Determining second radicals of all the words of the dictionary because this is the base of correct pronunciation and writing as well as derivatives. 2. specifying ‘feminine’ ‘masculine’ ‘plural’ and ‘singular; this aspect is neglected in current dictionaries. Where they are specified thes is usually unintentionally done; thus the practice is occasional and lacks scrutiny and investigation. 3. ‘specifying all the meanings of a Word’ or confirming all the material about a word contained in existing dictionaries, with reference to each dictionary by title. My aim is not to reconcile discrepancies and differences here, but performing a remedial function, firstly, and then creating a selective hierarchy of the meanings of the word in accordance with the rank and value of each dictionary. Belated births of dictionaries result in accumulated entries and weakened authenticity unless followed by close scrutiny and investigation. 4. in its classification, the dictionary will rely on alphabetical order; it will not adopt the dictionary will rely on alphabetical order; it will not adopt the methods of classic dictionaries whose classifications depend on the infinitive forms of verbs. The classification of the historical dictionary will depend on this method for many reasons. The most important of these is the assumption on the part of compilers of classic dictionaries that every user is knowledgeable about language. This assumption contradicts the very function of a dictionary. It is inconceivable that an ordinary reader, or a reader whose mother tongue is not Arabic, Would know that a word should be looked up under the letter of the infinitive form of the verb formed from that word: ‘mizan’ (beginning by meem) should be looked up under ‘wazan’ (beginning by wawo). The historical dictionary will specify the indefinite form of every word in order to show its origin and derivatives. 5. Moreover, the dictionary will include the infinitive forms of quadliteral, quinqueliteral and hexametric verbs. This is not usually done by classic dictionaries.