Language and dialect

All residents of Asir Region speak classical Arabic with local dialects that differ from region to region and from tribe to tribe. Linguists call dialects: languages ​​and letters, and this is the meaning of the hadith: (The Qur’an was revealed in seven letters), and this is the reason for the multiplicity of readings that we believe are not exclusive..

To our knowledge, we did not find a word here in the Asir Region that is not dictionary or etymological {verbally, or morally, minor or smaller, major or greater}.

However, the issue regarding the difference between written and oral language is an issue of parsing (and this applies to all the Qatari dialects in the Arab world, about which the late Hamad Al-Jasser said: (Every dialect inside the peninsula is a proof, and the dialects outside it are not a proof).

Here, for example, they pronounce words and letters according to ease of performance, without any relationship to the parsing - which we know - in meaning. Among the features that we noticed in the dialect of the current population are: (Umm) Definition: It is what linguists have called (Tatamaniyya Himyar), and it corresponds to (Al), which refers to the era according to linguists.

They say: sun, moon, and mountain - if it is known to the listener - and they do not say: Ahmad or Imali.. Al-Tha'alabi says: (Tatamaniyya appears in the language of Himyar, as they say, “good air,” meaning “good air.” And in the hadith of Abu Hurairah: He entered upon Uthman while he was besieged and said: “Now it is good to strike,” meaning it is permissible to fight.

He wanted to strike, so he replaced the definition with “lam” with “meemah,” which is a Yemeni Arabic language).

Al-Hariri says: (It has been narrated on the authority of Himyar that they use the definite article as “umm” and say: “Good, Ammarbat,” and it is mentioned in the narrations, as narrated by Al-Nimr ibn Tullab, that he, may God’s prayers and peace be upon him, spoke in this language in his saying: “It is not from the amber of fasting in Amsfar.” Abu Ubaid recited, and it was attributed to Buhair bin Atma al-Tai:

That's my boyfriend and he kept throwing arrows after me and throwing arrows at me He wanted the arrow and the safety.

Thalab narrates on the authority of Al-Akhfash that he heard someone saying: A man has risen, meaning a man has risen. Thalab said: This is a well-known Azd language. Al-Kashkashah: It is the replacement of Kaf, which is addressed to Sheena, so they say: Abush instead of: Your father..

The poet said: Its eyes are good and its eyes are good, but the leg bone is not fine Ibn al-A'rabi recited: Whatever I want, I want a white woman that pleases me and does not satisfy me And when you approached Wad Bani Abish, you made an excavation Al-Rajaz said: That is, a high-necked boy who does not have a bag and has no sense of humor Lash: For you, and it is a language for some Arabs Couscous: They make after kaf or its

place in the feminine speech a sina like kashkasha, so they say I gave you, I honored you, and Abu and yesterday in (I gave you and honored you and your father and your mother).

Al-Istinta’: Al-Ayn made the sakah a noon if it exceeded the ta’, and gave it in which it is said to be given, and among it is an irregular recitation that was recited by Al-Hasan, Talha, Ibn Muhaisn and others, and it is a reading narrated on the authority of the Messenger of God, may God’s prayers and peace be upon him: {Indeed, We have given you Al-Kawthar} and from it is his saying, may God’s prayers and peace be upon him

- in the hadith of supplication - ((I will not withhold what you have given, and I will not give in to what you have prevented)) and he wrote to Wael bin Hajar: “And give Al-Thabja” meaning “give,” and Al-A’sha said: Your horses are the best horses of kings, they are kept according to what is lawful and they ride barley Al-Lakhkhaniyya: shortening the vowels and shortening the stress to the point of like if you are: like you -

Mashallah: Masha Allah..

Illusion: The kasra is frequent in the dialect, but it is not as strong as the kasra that is pronounced in the written language - but rather with a lightening of it, such as: with them, so they pronounce it in a way that resembles a tilt according to linguists and in an easy way in which the lips touch lightly on the b. Tashil: Marginalization of the hamza, like: well: well - cup: cup - abaya: abaya..

Rossing: Replacing the ḍād from the ḍīn and ḍāyī and vice versa, like: Ruler: ruler - sultan: sultan - legend: legend.. This is known in the readings of the people of the language, such as: {N, and the pen and what they write - (they write)}, {I have no control over them}.. This is not the case in all cases, but rather it is governed by the phonetic relationship of the letter “S” to what comes before or after it.

Their poet said after one of the revolutions against the Ottoman Sultanate: May God bless you, O Sultan The monastery is beautified and it is not moving Muhammad Barr Ali established its authority Kaf Tihamah: The kaf is pronounced from its conventional position - from the middle of the upper palate - but with a reduction that places it between the well-known pronunciation that we hear in recitations and the kha, and it is common in the southern half of the Tihama.

Tanween Nagham: It is the pronunciation of the feminine ta’ as a saknah nouna, like zanant: zanin - badat: badan, as in Jarir’s statement: Say blame is low and blame, and say if I am right, they are right (Abar) instead of (Ibn): People - now and after contact - clearly take pains to pronounce the word (Ibn), while their prevailing pronunciation is: Abar... so they say Muhammad Bar Ali.

The absent haa is pronounced as wawa, like: his ability - his ability - his ability, with a slight kasra in the qaf, and with a waw instead of the ha, and with an additional ha as a pronoun for the absent person.

The relative noun (that): is pronounced instead of it: (that) in all cases, so he says: I wish I had a man with a beginning, and he began with the meaning of came, and likewise (what), so they say: Take what I have and give what you have, meaning what you have.

Arab grammarians and linguists have heard someone pronounce it (dhaw) and they cited the evidence known to them: As for the honorable well-to-do people I met, consider me one of those who have enough money