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Ankara | Roman Road | Roman Road
The Roman Road of Ankara or Cardo Maximus was found in 1995 by Turkish archeologist Cevdet Bayburtluoğlu. It is long and wide. Many ancient artifacts were discovered during the excavations along the road and most of them are displayed at the Museum of Anatolian Civilizations. |
Ankara | Column of Julian | Column of Julian
The Column of Julian or Julianus, now in the Ulus district, was erected in honor of the Roman emperor Julian the Apostate's visit to Ancyra in 362. |
Ankara | Mosques | Mosques |
Ankara | Kocatepe Mosque | Kocatepe Mosque
Kocatepe Mosque is the largest mosque in the city. Located in the Kocatepe quarter, it was constructed between 1967 and 1987 in classical Ottoman style with four minarets. Its size and prominent location have made it a landmark for the city. |
Ankara | Ahmet Hamdi Akseki Mosque | Ahmet Hamdi Akseki Mosque
Ahmet Hamdi Akseki Mosque is located near the Presidency of Religious Affairs on the Eskişehir Road. Built in the Turkish neoclassical style, it is one of the largest new mosques in the city, completed and opened in 2013. It can accommodate 6 thousand people during general prayers, and up to 30 thousand people during funeral prayers. The mosque was decorated with Anatolian Seljuk style patterns. |
Ankara | Yeni (Cenab Ahmet) Mosque | Yeni (Cenab Ahmet) Mosque
It is the largest Ottoman mosque in Ankara and was built by the famous architect Sinan in the 16th century. The mimber (pulpit) and mihrap (prayer niche) are of white marble, and the mosque itself is of Ankara stone, an example of very fine workmanship. |
Ankara | Hacı Bayram Mosque | Hacı Bayram Mosque
thumb|Hacı Bayram Mosque (1428)
This mosque, in the Ulus quarter next to the Temple of Augustus, was built in the early 15th century in Seljuk style by an unknown architect. It was subsequently restored by architect Mimar Sinan in the 16th century, with Kütahya tiles being added in the 18th century. The mosque was built in honor of Hacı Bayram-ı Veli, whose tomb is next to the mosque, two years before his death (1427–28). The usable space inside this mosque is on the first floor and on the second floor. |
Ankara | Ahi Elvan Mosque | Ahi Elvan Mosque
It was founded in the Ulus quarter near the Ankara Citadel and was constructed by the Ahi fraternity during the late 14th and early 15th centuries. The finely carved walnut mimber (pulpit) is of particular interest. |
Ankara | Alâeddin Mosque | Alâeddin Mosque
The Alâeddin Mosque is the oldest mosque in Ankara. It has a carved walnut mimber, the inscription on which records that the mosque was completed in early AH 574 (which corresponds to the summer of 1178 AD) and was built by the Seljuk prince Muhiddin Mesud Şah (died 1204), the Bey of Ankara, who was the son of the Anatolian Seljuk sultan Kılıç Arslan II (reigned 1156–1192.) |
Ankara | Modern monuments | Modern monuments
There are at least 50 monuments and reliefs throughout the city. Some notables are; |
Ankara | Victory Monument | Victory Monument
The Victory Monument (Turkish: Zafer Anıtı) was crafted by Austrian sculptor Heinrich Krippel in 1925 and was erected in 1927 at Ulus Square. The monument is made of marble and bronze and features an equestrian statue of Mustafa Kemal Atatürk, who wears a Republic era modern military uniform, with the rank Field Marshal.Ministry of Culture page . |
Ankara | Statue of Atatürk | Statue of Atatürk
Located at Zafer(Victory) Square (Turkish: Zafer Meydanı), the marble and bronze statue was crafted by the Italian sculptor Pietro Canonica in 1927 and depicts a standing Atatürk who wears a Republic era modern military uniform, with the rank Field Marshal. |
Ankara | Monument of Security | Monument of Security
The Security Monument, located in Güvenpark near Kızılay Square, was erected in 1935 and bears Atatürk's advice to his people: "Turk! Be proud, work hard, and believe in yourself." (There is debate on whether or not Atatürk actually said "Use your mind"(Turkish: öğün) instead of "Be proud"(Turkish: övün))
The monument was depicted on the reverse of the Turkish 5 lira banknote of 1937–1952Central Bank of the Republic of Turkey . The Banknotes of 2. Emission Group – Five Turkish Lira – I. Series and of the 1000 lira banknotes of 1939–1946.Central Bank of the Republic of Turkey . Banknote Museum: 2. Emission Group – One Thousand Turkish Lira – I. Series & II. Series |
Ankara | Hatti Monument | Hatti Monument
Erected in 1978 at Sıhhiye Square, this impressive monument symbolizes the Hatti Sun Disc (which was later adopted by the Hittites) and commemorates Anatolia's earliest known civilization. The Hatti Sun Disc has been used in the previous logo of Ankara Metropolitan Municipality. It was also used in the previous logo of the Ministry of Culture & Tourism. |
Ankara | Korean War Monument | Korean War Monument
The Monument to Turkish Soldiers Fighting in Korea opened in 1973 to commemorate the veterans and martyrs of the Turkish Brigade. |
Ankara | Inns | Inns |
Ankara | Suluhan | Suluhan
thumb|Çengelhan Rahmi M. Koç Museum's courtyard has been covered with a glass roof.
Suluhan is a historical Inn in Ankara. It is also called the Hasanpaşa Han. It is about southeast of Ulus Square and situated in the Hacıdoğan neighborhood. According to the vakfiye (inscription) of the building, the Ottoman era han was commissioned by Hasan Pasha, a regional beylerbey, and was constructed between 1508 and 1511, during the final years of the reign of Sultan Bayezid II.
There are 102 rooms (now shops) which face the two yards. In each room there is a window, a niche and a chimney. |
Ankara | Çengelhan Rahmi M. Koç Museum | Çengelhan Rahmi M. Koç Museum
Çengelhan Rahmi M. Koç Museum is a museum of industrial technology situated in Çengel Han, an Ottoman era Inn which was completed in 1523, during the early years of the reign of Sultan Suleiman the Magnificent. The exhibits include industrial/technological artifacts from the 1850s onwards. There are also sections about Mustafa Kemal Atatürk, the founder of modern Turkey; Vehbi Koç, Rahmi Koç's father and one of the first industrialists of Turkey, and Ankara city. |
Ankara | Shopping | Shopping
thumb|Armada Shopping Mall
Foreign visitors to Ankara usually like to visit the old shops in Çıkrıkçılar Yokuşu (Weavers' Road) near Ulus, where myriad things ranging from traditional fabrics, hand-woven carpets and leather products can be found at bargain prices. Bakırcılar Çarşısı (Bazaar of Coppersmiths) is particularly popular, and many interesting items, not just of copper, can be found here like jewelry, carpets, costumes, antiques and embroidery. Up the hill to the castle gate, there are many shops selling a huge and fresh collection of spices, dried fruits, nuts, and other produce.
thumb|left|upright|Atakule Tower and Atrium Shopping Mall
Modern shopping areas are mostly found in Kızılay, or on Tunalı Hilmi Avenue, including the modern mall of Karum (named after the ancient Assyrian merchant colonies called Kârum that were established in central Anatolia at the beginning of the 2nd millennium BC) which is located towards the end of the Avenue; and in Çankaya, the quarter with the highest elevation in the city. Atakule Tower next to Atrium Mall in Çankaya has views over Ankara and also has a revolving restaurant at the top. The symbol of the Armada Shopping Mall is an anchor, and there's a large anchor monument at its entrance, as a reference to the ancient Greek name of the city, Ἄγκυρα (Ánkyra), which means anchor. Likewise, the anchor monument is also related with the Spanish name of the mall, Armada, which means naval fleet.
thumb|Sheraton Ankara and Karum Shopping Mall
As Ankara started expanding westward in the 1970s, several modern, suburbia-style developments, mini-cities and business districts such as Söğütözü began to rise along the western highway, also known as the Eskişehir Road. The Armada, CEPA and Kentpark malls on the highway, the Galleria, Arcadium and Gordion in Ümitköy, and a huge mall, Real in Bilkent Center, offer North American and European style shopping opportunities (these places can be reached through the Eskişehir Highway.) There is also the newly expanded ANKAmall at the outskirts, on the Istanbul Highway, which houses most of the well-known international brands. This mall is the largest throughout the Ankara region. In 2014, a few more shopping malls were open in Ankara. They are Next Level and Taurus on the Boulevard of Mevlana (also known as Konya Road). |
Ankara | Culture | Culture |
Ankara | The arts | The arts
thumb|250px|Ankara Opera House of the Turkish State Opera and Ballet (1933)
thumb|upright|CSO Ada Ankara serves as the Presidential Symphony Orchestra Concert Hall.
Turkish State Opera and Ballet, the national directorate of opera and ballet companies of Turkey, has its headquarters in Ankara, and serves the city with three venues:
Ankara Opera House (Opera Sahnesi, also known as Büyük Tiyatro) is the largest of the three venues for opera and ballet in Ankara. |
Ankara | Music | Music
Ankara is host to five classical music orchestras:
Presidential Symphony Orchestra (Turkish Presidential Symphony Orchestra)
Bilkent Symphony Orchestra (BSO) is a major symphony orchestra of Turkey.
Hacettepe Symphony Orchestra was founded in 2003 and directed by Erol Erdinç
Başkent Oda Orkestrası (Chamber Orchestra of the Capital)
There are four concert halls in the city:
CSO Concert Hall
Bilkent Concert Hall is a performing arts center in Ankara. It is located in the Bilkent University campus.
MEB Şura Salonu (also known as the Festival Hall), It is noted for its tango performances.
Çankaya Çağdaş Sanatlar Merkezi Concert Hall was founded in 1994.
The city has been host to several well-established, annual theater, music, film festivals:
Ankara International Music Festival, a music festival organized in the Turkish capital presenting classical music and ballet programs.
Ankara also has a number of concert venues such as Eskiyeni, IF Performance Hall, Jolly Joker, Kite, Nefes Bar, and Route, which host the live performances and events of popular musicians. |
Ankara | Theater | Theater
The Turkish State Theatres also has its head office in Ankara and runs the following stages in the city:
125. Yıl Çayyolu Sahnesi
Büyük Tiyatro,
Küçük Tiyatro,
Şinasi Sahnesi,
Akün Sahnesi,
Altındağ Tiyatrosu,
İrfan Şahinbaş Atölye Sahnesi,
Oda Tiyatrosu,
Mahir Canova Sahnesi,
Muhsin Ertuğrul Sahnesi.
In addition, the city is served by several private theater companies, among which Ankara Sanat Tiyatrosu, who have their own stage in the city center, is a notable example. |
Ankara | Museums | Museums
There are about 50 museums in the city. Some notables include; |
Ankara | Museum of Anatolian Civilizations | Museum of Anatolian Civilizations
The Museum of Anatolian Civilizations (Anadolu Medeniyetleri Müzesi) is situated at the entrance of the Ankara Castle. It is an old 15th century bedesten (covered bazaar) that has been restored and now houses a collection of Paleolithic, Neolithic, Hatti, Hittite, Phrygian, Urartian and Roman works as well as a major section dedicated to Lydian treasures. |
Ankara | Anıtkabir | Anıtkabir
thumb|Atatürk's Mausoleum is the mausoleum of Mustafa Kemal Atatürk, founder of the Republic of Turkey.
Anıtkabir is located on an imposing hill, which forms the Anıttepe quarter of the city, where the mausoleum of Mustafa Kemal Atatürk, founder of the Republic of Turkey, stands. Completed in 1953, it is a fusion of ancient and modern architectural styles. An adjacent museum houses a wax statue of Atatürk, his writings, letters and personal items, as well as an exhibition of photographs recording important moments in his life and during the establishment of the Republic. Anıtkabir is open every day, while the adjacent museum is open every day except Mondays. |
Ankara | Ankara Aviation Museum | Ankara Aviation Museum
Ankara Aviation Museum (Hava Kuvvetleri Müzesi Komutanlığı) is located near the Istanbul Road in Etimesgut. The museum opened to the public in September 1998. It is home to various missiles, avionics, aviation materials and aircraft that have served in the Turkish Air Force (e.g. combat aircraft such as the F-86 Sabre, F-100 Super Sabre, F-102 Delta Dagger, F-104 Starfighter, F-5 Freedom Fighter, F-4 Phantom; and cargo planes such as the Transall C-160.) Also a Hungarian MiG-21, a Pakistani MiG-19, and a Bulgarian MiG-17 are on display at the museum. |
Ankara | Cer Modern | Cer Modern
Cer Modern is the modern-arts museum of Ankara, inaugurated on 1 April 2010. It is situated in the renovated building of the historic TCDD Cer Atölyeleri, formerly a workshop of the Turkish State Railways. The museum incorporates the largest exhibition hall in Turkey. The museum holds periodic exhibitions of modern and contemporary art as well as hosting other contemporary arts events. |
Ankara | Ankara Ethnography Museum | Ankara Ethnography Museum
thumb|Ethnography Museum of Ankara
Ankara Ethnography Museum (Etnoğrafya Müzesi) is located opposite to the Ankara Opera House on Talat Paşa Boulevard, in the Ulus district. There is a fine collection of folkloric items, as well as artifacts from the Seljuk and Ottoman periods. In front of the museum building, there is a marble and bronze equestrian statue of Mustafa Kemal Atatürk (who wears a Republic era modern military uniform, with the rank Field Marshal) which was crafted in 1927 by the Italian sculptor Pietro Canonica. |
Ankara | Mehmet Akif Literature Museum Library | Mehmet Akif Literature Museum Library
The Mehmet Akif Literature Museum Library is an important literary museum and archive opened in 2011 and dedicated to Mehmet Akif Ersoy (1873–1936), the poet of the Turkish National Anthem. |
Ankara | METU Science and Technology Museum / Archaeology Museum | METU Science and Technology Museum / Archaeology Museum
Both the METU Science and Technology Museum (ODTÜ Bilim ve Teknoloji Müzesi) and the Archaeology Museum (ODTÜ Arkeoloji Müzesi) are located inside the Middle East Technical University campus. |
Ankara | Republic & War of Independence Museum | Republic & War of Independence Museum
thumb|The War of Independence Museum, used as the first Turkish Grand National Assembly building
Both the Republic Museum and War of Independence Museum are located on Ulus Square. They were originally the first and second Parliament building (TBMM) of the Republic of Turkey, respectively. The War of Independence was planned and directed here as recorded in various photographs and items presently on exhibition. In another display, wax figures of former presidents of the Republic of Turkey are on exhibit. |
Ankara | State Art and Sculpture Museum | State Art and Sculpture Museum
thumb|State Art and Sculpture Museum
The State Art and Sculpture Museum (Resim-Heykel Müzesi) which opened to the public in 1980 is close to the Ethnography Museum and houses a rich collection of Turkish art from the late 19th century to the present day. There are also galleries which host guest exhibitions. |
Ankara | TCDD Open Air Steam Locomotive Museum | TCDD Open Air Steam Locomotive Museum
The TCDD Open Air Steam Locomotive Museum is an open-air museum which traces the history of steam locomotives. |
Ankara | Sports | Sports
thumb|Ankara Arena
As with all other cities of Turkey, football is the most popular sport in Ankara. The city currently has three football clubs competing in the second tier of Turkish football, the TFF First League: Ankaragücü, Gençlerbirliği and Ankara Keçiörengücü. Ankaragücü, founded in 1910, is the oldest club in Ankara and is associated with Ankara's military arsenal manufacturing company MKE. They were the Turkish Cup winners in 1972 and 1981. Gençlerbirliği, founded in 1923, are known as the Ankara Gale or the Poppies because of their colors: red and black. They were the Turkish Cup winners in 1987 and 2001. Ankara Keçiörengücü also compete in this tier. They were founded in 1987, and bear purple and white colours on their home kit. Büyükşehir Belediye Ankaraspor also played in the Süper Lig until 2010, when they were expelled. The club was reconstituted in 2014 as Osmanlıspor but have since returned to their old identity as Ankaraspor. Ankaraspor currently play in the TFF Second League at the Etimesgut Belediyesi Atatürk Stadium. Gençlerbirliği's B team, Hacettepe S.K. (formerly known as Gençlerbirliği OFTAŞ) played in the Süper Lig but folded in 2023. Ankara Demirspor and Etimesgut Belediyespor also play in the TFF Second League. Ankara has a large number of minor teams, playing at regional levels, including Çankaya FK, Altındağspor, Mamak FK, Çubukspor, and Bağlumspor.
In the Turkish Basketball Super League, Ankara is represented by Türk Telekom B.K., who play at the Ankara Arena. TED Ankara Kolejliler, MKE Ankaragücü, and OGM Ormanspor play in the second-tier Turkish First League. Türk Telekom became the fourth team in the country's history to participate in EuroCup finals (22-23).
Halkbank Ankara is the leading domestic powerhouse in men's volleyball, having won many championships and cups in the Turkish Men's Volleyball League and even the CEV Cup in 2013.
Ankara Buz Pateni Sarayı is where the ice skating and ice hockey competitions take place in the city.
There are many popular spots for skateboarding which is active in the city since the 1980s. Skaters in Ankara usually meet in the park near the Grand National Assembly of Turkey.
The 2012-built THF Sport Hall hosts the Handball Super League and Women's Handball Super League matches scheduled in Ankara. |
Ankara | Parks | Parks
thumb|right|Seğmenler Park
thumb|right|Göksu Park
Ankara has many parks and open spaces mainly established in the early years of the Republic and well maintained and expanded thereafter. The most important of these parks are: Gençlik Parkı (houses an amusement park with a large pond for rowing), the Botanical garden, Seğmenler Park, Anayasa Park, Kuğulu Park (famous for the swans received as a gift from the Chinese government), Abdi İpekçi Park, Esertepe Parkı, Güven Park (see above for the monument), Kurtuluş Park (has an ice-skating rink), Altınpark (also a prominent exposition/fair area), Harikalar Diyarı (claimed to be Biggest Park of Europe inside city borders) and Göksu Park. Dikmen Vadisi (Dikmen Valley) is a park and recreation area situated in Çankaya district.
Gençlik Park was depicted on the reverse of the Turkish 100 lira banknotes of 1952–1976.Central Bank of the Republic of Turkey . Banknote Museum: 5. Emission Group – One Hundred Turkish Lira – I. Series , II. Series , III. Series , IV. Series , V. Series & VI. Series
Atatürk Forest Farm and Zoo (Atatürk Orman Çiftliği) is an expansive recreational farming area which houses a zoo, several small agricultural farms, greenhouses, restaurants, a dairy farm and a brewery. It is a pleasant place to spend a day with family, be it for having picnics, hiking, biking or simply enjoying good food and nature. There is also an exact replica of the house where Atatürk was born in 1881, in Thessaloniki, Greece. Visitors to the "Çiftlik" (farm) as it is affectionately called by Ankarans, can sample such famous products of the farm such as old-fashioned beer and ice cream, fresh dairy products and meat rolls/kebabs made on charcoal, at a traditional restaurant (Merkez Lokantası, Central Restaurant), cafés and other establishments scattered around the farm. |
Ankara | Education | Education |
Ankara | Universities | Universities
Ankara is noted, within Turkey, for the multitude of universities it is home to. These include the following, several of them being among the most reputable in the country:
Ankara University
Atılım University
Başkent University
Bilkent University
Çankaya University
Gazi University
Gülhane Military Medical Academy
Hacettepe University
Middle East Technical University
TED University
TOBB University of Economics and Technology
Turkish Aeronautical Association University
Turkish Military Academy
Turkish National Police Academy
Ufuk University
Yıldırım Beyazıt University |
Ankara | Fauna | Fauna |
Ankara | Angora cat | Angora cat
thumb|180px|Angora cat with odd eyes (heterochromia), which is common among the Angoras
Ankara is home to a world-famous domestic cat breed – the Turkish Angora, called Ankara kedisi (Ankara cat) in Turkish. Turkish Angoras are one of the ancient, naturally occurring cat breeds, having originated in Ankara and its surrounding region in central Anatolia.
They mostly have a white, silky, medium to long length coat, no undercoat and a fine bone structure. There seems to be a connection between the Angora Cats and Persians, and the Turkish Angora is also a distant cousin of the Turkish Van. Although they are known for their shimmery white coat, there are more than twenty varieties including black, blue and reddish fur. They come in tabby and tabby-white, along with smoke varieties, and are in every color other than pointed, lavender, and cinnamon (all of which would indicate breeding to an outcross.)
Eyes may be blue, green, or amber, or even one blue and one amber or green. The W gene which is responsible for the white coat and blue eye is closely related to the hearing ability, and the presence of a blue eye can indicate that the cat is deaf to the side the blue eye is located. However, a great many blue and odd-eyed white cats have normal hearing, and even deaf cats lead a very normal life if kept indoors.
Ears are pointed and large, eyes are almond shaped and the head is massive with a two plane profile. Another characteristic is the tail, which is often kept parallel to the back. |
Ankara | Angora goat | Angora goat
thumb|180px|Angora goat
The Angora goat () is a breed of domestic goat that originated in Ankara and its surrounding region in central Anatolia.
This breed was first mentioned in the time of Moses, roughly in 1500 BC. The first Angora goats were brought to Europe by Charles V, Holy Roman Emperor, about 1554, but, like later imports, were not very successful. Angora goats were first introduced in the United States in 1849 by James P. Davis. Seven adult goats were a gift from Sultan Abdülmecid I in appreciation for his services and advice on the raising of cotton.
The fleece taken from an Angora goat is called mohair. A single goat produces between of hair per year. Angoras are shorn twice a year, unlike sheep, which are shorn only once. Angoras have high nutritional requirements due to their rapid hair growth. A poor quality diet will curtail mohair development. The United States, Turkey, and South Africa are the top producers of mohair.
For a long period of time, Angora goats were bred for their white coat. In 1998, the Colored Angora Goat Breeders Association was set up to promote breeding of colored Angoras. Today, Angora goats produce white, black (deep black to greys and silver), red (the color fades significantly as the goat gets older), and brownish fiber.
Angora goats were depicted on the reverse of the Turkish 50 lira banknotes of 1938–1952.Central Bank of the Republic of Turkey . Banknote Museum:2. Emission Group – Fifty Turkish Lira – I. Series ;3. Emission Group – Fifty Turkish Lira – I. Series & II. Series |
Ankara | Angora rabbit | Angora rabbit
thumb|180px|Angora rabbit
The Angora rabbit () is a variety of domestic rabbit bred for its long, soft hair. The Angora is one of the oldest types of domestic rabbit, originating in Ankara and its surrounding region in central Anatolia, along with the Angora cat and Angora goat. The rabbits were popular pets with French royalty in the mid-18th century, and spread to other parts of Europe by the end of the century. They first appeared in the United States in the early 20th century. They are bred largely for their long Angora wool, which may be removed by shearing, combing, or plucking (gently pulling loose wool).
Angoras are bred mainly for their wool because it is silky and soft. They have a humorous appearance, as they oddly resemble a fur ball. Most are calm and docile but should be handled carefully. Grooming is necessary to prevent the fiber from matting and felting on the rabbit. A condition called "wool block" is common in Angora rabbits and should be treated quickly. Sometimes they are shorn in the summer as the long fur can cause the rabbits to overheat. |
Ankara | International relations | International relations |
Ankara | Twin towns and sister cities | Twin towns and sister cities
Ankara is twinned with:
Seoul, South Korea (since 1971)
Islamabad, Pakistan (since 1982)
Kuala Lumpur, Malaysia (since 1984)
Beijing, China (since 1990)
Amman, Jordan (since 1992)
Bishkek, Kyrgyzstan (since 1992)
Budapest, Hungary (since 1992)
Khartoum, Sudan (since 1992)
Moscow, Russia (since 1992)
Sofia, Bulgaria (since 1992)
Havana, Cuba (since 1993)
Kyiv, Ukraine (since 1993)
Ashgabat, Turkmenistan (since 1994)
Kuwait City, Kuwait (since 1994)
Sarajevo, Bosnia and Herzegovina (since 1994)
Tirana, Albania (since 1995)
Tbilisi, Georgia (since 1996)
Ufa, Bashkortostan, Russia (since 1997)
Alanya, Turkey
Bucharest, Romania (since 1998)
Hanoi, Vietnam (since 1998)
Manama, Bahrain (since 2000)
Mogadishu, Somalia (since 2000)
Santiago, Chile (since 2000)
Astana, Kazakhstan (since 2001)
Dushanbe, Tajikistan (since 2003)
Kabul, Afghanistan (since 2003)
Ulaanbaatar, Mongolia (since 2003)
Cairo, Egypt (since 2004)
Chișinău, Moldova (since 2004)
Sana'a, Yemen (since 2004)
Tashkent, Uzbekistan (since 2004)
Pristina, Kosovo (since 2005)
Kazan, Tatarstan, Russia (since 2005)
Kinshasa, Democratic Republic of the Congo (since 2005)
Addis Ababa, Ethiopia (since 2006)
Minsk, Belarus (since 2007)
Zagreb, Croatia (since 2008)
Damascus, Syria (since 2010)
Bissau, Guinea-Bissau (since 2011)
Washington, D.C., US (since 2011)
Bangkok, Thailand (since 2012)
Tehran, Iran (since 2013)
Doha, Qatar (since 2016)
Podgorica, Montenegro (since 7 March 2019)
North Nicosia, Northern Cyprus
Djibouti City, Djibouti (since 2017) |
Ankara | Partner cities | Partner cities
Skopje, North Macedonia (since 1995)
Vienna, Austria |
Ankara | List of notable people | List of notable people |
Ankara | See also | See also
Ankara Agreement
ATO Congresium
Battle of Ancyra
Battle of Ankara
List of bridges in Ankara
List of hospitals in Ankara Province
List of libraries in Ankara
List of tallest buildings in Ankara
Synod of Ancyra
Treaty of Ankara (disambiguation)
Victory Monument (Ankara) |
Ankara | Notes | Notes |
Ankara | References | References |
Ankara | Sources | Sources
|
Ankara | Attribution | Attribution |
Ankara | Further reading | Further reading |
Ankara | External links | External links
Governorate of Ankara
Municipality of Ankara
GCatholic – (former and) Latin titular see
GCatholic – former and titular Armenian Catholic see
Ankara Development Agency
Esenboğa International Airport
Category:Capitals in Europe
Category:Capitals in Asia
Category:Populated places in Ankara Province
Category:Metropolitan areas of Turkey |
Ankara | Table of Content | short description, Etymology, History, Ancient history, Celtic history, Roman history, Byzantine history, Ecclesiastical history, Seljuk and Ottoman history, Turkish republican capital, Geography, Climate, Demographics, Economy and infrastructure, Transportation, Ankara public transportation statistics, Politics, Main sights, Ancient/archeological sites, Ankara Citadel, Roman Theater, Temple of Augustus and Rome, Roman Baths, Roman Road, Column of Julian, Mosques, Kocatepe Mosque, Ahmet Hamdi Akseki Mosque, Yeni (Cenab Ahmet) Mosque, Hacı Bayram Mosque, Ahi Elvan Mosque, Alâeddin Mosque, Modern monuments, Victory Monument, Statue of Atatürk, Monument of Security, Hatti Monument, Korean War Monument, Inns, Suluhan, Çengelhan Rahmi M. Koç Museum, Shopping, Culture, The arts, Music, Theater, Museums, Museum of Anatolian Civilizations, Anıtkabir, Ankara Aviation Museum, Cer Modern, Ankara Ethnography Museum, Mehmet Akif Literature Museum Library, METU Science and Technology Museum / Archaeology Museum, Republic & War of Independence Museum, State Art and Sculpture Museum, TCDD Open Air Steam Locomotive Museum, Sports, Parks, Education, Universities, Fauna, Angora cat, Angora goat, Angora rabbit, International relations, Twin towns and sister cities, Partner cities, List of notable people, See also, Notes, References, Sources, Attribution, Further reading, External links |
Arabic | Short description | Arabic (, , or , ) is a Central Semitic language of the Afroasiatic language family spoken primarily in the Arab world. The ISO assigns language codes to 32 varieties of Arabic, including its standard form of Literary Arabic, known as Modern Standard Arabic, which is derived from Classical Arabic. This distinction exists primarily among Western linguists; Arabic speakers themselves generally do not distinguish between Modern Standard Arabic and Classical Arabic, but rather refer to both as ( "the eloquent Arabic") or simply ().
Arabic is the third most widespread official language after English and French, one of six official languages of the United Nations, and the liturgical language of Islam. Arabic is widely taught in schools and universities around the world and is used to varying degrees in workplaces, governments and the media. During the Middle Ages, Arabic was a major vehicle of culture and learning, especially in science, mathematics and philosophy. As a result, many European languages have borrowed words from it. Arabic influence, mainly in vocabulary, is seen in European languages (mainly Spanish and to a lesser extent Portuguese, Catalan, and Sicilian) owing to the proximity of Europe and the long-lasting Arabic cultural and linguistic presence, mainly in Southern Iberia, during the Al-Andalus era. Maltese is a Semitic language developed from a dialect of Arabic and written in the Latin alphabet. The Balkan languages, including Albanian, Greek, Serbo-Croatian, and Bulgarian, have also acquired many words of Arabic origin, mainly through direct contact with Ottoman Turkish.
Arabic has influenced languages across the globe throughout its history, especially languages where Islam is the predominant religion and in countries that were conquered by Muslims. The most markedly influenced languages are Persian, Turkish, Hindustani (Hindi and Urdu), Kashmiri, Kurdish, Bosnian, Kazakh, Bengali, Malay (Indonesian and Malaysian), Maldivian, Pashto, Punjabi, Albanian, Armenian, Azerbaijani, Sicilian, Spanish, Greek, Bulgarian, Tagalog, Sindhi, Odia, Hebrew and African languages such as Hausa, Amharic, Tigrinya, Somali, Tamazight, and Swahili. Conversely, Arabic has borrowed some words (mostly nouns) from other languages, including its sister-language Aramaic, Persian, Greek, and Latin and to a lesser extent and more recently from Turkish, English, French, and Italian.
Arabic is spoken by as many as 380 million speakers, both native and non-native, in the Arab world, making it the fifth most spoken language in the world and the fourth most used language on the internet in terms of users. It also serves as the liturgical language of more than 2 billion Muslims. In 2011, Bloomberg Businessweek ranked Arabic the fourth most useful language for business, after English, Mandarin Chinese, and French. Arabic is written with the Arabic alphabet, an abjad script that is written from right to left. |
Arabic | Classification | 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 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 of Proto-Arabic can be reconstructed with confidence:
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. |
Arabic | History | History |
Arabic | Old Arabic | Old Arabic
Arabia had a wide variety of Semitic languages in antiquity. The term "Arab" was initially used to describe those living in the Arabian Peninsula, as perceived by geographers from ancient Greece. In the southwest, various Central Semitic languages both belonging to and outside the Ancient South Arabian family (e.g. Southern Thamudic) were spoken. It is believed that the ancestors of the Modern South Arabian languages (non-Central Semitic languages) were 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. 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 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 during the Iron Age.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. 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 evolved 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, Jebel Usays, Harran, ). 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 is referred to by linguists as "Quranic Arabic", as distinct from its codification soon thereafter into "Classical Arabic". |
Arabic | Classical Arabic | 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 Quran 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. |
Arabic | Standardization | 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 ( nuqaṭu‿l-i'jām "pointing for non-Arabs") and indicate vocalization ( at-tashkīl). 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. |
Arabic | Spread | 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. |
Arabic | Development | 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 .Bernards, Monique, "Ibn Jinnī", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. Consulted online on 27 May 2021
First published online: 2021
First print edition: 9789004435964, 20210701, 2021–4
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. |
Arabic | Neo-Arabic | 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. |
Arabic | Nahda | 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 sayyārah 'automobile' or bākhirah '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 the 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. |
Arabic | Classical, Modern Standard and spoken Arabic | 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.250px|thumb|alt=|Safaitic inscriptionClassical 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.Abdulkafi Albirini. 2016. Modern Arabic Sociolinguistics (pp. 34–35).
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 greatly simplified system is used, approximating the system of the conservative spoken varieties.
thumb|Arabic Swadesh list (1–100)
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').
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."Arabic Language." Microsoft Encarta Online Encyclopedia 2009. 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.Trentman, E. and Shiri, S., 2020. The Mutual Intelligibility of Arabic Dialects. Critical Multilingualism Studies, 8(1), pp.104–134.thumb|The Namara inscription, a sample of Nabataean script, considered a direct precursor of Arabic scriptThe 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. |
Arabic | Status and usage | Status and usage |
Arabic | Diglossia | 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.Janet C.E. Watson, The Phonology and Morphology of Arabic , Introduction, p. xix. Oxford: Oxford University Press, 2007. Proceedings and Debates of the 107th United States Congress Congressional Record, p. 10,462. Washington, DC: United States Government Printing Office, 2002.Shalom Staub, Yemenis in New York City: The Folklore of Ethnicity , p. 124. Philadelphia: Balch Institute for Ethnic Studies, 1989. Daniel Newman, Arabic-English Thematic Lexicon , p. 1. London: Routledge, 2007. Rebecca L. Torstrick and Elizabeth Faier, Culture and Customs of the Arab Gulf States , p. 41. Santa Barbara: ABC-CLIO, 2009. Some of these dialects can be considered to constitute separate languages which may have "sub-dialects" of their own.Walter J. Ong, Interfaces of the Word: Studies in the Evolution of Consciousness and Culture , p. 32. Ithaca, NY: Cornell University Press, 2012. 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.
thumb|upright|Flag of the Arab League, used in some cases for the Arabic language
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, Serbian and Croatian, Scots and English, etc. In contrast to speakers of Hindi and Urdu who claim they cannot understand each other even when they can, speakers of the varieties of Arabic will claim they can all understand each other even when they cannot.Clive Holes, Modern Arabic: Structures, Functions, and Varieties , p. 3. Washington, DC: Georgetown University Press, 2004.
While there is a minimum level of comprehension between all Arabic dialects, this level can increase or decrease based on geographic proximity: for example, Levantine and Gulf speakers understand each other much better than they do speakers from the Maghreb. The issue of diglossia between spoken and written language is a complicating factor: A single written form, differing sharply from any of the spoken varieties learned natively, unites several sometimes divergent spoken forms. For political reasons, Arabs mostly assert that they all speak a single language, despite mutual incomprehensibility among differing spoken versions.Nizar Y. Habash,Introduction to Arabic Natural Language Processing , pp. 1–2. San Rafael, CA: Morgan & Claypool, 2010.
From a linguistic standpoint, it is often said that the various spoken varieties of Arabic differ among each other collectively about as much as the Romance languages.Bernard Bate, Tamil Oratory and the Dravidian Aesthetic: Democratic Practice in South India , pp. 14–15. New York: Columbia University Press, 2013. This is an apt comparison in a number of ways. The period of divergence from a single spoken form is similar—perhaps 1500 years for Arabic, 2000 years for the Romance languages. Also, while it is comprehensible to people from the Maghreb, a linguistically innovative variety such as Moroccan Arabic is essentially incomprehensible to Arabs from the Mashriq, much as French is incomprehensible to Spanish or Italian speakers but relatively easily learned by them. This suggests that the spoken varieties may linguistically be considered separate languages.thumb|upright|Flag used in some cases for the Arabic language (Flag of the Kingdom of Hejaz 1916–1925). The flag contains the four Pan-Arab colors: black, white, green and red. |alt= |
Arabic | Status in the Arab world vis-à-vis other languages | Status in the Arab world vis-à-vis other languages
With the sole example of Medieval linguist Abu Hayyan al-Gharnati – who, while a scholar of the Arabic language, was not ethnically Arab – Medieval scholars of the Arabic language made no efforts at studying comparative linguistics, considering all other languages inferior.
In modern times, the educated upper classes in the Arab world have taken a nearly opposite view. Yasir Suleiman wrote in 2011 that "studying and knowing English or French in most of the Middle East and North Africa have become a badge of sophistication and modernity and ... feigning, or asserting, weakness or lack of facility in Arabic is sometimes paraded as a sign of status, class, and perversely, even education through a mélange of code-switching practises."Suleiman, p. 93 |
Arabic | As a foreign language | As a foreign language
Arabic has been taught worldwide in many elementary and secondary schools, especially Muslim schools. Universities around the world have classes that teach Arabic as part of their foreign languages, Middle Eastern studies, and religious studies courses. Arabic language schools exist to assist students to learn Arabic outside the academic world. There are many Arabic language schools in the Arab world and other Muslim countries. Because the Quran is written in Arabic and all Islamic terms are in Arabic, millions of Muslims (both Arab and non-Arab) study the language.
Software and books with tapes are an important part of Arabic learning, as many of Arabic learners may live in places where there are no academic or Arabic language school classes available. Radio series of Arabic language classes are also provided from some radio stations. A number of websites on the Internet provide online classes for all levels as a means of distance education; most teach Modern Standard Arabic, but some teach regional varieties from numerous countries. |
Arabic | Vocabulary | Vocabulary |
Arabic | Lexicography | Lexicography |
Arabic | Pre-modern Arabic lexicography | Pre-modern Arabic lexicography
The tradition of Arabic lexicography extended for about a millennium before the modern period. Early lexicographers ( lughawiyyūn) sought to explain words in the Quran that were unfamiliar or had a particular contextual meaning, and to identify words of non-Arabic origin that appear in the Quran. They gathered shawāhid ( 'instances of attested usage') from poetry and the speech of the Arabs—particularly the Bedouin () who were perceived to speak the "purest," most eloquent form of Arabic—initiating a process of jamʿu‿l-luɣah ( 'compiling the language') which took place over the 8th and early 9th centuries.thumb|Arabic from the Quran in the old Hijazi dialect (Hijazi script, 7th century AD)Kitāb al-'Ayn (), attributed to Al-Khalil ibn Ahmad al-Farahidi, is considered the first lexicon to include all Arabic roots; it sought to exhaust all possible root permutations—later called taqālīb ()—calling those that are actually used mustaʿmal () and those that are not used muhmal (). Lisān al-ʿArab (1290) by Ibn Manzur gives 9,273 roots, while Tāj al-ʿArūs (1774) by Murtada az-Zabidi gives 11,978 roots.
This lexicographic tradition was traditionalist and corrective in nature—holding that linguistic correctness and eloquence derive from Qurʾānic usage, , and Bedouin speech—positioning itself against laḥnu‿l-ʿāmmah (), the solecism it viewed as defective. |
Arabic | Western lexicography of Arabic | Western lexicography of Arabic
In the second half of the 19th century, the British Arabist Edward William Lane, working with the Egyptian scholar , compiled the Arabic–English Lexicon by translating material from earlier Arabic lexica into English. The German Arabist Hans Wehr, with contributions from Hedwig Klein, compiled the Arabisches Wörterbuch für die Schriftsprache der Gegenwart (1952), later translated into English as A Dictionary of Modern Written Arabic (1961), based on established usage, especially in literature. |
Arabic | Modern Arabic lexicography | Modern Arabic lexicography
The Academy of the Arabic Language in Cairo sought to publish a historical dictionary of Arabic in the vein of the Oxford English Dictionary, tracing the changes of meanings and uses of Arabic words over time. A first volume of Al-Muʿjam al-Kabīr was published in 1956 under the leadership of Taha Hussein. The project is not yet complete; its 15th volume, covering the letter ṣād, was published in 2022. |
Arabic | Loanwords | Loanwords
thumb|The Qur'an has served and continues to serve as a fundamental reference for Arabic. (Maghrebi Kufic script, Blue Qur'an, 9th–10th century.)
The most important sources of borrowings into (pre-Islamic) Arabic are from the related (Semitic) languages Aramaic,See the seminal study by Siegmund Fraenkel, Die aramäischen Fremdwörter im Arabischen, Leiden 1886 (repr. 1962) which used to be the principal, international language of communication throughout the ancient Near and Middle East, and Ethiopic. Many cultural, religious and political terms have entered Arabic from Iranian languages, notably Middle Persian, Parthian, and (Classical) Persian,See for instance Wilhelm Eilers, "Iranisches Lehngut im Arabischen", Actas IV. Congresso des Estudos Árabes et Islâmicos, Coimbra, Lisboa, Leiden 1971, with earlier references. and Hellenistic Greek (kīmiyāʼ has as origin the Greek khymia, meaning in that language the melting of metals; see Roger Dachez, Histoire de la Médecine de l'Antiquité au XXe siècle, Tallandier, 2008, p. 251), alembic (distiller) from ambix (cup), almanac (climate) from almenichiakon (calendar).
For the origin of the last three borrowed words, see Alfred-Louis de Prémare, Foundations of Islam, Seuil, L'Univers Historique, 2002. Some Arabic borrowings from Semitic or Persian languages are, as presented in De Prémare's above-cited book:
madīnah/medina (مدينة, city or city square), a word of Aramaic origin ܡܕ݂ܝܼܢ݇ܬܵܐ məḏī(n)ttā (in which it means "state/city").
jazīrah (جزيرة), as in the well-known form الجزيرة "Al-Jazeera", means "island" and has its origin in the Syriac ܓܵܙܲܪܬܵܐ gāzartā.
lāzaward (لازورد) is taken from Persian لاژورد lājvard, the name of a blue stone, lapis lazuli. This word was borrowed in several European languages to mean (light) blue – azure in English, azur in French and azul in Portuguese and Spanish.
thumb|Evolution of early Arabic script (9th–11th century), with the Basmala as an example, from kufic manuscripts:
(1) Early 9th century, script with no dots or diacritic marks;(2) and (3) 9th–10th century under the Abbasid dynasty, Abu al-Aswad's system established red dots with each arrangement or position indicating a different short vowel; later, a second black-dot system was used to differentiate between letters like and ;
(4) 11th century, in al-Farāhidi's system (system used today) dots were changed into shapes resembling the letters to transcribe the corresponding long vowels.A comprehensive overview of the influence of other languages on Arabic is found in Lucas & Manfredi (2020). |
Arabic | Influence on other languages | Influence on other languages
The influence of Arabic has been most important in Islamic countries, because it is the language of the Islamic sacred book, the Quran. Arabic is also an important source of vocabulary for languages such as Amharic, Azerbaijani, Baluchi, Bengali, Berber, Bosnian, Chaldean, Chechen, Chittagonian, Croatian, Dagestani, Dhivehi, English, German, Gujarati, Hausa, Hindi, Kazakh, Kurdish, Kutchi, Kyrgyz, Malay (Malaysian and Indonesian), Pashto, Persian, Punjabi, Rohingya, Romance languages (French, Catalan, Italian, Portuguese, Sicilian, Spanish, etc.) Saraiki, Sindhi, Somali, Sylheti, Swahili, Tagalog, Tigrinya, Turkish, Turkmen, Urdu, Uyghur, Uzbek, Visayan and Wolof, as well as other languages in countries where these languages are spoken. Modern Hebrew has been also influenced by Arabic especially during the process of revival, as MSA was used as a source for modern Hebrew vocabulary and roots.
English has many Arabic loanwords, some directly, but most via other Mediterranean languages. Examples of such words include admiral, adobe, alchemy, alcohol, algebra, algorithm, alkaline, almanac, amber, arsenal, assassin, candy, carat, cipher, coffee, cotton, ghoul, hazard, jar, kismet, lemon, loofah, magazine, mattress, sherbet, sofa, sumac, tariff, and zenith. Other languages such as Maltese and Kinubi derive ultimately from Arabic, rather than merely borrowing vocabulary or grammatical rules.
Terms borrowed range from religious terminology (like Berber taẓallit, "prayer", from salat ( )), academic terms (like Uyghur mentiq, "logic"), and economic items (like English coffee) to placeholders (like Spanish , "so-and-so"), everyday terms (like Hindustani lekin, "but", or Spanish and French , meaning "cup"), and expressions (like Catalan , "galore, in quantity"). Most Berber varieties (such as Kabyle), along with Swahili, borrow some numbers from Arabic. Most Islamic religious terms are direct borrowings from Arabic, such as (ṣalāh), "prayer", and (imām), "prayer leader".
In languages not directly in contact with the Arab world, Arabic loanwords are often transferred indirectly via other languages rather than being transferred directly from Arabic. For example, most Arabic loanwords in Hindustani and Turkish entered through Persian. Older Arabic loanwords in Hausa were borrowed from Kanuri. Most Arabic loanwords in Yoruba entered through Hausa.
Arabic words made their way into several West African languages as Islam spread across the Sahara. Variants of Arabic words such as kitāb ("book") have spread to the languages of African groups who had no direct contact with Arab traders.
Since, throughout the Islamic world, Arabic occupied a position similar to that of Latin in Europe, many of the Arabic concepts in the fields of science, philosophy, commerce, etc. were coined from Arabic roots by non-native Arabic speakers, notably by Aramaic and Persian translators, and then found their way into other languages. This process of using Arabic roots, especially in Kurdish and Persian, to translate foreign concepts continued through to the 18th and 19th centuries, when swaths of Arab-inhabited lands were under Ottoman rule. |
Arabic | Spoken varieties | Spoken varieties
thumb|center|upright=3|Geographical distribution of the varieties of Arabic per Ethnologue and other sources:
Colloquial Arabic is a collective term for the spoken dialects of Arabic used throughout the Arab world, which differ radically from the literary language. The main dialectal division is between the varieties within and outside of the Arabian peninsula, followed by that between sedentary varieties and the much more conservative Bedouin varieties. All the varieties outside of the Arabian peninsula, which include the large majority of speakers, have many features in common with each other that are not found in Classical Arabic. This has led researchers to postulate the existence of a prestige koine dialect in the one or two centuries immediately following the Arab conquest, whose features eventually spread to all newly conquered areas. These features are present to varying degrees inside the Arabian peninsula. Generally, the Arabian peninsula varieties have much more diversity than the non-peninsula varieties, but these have been understudied.
thumb|274x274px|A copy of the Qur'an by Ibn al-Bawwab in the year 1000/1001 CE, thought to be the earliest existing example of a Qur'an written in a cursive script.
Within the non-peninsula varieties, the largest difference is between the non-Egyptian North African dialects, especially Moroccan Arabic, and the others. Moroccan Arabic in particular is hardly comprehensible to Arabic speakers east of Libya (although the converse is not true, in part due to the popularity of Egyptian films and other media).
One factor in the differentiation of the dialects is influence from the languages previously spoken in the areas, which have typically provided many new words and have sometimes also influenced pronunciation or word order. However, a more weighty factor for most dialects is, as among Romance languages, retention (or change of meaning) of different classical forms. Thus Iraqi aku, Levantine and Peninsular fīh and North African kayən all mean 'there is', and all come from Classical Arabic forms (yakūn, fīhi, kā'in respectively), but now sound very different. |
Arabic | Koiné | Koiné
According to Charles A. Ferguson, the following are some of the characteristic features of the koiné that underlies all the modern dialects outside the Arabian peninsula. Although many other features are common to most or all of these varieties, Ferguson believes that these features in particular are unlikely to have evolved independently more than once or twice and together suggest the existence of the koine:
Loss of the dual number except on nouns, with consistent plural agreement (cf. feminine singular agreement in plural inanimates).
Change of a to i in many affixes (e.g., non-past-tense prefixes ti- yi- ni-; wi- 'and'; il- 'the'; feminine -it in the construct state).
Loss of third-weak verbs ending in w (which merge with verbs ending in y).
Reformation of geminate verbs, e.g., 'I untied' → .
Conversion of separate words lī 'to me', laka 'to you', etc. into indirect-object clitic suffixes.
Certain changes in the cardinal number system, e.g., 'five days' → , where certain words have a special plural with prefixed t.
Loss of the feminine elative (comparative).
Adjective plurals of the form 'big' → .
Change of nisba suffix > .
Certain lexical items, e.g., 'bring' < 'come with'; 'see'; 'what' (or similar) < 'which thing'; (relative pronoun).
Merger of and in most or all positions. |
Arabic | Dialect groups | Dialect groups
Egyptian Arabic, spoken by 67 million people in Egypt. It is one of the most understood varieties of Arabic, due in large part to the widespread distribution of Egyptian films and television shows throughout the Arabic-speaking world.
Levantine Arabic, spoken by about 44 million people in Lebanon, Syria, Jordan, Palestine, Israel, and Turkey.
Lebanese Arabic is a variety of Levantine Arabic spoken primarily in Lebanon.
Jordanian Arabic is a continuum of mutually intelligible varieties of Levantine Arabic spoken by the population of the Kingdom of Jordan.
Palestinian Arabic is a name of several dialects of the subgroup of Levantine Arabic spoken by the Palestinians in Palestine, by Arab citizens of Israel and in most Palestinian populations around the world.
Samaritan Arabic, spoken by only several hundred in the Nablus region.
Cypriot Maronite Arabic, spoken in Cyprus by around 9,800 people (2013 UNSD).
Maghrebi Arabic, also called "Darija", spoken by about 70 million people in Morocco, Algeria, Tunisia and Libya. It also forms the basis of Maltese via the extinct Sicilian Arabic dialect.Borg, Albert J.; Azzopardi-Alexander, Marie (1997). Maltese. Routledge. . Maghrebi Arabic is very hard to understand for Arabic speakers from the Mashriq or Mesopotamia, the most comprehensible being Libyan Arabic and the most difficult Moroccan Arabic. The others such as Algerian Arabic can be considered in between the two in terms of difficulty.
Libyan Arabic, spoken in Libya and neighboring countries.
Tunisian Arabic, spoken in Tunisia and north-eastern Algeria.
Algerian Arabic, spoken in Algeria.
Judeo-Algerian Arabic was spoken by Jews in Algeria until 1962, now it is spoken by a few elderly Algerian Jews in France and Israel.
Moroccan Arabic, spoken in Morocco.
Hassaniya Arabic (3 million speakers), spoken in Mauritania, Western Sahara, some parts of the Azawad in northern Mali, southern Morocco, and south-western Algeria.
Andalusian Arabic, spoken in Spain until the 16th century.
Siculo-Arabic (Sicilian Arabic), was spoken in Sicily and Malta between the end of the 9th century and the end of the 12th century and eventually evolved into the Maltese language.
Maltese, spoken on the island of Malta, is the only fully separate standardized language to have originated from an Arabic dialect, the extinct Siculo-Arabic dialect, with independent literary norms. Maltese has evolved independently of Modern Standard Arabic and its varieties into a standardized language over the past 800 years in a gradual process of Latinisation. Maltese is therefore considered an exceptional descendant of Arabic that has no diglossic relationship with Standard Arabic or Classical Arabic. Maltese is different from Arabic and other Semitic languages since its morphology has been deeply influenced by Romance languages, Italian and Sicilian. It is the only Semitic language written in the Latin script. In terms of basic everyday language, speakers of Maltese are reported to be able to understand less than a third of what is said to them in Tunisian Arabic, which is related to Siculo-Arabic, whereas speakers of Tunisian are able to understand about 40% of what is said to them in Maltese. This asymmetric intelligibility is considerably lower than the mutual intelligibility found between Maghrebi Arabic dialects. Maltese has its own dialects, with urban varieties of Maltese being closer to Standard Maltese than rural varieties.Isserlin (1986). Studies in Islamic History and Civilization,
Mesopotamian Arabic, spoken by about 41.2 million people in Iraq (where it is called "Aamiyah"), eastern Syria and southwestern Iran (Khuzestan) and in the southeastern of Turkey (in the eastern Mediterranean, Southeastern Anatolia Region).
North Mesopotamian Arabic is a spoken north of the Hamrin Mountains in Iraq, in western Iran, northern Syria, and in southeastern Turkey (in the eastern Mediterranean Region, Southeastern Anatolia Region, and southern Eastern Anatolia Region).
Judeo-Mesopotamian Arabic, also known as Iraqi Judeo Arabic and Yahudic, is a variety of Arabic spoken by Iraqi Jews of Mosul.
Baghdad Arabic is the Arabic dialect spoken in Baghdad, and the surrounding cities and it is a subvariety of Mesopotamian Arabic.
Baghdad Jewish Arabic is the dialect spoken by the Iraqi Jews of Baghdad.
South Mesopotamian Arabic (Basrawi dialect) is the dialect spoken in southern Iraq, such as Basra, Dhi Qar, and Najaf.
Khuzestani Arabic, spoken in the Iranian province of Khuzestan. This is a mix of Southern Mesopotamian Arabic and Gulf Arabic.
Khorasani Arabic, spoken in the Iranian province of Khorasan.
Kuwaiti Arabic is a Gulf Arabic dialect spoken in Kuwait.
Sudanese Arabic, spoken by 17 million people in Sudan and some parts of southern Egypt. Sudanese Arabic is quite distinct from the dialect of its neighbor to the north; rather, the Sudanese have a dialect similar to the Hejazi dialect.
Juba Arabic, spoken in South Sudan and southern far Sudan.
Gulf Arabic, spoken by around four million people, predominantly in Kuwait, Bahrain, some parts of Oman, eastern Saudi Arabia coastal areas and some parts of UAE and Qatar. Also spoken in Iran's Bushehr and Hormozgan provinces. Although Gulf Arabic is spoken in Qatar, most Qatari citizens speak Najdi Arabic (Bedawi).
Omani Arabic, distinct from the Gulf Arabic of Eastern Arabia and Bahrain, spoken in Central Oman. With its oil wealth and mobility it has spread to various areas of the former Sultanate of Muscat, especially Zanzibar and the Swahili Coast.
Hadhrami Arabic, spoken by around 8 million people, predominantly in Hadhramaut, and in parts of the Arabian Peninsula, South and Southeast Asia, and East Africa by Hadhrami descendants.
Indonesian Arabic, spoken in Arab ethnic enclaves in Indonesia, especially along the north coast of Java. It has about 60,000 speakers according to a rough estimate in 2010.
Yemeni Arabic, spoken in Yemen, and southern Saudi Arabia by 15 million people. Similar to Gulf Arabic.
Najdi Arabic, spoken by around 10 million people, mainly spoken in Najd, central and northern Saudi Arabia. Most Qatari citizens speak Najdi Arabic (Bedawi).
Hejazi Arabic (6 million speakers), spoken in Hejaz, western Saudi Arabia.
Saharan Arabic spoken in some parts of Algeria, Niger and Mali.
Baharna Arabic (800,000 speakers), spoken by Bahrani Shias in Bahrain and Qatif, the dialect exhibits many big differences from Gulf Arabic. It is also spoken to a lesser extent in Oman.
Judeo-Arabic dialects – these are the dialects spoken by the Jews that had lived or continue to live in the Arab World. As Jewish migration to Israel took hold, the language did not thrive and is now considered endangered. So-called Qəltu Arabic.
Chadian Arabic, spoken in Chad, Sudan, some parts of South Sudan, Central African Republic, Niger, Nigeria, and Cameroon.
Central Asian Arabic, spoken in Uzbekistan, Tajikistan, and Afghanistan by around 8,000 people. Tajiki Arabic is highly endangered.
Shirvani Arabic, spoken in Azerbaijan and Dagestan until the 1930s, now extinct. |
Arabic | Phonology | Phonology
While many languages have numerous dialects that differ in phonology, contemporary spoken Arabic is more properly described as a continuum of varieties. Modern Standard Arabic (MSA), is the standard variety shared by educated speakers throughout Arabic-speaking regions. MSA is used in writing in formal print media and orally in newscasts, speeches and formal declarations of numerous types.
Modern Standard Arabic has 28 consonant phonemes and 6 vowel phonemes. All phonemes contrast between "emphatic" (pharyngealized) consonants and non-emphatic ones. Some of these phonemes have coalesced in the various modern dialects, while new phonemes have been introduced through borrowing or phonemic splits. A "phonemic quality of length" applies to consonants as well as vowels. |
Arabic | Grammar | Grammar
thumb|upright=1.5|right|Examples of how the Arabic root and form system works
The grammar of Arabic has similarities with the grammar of other Semitic languages. Some of the typical differences between Standard Arabic () and vernacular varieties are a loss of morphological markings of grammatical case, changes in word order, a shift toward more analytic morphosyntax, loss of grammatical mood, and loss of the inflected passive voice. |
Arabic | Literary Arabic | Literary Arabic
As in other Semitic languages, Arabic has a complex and unusual morphology, i.e. method of constructing words from a basic root. Arabic has a nonconcatenative "root-and-pattern" morphology: A root consists of a set of bare consonants (usually three), which are fitted into a discontinuous pattern to form words. For example, the word for 'I wrote' is constructed by combining the root 'write' with the pattern 'I Xed' to form 'I wrote'.
Other verbs meaning 'I Xed' will typically have the same pattern but with different consonants, e.g. 'I read', 'I ate', 'I went', although other patterns are possible, e.g. 'I drank', 'I said', 'I spoke', where the subpattern used to signal the past tense may change but the suffix is always used.
From a single root , numerous words can be formed by applying different patterns:
'I wrote'
'I had (something) written'
'I corresponded (with someone)'
'I dictated'
'I subscribed'
'we corresponded with each other'
'I write'
'I have (something) written'
'I correspond (with someone)'
'I dictate'
'I subscribe'
'we correspond each other'
'it was written'
'it was dictated'
'written'
'dictated'
'book'
'books'
'writer'
'writers'
'desk, office'
'library, bookshop'
etc. |
Arabic | Nouns and adjectives | Nouns and adjectives
Nouns in Literary Arabic have three grammatical cases (nominative, accusative, and genitive [also used when the noun is governed by a preposition]); three numbers (singular, dual and plural); two genders (masculine and feminine); and three "states" (indefinite, definite, and construct). The cases of singular nouns, other than those that end in long ā, are indicated by suffixed short vowels (/-u/ for nominative, /-a/ for accusative, /-i/ for genitive).
The feminine singular is often marked by /-at/, which is pronounced as /-ah/ before a pause. Plural is indicated either through endings (the sound plural) or internal modification (the broken plural). Definite nouns include all proper nouns, all nouns in "construct state" and all nouns which are prefixed by the definite article /al-/. Indefinite singular nouns, other than those that end in long ā, add a final /-n/ to the case-marking vowels, giving /-un/, /-an/ or /-in/, which is also referred to as nunation or tanwīn.
Adjectives in Literary Arabic are marked for case, number, gender and state, as for nouns. The plural of all non-human nouns is always combined with a singular feminine adjective, which takes the /-at/ suffix.
Pronouns in Literary Arabic are marked for person, number and gender. There are two varieties, independent pronouns and enclitics. Enclitic pronouns are attached to the end of a verb, noun or preposition and indicate verbal and prepositional objects or possession of nouns. The first-person singular pronoun has a different enclitic form used for verbs ( /-nī/) and for nouns or prepositions ( /-ī/ after consonants, /-ya/ after vowels).
Nouns, verbs, pronouns and adjectives agree with each other in all respects. Non-human plural nouns are grammatically considered to be feminine singular. A verb in a verb-initial sentence is marked as singular regardless of its semantic number when the subject of the verb is explicitly mentioned as a noun. Numerals between three and ten show "chiasmic" agreement, in that grammatically masculine numerals have feminine marking and vice versa. |
Arabic | Verbs | Verbs
Verbs in Literary Arabic are marked for person (first, second, or third), gender, and number. They are conjugated in two major paradigms (past and non-past); two voices (active and passive); and six moods (indicative, imperative, subjunctive, jussive, shorter energetic and longer energetic); the fifth and sixth moods, the energetics, exist only in Classical Arabic but not in MSA.Rydin, Karin C. (2005). A reference grammar of Modern Standard Arabic. New York: Cambridge University Press. There are two participles, active and passive, and a verbal noun, but no infinitive.
The past and non-past paradigms are sometimes termed perfective and imperfective, indicating the fact that they actually represent a combination of tense and aspect. The moods other than the indicative occur only in the non-past, and the future tense is signaled by prefixing or onto the non-past. The past and non-past differ in the form of the stem (e.g., past vs. non-past ), and use completely different sets of affixes for indicating person, number and gender: In the past, the person, number and gender are fused into a single suffixal morpheme, while in the non-past, a combination of prefixes (primarily encoding person) and suffixes (primarily encoding gender and number) are used. The passive voice uses the same person/number/gender affixes but changes the vowels of the stem.
The following shows a paradigm of a regular Arabic verb, 'to write'. In Modern Standard, the energetic mood, in either long or short form, which has the same meaning, is almost never used. |
Arabic | Derivation | Derivation
Like other Semitic languages, and unlike most other languages, Arabic makes much more use of nonconcatenative morphology, applying many templates applied to roots, to derive words than adding prefixes or suffixes to words.
For verbs, a given root can occur in many different derived verb stems, of which there are about fifteen, each with one or more characteristic meanings and each with its own templates for the past and non-past stems, active and passive participles, and verbal noun. These are referred to by Western scholars as "Form I", "Form II", and so on through "Form XV", although Forms XI to XV are rare.
These stems encode grammatical functions such as the causative, intensive and reflexive. Stems sharing the same root consonants represent separate verbs, albeit often semantically related, and each is the basis for its own conjugational paradigm. As a result, these derived stems are part of the system of derivational morphology, not part of the inflectional system.
Examples of the different verbs formed from the root 'write' (using 'red' for Form IX, which is limited to colors and physical defects):
+ Most of these forms are exclusively Classical Arabic Form Past Meaning Non-past Meaning I 'he wrote' 'he writes' II 'he made (someone) write' "he makes (someone) write" III 'he corresponded with, wrote to (someone)' 'he corresponds with, writes to (someone)' IV 'he dictated' 'he dictates' V nonexistent nonexistent VI 'he corresponded (with someone, esp. mutually)' 'he corresponds (with someone, esp. mutually)' VII 'he subscribed' 'he subscribes' VIII 'he copied' 'he copies' IX 'he turned red' 'he turns red' X 'he asked (someone) to write' 'he asks (someone) to write'
Form II is sometimes used to create transitive denominative verbs (verbs built from nouns); Form V is the equivalent used for intransitive denominatives.
The associated participles and verbal nouns of a verb are the primary means of forming new lexical nouns in Arabic. This is similar to the process by which, for example, the English gerund "meeting" (similar to a verbal noun) has turned into a noun referring to a particular type of social, often work-related event where people gather together to have a "discussion" (another lexicalized verbal noun). Another fairly common means of forming nouns is through one of a limited number of patterns that can be applied directly to roots, such as the "nouns of location" in ma- (e.g. 'desk, office' < 'write', 'kitchen' < 'cook').
The only three genuine suffixes are as follows:
The feminine suffix -ah; variously derives terms for women from related terms for men, or more generally terms along the same lines as the corresponding masculine, e.g. 'library' (also a writing-related place, but different from , as above).
The nisbah suffix -iyy-. This suffix is extremely productive, and forms adjectives meaning "related to X". It corresponds to English adjectives in -ic, -al, -an, -y, -ist, etc.
The feminine nisbah suffix -iyyah. This is formed by adding the feminine suffix -ah onto nisba adjectives to form abstract nouns. For example, from the basic root 'share' can be derived the Form VIII verb 'to cooperate, participate', and in turn its verbal noun 'cooperation, participation' can be formed. This in turn can be made into a nisbah adjective 'socialist', from which an abstract noun 'socialism' can be derived. Other recent formations are 'republic' (lit. "public-ness", < 'multitude, general public'), and the Gaddafi-specific variation 'people's republic' (lit. "masses-ness", < 'the masses', pl. of , as above). |
Arabic | Colloquial varieties | Colloquial varieties
The spoken dialects have lost the case distinctions and make only limited use of the dual (it occurs only on nouns and its use is no longer required in all circumstances). They have lost the mood distinctions other than imperative, but many have since gained new moods through the use of prefixes (most often /bi-/ for indicative vs. unmarked subjunctive). They have also mostly lost the indefinite "nunation" and the internal passive.
The following is an example of a regular verb paradigm in Egyptian Arabic.
+ Example of a regular Form I verb in Egyptian Arabic, kátab/yíktib "write" Tense/Mood Past Present Subjunctive Present Indicative Future Imperative Singular 1st katáb-t á-ktib bá-ktib ḥá-ktib" 2nd masculine katáb-t tí-ktib bi-tí-ktib ḥa-tí-ktib í-ktib feminine katáb-ti ti-ktíb-i bi-ti-ktíb-i ḥa-ti-ktíb-i i-ktíb-i 3rd masculine kátab yí-ktib bi-yí-ktib ḥa-yí-ktib" feminine kátab-it tí-ktib bi-tí-ktib ḥa-tí-ktib Plural 1st katáb-na ní-ktib bi-ní-ktib ḥá-ní-ktib" 2nd katáb-tu ti-ktíb-u bi-ti-ktíb-u ḥa-ti-ktíb-u i-ktíb-u 3rd kátab-u yi-ktíb-u bi-yi-ktíb-u ḥa-yi-ktíb-u" |
Arabic | Writing system {{anchor | Writing system
thumb|Arabic calligraphy written by a Malay Muslim in Malaysia. The calligrapher is making a rough draft.
The Arabic alphabet derives from the Aramaic through Nabatean, to which it bears a loose resemblance like that of Coptic or Cyrillic scripts to Greek script. Traditionally, there were several differences between the Western (North African) and Middle Eastern versions of the alphabet—in particular, the faʼ had a dot underneath and qaf a single dot above in the Maghreb, and the order of the letters was slightly different (at least when they were used as numerals).
However, the old Maghrebi variant has been abandoned except for calligraphic purposes in the Maghreb itself, and remains in use mainly in the Quranic schools (zaouias) of West Africa. Arabic, like all other Semitic languages (except for the Latin-written Maltese, and the languages with the Ge'ez script), is written from right to left. There are several styles of scripts such as thuluth, muhaqqaq, tawqi, rayhan, and notably naskh, which is used in print and by computers, and ruqʻah, which is commonly used for correspondence.
Originally Arabic was made up of only rasm without diacritical marks Later diacritical points (which in Arabic are referred to as nuqaṯ) were added (which allowed readers to distinguish between letters such as b, t, th, n and y). Finally signs known as Tashkil were used for short vowels known as harakat and other uses such as final postnasalized or long vowels.
Arabic AlphabetWikipedia
RomanizationValue in MSA
(IPA)Contextual formsIsolated formNo.FinalMedialInitial123 or 4*56 or 78 or 9101112 or 1314151617 or 18 or 1920212223242526 and , 27 and , 28ʾ or -
Notes:
Modern Standard Arabic (Literary Arabic) can be pronounced or (or only in Egypt) depending on the speaker's regional dialect.
The Hamza can be considered a letter and plays an important role in Arabic spelling but it is not considered part of the alphabet, it has different written forms depending on its position in the word, check Hamza. |
Arabic | Calligraphy | Calligraphy
After Khalil ibn Ahmad al Farahidi finally fixed the Arabic script around 786, many styles were developed, both for the writing down of the Quran and other books, and for inscriptions on monuments as decoration.
Arabic calligraphy has not fallen out of use as calligraphy has in the Western world, and is still considered by Arabs as a major art form; calligraphers are held in great esteem. Being cursive by nature, unlike the Latin script, Arabic script is used to write down a verse of the Quran, a hadith, or a proverb. The composition is often abstract, but sometimes the writing is shaped into an actual form such as that of an animal. One of the current masters of the genre is Hassan Massoudy.
In modern times the intrinsically calligraphic nature of the written Arabic form is haunted by the thought that a typographic approach to the language, necessary for digitized unification, will not always accurately maintain meanings conveyed through calligraphy. |
Arabic | Romanization | Romanization
There are a number of different standards for the romanization of Arabic, i.e. methods of accurately and efficiently representing Arabic with the Latin script. There are various conflicting motivations involved, which leads to multiple systems. Some are interested in transliteration, i.e. representing the spelling of Arabic, while others focus on transcription, i.e. representing the pronunciation of Arabic. (They differ in that, for example, the same letter is used to represent both a consonant, as in "you" or "yet", and a vowel, as in "me" or "eat".)
Some systems, e.g. for scholarly use, are intended to accurately and unambiguously represent the phonemes of Arabic, generally making the phonetics more explicit than the original word in the Arabic script. These systems are heavily reliant on diacritical marks such as "š" for the sound equivalently written sh in English. Other systems (e.g. the Bahá'í orthography) are intended to help readers who are neither Arabic speakers nor linguists with intuitive pronunciation of Arabic names and phrases.
These less "scientific" systems tend to avoid diacritics and use digraphs (like sh and kh). These are usually simpler to read, but sacrifice the definiteness of the scientific systems, and may lead to ambiguities, e.g. whether to interpret sh as a single sound, as in gash, or a combination of two sounds, as in gashouse. The ALA-LC romanization solves this problem by separating the two sounds with a prime symbol ( ′ ); e.g., as′hal 'easier'.
During the last few decades and especially since the 1990s, Western-invented text communication technologies have become prevalent in the Arab world, such as personal computers, the World Wide Web, email, bulletin board systems, IRC, instant messaging and mobile phone text messaging. Most of these technologies originally had the ability to communicate using the Latin script only, and some of them still do not have the Arabic script as an optional feature. As a result, Arabic speaking users communicated in these technologies by transliterating the Arabic text using the Latin script.
To handle those Arabic letters that cannot be accurately represented using the Latin script, numerals and other characters were appropriated. For example, the numeral "3" may be used to represent the Arabic letter . There is no universal name for this type of transliteration, but some have named it Arabic Chat Alphabet or IM Arabic. Other systems of transliteration exist, such as using dots or capitalization to represent the "emphatic" counterparts of certain consonants. For instance, using capitalization, the letter , may be represented by d. Its emphatic counterpart, , may be written as D. |
Arabic | Numerals | Numerals
In most of present-day North Africa, the Western Arabic numerals (0, 1, 2, 3, 4, 5, 6, 7, 8, 9) are used. However, in Egypt and Arabic-speaking countries to the east of it, the Eastern Arabic numerals ( – – – – – – – – – ) are in use. When representing a number in Arabic, the lowest-valued position is placed on the right, so the order of positions is the same as in left-to-right scripts. Sequences of digits such as telephone numbers are read from left to right, but numbers are spoken in the traditional Arabic fashion, with units and tens reversed from the modern English usage. For example, 24 is said "four and twenty" just like in the German language (vierundzwanzig) and Classical Hebrew, and 1975 is said "a thousand and nine-hundred and five and seventy" or, more eloquently, "a thousand and nine-hundred five seventy". |
Arabic | Arabic alphabet and nationalism | Arabic alphabet and nationalism
There have been many instances of national movements to convert Arabic script into Latin script or to Romanize the language. Currently, the only Arabic variety to use Latin script is Maltese. |
Arabic | Lebanon | Lebanon
The Beirut newspaper La Syrie pushed for the change from Arabic script to Latin letters in 1922. The major head of this movement was Louis Massignon, a French Orientalist, who brought his concern before the Arabic Language Academy in Damascus in 1928. Massignon's attempt at Romanization failed as the academy and population viewed the proposal as an attempt from the Western world to take over their country. Sa'id Afghani, a member of the academy, mentioned that the movement to Romanize the script was a Zionist plan to dominate Lebanon.Shrivtiel, p. 188 Said Akl created a Latin-based alphabet for Lebanese and used it in a newspaper he founded, Lebnaan, as well as in some books he wrote. |
Arabic | Egypt | Egypt
After the period of colonialism in Egypt, Egyptians were looking for a way to reclaim and re-emphasize Egyptian culture. As a result, some Egyptians pushed for an Egyptianization of the Arabic language in which the formal Arabic and the colloquial Arabic would be combined into one language and the Latin alphabet would be used. There was also the idea of finding a way to use Hieroglyphics instead of the Latin alphabet, but this was seen as too complicated to use.
A scholar, Salama Musa agreed with the idea of applying a Latin alphabet to Arabic, as he believed that would allow Egypt to have a closer relationship with the West. He also believed that Latin script was key to the success of Egypt as it would allow for more advances in science and technology. This change in alphabet, he believed, would solve the problems inherent with Arabic, such as a lack of written vowels and difficulties writing foreign words that made it difficult for non-native speakers to learn. Ahmad Lutfi As Sayid and Muhammad Azmi, two Egyptian intellectuals, agreed with Musa and supported the push for Romanization.Shrivtiel, p. 189
The idea that Romanization was necessary for modernization and growth in Egypt continued with Abd Al-Aziz Fahmi in 1944. He was the chairman for the Writing and Grammar Committee for the Arabic Language Academy of Cairo. This effort failed as the Egyptian people felt a strong cultural tie to the Arabic alphabet. In particular, the older Egyptian generations believed that the Arabic alphabet had strong connections to Arab values and history, due to the long history of the Arabic alphabet (Shrivtiel, 189) in Muslim societies. |
Arabic | Sample text | Sample text
+From Article 1 of the Universal Declaration of Human RightsModern Standard Arabic, Arabic scriptALA-LC transliterationEnglishAll human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. |
Arabic | See also | See also
Arabic Ontology
Arabic diglossia
Arabic language influence on the Spanish language
Arabic Language International Council
Arabic literature
Arabic–English Lexicon
Arabist
A Dictionary of Modern Written Arabic
Glossary of Islam
International Association of Arabic Dialectology
List of Arab newspapers
List of Arabic-language television channels
List of Arabic given names
List of countries where Arabic is an official language
Arabic-based creole languages
Varieties of Arabic
List of French words of Arabic origin
Replacement of loanwords in Turkish |
Arabic | Notes | Notes |
Arabic | Further reading | Further reading |
Arabic | References | References |
Arabic | Citations | Citations |
Arabic | Sources | Sources
Suileman, Yasir. Arabic, Self and Identity: A Study in Conflict and Displacement. Oxford University Press, 2011. .
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