Tuesday, March 31, 2009
It's deep....it's advanced.....it need's time.
The Arabic alphabet consists of 17 shapes. The Arabic alphabet represents 28 consonants. In order for Arabic writing to represent 28 consonants, with 17 shapes without ambiguity, dots are used. Later foreign languages took Arabic shapes, and added dots to make the letters needed to represent their language correctly.
One thing about Arabic, like many languages, is that it is a hard language to learn. And that is one of the fascinating things about it. It's filled with unusual grammatical rules and a comprehensive system of roots and patterns. The U.S. military rates Arabic as among the hardest languages that it teaches. But once your in your in and there is no turning back. You will discover what a language as advanced as Arabic can really do.
To carry you through Arabic you will need strong motivation and reason to study it and a dedicated tutor otherwise you will be an early casualty.
One thing about Arabic, like many languages, is that it is a hard language to learn. And that is one of the fascinating things about it. It's filled with unusual grammatical rules and a comprehensive system of roots and patterns. The U.S. military rates Arabic as among the hardest languages that it teaches. But once your in your in and there is no turning back. You will discover what a language as advanced as Arabic can really do.
To carry you through Arabic you will need strong motivation and reason to study it and a dedicated tutor otherwise you will be an early casualty.
Importance and Coverage......
How important is Arabic? Today Arabic is spoken everywhere you go. In Arab and Muslim countries as well as non Arab and non Muslim countries. But do you recognise it if you hear it?
Here are just a few places where it is spoken: the Arabian Peninsula, Egypt, Tunisia, Palestine, Iraq, Syria, Jordan, Lebanon, Morocco, Algeria, Libya, Sudan, Mauritania, and Chad. It is the mother tongue of over 225 million people in Africa and Asia. And since the Qur'an is written in Arabic, people in other Muslim countries have from basic to advanced knowledge of Arabic like in Indonesia (largest Muslim population), Malaysia, Pakistan, Bangladesh, Afghanistan, Azerbaijan, Turkmenistan, Uzbekistan, Tajikistan, Kyrgyzstan, Kazakhstan, Turkey, Israel, India also has one of the world's largest Muslim populations, although Islam is not the principal religion there. Djibouti, Gambia, Guinea, Mali, Niger, Senegal, Somalia, and Sudan, Eritrea, Ethiopia, Ghana, Tanzania (Zanzibar is predominantly Muslim), Nigeria ...and in many places where Islam is the dominant religion, or even among small Muslim communities, like London. HoArabic is also spoken by Christian Arab’s in these countries as well as non religious people from other countries.
If we include people who have converted or reverted to the religion of Islam, as well as non- Muslims who study Arabic in the west out of fascination, then the actual figure of Arabic speakers worldwide will be over a billion and a half people. The population of Muslims in the world is estimated to be over a billion people.
Here are just a few places where it is spoken: the Arabian Peninsula, Egypt, Tunisia, Palestine, Iraq, Syria, Jordan, Lebanon, Morocco, Algeria, Libya, Sudan, Mauritania, and Chad. It is the mother tongue of over 225 million people in Africa and Asia. And since the Qur'an is written in Arabic, people in other Muslim countries have from basic to advanced knowledge of Arabic like in Indonesia (largest Muslim population), Malaysia, Pakistan, Bangladesh, Afghanistan, Azerbaijan, Turkmenistan, Uzbekistan, Tajikistan, Kyrgyzstan, Kazakhstan, Turkey, Israel, India also has one of the world's largest Muslim populations, although Islam is not the principal religion there. Djibouti, Gambia, Guinea, Mali, Niger, Senegal, Somalia, and Sudan, Eritrea, Ethiopia, Ghana, Tanzania (Zanzibar is predominantly Muslim), Nigeria ...and in many places where Islam is the dominant religion, or even among small Muslim communities, like London. HoArabic is also spoken by Christian Arab’s in these countries as well as non religious people from other countries.
If we include people who have converted or reverted to the religion of Islam, as well as non- Muslims who study Arabic in the west out of fascination, then the actual figure of Arabic speakers worldwide will be over a billion and a half people. The population of Muslims in the world is estimated to be over a billion people.
How to get started.....
How to get started.
1. Save the number and email until you are ready.
2. Send an email informing of your requirements .
3. When you know your prefered times and days and you are still motivated and determined to go ahead, then book your time slots with your tutor. (Please have a second option time slot, in the event that a time has already been taken, note most people take evening and weekend slots).
4. Fees; depend on distance, number of slots booked, level required and whether booked on a weekday or weekend, but the basic fee is currently > £15 GBP per hour to £25 GBP per hour.
5. Free (limited) sessions available online.
Skype: Mrharoona
mrharoona@hotmail.co.uk
http://arabic-tutor-profile.blogspot.com/
http://www.youtube.com/12MrHaroona
http://www.4shared.com/u/rvvrkzm/63bf3849/mrharoona.
1. Save the number and email until you are ready.
2. Send an email informing of your requirements .
3. When you know your prefered times and days and you are still motivated and determined to go ahead, then book your time slots with your tutor. (Please have a second option time slot, in the event that a time has already been taken, note most people take evening and weekend slots).
4. Fees; depend on distance, number of slots booked, level required and whether booked on a weekday or weekend, but the basic fee is currently > £15 GBP per hour to £25 GBP per hour.
5. Free (limited) sessions available online.
Skype: Mrharoona
mrharoona@hotmail.co.uk
http://arabic-tutor-profile.blogspot.com/
http://www.youtube.com/12MrHaroona
http://www.4shared.com/u/rvvrkzm/63bf3849/mrharoona.
Monday, March 30, 2009
Iraqi Jumping Jacks
One of my friends told me that I had to search YouTube for "Iraqi Jumping Jacks" and that it was the funniest thing ever. I'll have to agree. This is some funny stuff. The guy on the far right look like he's having a seizure or something lol, and the guy in the middle is just dancing. I never realized that jumping jacks aren't an exercise that is done everywhere in the world. I guess they take more practice than I thought. In the US you start doing them in elementary school and the military does them all the time. Is the US the only country that does jumping jacks?
Friday, March 27, 2009
Belajar jadi presenter berita Arab
Tampaknya siswi yang membaca berita di Al Irsyad Channel ini membacanya terlalu cepat yah
Belajar menjadi presenter berita berbahasa Arab
Ada-ada saja perkembangan yuotube belakangan ini. Ternyata ada yang hobi dengan jurnalisme Arab dan ingin menjadi presenter berbahasa Arab bisa melajar dari youtube dengan contoh di atas ini. Silahkan ikuti
Tuesday, March 24, 2009
Hot Jordanian News Anchor: Farah Yaghmour فرح يغمور
I saw this girl on the Jordanian channel الأردنية while practicing my Arabic on SCOLA. There need to be more anchors who look like this on US news stations! She does the Economy portion of the news, and normally I just skip that part of the news (along with the sports), but I could watch her read off stocks rising and falling all day. الحمد لله that she isn't from Saudi Arabia. It would be a sin for her to wear a niqab. Anyway, I made this video and cut out all the parts that were unimportant :P. Enjoy.
Monday, March 23, 2009
Al-kitaab Homepage
Al-kitaab Homepage
حضرات الزميلات والزملاء مستخدمي سلسلة الكتاب في تعلم العربية
أهلاً وسهلاً ومرحباً بكم الى هذا الموقع الذي نهدف من ورائه الى توفير مصدر يسترشد به الأساتذة الذين يستخدمون سلسلة الكتاب في تدريسهم للعربية كلغة أجنبية والذين يودون الحصول على معلومات ومواد إضافية تعينهم في تدريسهم لهذه السلسلة أو يرغبون في تكوين فهم أفضل للفلسفة التي قامت عليها والمنهج الذي أتبع في وضعها.
تشتمل صفحات هذا الموقع على معلومات عن مادة الكتاب بأجزائه المختلفة وتقدم للأستاذات والأساتذة نماذج من بعض برامج التدريس syllabi التي توضّح بشكل تفصيلي كيفية توزيع النشاطات المختلفة في كل الدروس بين الصف والبيت والتي يمكن تعديلها بما يتلاءم والاحتياجات الخاصة لكل برنامج وعدد الساعات الصفية فيه. وكذلك تقدم هذه الصفحات وصفاً لكيفية القيام ببعض النشاطات الموجودة في الكتاب وأيضاً لبعض النشاطات الجديدة التي يمكن القيام بها داخل الصف لتفعيل جوانب معينة من كل درس
حضرات الزميلات والزملاء مستخدمي سلسلة الكتاب في تعلم العربية
أهلاً وسهلاً ومرحباً بكم الى هذا الموقع الذي نهدف من ورائه الى توفير مصدر يسترشد به الأساتذة الذين يستخدمون سلسلة الكتاب في تدريسهم للعربية كلغة أجنبية والذين يودون الحصول على معلومات ومواد إضافية تعينهم في تدريسهم لهذه السلسلة أو يرغبون في تكوين فهم أفضل للفلسفة التي قامت عليها والمنهج الذي أتبع في وضعها.
تشتمل صفحات هذا الموقع على معلومات عن مادة الكتاب بأجزائه المختلفة وتقدم للأستاذات والأساتذة نماذج من بعض برامج التدريس syllabi التي توضّح بشكل تفصيلي كيفية توزيع النشاطات المختلفة في كل الدروس بين الصف والبيت والتي يمكن تعديلها بما يتلاءم والاحتياجات الخاصة لكل برنامج وعدد الساعات الصفية فيه. وكذلك تقدم هذه الصفحات وصفاً لكيفية القيام ببعض النشاطات الموجودة في الكتاب وأيضاً لبعض النشاطات الجديدة التي يمكن القيام بها داخل الصف لتفعيل جوانب معينة من كل درس
e-Arabic Learning Portal (eALP) » About
e-Arabic Learning Portal (eALP) » About
The eALP provides a visual reference and access point to all our eLearning resources and projects to support the learning and teaching of the Arabic language at the Centre of the Advanced Study of the Arab World (CASAW).
eLearning Projects, Initiatives and Resources
e-Arabic Toolkit e-Arabic Learning Tools & Resources Directory
e-Arabic FlashCards Directory
m-Arabic Mobile/Streaming Audio Learning Directory
v-Arabic Virtual Arabic Realia Directory
Streaming Multimedia Resource Directory
Mourad’s eLearning Highlights of the Week
Collaborative Space
Survival Guide to Living/Studying in the Arab World
The eALP provides a visual reference and access point to all our eLearning resources and projects to support the learning and teaching of the Arabic language at the Centre of the Advanced Study of the Arab World (CASAW).
eLearning Projects, Initiatives and Resources
e-Arabic Toolkit e-Arabic Learning Tools & Resources Directory
e-Arabic FlashCards Directory
m-Arabic Mobile/Streaming Audio Learning Directory
v-Arabic Virtual Arabic Realia Directory
Streaming Multimedia Resource Directory
Mourad’s eLearning Highlights of the Week
Collaborative Space
Survival Guide to Living/Studying in the Arab World
Saturday, March 21, 2009
Confusion between the letters "P" and "B"
Just as many speakers of Asian languages have trouble distinguishing "L" and "R", lots of Arabs have difficulty in telling "P" and "B" apart. Since Arabic only has the "B" sound, "P" is unfamiliar to them. This can make for some hilarious mistakes if a native Arabic speaker hasn't quite mastered the nuances of English. Once I was sitting in class and on Mondays the teachers would always ask us what we did over the weekend. This particular teacher spoke and understood English very well, but still had trouble with "P" and "B". He'd say things like "banda bear" and the words "pet", "bet", "bit", and "pit" all sounded alike to him. He'd only be able to tell by context what you meant.
Well anyway, this one Monday he was going around the room and everyone was telling him what we did over the weekend. When he got to me I told him that I had watched the The Bourne Identity. When I said that he started to look a bit uncomfortable. He told me that I should keep things like that to myself. I asked him why and he said, "Porn isn't an appropriate topic for class." After the rest of the students and I explained to him why we were laughing so hard he realized his mistake.
Friday, March 20, 2009
Beni-Snous: Two unrelated phonetic forms for every noun?
I got flabberghasted recently by a casual statement in Destaing (1907:212)'s grammar of the Berber dialect of Beni Snous in western Algeria (near Tlemcen). I nearly missed it as I skimmed it; see if you can spot it. (The translation is mine, as are the bits in brackets.) All the numerals above 1 are from Arabic here, but that's nothing surprising - the same is true in Tarifit, and few Berber varieties have retained the numbers above 3.
If I thought it were remotely possible for Destaing's claim to be true of counting every noun in the language - rather than, say, just the six nouns he gives appropriate examples for - I would be putting together an application to head out to Tlemcen instead of making this posting. (I might still do that anyway some time, mind you.) But for rather a lot of minority languages, all or nearly all speakers are bilingual. And if all speakers are bilingual, what in principle is there to prevent the grammar from containing a rule like this?
So I ask: have you ever come across anything similar elsewhere?
"The numbers from 2 to 9 inclusive are followed by the Berber noun in the plural [eg]:
two men ..... θnāịẹ́n ịírgǟzĕn
six women ... sttá n tsénnạ̄n
[...]
From "10" to "19" inclusive, the number is followed by the Arabic singular substantive:
eleven women ... aḥdăɛâš ĕrmra (Algerian Arabic mṛa "woman" مرة; contrast Beni Snous Berber θä́mĕṭṭūθ "woman")
fifteen cows ... ḫamstaɛâš ĕrbégra (Algerian Arabic bəgṛa "cow" بڨرة)
sixteen mares ... sttɛâš ĕrɛấuda (Algerian Arabic `əwda "mare" عودة; contrast Beni Snous Berber θáimārθ "mare")
After the number nouns "twenty, thirty, forty" etc., one uses the Arabic substantive[...]
twenty women ... ɛašrîn ĕmra
fifty mules ... ḫamsîn beγla (Algerian Arabic bəγla بغلة "mule")
a thousand rams: âlĕf kebš (Algerian Arabic kəbš كبش "ram"; contrast Beni Snous Berber išérri "ram")"
If I thought it were remotely possible for Destaing's claim to be true of counting every noun in the language - rather than, say, just the six nouns he gives appropriate examples for - I would be putting together an application to head out to Tlemcen instead of making this posting. (I might still do that anyway some time, mind you.) But for rather a lot of minority languages, all or nearly all speakers are bilingual. And if all speakers are bilingual, what in principle is there to prevent the grammar from containing a rule like this?
So I ask: have you ever come across anything similar elsewhere?
Wednesday, March 18, 2009
Advanced Arabic in IH London..
Arabic @ IH London
join us if you want to advance your Arabic.
Next term ( start 21 April)we will teach Media Arabic (Allaa Elgibali) ISBN 978-977-416-108-7
and Modern Arabic short stories ISBN 978-0-86356-436-9. Along with al-kitaab.
Pulau yang dituju
Saya mengajarkan pelajaran bahasa arab Al-Quran ke beberapa teman2x (saat ini sedang off dulu) dan kepada keluarga sendiri (masih jalan) khususnya buat istri (again, please jangan consider saya orang yang jago ya, at least yang ada sedikit ilmu ini saya coba sebarkan ke orang2 terdekat saya dulu).
Yang menarik adalah bahwa motif memegang peranan penting, sampai tingkat mana Anda akan menguasai. Makanya sebelum saya mengajar, saya ingin tahu motif orang tsb belajar.
Saya pribadi, seperti yang saya tulis tahun 2007, secara implisit motifnya adalah mengerti bahasa Arab Al-Qur'an agar: (1) mudah menghafal ayat Al-Quran, (2) menikmati bacaan imam waktu sholat atau waktu mendengar murottal. Itulah "pulau" yang ingin saya tuju. Alhamdulillah rasanya saya sudah bisa sampai di "pulau" tsb, atau setidaknya sudah merasa sampai disitu.
Setelah itu, ya sudah, terhenti. Why? Karena itulah "pulau" yang dulu saya inginkan.
Saya tidak terlalu ingin berlayar ke "pulau" percakapan, ke pulau "balaghoh" dan sejenisnya. Saya tidak bisa bercakap bahasa arab (kecuali yang sederhana saja).
Saat perang Gaza kemaren, saya sering melihat di TV liputan Al-jazeera, berbahasa arab. Duh... rasanya ingin juga bisa bahasa arab kontemporer secara aktif. Bahasa Arab Al-Quran berbeda dengan bahasa arab kontemporer (majalah, TV, percakapan, dst). Karena Al-Quran adalah sebuah kitab suci yang terjaga sampai hari kiamat nanti. Bahasa sastra Al-Quran sangat tinggi. Rasa bahasanya berbeda, tidak bisa ditandingi oleh bahasa keseharian.
Menurut orang yang bisa berbahasa arab klasik (Al-Quran), bahasa Arab kontemporer (koran, majalah, dsb) itu berbeda bahasanya dengan klasik, dari segi struktur dan pola kalimat. Sehingga yang biasa lulusan pesantren yang hanya biasa membaca kitab klasik biasanya akan menemui kesulitan untuk membaca bacaan koran di negara Arab misalkan. Demikian juga sebaliknya yang biasa membaca dan bertutur secara arab kontemporer akan kesulitan membaca literatur2 klasik.
Apakah harus men-set ulang, pulau baru yang hendak dituju?
Hmmm... may be...
Tapi karena sesuatu dan lain hal, keinginan tersebut belum bisa terwujud... But yang penting niat dulu, dan terus memupuk niat tsb agar menjadi motivasi untuk bisa menuju ke pulau baru.
Yang menarik adalah bahwa motif memegang peranan penting, sampai tingkat mana Anda akan menguasai. Makanya sebelum saya mengajar, saya ingin tahu motif orang tsb belajar.
Saya pribadi, seperti yang saya tulis tahun 2007, secara implisit motifnya adalah mengerti bahasa Arab Al-Qur'an agar: (1) mudah menghafal ayat Al-Quran, (2) menikmati bacaan imam waktu sholat atau waktu mendengar murottal. Itulah "pulau" yang ingin saya tuju. Alhamdulillah rasanya saya sudah bisa sampai di "pulau" tsb, atau setidaknya sudah merasa sampai disitu.
Setelah itu, ya sudah, terhenti. Why? Karena itulah "pulau" yang dulu saya inginkan.
Saya tidak terlalu ingin berlayar ke "pulau" percakapan, ke pulau "balaghoh" dan sejenisnya. Saya tidak bisa bercakap bahasa arab (kecuali yang sederhana saja).
Saat perang Gaza kemaren, saya sering melihat di TV liputan Al-jazeera, berbahasa arab. Duh... rasanya ingin juga bisa bahasa arab kontemporer secara aktif. Bahasa Arab Al-Quran berbeda dengan bahasa arab kontemporer (majalah, TV, percakapan, dst). Karena Al-Quran adalah sebuah kitab suci yang terjaga sampai hari kiamat nanti. Bahasa sastra Al-Quran sangat tinggi. Rasa bahasanya berbeda, tidak bisa ditandingi oleh bahasa keseharian.
Menurut orang yang bisa berbahasa arab klasik (Al-Quran), bahasa Arab kontemporer (koran, majalah, dsb) itu berbeda bahasanya dengan klasik, dari segi struktur dan pola kalimat. Sehingga yang biasa lulusan pesantren yang hanya biasa membaca kitab klasik biasanya akan menemui kesulitan untuk membaca bacaan koran di negara Arab misalkan. Demikian juga sebaliknya yang biasa membaca dan bertutur secara arab kontemporer akan kesulitan membaca literatur2 klasik.
Apakah harus men-set ulang, pulau baru yang hendak dituju?
Hmmm... may be...
Tapi karena sesuatu dan lain hal, keinginan tersebut belum bisa terwujud... But yang penting niat dulu, dan terus memupuk niat tsb agar menjadi motivasi untuk bisa menuju ke pulau baru.
Scanned Multi-Alphabet Arabic Manuscript Online
The Princeton Digital Library of Islamic Manuscripts has put a large number of Arabic, Persian, and Turkish scanned manuscripts online. Plenty of interesting stuff there, but one that particularly stood out for me was the untitled Treatise on ancient, alchemical and magical alphabets. Behold the Omniglot of its day! (Well, it's apparently only from the 1700s, but probably a copy of an older work.) It gives tables for the supposed alphabets of each prophet, with the letter names on one page and the letter forms on the next. I'll just point you to a few of the highlights:
Knowing my readers, I suspect I'll have identifications of several of the alphabets I didn't recognise coming soon - although many, perhaps most, of them are certainly made up. Extra points for anyone who can come up with a picture of a magic bowl or something actually using one of the made-up alphabets.
Two other Arabic manuscripts there of potential interest: The conquest of Africa, from Qayrawan to Zab; Book of the Roman months.
- "Ifranji" (ie Frank) letters, that is to say lower case Latin
- Greek (also "Sabi" and "Rumi") and Coptic
- Hieroglyphics (barbāwī) - see also "Suli" and "Qinani". Needless to say, none of the values given bear any discernible relation to their actual sound values.
- The "letters of India", rather reminiscent of the Maldivian thaana
- Syriac, listed as the language of Adam (putting it several generations back from Ibn Hazm's more conservative description of it as the language of Abraham...)
- "Jacobite", basically Hebrew, and the "letters of Aaron", basically Samaritan
- Armenian
- Kufic (early Arabic)
- A table of the directionality of various scripts
- A comparative table of magical alphabets
- A Hermetic alphabet (attributed to Hermes, that is) called "Secrets of the Stones"
Knowing my readers, I suspect I'll have identifications of several of the alphabets I didn't recognise coming soon - although many, perhaps most, of them are certainly made up. Extra points for anyone who can come up with a picture of a magic bowl or something actually using one of the made-up alphabets.
Two other Arabic manuscripts there of potential interest: The conquest of Africa, from Qayrawan to Zab; Book of the Roman months.
Tuesday, March 17, 2009
Mark Minasi: Windows Server 2008
Mark Minasi: Windows
What’s in the Package
The heart of the package is 17 hours of lecture recorded onto 15
You’ll get the most out of this audio seminar by listening to it start to finish (although not all in one sitting, of course!) while referring to the Audio Companion book; that’s the optimal setting. That doesn’t mean, however, that you can’t learn from the seminar without the Companion close to hand, not at all. Mark wanted this seminar to also work well for those listening in the car or exercising; that’s one of the reasons that he decided to restructure the seminar specifically for the audio recordings.
Of course, with any learning experience, dividing your attention between two things (like driving and listening) means that you won’t
download links:
http://rapidshare.com/
http://rapidshare.com/files/207535644/IMTWS2K8.part6.rar
http://rapidshare.com/files/207535754/IMTWS2K8.part1.rar
http://rapidshare.com/files/207535770/IMTWS2K8.part2.rar
http://rapidshare.com/files/207535829/IMTWS2K8.part4.rar
http://rapidshare.com/files/207535888/IMTWS2K8.part3.rar
http://rapidshare.com/files/207535897/IMTWS2K8.part7.rar
http://rapidshare.com/files/207536046/IMTWS2K8.part5.rar
CBT Nuggets for Intrusion Detection
Quote: CBT for Intrusion Detection
Information
Training Course ID: CBT 88-99102
Training Course Description / Outline
The Intrusion Detection Computer Based Training CBT course provides the learner with the tools, methodology, devices, and knowledge to design, implement, manage and evaluate an intrusion detection strategy for their organization. Starting with an overview of Intrusion Detection strategies, which discusses the benefits and limitations of Intrusion Detection as well as the functional components.
Learn To
* Functional components of IDS.
* IDS response types.
* Complimentary tools for IDS.
* IDS selection considerations.
* Intrusion detection techniques.
Total Training Time - 3 Hours
Audience: The Intrusion Detection Computer Based Training CBT Audience: Advanced.
Code: http://rapidshare.com/files/120829136/CBT_for_Intrusion_Detection.zip.001
http://rapidshare.com/files/120830203/CBT_for_Intrusion_Detection.zip.003
http://rapidshare.com/files/120831277/CBT_for_Intrusion_Detection.zip.002
http://rapidshare.com/files/120834450/CBT_for_Intrusion_Detection.zip.004
Information
Training Course ID: CBT 88-99102
Training Course Description / Outline
The Intrusion Detection Computer Based Training CBT course provides the learner with the tools, methodology, devices, and knowledge to design, implement, manage and evaluate an intrusion detection strategy for their organization. Starting with an overview of Intrusion Detection strategies, which discusses the benefits and limitations of Intrusion Detection as well as the functional components.
Learn To
* Functional components of IDS.
* IDS response types.
* Complimentary tools for IDS.
* IDS selection considerations.
* Intrusion detection techniques.
Total Training Time - 3 Hours
Audience: The Intrusion Detection Computer Based Training CBT Audience: Advanced.
Code: http://rapidshare.com/files/120829136/CBT_for_Intrusion_Detection.zip.001
http://rapidshare.com/files/120830203/CBT_for_Intrusion_Detection.zip.003
http://rapidshare.com/files/120831277/CBT_for_Intrusion_Detection.zip.002
http://rapidshare.com/files/120834450/CBT_for_Intrusion_Detection.zip.004
M.O.C 2310C Developing Web Apps Using MS Visual Studo 2008 DVD9
— This five-day instructor-led course will teach introductory-level Web developers the fundamentals of
—
—
— Install notes:
—
— 1.) Unrar
— 2.) Burn/Mount
— 3.) Enjoy!
download links:
http://
http://rapidshare.com/files/206108820/jgt-m2310c-uds.part02.rar
http://rapidshare.com/files/206109975/jgt-m2310c-uds.part03.rar
http://rapidshare.com/files/206108370/jgt-m2310c-uds.part04.rar
http://rapidshare.com/files/206109885/jgt-m2310c-uds.part05.rar
http://rapidshare.com/files/206109955/jgt-m2310c-uds.part06.rar
http://rapidshare.com/files/206108357/jgt-m2310c-uds.part07.rar
http://rapidshare.com/files/206108300/jgt-m2310c-uds.part08.rar
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http://rapidshare.com/files/206108626/jgt-m2310c-uds.part10.rar
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Sunday, March 15, 2009
Unit 8
Learn 80 percent vocabulary of the Qur'an
Download MP3 of examples with translations for the following wordlist
| Word | Transliteration | Meaning |
|---|---|---|
| بَغَى | baghaa | he oppressed |
| جَزَى | jazaa | he rewarded |
| قَضَى | qadaa | he decreed |
| كَفَى | kafaa | he sufficed |
| هَدَى | hadaa | he guided |
| خَشِيَ | khashiya | he feared |
| رَضِيَ | radiya | he was pleased |
| نَسِيَ | nasiya | he forgot |
| سَأَلَ | sa’ala | he asked |
| قَرَأَ | qara’a | he recited |
| أَخَذَ | akhadha | he took |
| أَكَلَ | akala | he ate |
Please visit http://www.80percentwords.com to practice these words.
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Easing into Living Abroad
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The Old Man with the Cane: Faris Karam
This is one of my favorite Arabic songs and Faris Karam is one of my favorite singers. He's Lebanese and this song has a lot of words that someone who only studied MSA wouldn't know, so insha'allah you'll learn some new words.
ضيق لبسك ما عندك أوسع منه
Your clothes are tight! Don't you have any looser ones?
تلت رباعة ولاد الحي فيك جنوا
3/4 of the boys in the neighborhood are crazy about you
تلت رباعة - three fourths
فيك جنوا - literally "in you they go crazy"
ختيار على العكازة عنت ع باله الجازة
The old man on the cane is thinking about marriage
ختيار - "old guy"
عكازة - cane
عنت ع باله - means the same thing as خطر ع باله. It "came to his mind" or "occurred to him"
الجازة - marriage
طفل اللي حاملته أمه يكاغي أسمك ع تمه
The child being carried by his mom babbles your name
يكاغي - means to "goo goo gaa gaa" or "speak like a baby"
تم - mouth
عجبت خيه سحرت بيه ودوبت عمه
His (the baby's) brother likes you, you enchanted his father, and you melted his uncle
خي - is how you say أخ (brother) in Lebanese
سحر - to enchant
بي - is اب (dad)
دوب - is ذوب (melt)
هاي دي يقلك يقبرني هاي دي يصفر ويغني
This one says "bury me", and this one whistles and sings
هاي دي - this one
يقبرني - literally "bury me", basically like saying "I'd die for you"
وتلاميذ المدارس ولا واحد فيهم دارس
And not one of the students at school are studying
أنت مرقت سرقت حرقت الاخضر واليابس
You passed by, stole, and burned the green and the earth
مرق - means "passed" it's the same thing as مر in MSA
سرق - stole
حرق - burned
الأخضر و اليابس - By "green" it means "plant life", and يابس is anything dry which means "the ground". Basically with this line he's saying that she turns everything upside down when she walks by.
غيرت عملت عجقة سير ع المفارق ع المفارق
You turned and caused a pile up at the intersection
عجقة سير - means a backup or clogging of traffic
ع - in Lebanese they use this sometimes instead of على
عالم تسأل بعضا مين يلي مارق
Everyone is asking each other "who passed by"
بعض - this word is used to mean "each other" here. If you say مع بعض it means "together".
يلي - means which. It's the same as الذي and التي in MSA
مارق - is the فاعل form of مرق which means "to pass by"
بوليس اللي ع الاشارة ولعت بقلبه نارة
Fire has welled up in the heart of the policeman at the stoplight
الاشارة - means "stoplight"
ولع - means "to burst into flames"
سيارات يمشيهم عكس السير يوديهم
He is sending cars against the traffic
تمشى and ودى - mean the same thing, "to send"
عكس - opposite
السير - the traffic
عم يطلع فيك أنت ومش سائل فيهم
He's looking at you and not caring about them
عم - turns the verb into an "-ing" verb, so it makes "look", "looking"
يطلع - look
سائل - "to care about" or "be concerned with"
واللي شعراته شابه يتحسر ع شبابه
And the one who is old is longing for his youth
شعرات - feelings
شايب - to get old
تحسر - to long for
شباب - youth
واللي من مرته خايف يعمل حاله مش شايف
And the one who is scared of his wife pretends that he isn't looking
مرته - his wife
خايف - scared
يعمل حاله - literally "does his condition", but that doesn't makes sense. It means to "make himself" or "pretend" here.
قلبه دايب مثل الحمرة اللي فوق الشفايف
His heart is melting like the lipstick on your lips
الحمرة - lipstick
شفايف - lips
تتمشي مثل الغزلان دادي دادي
You walk like the gazelle
دادي - means how gazelles walk, like stepping lightly
ويزم عليك الفسطان شوية زيادة
And your dress scoots up just a little bit
يزم - "to raise" or "scoot up"
شوية - a little bit
وبخصرك لما تموجي مثل الطفل الغنوجي
And when you wiggle your hips you're like a pampered child
خصر - the mid section of the body
لما - whenever. It's the same as عندما in MSA
تموجي - to wave like a wave. موج means wave
غنوجي - spoiled or pampered
ختيار يجن جنونه ويدبلك بعيونه
The old man is going crazy and flirts with you with his eyes
يدبلك بعيونه - like when a girl bats her eyelashes at a guy or when a guy looks at a girl like he "wants some"
أنا خايف يوقع ع الارض وعكازه يخونه
I'm scared that he'll fall on the ground and his cane will betray him
يخونه - it will betray him.
النسوان اللي حواليك يحكوا بالهمس عليك
The women that are around you talk in whispers about you
واللي تشوفك قبالها تخبي منك رجالها
And whoever sees you coming hides her husband from you
و رفيقتها من غيرتها راح تقتل حالها
And her friend is going to kill herself from jealousy
غيرة - jealousy
حالها - herself
ضيق لبسك ما عندك أوسع منه
Your clothes are tight! Don't you have any looser ones?
تلت رباعة ولاد الحي فيك جنوا
3/4 of the boys in the neighborhood are crazy about you
تلت رباعة - three fourths
فيك جنوا - literally "in you they go crazy"
ختيار على العكازة عنت ع باله الجازة
The old man on the cane is thinking about marriage
ختيار - "old guy"
عكازة - cane
عنت ع باله - means the same thing as خطر ع باله. It "came to his mind" or "occurred to him"
الجازة - marriage
طفل اللي حاملته أمه يكاغي أسمك ع تمه
The child being carried by his mom babbles your name
يكاغي - means to "goo goo gaa gaa" or "speak like a baby"
تم - mouth
عجبت خيه سحرت بيه ودوبت عمه
His (the baby's) brother likes you, you enchanted his father, and you melted his uncle
خي - is how you say أخ (brother) in Lebanese
سحر - to enchant
بي - is اب (dad)
دوب - is ذوب (melt)
هاي دي يقلك يقبرني هاي دي يصفر ويغني
This one says "bury me", and this one whistles and sings
هاي دي - this one
يقبرني - literally "bury me", basically like saying "I'd die for you"
وتلاميذ المدارس ولا واحد فيهم دارس
And not one of the students at school are studying
أنت مرقت سرقت حرقت الاخضر واليابس
You passed by, stole, and burned the green and the earth
مرق - means "passed" it's the same thing as مر in MSA
سرق - stole
حرق - burned
الأخضر و اليابس - By "green" it means "plant life", and يابس is anything dry which means "the ground". Basically with this line he's saying that she turns everything upside down when she walks by.
غيرت عملت عجقة سير ع المفارق ع المفارق
You turned and caused a pile up at the intersection
عجقة سير - means a backup or clogging of traffic
ع - in Lebanese they use this sometimes instead of على
عالم تسأل بعضا مين يلي مارق
Everyone is asking each other "who passed by"
بعض - this word is used to mean "each other" here. If you say مع بعض it means "together".
يلي - means which. It's the same as الذي and التي in MSA
مارق - is the فاعل form of مرق which means "to pass by"
بوليس اللي ع الاشارة ولعت بقلبه نارة
Fire has welled up in the heart of the policeman at the stoplight
الاشارة - means "stoplight"
ولع - means "to burst into flames"
سيارات يمشيهم عكس السير يوديهم
He is sending cars against the traffic
تمشى and ودى - mean the same thing, "to send"
عكس - opposite
السير - the traffic
عم يطلع فيك أنت ومش سائل فيهم
He's looking at you and not caring about them
عم - turns the verb into an "-ing" verb, so it makes "look", "looking"
يطلع - look
سائل - "to care about" or "be concerned with"
واللي شعراته شابه يتحسر ع شبابه
And the one who is old is longing for his youth
شعرات - feelings
شايب - to get old
تحسر - to long for
شباب - youth
واللي من مرته خايف يعمل حاله مش شايف
And the one who is scared of his wife pretends that he isn't looking
مرته - his wife
خايف - scared
يعمل حاله - literally "does his condition", but that doesn't makes sense. It means to "make himself" or "pretend" here.
قلبه دايب مثل الحمرة اللي فوق الشفايف
His heart is melting like the lipstick on your lips
الحمرة - lipstick
شفايف - lips
تتمشي مثل الغزلان دادي دادي
You walk like the gazelle
دادي - means how gazelles walk, like stepping lightly
ويزم عليك الفسطان شوية زيادة
And your dress scoots up just a little bit
يزم - "to raise" or "scoot up"
شوية - a little bit
وبخصرك لما تموجي مثل الطفل الغنوجي
And when you wiggle your hips you're like a pampered child
خصر - the mid section of the body
لما - whenever. It's the same as عندما in MSA
تموجي - to wave like a wave. موج means wave
غنوجي - spoiled or pampered
ختيار يجن جنونه ويدبلك بعيونه
The old man is going crazy and flirts with you with his eyes
يدبلك بعيونه - like when a girl bats her eyelashes at a guy or when a guy looks at a girl like he "wants some"
أنا خايف يوقع ع الارض وعكازه يخونه
I'm scared that he'll fall on the ground and his cane will betray him
يخونه - it will betray him.
النسوان اللي حواليك يحكوا بالهمس عليك
The women that are around you talk in whispers about you
واللي تشوفك قبالها تخبي منك رجالها
And whoever sees you coming hides her husband from you
و رفيقتها من غيرتها راح تقتل حالها
And her friend is going to kill herself from jealousy
غيرة - jealousy
حالها - herself
Thursday, March 12, 2009
išni: a Berber ovine, or a Songhay goat?
In Kwarandzyey (Tabelbala), the non-specific word for a sheep or goat is išni. It looks kind of Berber, and the words for different ages or sexes of sheep and goat are definitely from Berber, so I had assumed it must be Berber. But I've never found a term like it in any Berber dictionary. Maybe some reader will tell me that the word is familiar from his/her own hometown, but I just realised that there's an alternative explanation...
The word for "(female) goat" across Songhay may be reconstructed as *hìnčìnì (Nicolai 1981 gives *hìnkìnì, but in all the Songhay languages he cites except Kwarandzyey, original *k and *č both turn into the same sound before front vowels.) Nicolai 1981 gives amkkən "male goat" as the Kwarandzyey reflex of this word, but in fact (as Kossmann first pointed out to me) that turns out to be another one of the Berber etymologies that only Zenaga seems to explain: ämkän "jeune bête (tout animal de pâturage)" (Taine-Cheikh 2008). Instead, I'd like to propose that išni is the Kwarandzyey reflex.
*n is occasionally lost in Kwarandzyey (eg gwa "see" < *guna); I don't know any rule for this so far, but here it might be motivated by dissimilation. Initial *h is lost fairly commonly (at least "water", "man", "two", "three", "hunger"), so that's not necessarily a problem. Short vowels, most commonly (but not always) *i and *u, are frequently deleted, according to a rule whose conditioning I've been investigating lately. *č regularly becomes ts, but when immediately followed by a consonant regularly simplifies to s for all but some of the most conservative speakers. And s and š are not phonologically distinct (except for younger speakers, under heavy Arabic influence); the consistent use of š here would be explained by the i's flanking it. So that would yield *hìnčìnì > *inčni > *itsni > isni = išni.
Of course, if išni is attested in Berber then all this reasoning may have to be rethought - so if you speak Berber and have heard the word before, please tell me now!
The word for "(female) goat" across Songhay may be reconstructed as *hìnčìnì (Nicolai 1981 gives *hìnkìnì, but in all the Songhay languages he cites except Kwarandzyey, original *k and *č both turn into the same sound before front vowels.) Nicolai 1981 gives amkkən "male goat" as the Kwarandzyey reflex of this word, but in fact (as Kossmann first pointed out to me) that turns out to be another one of the Berber etymologies that only Zenaga seems to explain: ämkän "jeune bête (tout animal de pâturage)" (Taine-Cheikh 2008). Instead, I'd like to propose that išni is the Kwarandzyey reflex.
*n is occasionally lost in Kwarandzyey (eg gwa "see" < *guna); I don't know any rule for this so far, but here it might be motivated by dissimilation. Initial *h is lost fairly commonly (at least "water", "man", "two", "three", "hunger"), so that's not necessarily a problem. Short vowels, most commonly (but not always) *i and *u, are frequently deleted, according to a rule whose conditioning I've been investigating lately. *č regularly becomes ts, but when immediately followed by a consonant regularly simplifies to s for all but some of the most conservative speakers. And s and š are not phonologically distinct (except for younger speakers, under heavy Arabic influence); the consistent use of š here would be explained by the i's flanking it. So that would yield *hìnčìnì > *inčni > *itsni > isni = išni.
Of course, if išni is attested in Berber then all this reasoning may have to be rethought - so if you speak Berber and have heard the word before, please tell me now!
Wednesday, March 11, 2009
Arabic syntax manual guide
Arabic syntax manual guide
For Arabic Teacher
Nahw (Grammar) manual guide for Arabic teachers who teach Arabic as a second/foreign language: it is a resource manual (a type of table of content) regarding Arabic grammar for Arabic teachers. I combed through seven Arabic textbooks and compiled information and drills on various grammatical rules.
Compiled By: Kamal AlEkhnawy
For Arabic Teacher
Nahw (Grammar) manual guide for Arabic teachers who teach Arabic as a second/foreign language: it is a resource manual (a type of table of content) regarding Arabic grammar for Arabic teachers. I combed through seven Arabic textbooks and compiled information and drills on various grammatical rules.
Compiled By: Kamal AlEkhnawy
Arabic (and Berber?) loanwords in southern Italy
Just came across a little monograph on Arabic and Berber loanwords in the dialects of the Basilicata (southern Italy): Sopravvivenze lessicali arabe e berbere in un'area dell'Italia meridionale, la Basilicata by Luigi Serra. Most of the loans listed are from Arabic, some quite obvious (eg taūt "coffin" < تابوت, źir "a copper or terracotta container for liquids" < زير, zammîl "big pannier with which various goods are transported on a beast of burden's back" < زنبيل), others rather less clear-cut.
Only three loans (and one placename) are claimed as from Berber. Two of them look acceptable, but all of them seem questionable, and they all refer to objects that there would have been no obvious reason to borrow terms for. It's possible that Berber influence can be found in southern Italian dialects, but this doesn't present a terribly convincing argument. Still, here they are:
Only three loans (and one placename) are claimed as from Berber. Two of them look acceptable, but all of them seem questionable, and they all refer to objects that there would have been no obvious reason to borrow terms for. It's possible that Berber influence can be found in southern Italian dialects, but this doesn't present a terribly convincing argument. Still, here they are:
- źembr / źimbr / zimr / źimmr "billy-goat" (caprone, becco) < pan-Berber izimmər "ram", p. 39. (Looks good, but why the shift in species? - Also, see comments for an alternative Greek etymology.)
- aččáta "big meal" (scorpacciata, mangiata, spanciata) < pan-Berber əčč "eat", p. 11. (The semantic and phonetic match are great, but the word is so short that coincidence seems hard to rule out.)
- šéḍḍa "wing" (ala) < Zenati Berber "bird", eg Siwi ašṭiṭ, p. 26. The author mentions an alternative possibility - deriving it from Italian ascella "armpit" - that seems much more plausible.
- Zaza (placename) < Berber azəzzu "thorny broom (plant sp.)" - not discussed in any detail (author cites Renisio), p. 41.
Tuesday, March 10, 2009
UIN Sunan Kalijaga: ALUMNI ADAB MENJADI DUBES RI YAMAN
Belum lama ini Drs. Nurul Aulia alumni fak Adab UIN Sunan Kalijaga mendapat kepercayaan negara menjadi Dubes RI untuk Rep Yaman. Di samping itu ada beberapa alumnus lainnya yang mendapat kepercayaan negara dalam berbagai bidang, antara lain.1. Prof Dr Machasin, MA, Direktur Direktorat Perguruan Tinggi Islam DEPAG RI
2. Drs. Amin Haedari, MPd Direktur Direktorat Pendidikan Diniyah dan Ponpes
3. Drs. Ali Haiyanto Kep Biro Kepegawaian DEPAG RI
4. Drs Abd Kohar Tanjung Kabag Mutasi Kepeg DEPAG RI
5. Prof DR Fahmi Arif kepala Kanwil Depag Kalsel
6. Drs. Bahrun Nasihin Kepala Sat Intelkam POLRES Magetan
7. Drs. Fathurrahman Camat kecamatan Grabag Purworejo
8. Emay Maehi, SAg Ketua KPUD Karawang
9. Drs. Muslihin Ketua KPUD Purworejo
10. Abdul Kholiq, SAg Kep Desa Trentem Magelang
Informasi alumni lainnya menyusul.
Monday, March 9, 2009
Mickey Mouse Must Die!
I'll just leave this here:
الفأر في الشريعة الإسلامية. أيش نظرة الشريعة للفيران؟ سؤالك. ما يسموها سم... الشريعة سمّت الفأر فويسقة و أنه يُقتل في الحل و الحرم. و أنها تضرم على أهل البيت النار. و أن شيطان هيسيّر هذه الفأرة. يعني هذه من جنود إبليس... يسيّرها إبليس. و أن إذا وقعت في إيناء في... إلقوها و ما حولها إذا كان جامداً. إذا كان مائعاً يعني يرمى كله لأنها نجسة... الفأرة.
يعني الفأر في الشريعة يسمي شئ منقوط يعني مفسد يعني, كائن مفسد. أيش رأيك الآن بالفأرة عند الأطفال؟ يعني بعد "توم و جيري"؟ أيش نظرة الأطفال للفيران؟ يعني حتى الأشياء إلي طبعاً و شرعاً أو فطرةً أو عقلاً يعني كائنات منقوطة صارت عند الأطفال حاجة عظيمة.
و محبوبة.
و محبوبة الفيران حتى. يعني ميكي موس هذا شخصية عظيمة يعني. مع انه ميكي موس يعني شرعاً يُقتل بالحل و الحرم
Before I watched this I hadn't heard of في الحل و الحرم. It just means "everywhere". They are 2 places in Mecca. إيناء was also a new one for me. It means "pot". And مائع is another word I'd never heard. It means "liquid".
Hopefully you now know how evil Mickey Mouse is and that you must kill the people who are dressed as Mickey Mouse everywhere you find them. And don't forget Jerry! Damn western media teaching kids to love mice!
الفأر في الشريعة الإسلامية. أيش نظرة الشريعة للفيران؟ سؤالك. ما يسموها سم... الشريعة سمّت الفأر فويسقة و أنه يُقتل في الحل و الحرم. و أنها تضرم على أهل البيت النار. و أن شيطان هيسيّر هذه الفأرة. يعني هذه من جنود إبليس... يسيّرها إبليس. و أن إذا وقعت في إيناء في... إلقوها و ما حولها إذا كان جامداً. إذا كان مائعاً يعني يرمى كله لأنها نجسة... الفأرة.
يعني الفأر في الشريعة يسمي شئ منقوط يعني مفسد يعني, كائن مفسد. أيش رأيك الآن بالفأرة عند الأطفال؟ يعني بعد "توم و جيري"؟ أيش نظرة الأطفال للفيران؟ يعني حتى الأشياء إلي طبعاً و شرعاً أو فطرةً أو عقلاً يعني كائنات منقوطة صارت عند الأطفال حاجة عظيمة.
و محبوبة.
و محبوبة الفيران حتى. يعني ميكي موس هذا شخصية عظيمة يعني. مع انه ميكي موس يعني شرعاً يُقتل بالحل و الحرم
Before I watched this I hadn't heard of في الحل و الحرم. It just means "everywhere". They are 2 places in Mecca. إيناء was also a new one for me. It means "pot". And مائع is another word I'd never heard. It means "liquid".
Hopefully you now know how evil Mickey Mouse is and that you must kill the people who are dressed as Mickey Mouse everywhere you find them. And don't forget Jerry! Damn western media teaching kids to love mice!
Sunday, March 8, 2009
Tawalt closing down
Tawalt is a nine-year-old Libya-focused Amazigh/Berber website with a remarkable collection of audio recordings, sketch grammars, vocabularies, and resources for some of the least well documented Berber languages - those of Tunisia, Libya, and Egypt. It is thus rather a shame that Tawalt is shutting down - updates stopping immediately, and site to go down by the end of the year. Sure, the Wayback Machine should preserve all the texts on it - but not its remarkable audio archives (which have already disappeared from the main page.) Their plans are probably related to political problems - the site's political postings had gotten rather outspoken. If you have any interest in Berber linguistics, I suggest looking around now before it disappears...
Saturday, March 7, 2009
BBC iPlayer - The Yacoubian Building
BBC iPlayer - The Yacoubian Building
Drama, based on the novel by Alaa Al Aswany and set in the early 1990s, which offers a scathing portrayal of modern Egyptian society since the coup d'etat of 1952. Cairo's iconic Yacoubian building is a block of flats that has seen better days but still houses a diverse cast of characters.
Grand,sad,full of stories and passion.
An Egyptian dialect with English subtitle.
To down load the book
http://www.4shared.com/get/57966755/59cb5f64/____-__.html
Drama, based on the novel by Alaa Al Aswany and set in the early 1990s, which offers a scathing portrayal of modern Egyptian society since the coup d'etat of 1952. Cairo's iconic Yacoubian building is a block of flats that has seen better days but still houses a diverse cast of characters.
Grand,sad,full of stories and passion.
An Egyptian dialect with English subtitle.
To down load the book
http://www.4shared.com/get/57966755/59cb5f64/____-__.html
Thursday, March 5, 2009
Belajar bahasa Arab online
Sambil ngeblog, sekarang anda sudah bisa belajar bahasa Arab secara online. Lihat Lembaga Bahasa Arab dan Ilmu Islam
Bagi warga Batam yang ingin belajar bahasa Arab, mungkin bisa mencoba lembaga yang satu ini. Klik di sini informasi lebih lengkap.
satu lagi buku belajar bahasa Arab modern. Belajar bahasa Arab bagi pemula
Belajar bahasa Arab sekarang ni sudah semakin mudah, terbukti sudah banyak media yang mempermudah pembelajaran dan pengajaran bahasa Arab. Coba klik link-link di bawah iniDownload Ebook Pengantar Mudah Belajar Bahasa Arab
Download Ebook Pengantar Mudah Belajar Bahasa Arab (mirror1)
Download Ebook Pengantar Mudah Belajar Bahasa Arab (mirror2)
Download Ebook Pengantar Mudah Belajar Bahasa Arab (mirror3)
Welcome to LinguaStep!
Welcome to LinguaStep!:
"LinguaStep is an online social language learning platform that works in conjunction with existing language textbooks. The result is longer-lasting learning in less time."
Here is Al-Kitaab series for Arabic as the first series of books integrated into the LinguaStep platform
"LinguaStep is an online social language learning platform that works in conjunction with existing language textbooks. The result is longer-lasting learning in less time."
Here is Al-Kitaab series for Arabic as the first series of books integrated into the LinguaStep platform
Wednesday, March 4, 2009
Belajar bahasa Arab
Belajar bahasa Arab sekarang ini telah menjadi trend di dunia. Tertarik belajar?? lihat di sini
Sarjana Bahasa Arab dari India nyaleg DPD RI
Kabar gembira buat teman-teman semua, seorang sajana Phd tamatan India telah menetapkan diri untuk maju dalam pemilu 2009 sebagai anggota DPD-RI. Bagi yang tertarik bisa baca email berikut:-----
Mari kita mensukseskan Pemliha Umum yang akan dilaksanakan pada tanggal 15 Aril 2009 ini, dengan memilih wakil kita yang seaqidah dan dekat masyarakat umum, jangan sampai hanya gara - gara Rp 25.000 atau selebihnya kita mau menjual iman kita kepada mereka yang hanya mementingkan dirinya dan kelompoknya sendiri.
DEWAN PERWAKILAN DAERAH untuk SUMATERA UTARA (DPD-RI).
Ada salah satu saudara kita Aluni Timur Tengah dan India, yakni DR.H. Syafii Siregar MA. merupakan sosok yang sudah dikenal dan dekat dengan masyarakat umum, salah satu ketua bagian di Majelis Ulama Indonesia SUMUT dan Ustazd Kondang di SUMUT, Pimpinan Pondok Pesantren.
Mari kita dukung beliau untuk menyampaikan aspirasi kita langsung ke Pemerintah Pusat untuk menjadi angota DPD-RI periode 2009 2014. Mohon disampaikan kepada kleuarga dan sahabat, untuk mendukung dan memilihnya di Pemilu ini.
Terima Kasih.
Sarumpaet.
Proyek terjemahan Al Quran ke berbagai bahasa daerah
Proyek pertama humpunan ini adalh menerjemahkan Al Quran ke berbagai bahasa daerah. Walau teman-teman lulusan sastra Arab belum termasuk kapable dalam penerjemahan Al Quran yang membutuhkan kemampuan multidisipliner, akan tetapi penerjemahan kasar akan sangat membantu para ahli bahasa daerah dan ahli tafsir untuk memperbaiki dan melengkapinya. Lihat di sini proyeknya.
Himpunan Sarjana Sastra Arab (HSSA)
Himpunan Sarjana Sastra Aran didirikan pata tanggal 4 Maret 2009 oleh alumni Indonesia di jurusan bahasa Arab dari berbagai universitas di India seperti Delhi University, Lucknow University, Aligarh Muslim University (AMU) dan Nadwa College.
Keanggotaan terbuka bagi sarjana-sarjana bahasa Arab dari berbagai universitas di Indonesia dan seluruh dunia.
Organisasi ini berupaya mengimplementasikan dan mensosialisasikan pelajaran bahasa Arab di Indonesia dan mengkasi hal-hal yang berhubungan dengan dunia bahasa Arab.
Keanggotaan terbuka bagi sarjana-sarjana bahasa Arab dari berbagai universitas di Indonesia dan seluruh dunia.
Organisasi ini berupaya mengimplementasikan dan mensosialisasikan pelajaran bahasa Arab di Indonesia dan mengkasi hal-hal yang berhubungan dengan dunia bahasa Arab.
No, Berber isn't descended from Arabic
A few days ago I got lent a copy of a recent book in Arabic by Othmane Saadi: Dictionary of the Arabic Roots of Amazigh (Berber) Words معجم الجذور العربية للكلمات الأمازيغية (البربرية) (Tripoli: Academy of Arabic Language 2007.) My reaction, in brief, is that it's unscientific jingoistic claptrap. But I happen to have friends (not linguists, of course) who take it seriously; and I am told that the author, a proud member of the Chaoui Berber Nememcha (Nmamša) tribe, genuinely believes his own theory. I will therefore try to explain as simply as possible where the book goes wrong.
His starting point is noting the existence of strong similarities between Arabic and Berber in the vocabulary and grammar (p. C: “90% of Amazigh Berber words are pure or Arabised Arabic, and the grammar of Berber agrees with the grammar of Arabic.”) This is substantially correct, and has been known for a long time (see, for example, Igor Diakonoff's Afrasian Languages, Moscow: Nauka 1988, or at a more basic level one of my first posts), except that 90% is a substantial exaggeration – many of the comparisons he puts forward are at best questionable, as will be seen below. But he claims that the explanation for these similarities is that Berber descends from Arabic. Not just Berber either, as he says on p. B: “The term Arabitic عروبية means the ancient Arabic languages which are wrongly called the Semitic languages and which branched out from the source language Arabic thousands of years ago, such as Babylonian, and Assyrian, and Akkadian, and Phoenician Canaanite, and Aramaic, and Himyaritic, and Sabaean, and Thamudic, and Lihyanite, and Ma'inic, and ancient Egyptian, and Berber, and others.” Linguists subscribe to a rather different explanation for the observed similarities: that Berber and Arabic (and all the other languages he listed, and many he doesn't list such as Hausa and Somali) are all descended from a single language, called for convenience Proto-Afroasiatic (Greenberg 1950), which was different (and probably about equally different) from any of them.
How would you choose between these two hypotheses? Well, if the original language was different from Arabic, then you would expect some original forms to have been lost in Arabic but kept in other languages. Oddly enough, Saadi himself gives evidence for exactly that: he links the Berber ur “not” to Akkadian ul (p. 12), and the Berber -as “to him/her” to Akkadian -šu (p. 12), and the Berber nəkk “I” to Ancient Egyptian ink and Akkadian 'anāku, none of which are attested in Arabic. Unless you believe that Akkadian and Berber each independently invented the same new forms, or that they are more closely related to each other than to Arabic – which Saadi (correctly) does not claim – you have to conclude that the common ancestor of Arabic and Berber included words like ur/ul for “not”, and 'anāku for “I”, and so on, and hence was different from what we know as Arabic, just as it was different from Berber.
So maybe this common ancestor was Arabic in a different sense: Saadi argues that it was originally spoken in Arabia, so Arabic would be the one language that stayed at home, and presumably got less affected by foreign influence. Unfortunately, he doesn't have much of a case. His first argument (p. 1) is frankly risible: “Europe and North Africa were covered with ice before [18000 BC], whereas the Arabian peninsula enjoyed a climate similar to that of southern Europe now. The ice melted in the former and drought hit the latter, so mankind left the Arabian peninsula and settled North Africa and southern Europe.” The quote he cites on this actually says nothing about North Africa, and for good reason: even at the last glacial maximum North Africa was never covered by ice (see map), and was if anything more habitable before 18000 BC than it is now. He also notes (p. 2) that Berber princes have long claimed Yemenite origins. Such claims are questionable for many reasons (the desire for prestige, the originally matrilineal traditions of many Berber tribes, and no pre-Islamic attestations) – but even if true, it would prove nothing about the language: people change their language all the time without changing their ancestry, as any emigrant can tell you. The rest of his argument is a hotchpotch of miscellaneous quotes which at best claim that various early North African peoples or languages or cultures originated in the Middle East; in a particularly ludicrous case, he blithely quotes Bousquet (1957) to the effect that the Berber language “came from Asia Minor” [Turkey!] None of these quotes so much as mention the Arabian peninsula.
In fact, the linguistic evidence means that Proto-Semitic may well have been spoken in Arabia and certainly was spoken in the Middle East, but the common ancestor of Berber, Egyptian, and Semitic was most likely located in Africa. You see, as noted above, these three language families are also quite closely related to Chadic (spoken mainly in Nigeria and Chad) and Cushitic (spoken around the Horn of Africa) – which means that 4 out of 5 branches of this family are native to Africa. It is more likely that one branch left Africa than that 4 branches each separately followed the same narrow path across Sinai or crossed the Red Sea. (For theoretical background, see Campbell 2004.)
In other words: whether the similarities this book gathers between Arabic and Berber are valid or not, they don't do anything to support the author's claim that Berber descends from Arabic. Do they at least have the merit of being valid comparisons? Sometimes, but not with any consistency. Many of his comparisons look rather far-fetched, eg on p. D:
taməṭṭuṯ “woman” < Ar. ṭāmiṯ طامث “menstruator”
argaz “man” < Ar. rakīza(tu l-'usrā) ركيزة الأسرى “pillar (of the family)”
ixəf “head” < Ar. xf' خفأ “appear”, because the head stands out
tadaγt “armpit” < Ar. daγdaγah دغدغة “tickling”
alγəm “camel” < Ar. luγām لغام “the foam that comes out of camels' mouths”
Many others are clearly genuine loanwords, often featuring sounds that cannot be reconstructed for Proto-Berber, though I don't think many of these are original suggestions, eg:
(p. D) axərraz “cobbler” < Ar. xaraza خرز “to sew leather”
(p. H) abrid “road” < Ar. barīd بريد (confirmed by the Tuareg pronunciation of this word, abărid)
(p. 38) ləbṣəl “onion” < Ar. baṣal بصل (Siwi happens to preserve an older word for "onion": afəllu)
(p. 78) taħzamt “belt” < Ar. ħizām حزام
A couple are known Phoenician loanwords:
(p. 57) agadir, ažadir "wall" - Ar. jidār جدار
A few are well-known Afroasiatic cognates, and scattered among them may be other valid cognates:
(p. 250) iləs “tongue” - Ar. lisān لسان
(p. 110) iđammən “blood” - Ar. dam دم
(p. 292) tiqqad “burning” - Ar. wqd وقد
But the book makes no attempt to distinguish between words taken from Arabic comparatively recently and words inherited from the common ancestor of Berber and Arabic, and seems to assume that any word found in both dialectal Arabic (Darja) and Berber must automatically be originally Arabic, rather than possibly being a borrowing from Berber into Arabic. There is a well-known technique for sorting out inherited cognates from loanwords from coincidental similarities: sound correspondences. Sounds don't usually change at random: they change systematically, just as all j's in Egyptian Arabic become g. You establish which Berber sounds normally correspond to which Arabic ones under what circumstances, based on looking at what happens in the clearest cases; that gives you a standard by which to judge the doubtful ones. Saadi has made no effort to do this, and the unfortunate result is that in his comparisons the chaff far outweighs the wheat.
Berber and Arabic both descend from the same language, but that language was neither Berber nor Arabic, and probably didn't come from Arabia - and if you want to know about that common source, then you'll learn more from the works of Diakonoff or Greenberg, or even from more problematic sources like Orel and Stolbova 1999 or Militarev's online database, than from Saadi 2007.
His starting point is noting the existence of strong similarities between Arabic and Berber in the vocabulary and grammar (p. C: “90% of Amazigh Berber words are pure or Arabised Arabic, and the grammar of Berber agrees with the grammar of Arabic.”) This is substantially correct, and has been known for a long time (see, for example, Igor Diakonoff's Afrasian Languages, Moscow: Nauka 1988, or at a more basic level one of my first posts), except that 90% is a substantial exaggeration – many of the comparisons he puts forward are at best questionable, as will be seen below. But he claims that the explanation for these similarities is that Berber descends from Arabic. Not just Berber either, as he says on p. B: “The term Arabitic عروبية means the ancient Arabic languages which are wrongly called the Semitic languages and which branched out from the source language Arabic thousands of years ago, such as Babylonian, and Assyrian, and Akkadian, and Phoenician Canaanite, and Aramaic, and Himyaritic, and Sabaean, and Thamudic, and Lihyanite, and Ma'inic, and ancient Egyptian, and Berber, and others.” Linguists subscribe to a rather different explanation for the observed similarities: that Berber and Arabic (and all the other languages he listed, and many he doesn't list such as Hausa and Somali) are all descended from a single language, called for convenience Proto-Afroasiatic (Greenberg 1950), which was different (and probably about equally different) from any of them.
How would you choose between these two hypotheses? Well, if the original language was different from Arabic, then you would expect some original forms to have been lost in Arabic but kept in other languages. Oddly enough, Saadi himself gives evidence for exactly that: he links the Berber ur “not” to Akkadian ul (p. 12), and the Berber -as “to him/her” to Akkadian -šu (p. 12), and the Berber nəkk “I” to Ancient Egyptian ink and Akkadian 'anāku, none of which are attested in Arabic. Unless you believe that Akkadian and Berber each independently invented the same new forms, or that they are more closely related to each other than to Arabic – which Saadi (correctly) does not claim – you have to conclude that the common ancestor of Arabic and Berber included words like ur/ul for “not”, and 'anāku for “I”, and so on, and hence was different from what we know as Arabic, just as it was different from Berber.
So maybe this common ancestor was Arabic in a different sense: Saadi argues that it was originally spoken in Arabia, so Arabic would be the one language that stayed at home, and presumably got less affected by foreign influence. Unfortunately, he doesn't have much of a case. His first argument (p. 1) is frankly risible: “Europe and North Africa were covered with ice before [18000 BC], whereas the Arabian peninsula enjoyed a climate similar to that of southern Europe now. The ice melted in the former and drought hit the latter, so mankind left the Arabian peninsula and settled North Africa and southern Europe.” The quote he cites on this actually says nothing about North Africa, and for good reason: even at the last glacial maximum North Africa was never covered by ice (see map), and was if anything more habitable before 18000 BC than it is now. He also notes (p. 2) that Berber princes have long claimed Yemenite origins. Such claims are questionable for many reasons (the desire for prestige, the originally matrilineal traditions of many Berber tribes, and no pre-Islamic attestations) – but even if true, it would prove nothing about the language: people change their language all the time without changing their ancestry, as any emigrant can tell you. The rest of his argument is a hotchpotch of miscellaneous quotes which at best claim that various early North African peoples or languages or cultures originated in the Middle East; in a particularly ludicrous case, he blithely quotes Bousquet (1957) to the effect that the Berber language “came from Asia Minor” [Turkey!] None of these quotes so much as mention the Arabian peninsula.
In fact, the linguistic evidence means that Proto-Semitic may well have been spoken in Arabia and certainly was spoken in the Middle East, but the common ancestor of Berber, Egyptian, and Semitic was most likely located in Africa. You see, as noted above, these three language families are also quite closely related to Chadic (spoken mainly in Nigeria and Chad) and Cushitic (spoken around the Horn of Africa) – which means that 4 out of 5 branches of this family are native to Africa. It is more likely that one branch left Africa than that 4 branches each separately followed the same narrow path across Sinai or crossed the Red Sea. (For theoretical background, see Campbell 2004.)
In other words: whether the similarities this book gathers between Arabic and Berber are valid or not, they don't do anything to support the author's claim that Berber descends from Arabic. Do they at least have the merit of being valid comparisons? Sometimes, but not with any consistency. Many of his comparisons look rather far-fetched, eg on p. D:
taməṭṭuṯ “woman” < Ar. ṭāmiṯ طامث “menstruator”
argaz “man” < Ar. rakīza(tu l-'usrā) ركيزة الأسرى “pillar (of the family)”
ixəf “head” < Ar. xf' خفأ “appear”, because the head stands out
tadaγt “armpit” < Ar. daγdaγah دغدغة “tickling”
alγəm “camel” < Ar. luγām لغام “the foam that comes out of camels' mouths”
Many others are clearly genuine loanwords, often featuring sounds that cannot be reconstructed for Proto-Berber, though I don't think many of these are original suggestions, eg:
(p. D) axərraz “cobbler” < Ar. xaraza خرز “to sew leather”
(p. H) abrid “road” < Ar. barīd بريد (confirmed by the Tuareg pronunciation of this word, abărid)
(p. 38) ləbṣəl “onion” < Ar. baṣal بصل (Siwi happens to preserve an older word for "onion": afəllu)
(p. 78) taħzamt “belt” < Ar. ħizām حزام
A couple are known Phoenician loanwords:
(p. 57) agadir, ažadir "wall" - Ar. jidār جدار
A few are well-known Afroasiatic cognates, and scattered among them may be other valid cognates:
(p. 250) iləs “tongue” - Ar. lisān لسان
(p. 110) iđammən “blood” - Ar. dam دم
(p. 292) tiqqad “burning” - Ar. wqd وقد
But the book makes no attempt to distinguish between words taken from Arabic comparatively recently and words inherited from the common ancestor of Berber and Arabic, and seems to assume that any word found in both dialectal Arabic (Darja) and Berber must automatically be originally Arabic, rather than possibly being a borrowing from Berber into Arabic. There is a well-known technique for sorting out inherited cognates from loanwords from coincidental similarities: sound correspondences. Sounds don't usually change at random: they change systematically, just as all j's in Egyptian Arabic become g. You establish which Berber sounds normally correspond to which Arabic ones under what circumstances, based on looking at what happens in the clearest cases; that gives you a standard by which to judge the doubtful ones. Saadi has made no effort to do this, and the unfortunate result is that in his comparisons the chaff far outweighs the wheat.
Berber and Arabic both descend from the same language, but that language was neither Berber nor Arabic, and probably didn't come from Arabia - and if you want to know about that common source, then you'll learn more from the works of Diakonoff or Greenberg, or even from more problematic sources like Orel and Stolbova 1999 or Militarev's online database, than from Saadi 2007.
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