Posted by Aziza
In the previous post, I explained (اسم المكان) “noun of place”. In this post, I explain (اسم الزمان) “noun of time”, which is a noun that indicates the time of an action, e.g. (موعد) “appointment”, (مولد) “birthday”. It is formed in the same way that we form the noun of place, i.e. by following the patterns (مفعل) and (مفعلة).
It is interesting to note that there are some words that serve both as noun of time and noun of place, e.g. (مشرق) “sunrise” both place and time of sunrise”, and (مغرب) “sunset” both the place and time of sunset.
The noun of time and noun of place can also be formed from some nouns, e.g. from (صيف) “summer”, we can have (مصيف) which means “summer resort. Both forms can also be formed from verbs other than form I, i.e. verbs that have more than 3 letters. They can be formed by making the present and replacing the first letter with (م) and putting a fatha (ـَ) “short a” on the letter before last, e.g. from (اختبر) “test”, we can have (مُختبَر) which means “laboratory”, and from (التقى) “meet”, we can have (مُلتقَى) which means “time and place of meeting” or “forum”.
Posted by Aziza
As discussed before, Arabic is a highly derivational language, and we can derive different forms from one another. We learned how to make an active participle from a verb. In this post, I discuss a special type of noun that can be derived from verbs, namely (اسم المكان) “noun of place”. It is a noun that indicates the place of doing an action. It follows one of two patterns (مفعل) and (مفعلة), e.g. the verb (دخل) means “enter”, and from this root verb we have (مدخل) which means “entrance”, and the verb (درس) means “study”, and from this root verb we have (مدرسة) which means “school”.
It should be noted that not all verbs can be used in this form. Moreover, there is no rule to tell us which form we can use to make noun of place from a certain verb. Sometimes, we find verbs that have 2 forms of noun of place with different meanings, e.g. he verb (كتب) means “write”, and from this root verb we have 2 nouns of place (مكتب) which means “office or desk”, and (مكتبة) which means “library”. This is a very useful form to learn and remember because it can help us guess the meanings of some nouns that we encounter if we know the root verb and what it means. Below, I list some common verbs and their noun of place.
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Make
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صنع
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مصنع
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Factory
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Grow
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زرع
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مزرعة
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Farm
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Enter
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دخل
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مدخل
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Entrance
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Exit
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خرج
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مخرج
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Exit
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Play
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لعب
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ملعب
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Playground
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Swim
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سبح
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مسبح
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Swimming pool
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Worship/kneel
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سجد
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مسجد
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Mosque
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Worship
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عبد
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معبد
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Temple
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Posted by Aziza
I have explained sound plurals in a previous post. These are plurals that are formed by adding a suffix to the end of the word without making further changes. The broken plurals (جمع التكسير) involve changing the internal structure of the word; that’s why they are called broken plurals. This change may involve adding letters inside the word (infixes), moving letters round, or following a certain pattern. Broken plurals are very tricky for non-native speakers, because there is not a single rule that you can learn to make a plural from a given word. However, there are certain patterns that are common to this category. In the examples below, I give some of the most common patterns of broken plurals and some examples of them.
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فَعَلة
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فُعَل
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طَلَبة
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طالب
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student
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أُسَر
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أسرة
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family
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حَمَلة
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حامل
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holder
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غُرَف
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غرفة
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room
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قَتَلة
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قاتل
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killer
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جُمَل
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جملة
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sentence
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فُعَلاء
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فُعُل
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نُشَطاء
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ناشط
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activist
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مُدُن
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مدينة
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city
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حُكَماء
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حكيم
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wise
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كُتُب
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كتاب
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book
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غُرَباء
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غريب
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stranger
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رُسُل
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رسول
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messanger
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أفعِلة
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فِعَل
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أَسئِلة
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سؤال
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question
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قِطَع
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قطعة
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piece
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أُجوِبة
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جواب
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answer
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إِبَر
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إبرة
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needle
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أُديرِة
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دير
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monastery
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مِهَن
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مهنة
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profession
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أفعِلاء
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فُعُول
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أَقرِباء
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قريب
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relative
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دُروس
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درس
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lesson
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أَبرِياء
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برئ
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innocent
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فُصول
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فصل
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season
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أَشقِياء
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شقي
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miserable
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بُيوت
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بيت
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house
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فُعلان
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فِعَال
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بُلدان
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بلد
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country
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بِلاد
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بلد
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country
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رُهبان
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راهب
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monk
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جِمال
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جمل
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camel
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قُضبان
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قضيب
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bar
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خِراف
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خروف
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sheep
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فَعلى
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فُعَّال
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جَوعى
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جوعان
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hungry
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عُمّال
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عامل
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worker
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مَرضى
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مريض
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ill
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كُتّاب
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كاتب
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writer
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عَطشى
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عطشان
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thirsty
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قُرّاء
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قارئ
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reader
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فَواعِل
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أفعُل
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عَوامِل
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عامل
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factor
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أَلسُن
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لسان
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tongue
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شَوارِع
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شارع
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street
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أَشهُر
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شهر
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month
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قَوالِب
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قالب
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mould
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أَرجُل
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رِجل
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foot
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مفاعِل
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فَعَائِل
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مَصانِع
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مصنع
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factory
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عَرائس
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عروس
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bride
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مَدارِس
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مدرسة
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school
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قَبائل
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قبيلة
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tribe
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مَكاتِب
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مكتب
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office
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رَسائل
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رسالة
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message
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أفاعيل
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أفاعِل
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أَقاليم
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إقليم
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province
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أَرامِل
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أرمل
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widow
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أَساليب
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أسلوب
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style
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أَماكِن
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مكان
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place
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أَسابيع
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أسبوع
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week
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أَقارِب
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قريب
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relative
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Posted by Aziza
Superstitions (الخرافات) play a significant role in Arabic culture. Most people believe in the power of envy (الحسد), magic (السحر), genies (الجن), etc. to affect them and inflict harm upon them. It is not uncommon to hear someone saying that they are ill or that their kids are ill because they have been envied or affected by the evil eye. It is less common to find people saying that they have been suffering from magic, but it exists. You often find people who try to tell the future by reading cards, or tracing marks in their coffee cups or on their palms. It can be a very profitable business for some!
I do not know why superstitions are so influential in people’s lives in the Arab world. It could be due to the importance of traditions in people’s lives. Most of the ideas about these matters are inherited from previous generations. You find numerous stories from the past and proverbs that mention the power of envy, e.g. (العين كسرت الحجر نصفين), which means “the evil eye broke a stone in half”, which shows the material power of the evil eye and its capabilities of inflicting harm. In addition, there are so many stories that deal with these topics, for example in the Arabian Nights (ألف ليلة وليلة) Superstitions can have very negative effects on people’s lives, as it often spoils simple pleasures for them. For instance, if someone buys something new or has a happy occasion, they sometimes worry that it may bring them envy.
There are some defense mechanisms that people often use to protect themselves from the power of envy, magic, etc. The most common thing for Muslim is reading verses of the Qur’an and saying certain prayers. There are other mechanisms such as wearing a blue bead to attract the evil eye or a palm shape in a necklace, for example. I think that most Arab people, regardless of their background and education, believe in envy and magic. I do not believe much in the power of these things to cause harm, however I believe that they do exist and that they can affect some people in certain occasions.

These topics are often covered in media. I remember a play by Mohammed Sobhi, a famous Egyptian comedian actor and theatrical director, called (الهمجي) “the uncivilized”, which criticized certain aspects Egyptian life, including Envy. I hope you enjoy part of it in the link below:
Posted by Aziza
Ahmed Shawqi (أحمد شوقي) is a famous Arab poet and playwright. He is considered to be one of the most important Arab poets in the 20th Century. He is given the title (أمير الشعراء) “lit. The Prince of Poets” to reflect this status. Shawqi was born in Egypt in 1870 to a family of mixed-race. His paternal grandfather was Kurdish and his grandmother was Greek. Both his parents were born and brought up in Egypt.
Shawqi grew up in Cairo to a wealthy family. He studied law and graduated in 1887. The ruler (Abbas II) appointed him in his palace as head of the translation department, and then he awarded him a scholarship to study translation and law in France in 1893.
During his stay in France, Shawqi came to appreciate French theatre and poetry. He started a nationalist group to resist the British occupation of Egypt with colleagues in France, called (جمعية التقدم المصري) “the society of progress of Egypt”.
Shawqi returned to Egypt and continued his literary production which became of a more patriotic theme, and maintained a close friendship with leaders of nationalist movements in Egypt such as Mustafa Kamel.
In 1915, the British occupation decided to send him to exile, and he chose to go to Barcelona in Spain where he grew very nostalgic and appreciated the grandeur of Muslim civilization in Andalucía and wrote a large number of poems and plays about this great history and about his love for Egypt. He returned back to Egypt in 1920.
The literary production of Ahmed Shawqi is rich and varied. He wrote religious, patriotic, historic poems, as well as the distinctive plays he wrote in poetry. Some of the works of Ahmed Shawqi are still taught at schools. Here is a couple of lines from a poem I studied at school ages ago, can you understand them?
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النِّيلُ العَذْبُ هو الكوْثرْ
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والجنة ُ شاطئه الأخضرْ
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ريَّانُ الصَّفحة ِ والمنظرْ
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ما أبهى الخلدَ وما أنضرْ !
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