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Media Arabic Booster 09/24
This month (09/24) in Media Arabic Booster: Hezbollah and Nasrallah’s death in Lebanon and how Iran wants to gain a foothold in Sudan
As a journalist, I read Arabic newspapers daily, especially the opinion section. Every month, I want to share with you on Arabic for Nerds what I find interesting from a linguistic perspective and which vocabulary might be worth learning. I call it the Media Arabic Booster.
Media Arabic Booster: 09/24 Show
A close look at a headline
al-Sharq al-Awsat: to cause someone to bleed
Let’s focus on two headlines:
أَكْبَرُ اِخْتِراقٍ إِسْرائِيلِيٍّ يُدْمِي حِزْبَ اللّٰهِ
Lit.: The biggest Israeli breach causes Hezbollah to bleed
Possible translation: Israel’s biggest breakthrough leaves Hezbollah devastated
إِسْرائِيلُ تَتَأَهَّبُ وَتَسْتَدْعِي الْاِحْتِياطَ وَتُعَدُّ الْمَلاجِئَ
Israel prepares, calls for reserves and prepares shelters
I’m not sure how best to translate the title into English. There are several reasons for this:
- Firstly, al-Sharq al-Awsat prefers serious and rather detached, factual language in its headlines – it is anything but a tabloid/yellow press. So I don’t think a literal translation of “bleeding” is really appropriate for this newspaper, although there was a real connection because after the pager attack many people in Lebanon were injured and bleeding.
- Secondly, the word “blood” in Arabic has a lot of abstract, very deep meanings. So I would tend towards a more abstract formulation.
- But I am not a native speaker, so I do not have the necessary feel for such phrases. I would be interested to hear what others think about this (please comment at the end of the article).
BACKGROUND: The root of the Arabic word for blood (دَمٌ)
That’s an old debate. Some say د-م-ي held by some to be originally د-م-و. Others treat it as biliteral (= two root letters) since it is an ancient Semitic root.
That’s an old debate. Some say د-م-ي held by some to be originally د-م-و. Others treat it as biliteral (= two root letters) since it is a very old Semitic root.
- Let’s check the word for blood in other Semitic languages: In Accadian, we have the word dāmu. In Ugaritic-cuneiform: damu. In Hebrew, blood is דָּם (dam) and is based on the biliteral root (d-m). Basically, in almost all Semitic languages, we find the letters d-m resulting mostly in “dam“. So we have two root letters.
- Of the root د-م-ي (or: د-م-و), 2 forms occur 10 times in the Qur’an: دَمٌ (collective noun) 7 times and دِماءٌ (plural) 3 times.
- Early Arabic grammarians tried to explain the entire Arabic data set in terms of a three-root system – on which the entire pattern system of ف-ع-ل model is based. When we are dealing with an old Semitic root based on two root letters, the Arabic framework of word construction becomes tricky. With ancient two-letter Semitic roots, theoretical explanations of how a word might have originally looked were often needed to explain the Arabic words actually used. Since we have relatively little written Arabic from ancient times, this remains an abstract discussion – which it was even then, as the differing views of the great Arabic grammarians show. Arabic grammar makes all this possible because it provides a framework with an almost mathematical formal logic.
- Sibaweihi (سيبويه) said that the Arabic word for blood was originally دَمْيٌ – with سُكُونٌ – following the pattern فَعْلٌ which explains the plural forms دِماء and دُمِيٌّ.
- However, al-Jawhary (الجوهري) takes the view, quoting al-Mubarrad (المبرد), that it was originally دَمَوٌ (also: دَمَيٌ), following the pattern of فَعَلٌ. As an example of their argument, supporters of this approach give the example of the Arabic word for hand, يَدٌ, which was originally explained by يَدَيٌ.
- The dual of دَمٌ is another example which shows the complexity of the discussion: The majority of the classical grammarians said it is دَمَيانِ (or, as some say, دَمَوانِ) which would be another example where an extra letter (ي or و) suddenly comes into play. Others, however, give دَمَانِ (only two root letters).
Headlines on the death of Nasrallah
Hezbollah is supported by the Shiite regime in Iran. That’s why I wanted to see how the Sunni Arab media outlets reported the death of the Hezbollah leader.
al-Masry al-Youm
al-Sharq al-Awsat
al-Jarida
al-Akhbar
- Almost all of them used neutral language and the word اِغْتِيالٌ which means assasination; murder. It is the verbal noun (مَصْدَرٌ) of the VIII-verb اغْتالَ – يَغْتالُ which means to murder; to assassinate. Arabic newspapers refrained from using Islamic or indirect phrases, which are usually used when important Arab figures die.
- Interestingly, the Egyptian newspaper al-Masry al-Youm (المصري اليوم) used different approach. They showed a picture of a waving and friendly looking Nasrallah and used the headline حسن نصر الله يغادر ضاحيته الجنوبية which translates as Hassan Nasrallah leaves his southern suburb.
For those who want to read more on the subject: In issue 08/24 of the Media Arabic Booster I wrote some background information on Nasrallah and Hezbollah.
Translation of an article
Let’s look at parts of a longer newspaper article in Arabic. We will translate each sentence carefully. The highlighted words are in the vocabulary list below.
al-Arab: How Iran tries to gain influence in Sudan
On September 24, 2024, the following article was published by the London-based and Qatari-owned daily newspaper al-Arab (العرب). The article examines Iran’s efforts to increase its influence in Sudan during the current crisis and claims that Tehran uses educational institutions to spread Shi’ism and strengthen its presence in Africa. The author, Dr. Abdel Moneim Hemmat (عبد المنعم همت), is a Sudanese writer based in the UAE.
Let’s now take a closer look at a few complete paragraphs.
Section 1
إيران، بفضل موقعها الجغرافي وتوجهاتها السياسية والعقائدية، تسعى إلى التوسع خارج حدودها، خاصة في الأوقات التي تتسم بالأزمات في المناطق المحيطة. الأزمة السودانية المستعرة منذ سنوات ليست استثناءً لهذه الطموحات. مع تزايد حالة الفوضى الداخلية في السودان، تجد طهران فرصة لتعزيز وجودها في هذا البلد الهام والاستفادة من موقعه الجغرافي لتوسيع نفوذها في أفريقيا، وهي قارة تحاول إيران على مدى عقود الوصول إلى قلبها لأسباب سياسية واقتصادية وأيديولوجية.
Thanks to its geographical location and political and ideological orientations, Iran is seeking to expand beyond its borders, especially in times of crises in neighboring regions. The ongoing Sudanese crisis for years now is no exception to these ambitions. As the internal chaos is escalating in Sudan, Tehran seized the opportunity to strengthen its presence in this important country and take advantage of its geographical location to expand its influence in Africa, a continent that Iran has been trying to reach for decades for political, economic and ideological reasons.
BACKGROUND: What is the situation in Sudan in 2024?
The current crisis and civil war in Sudan began in April 2023, triggered by a power struggle between two groups:
- The Sudanese Armed Forces (SAF; القوات المسلحة السودانية), led by General Abdel Fattah al-Burhan (عبد الفتاح البرهان).
- The Rapid Support Forces (RSF; قوات الدعم السريع), led by General Mohamed Hamdan Dagalo, also known as Hemedti (محمد حمدان دقلو).
Before the civil war erupted in April 2023, Sudan was already experiencing significant political and social turmoil.
Post-Bashir Transition: After the ousting of long-time President Omar al-Bashir (عمر البشير) in April 2019, Sudan was in a transitional phase. A civilian-led transitional government was established through a power-sharing agreement between military and civilian leaders.
Military Coup: In October 2021, the transitional government was toppled by a military coup led by General Abdel Fattah al-Burhan (عبد الفتاح البرهان), with support from the Rapid Support Forces (RSF; قوات الدعم السريع). This coup disrupted the fragile transition to civilian rule and led to widespread protests and instability.
Economic Challenges: Sudan faced severe economic difficulties, including high inflation, food shortages, and a lack of basic services. These economic hardships fueled public discontent and protests.
Security Issues: The country was also dealing with ongoing conflicts in regions like Darfur (دارفور), South Kordofan (جنوب كردفان), and Blue Nile (النيل الأزرق), which contributed to the overall instability.
- External Influences: Various countries have taken sides in the conflict, further complicating the situation. Egypt and the United Arab Emirates reportedly support the SAF, while Qatar and Turkey are believed to support the RSF.
- Integration Disputes: There were significant disagreements over the integration of the RSF into the regular military. The SAF wanted to absorb the RSF into its ranks, but the RSF resisted, fearing a loss of autonomy and power.
- Transition to Civilian Rule: The timeline and process for transitioning to a civilian-led government were contentious. Both factions had different visions and timelines for this transition, leading to increased tensions.
- Power Struggle: The underlying power struggle between General al-Burhan and General Dagalo played a crucial role. Both leaders sought to consolidate their power and influence, leading to a direct confrontation.
The United Nations Office for the Coordination of Humanitarian Affairs (UN-OCHA) reported that the conflict in Sudan has resulted in at least 8,600 civilian deaths and more than 8.6 million displaced people1.
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Section 2
من أبرز الوسائل التي تستخدمها طهران لتحقيق هذا الهدف هو التعليم، حيث تقوم بإنشاء مدارس وجامعات في عدد من الدول الأفريقية، بما فيها السودان، بهدف نشر المذهب الشيعي وتعزيز ارتباط هذه المجتمعات بإيران. هذه المؤسسات التعليمية ليست مجرد منصات أكاديمية، بل أدوات لنشر الأيديولوجيا الشيعية وتثبيت النفوذ الإيراني في المجتمعات المحلية. التعليم، إذًا، يُعتبر من أسلحة طهران الناعمة التي تستخدمها لتوسيع نفوذها في أماكن يصعب عليها التدخل فيها مباشرة بالقوة العسكرية.
One of the main (most prominent) methods that Tehran uses to achieve this goal is education through the establishment of schools and universities in several African countries, including Sudan, with the aim of spreading the Shiite doctrine and strengthening these communities’ connection to Iran. These educational institutions are not mere academic platforms, but rather tools aimed at promoting the Shiite ideology and consolidating Iranian influence in local communities. Therefore, education is considered one of Tehran’s soft weapons used to expand its influence in places where it would have been otherwise difficult to enter directly through military force.
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Section 3
على الجانب السوداني، يوجد ارتباط قديم بين بعض فصائل الإخوان المسلمين في البلاد وإيران. على الرغم من أن هذه الروابط التنظيمية لا تتمتع بالقوة الكبيرة، إلا أن هناك مجموعة صغيرة من أعضاء الإخوان تحمل ولاءً قويًا لإيران وشخصية الخميني، وتتأثر بالمذهب الشيعي. هذا الارتباط الفكري ظهر للمرة الأولى بشكل واضح في جامعة القاهرة فرع الخرطوم، حيث كان يتم التعبير عن هذه الأفكار من خلال نشاطات طلابية وصحف حائطية. وعلى الرغم من أن هذا التيار ظل ضعيفًا وغير مؤثر، إلا أن المتغيرات الحالية في السودان قد تتيح له الظهور مجددًا، خاصة إذا تمكنت إيران من ترسيخ وجودها في البلاد.
On the Sudanese side, there is a long-standing connection between some factions of the Muslim Brotherhood in the country and Iran. Although these organizational links are not very strong, there is a small group of Brotherhood members who have strong loyalty to Iran and the personality of Khomeini and are influenced by Shiism. This ideological connection first appeared clearly at the Khartoum branch of Cairo University, where these ideas were expressed through student activities and wall newspapers. Although this current has remained weak and ineffective, the current changes in Sudan may allow it to re-emerge, especially if Iran is able to establish its presence in the country.
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Section 4
من ناحية أخرى، تسعى إيران من خلال إشعال الأوضاع في السودان إلى تخفيف الضغوط الداخلية التي تعاني منها. فطهران تعيش أزمة اقتصادية وسياسية خانقة نتيجة العقوبات الدولية المفروضة عليها، إضافة إلى تحديات داخلية متعلقة بالاستقرار الاجتماعي. لذلك، فإن تحريك الصراع خارج حدودها عبر التوسع في السودان سيمنح نظامها بعض الوقت للتنفس داخليًا ويخفف من الضغوط المباشرة عليه. في نفس الوقت، هذا التوسع سيجعل إيران أكثر قربًا من الدول التي ترى فيها تهديدًا لمصالحها، ويمنحها القدرة على التعامل المباشر مع أيّ تهديدات محتملة لأمنها الإقليمي.
On the other hand, Iran seeks, by igniting the situation in Sudan, to alleviate the internal pressures it is suffering from. Tehran is experiencing a stifling economic and political crisis as a result of international sanctions imposed on it, in addition to internal challenges related to social stability. Therefore, moving the conflict outside its borders by expanding in Sudan will give its regime some time to breathe internally and relieve the direct pressures on it. At the same time, this expansion will bring Iran closer to the countries it sees as a threat to its interests, and give it the ability to deal directly with any potential threats to its regional security.
Section 5
إيران إذًا لا ترى في السودان مجرد فرصة جغرافية وسياسية، بل تعتبره نقطة انطلاق نحو تحقيق مكاسب إستراتيجية على المدى البعيد، سواء على مستوى التوسع في أفريقيا أو على مستوى التحكم في البحر الأحمر وتعزيز نفوذها الإقليمي.
Iran does not see in Sudan a mere geographic and political opportunity, but rather considers it a starting point towards achieving strategic gains in the long term, whether in terms of expansion in Africa or in terms of controlling the Red Sea and strengthening its regional influence.
Vocabulary list
If you are unfamiliar with the verb system used in the Hans Wehr dictionary (Roman numerals, I-X), click here for a short and simplified overview.
Part 1: Analysis of a headline
| ARABIC | EXPLANATION |
|---|---|
| اِخْتِراقٌ | penetration; breach; breakthrough. It is the verbal noun (مَصْدَرٌ) of the VIII-verb اخْتَرَقَ – يَخْتَرِقُ which means to break into; to penetrate; to hack. It is mostly used in a negative way, but occasionally also for positive things (e.g., a scientific breakthrough). For example: security breach, also used for hacking (اِخْتِراقٌ أَمْنِيٌّ); important breakthrough, e.g., in science (اِخْتِراقٌ مُهِمٍّ); breaking the sound barrier (اِخْتِراقُ حاجِزِ الصَّوْتِ); to ring/bark in someone’s ears (اِخْتَرَقَ مَسامِعَهُ) |
| أَدْمَى – يُدْمِي | to make bleed. It is a IV-verb of the root د-م-ي. If you want to express to bleed, you usually use the I-verb نَزَفَ – نَزَفَ and not the I-verb دَمِيَ – يَدْمَى which does also mean to bleed. For example: to bleed from the nose (نَزَفَ دَمًا مِنْ الْأَنْفِ). For example: to lose much blood, to bleed to death (نُزِفَ دَمُهُ). The verbal noun (مَصْدَرٌ) is نَزْفٌ and means exhaustion, draining, hemorrhage, weakening (by loss of blood). In the old times, it mainly denoted to exhaust a well and later to drain, to draw off blood. |
تَأَهَّبَ - يَتَأَهَّبُ لِ | to prepare oneself for; to get ready for. V-verb (root: ء-ه-ب). The verbal noun (مَصْدَرٌ) is تَأَهُّب which means preparation or readiness. For example: to raise the alert level (رَفَعَ دَرَجةَ التَّأَهُّبِ) |
| اِسْتَدْعَى – يَسْتَدْعِي | to call/alarm; also: to subpoena. X-verb (root: د-ع-و) that can take a direct object (مَفْعُولٌ بِهِ), but sometimes is also used with the preposition لِ (e.g., when expressing called up for military service). The verbal noun (مَصْدَرٌ) is اِسْتِدْعاءٌ which means summons (in law) or convocation, call. |
| اِحْتِياطٌ pl: اِحْتِياطاتٌ | reserve (military); precaution; caution/cautiousness, care. It is the verbal noun (مَصْدَرٌ) of the VIII-verb اِحْتاطَ – يَحْتاطُ لِ (root: ح-و-ط) which means to take care; to make provisions (لِ for) in order to achieve something; to take care (for = بِ; that = بِأَنَّ). For example: to take precautionary measures (اِتَّخَذَ اِحْتِياطاتٍ وِقائيّةً); as a precaution (مِنْ بابِ اِلْاحْتِياطِ or عَلَى سَبِيلِ اِلْاحْتِياطِ); preventing something (اِحْتِياطًا لِ / مِنْ) |
| أَعَدَّ – يُعِدُّ | to prepare; to make ready. IV-verb (root: ح-د-د); the verbal noun (مَصْدَرٌ) is إِعْدادٌ. For example: to be prepared for; to make preparations for (أَعَدَّ عُدَّتَهُ لِ) |
| مَلْجَأٌ pl: مَلاجِئُ | shelter; refuge; hiding place. It is the noun of place (اِسْمُ الْمَكانِ) of the I-verb لَجَأَ – يَلْجَأُ إِلَى which means to flee to; to seek refuge in; also: to refer to. For example: air-raid shelter (مَلْجَأٌ ضِدَّ غاراتٍ جَوِّيَّةٍ) |
Part 2: Article Headline
| ARABIC | EXPLANATION |
|---|---|
| اِسْتِغْلالٌ | exploitation; abuse. It is the verbal noun (مَصْدَرٌ) of the X-verb اِسْتَغَلَّ – يَسْتَغِلُّ which means to exploit; to take advantage of (also: to abuse). For example: sexual abuse (اِسْتِغْلالٌ جِنْسِيٌّ) |
| أَزْمةٌ pl: أَزَماتٌ | crisis. It can be a reference to a crisis in a number of ways. For example: heart attack (أَزْمَةٌ قَلْبِيَّةٌ); identity crisis(أَزْمَةُ هُوِيَّةٍ); financial crisis (أَزْمَةٌ مالِيَّةٌ); energy crisis (أَزْمَةُ طاقةٍ); midlife crisis (أَزْمَةُ مُنْتَصَفِ الْعُمْرِ). |
| تَعْزِيزٌ | strengthening; reinforcement. It is the verbal noun (مَصْدَرٌ) of the II-verb عَزَّزَ – يُعَزِّزُ which means to strengthen. For example: consolidation of power (تَعْزِيزُ السُّلْطَةِ) |
| نُفُوذٌ | authority, power; influence, impact. It is the verbal noun (مَصْدَرٌ) of the I-verb نَفَذَ – يَنْفُذُ which means to be executed, to be in effect. For example: an influential politician (سِياسِيٌّ ذُو نُفُوذٍ); with no influence (عَدِيمُ النُّفُوذِ); full power, free hand, unlimited power (نُفُوذٌ مُطْلَقٌ) |
Article Section 1
| ARABIC | EXPLANATION |
|---|---|
| بِفَضْلِ | thanks to; by the grace of. The word فَضْلٌ (pl: فُضُولٌ) literally means excess and is the verbal noun (مَصْدَرٌ) of the I-verb فَضَلَ – يَفْضُلُ which means to be surplus; to be left (over); to surpass, to exceed. For example: by the grace of Allah (بِفَضْلِ اللهِ). Be careful and don’t mix things up: aside from (فَضْلًا عَنْ); besides, moreover (فَضْلًا عَنْ ذٰلِكَ). |
| تَوَجُّهٌ pl: تَوَجُّهاتٌ | view; mentality; tendency, inclination. It is the verbal noun (مَصْدَرٌ) of the V-verb تَوَجَّهَ – يَتَوَجَّهُ which means to head, to turn to. |
| عَقائِدِيٌّ | religious; ideological; dogmatic. It is the Nisba adjective (نِسْبةٌ) of the noun عَقِيدةٌ- pl: عَقائِدُ which means faith, doctrine, belief. For example: the Islamic faith (الْعَقِيدَةُ الْإِسْلامِيَّةُ) |
| تَوَسُّعٌ | expansion; enlargement. It is the verbal noun (مَصْدَرٌ) of the V-verb تَوَسَّعَ – يَتَوَسَّعُ (root: و-س-ع) which means to extend (to be extended); to expand (to be expanded); to grow |
| خارِجَ | outside; out of. With final “a” (فَتْحةٌ) it is used as an adverb. For example: outside of Egypt (خارِجَ مِصْرَ); to work abroad (عَمِلَ خارِجَ بِلادِهِ). Of course, it is also be used in other positions. For example: the outside world (الْخارِجُ); from abroad (مِنْ الْخارِجِ) |
| خاصّةً | especially; in particular |
| اِتَّسَمَ – يَتَّسِمُ بِ | to be characterized. For example: her behavior is characterized by (يَتَّسِمُ تَصَرُّفُها ب) |
| مُحِيطٌ | surrounding. It is the active participle (لِسْمُ الْفاعِلِ) of the IV-verb أَحاطَ – يُحِيطُ which means to surround, to encircle. When used with the definite article, الْمُحِيطُ, it means Ocean. For example: the Atlantic Ocean (الْمُحِيطُ الْأَطْلَسِيُّ) |
| مُسْتَعِرٌ | raging, burning. It is the active participle (اِسْمُ الْفاعِلِ) of the VIII-verb اسْتَعَرَ – يَسْتَعِرُ (root: س-ع-ر) which means to burn; to blaze; to break out. |
| ARABIC | EXPLANATION |
|---|---|
| اِسْتِثْناءٌ | exception; exclusion. It is the verbal noun (مَصْدَرٌ) of the X-verb اسْتَثْنى – يَسْتَثْني (root: ث-ن-ي) which means to exclude. For example: with the exception of; except for (بِاسْتِثْناءِ); without exception (بِدُونِ اِسْتِثْناءٍ) |
| طَمُوحٌ pl: طُمُوحاتٌ | ambition. It is the verbal noun (مَصْدَرٌ) of the I-verb طَمَحَ – يَطْمَحُ which means to be ambitious; to aspire. For example: political ambition (طُمُوحٌ سِياسِيٌّ) |
| تَزايُدٌ | growth; increase. It is the verbal noun (مَصْدَرٌ) of the VI-verb تَزايَدَ – يَتَزايَدُ (root: ز-ي-د) which means to increase; to rise. |
| فَوْضَى | chaos; anarchy. For example: political chaos (فَوْضَى سِياسيّةٌ); real mess (فَوْضَى عارِمَةٌ); to create chaos (أَحْدَثَ – يُحْدِثُ الْفَوْضى). The word فَوْضَى is the plural of فائضٌ which is not in use. The origin of this word is not really clear. In Lane’s Lexicon we find the expression قَوْمٌ فَوْضَى which means a part of a company of men who are equals (in older dictionaries it is translated as communists), having no chief – or separated, in a state of dispersion, which may explain where the possible translation of mixed comes from. Note that the core root ف-و-ض expresses reliance on another in a matter and referring it to him. Abdul Haleem in his Qur’an Lexicon gives the following explanation of the root: to submit to; to be disorderly. In the Qur’an, of this root, only the II-verb فَوَّضَ – يُفَوِّضُ (which means: to submit something to; to entrust something to) occurs once in the Qur’an. Note that فَوْضَى is a diptote (مَمْنُوعَةٌ مِنْ الصَرْفِ) which is due to the underlying pattern which ends in ى – the so-called أَلِفُ التَّأْنِيثِ الْمَقْصُورَةُ. |
| اِسْتِفادةٌ بِ or مِنْ | profit; benefit. It is the verbal noun (مَصْدَرٌ) of the X-verb اسْتَفادَ – يَسْتَفيدُ بِ (root: ف-ي-د) which means to benefit from. |
| قارّةٌ | continent. For example: the African continent (القارَّةُ الإِفْرِيقِيَّةُ); intercontinental (عَبْرَ الْقارّاتِ) |
| مَدًى | range; scope; radius; extent. Root: م-د-ي. For example: in the course of time (على مَدى الوَقْتِ); throughout the year (على مَدى العامِ بِأَكْمَلِهِ); in the long run (عَلَى الْمَدَى الْبَعيدِ); in the short run (عَلَى الْمَدَى الْقَرِيبِ); as far as the eye can see (على مَدى البَصَرِ) |
Article Section 2
| ARABIC | EXPLANATION |
|---|---|
| بَرَزَ – يَبْرُزُ | to stand out; to appear. I-verb. Most commonly, you will encounter the comparative/superlative (elative) of this root which is أَبْرَزُ and means more/most clearly visible; more/most prominent. For example: Here are your top headlines this morning (إِلَيْكُمْ أَبْرَزُ الْعَناوِينَ لِهٰذا الصَّباحِ). |
| وَسِيلةٌ pl: وَسائِلُ | means; method; device. For example: mass media (وَسائِلُ الْإِعْلامِ); teaching materials (وَسائِلُ التَّعْلِيمِ) |
| تَحْقِيقٌ | realization; implementation. It is the verbal noun (مَصْدَرٌ) of the II-verb حَقَّقَ – يُحَقِّقُ which means to make come true. For example: realization of a project (تَحْقِيقُ مَشْرُوعٍ); strictly speaking; actually (عَلَى وَجْهِ التَّحْقِيقِ); making profits (تَحْقِيقُ أَرْباحٍ) |
| مَذْهَبٌ pl: مَذاهِبُ | doctrine; sect; school (of Islamic law). It is the verbal noun (مَصْدَرٌ) of the I-verb ذَهَبَ – يَذْهَبُ (to go), but given the pattern مَفْعَلٌ, it could also be the noun of place (اِسْمُ الْمَكانِ), signifying a place to which one goes. Normally, مَذْهَبٌ is used to denote a way or manner of conduct, a path one follows in terms of doctrines and practices in religion. For example: the Hanbali school of law (الْمَذْهَبُ الْحَنْبَلِيُّ) |
| شِيعِيٌّ | Shiite (~ the followers of Ali). Note that the word شِيعةٌ means sect; faction. The core meaning of the root ش-ي-ع is to spread. Today, if you want to express Shiite Islam, you say الشِّيعُ. In older times, when people talked about Shia or Shiite Islam, they said شِيعَةُ عَلِيّ, i.e., the followers of Ali. The word الشّيِعةُ includes the idea of followers (أَتْباع) and supporters (أَعْوَان). It is derived from الشِياعُ (following) and الْمُشايَعةُ (obeying). Ibn Manzur (ابن منظور) in his lexicon Lisan al-Arab (لسان العرب) said: Shia (الشِّيعةُ) are all people who have gathered on a matter. Note: Ali ibn Abi Talib (علي بن أبي طالب), was an important figure in Islamic history. Born in Mecca around 600, he was the cousin and son-in-law of the Prophet Muhammad. Ali is especially revered in Shia Islam, which considers him the rightful successor of Muhammad. He was the fourth caliph in the Sunni tradition and the first imam in the Shia faith. |
| اِرْتِِباطٌ بِ pl: اِرْتِِباطاتٌ | link; connection; commitment. It is the verbal noun (مَصْدَرٌ) of the VIII-verb ارْتَبَطَ – يَرْتَبِطُ بِ which means to be linked to. For example: without obligation (بِدُونِ اِرْتِباطٍ); I am very attached to (إِنِّي شَدِيدُ الْاِرْتِباطِ بِ) |
| مُؤَسَّسةٌ | organization, institute; company. Root: ء-س-س. For example: private company (مُؤَسَّسةٌ خاصّةٌ) |
| مُجَرَّدٌ | mere; pure; merely; only; just; also: bare, naked, free; abstract. It is the passive participle (اِسْمُ الْمَفْعُولِ) of the II-verb جَرَّدَ – يُجَرِّدُ which means to peel, to strip, to free, to isolate. Thus, مُجَرَّدٌ literally means bare, freed, pure, naked. When it is placed before a noun, it usually serves as the first part of a إِضافة-construction. A possible translation then could be mere, sheer, nothing but. For example: this is not just a dream (هٰذا لَيْسَ مُجَرَّدَ حُلْمٍ); pure chance (مُجَرَّدُ صُدْفةٍ). It also occurs in common phrases such as as soon as; at the very moment=when (بِمُجَرَّدِ ما). When placed after a noun, it is just an adjective. For example: form-I-verb (فِعْلٌ مُجَرَّدُ); the naked truth (الْحَقِيقةُ الْمُجَرَّدةُ) |
| مِنَصّةٌ pl: مَناصُّ or مِنَصّاتٌ | stage; podium; platform. It is the noun of instrument (اِسْمُ الآلَةِ), following the pattern مِفْعَلَةٌ, of the I-root نَصَّ – يَنُصُّ which means to have as content; to specify (in writing); to stipulate. For example: means of production (أَداةُ الْإِنْتاجِ); to stand on a podium (وَقَفَ عَلَى مِنَصَّةٍ) |
| أََداةٌ pl: أَدَواتٌ | tool; instrument; materials, equipment (in the plural). Root: ءد-و. For example: the political apparatus (الْأَدَواتُ السِّياسِيَّةُ) |
Article Section 3
| ARABIC | EXPLANATION |
|---|---|
| بالرَّغْمِ مِنْ أَنَّ or عَلَى الرَّغْمِ مِنْ أَنَّ | despite the fact that; although; however. The word رَغْمٌ means defiance; resistance. It often means the same as مَعَ أَنَّ or the shortened رَغْمَ أَنَّ. |
| تَنْظِيمِيٌّ | organizational. It is the Nisba adjective (نِسْبةٌ) of the noun تَنْظِيمٌ which means organization. تَنْظِيمٌ is the verbal noun (مَصْدَرٌ) of the II-verb نَظَّمَ – يُنَظِّمُ which means to organize; to arrange. |
| تَمَتَّعَ – يَتَمَتَّعُ بِ | to enjoy. V-verb. For example: to enjoy a right (تَمَتَّعَ بِحَقٍّ); to have a good health (تَمَتَّعَ بِصِحّةٍ كامِلةٍ) |
| وَلاءٌ | loyalty; allegiance; sometimes also: succession. For example: loyalty to someone (وَلاءٌ لِشَخْصٍ). Note: الْوَلاءُ وَالْبَراءُ is a famous phrase in Islam expressing loyalty and disavowal. It is a doctrine that Muslims are to love what God loves and to hate what God hates. |
| تَأَثَّرَ – يَتَأَثَّرُ بِ | to be influenced by. V-verb. Root: ء-ث-ر. For example: to be heavily influenced (تَأَثَّرَ تَأَثُّرًا بالِغًا); she was not affected by it (لَمْ تَتَأَثَّرْ بِالأَمْرِ) |
| فِكْرِيٌّ | mental; intellectual; ideological. It is the Nisba adjective (نِسْبةٌ) of the noun فِكْرٌ which means thought, idea. |
| فَرْعٌ pl: فُرُوعٌ or أَفْرُعٌ | branch (also for trees); subsidiary, branch office; division |
| مُتَغَيَّرٌ pl: مُتَغَيَّراتٌ | change, transformation. It is the passive participle (اِسْمُ الْمَفْعُولِ) of the V-verb تَغَيَّرَ – يَتَغَيَّرُ (root: غ-ي-ر) which means to be changed; to change (itself). Note that the active participle (اِسْمُ الْفاعِلِ), which is مُتَغَيِّر (vowel “i”), means changeable, but also changed (although we use the active participle in Arabic!). |
| أَتاحَ – يُتيحُ لِ | to grant; to permit. IV-verb, root: ت-ي-ح. For example: to enable/allow someone to (أَتاحَ لِشَخْصٍ أنْ) |
| مُجَدَّدًا | renewed; again; anew. It is the passive participle (اِسْمُ الْمَفْعُولِ) of the V-verb تَجَدَّدَ – يَتَجَدَّدُ which means to renew. Note that the active participle (اِسْمُ الْفاعِلِ) would denote renewer or reformer. |
| تَمَكَّنَ – يَتَمَكَّنُ مِنْ | to be able; to have power. V-verb. For example: to be capable/able to do something (تَمَكَّنَ مِنْ شَيْءٍ) |
| تَرْسِيخٌ | establishment; also: strengthening. It is the verbal noun (مَصْدَرٌ) of the II-verb رَسَّخَ – يُرَسِّخُ which means to anchor firmly; to consolidate;to plant; to strengthen. |
Article Section 4
| ARABIC | EXPLANATION |
|---|---|
| مِنْ ناحِيةٍ أُخْرَى | on the other hand. Usually, you find it as part of the phrase on the one hand… on the other hand (مِنْ ناحِيةٍ … وَمِنْ ناحِيةٍ أُخْرَى …) |
| إِشْعالٌ | ignition; setting on fire. It is the verbal noun (مَصْدَرٌ) of the IV-verb أَشْعَلَ – يُشْعِلُ which means to light; to set on fire. |
| خانِقٌ | stifling; suffocating. It is the active participle (اِسْمُ الْفاعِلِ) of the I-verb خَنَقَ – يَخْنُقُ which means to suffocate; to strangle. For example: stuffy weather (جَوٌّ خانِقٌ) |
| عُقُوبةٌ | sanction; punishment. For example: economic sanctions (عُقُوباتٌ اِقْتِصادِيَّةٌ) |
| مَفْرُوضٌ | enforced; obliged. It is the passive participle (اِسْمُ الْمَفْعُولِ) of the I-verb فَرَضَ – يَفْرِضُ which means to impose, to force. It often occurs in the phrase مِنْ الْمَفْرُوضِ أَنْ which means it’s necessary that. If you want to express the opposite, you can say: لَيْسَ مِنْ الْمَفْرُوضِ أنْ |
| إضافةً إَلَى orبِالْإضافةِ إَلَى | in addition to; besides; as well as |
| تَحَدٍّ pl: تَحَدِّياتٌ | challenge; provocation; threat. It is the verbal noun (مَصْدَرٌ) of the V-verb تَحَدّى – يَتَحَدّى (root: ح-د-و) which means to provoke; to defy |
| مُتَعَلِّقٌ بِ | connected with; related to; also: dependent on. It is the active participle (اِسْمُ الْفاعِلِ) of the V-verb تَعَلَّقَ – يَتَعَلَّقُ which means to stick to, to hang; to be related to. For example: to depend on something (كانَ مُتَعَلِّقًا بِشَيْءٍ) |
| تَحْرِيكٌ | moving; setting in motion. It is the verbal noun (مَصْدَرٌ) of the II-verb حَرَّكَ – يُحَرِّكُ which means to move; to drive. |
| مَنَحَ – يَمْنَحُ | to give; to grant. I-verb. You can use two direct objects to express that you want to give a thing to a person, or put the preposition ل in front of the person. For example: to give someone an award (مَنَحَ شَخْصًا جائِزةً) |
| تَنَفُّسٌ | breathing. It is the verbal noun (مَصْدَرٌ) of the V-verb تَنَفَّسَ – يَتَنَفَّسُ which means to breathe. |
| خَفَّفَ – يُخَفِّفُ | to make lighter. II-verb. It can be used with a direct object (مَفْعُولٌ بِهِ) or the preposition مِنْ. For example: to take something less seriously (خَفَّفَ مِنْ أَهَمِّيّةِ شَيْءٍ) |
| قُرْبٌ | nearness; closeness; proximity. For example: near; close by (بِالْقُرْبِ مِنْ). It can also be used as an adverb of place (ظَرْفُ الْمَكانِ). For example: The village is located near Cairo (تَقَعُ الْقَرْيَةُ قُرْبَ مَدِينَةِ الْقاهِرَةِ). |
| مُحْتَمَلٌ | possible; potential; probable; likely. It is the passive participle (اِسْمُ الْمَفْعُولِ) of the VIII-verb احْتَمَلَ – يَحْتَمِلُ which means to be probable; to be conceivable. For example: this scenario is very unlikely (هٰذا السِّينارْيُو غَيْرُ مُحْتَمَلٍ لِلْغايَةِ); it is quite possible that (مِنْ الْمُحْتَمَلِ جِدًّا أَنْ) |
Article Section 5
| ARABIC | EXPLANATION |
|---|---|
| نُقْطةُ اِنْطِلاقٍ | starting point |
| مَكْسَبٌ pl: مَكاسِبُ | profit; gain. It is a special form of the verbal noun (مَصْدَرٌ مِيمِيٌ). For example: large profit (مَكْسَبٌ كَبِيرٌ); political gain (مَكْسَبٌ سِياسِيٌّ) |
| سَواءٌ … أَمْ… | regardless of whether … or … The word سَواءٌ means equal, the same; indifferent. Depending on the position in the sentence, you may have to use the accusative (مَنْصُوبٌ) case: سَواءً … أَمْ. Note: Some writers use أَوْ instead of أَمْ which is not always grammatically correct but of course understandable. In dictionaries, you usually find the entry under the root س-و-ي |
| مُسْتَوًى pl: مُسْتَوَياتٌ | level. It is the passive participle (اِسْمُ الْمَفْعُولِ) of the VIII-verb اِسْتَوَى – يَسْتَوِي (root: س-و-ي) which means to be equal. For example: to reach a high level (حَصَلَ عَلَى مُسْتَوًى عالٍ); standard of living (مُسْتَوَى الْمَعِيشَةِ) |
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One more thing: If you were wondering what the Arabic writing in the feature image is, it’s just a bunch of garbage letters that somehow look Arabic, generated by the Midjourney AI, which still has some problems with letters. But since it only serves the purpose of illustration, I left the funky picture.
Footnotes
- Source: https://www.unocha.org/publications/report/sudan/sudan-humanitarian-update-24-june-2024 ↩︎
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