Shamm Annaseem Quiz

Posted on 16. Apr, 2012 by in Arabic Language, art, Culture, Current Affairs, History, Language, Literature, Vocabulary

Read this blog article on Shamm Annaseem   and answer the following questions:

Article Link: Shamm Annaseem Article

اقــــرأ الــمــقــال الــتـــالى عــن شـــم الــنــســــيــم ثــم أجــب عــن الأســئــلـة   

1) What did the ancient Egyptians celebrate in Shamm Annaseem?

 بم كان يحتفل المصريون القدماء فى شم النسيم ؟

2) What does ‘Shemu Feast’ mean ?

ما معنى كلمة “عيد شموس″ ؟

3) What did the ancient Egyptians think of the Shemus Feast?

ماذا كان رأى قدماء المصريين فى عيد شموس ؟

4) Why is this day distinguished from the other days of the year?

لماذا يتميز هذا اليوم عن باقى أيام العام ؟

5) Who else celebrates the same day for differnt occasions?

من أيضاً يحتفل فى نفس اليوم بمناسبات مختلفة ؟

6) What is the Arabic name of the singer that sings in the video?

ما اسم المطربة التى تغنى فى الفيديو ؟

7) What is the Arabic name of song in the video?

ما الاسم العربى للأغنية التى فى الفيديو ؟

8) How do people celebrate the Spring or Shamm Annaseem?

كيف يحتفل الناس بالربيع أو بشم النسيم ؟

9)  What foods are special for that day?

ما هى الأطعمة الخاصة بهذا اليوم ؟

10) Translate the following into Arabic:

ترجم الجمل الآتية إلى اللغة العربية

“Celebrating the Spring turns to a public festival. People go out to enjoy the fresh air. They visit parks, zoos and the countryside. There are special Egyptian foods that mark the day.”

****

Answers will be posted soon

Peace سلام  /Salam/

Kada and Sisters (Part 2): The Predicate

Posted on 14. Apr, 2012 by in Arabic Language, Grammar, Language, Pronunciation, Vocabulary

     Kada and its Sisters are special verbs in the Arabic language. We have been introduced to them and their meanings in an earlier post; (Kada and Sisters: Part 1). Today, we will know more about these verbs and about their predicate. Like the verb Kana and its Sisters, the verb Kada and its Sisters start the nominative sentence and cause the mubtada المبتدأ (subject) to be their noun (Ism اسم). They also cause the Khabar الخبر (predicate) to be their Khabar. The khabar changes its case from nominative to accusative. That is to say that the khabar has a Fat’ha on its ending.

    Now, how are Kada and Sisters different from Kana and Sisters? The answer is easy; the predicate. While the Predicate of Kana and its Sisters can be of three types;( Mufrad مفرد , Jumalah جملة or Shibh Jumlah شبه جمله ), the predicate of the Verb Kada and its Sisters has only one fixed form or type; the Jomlah. You may ask what kind of Jumlah? The answer is that the predicate of Kada and Sisters should only be a Verbal Sentence جــُـمــلــة فــِــعـــلـــيــَّـــة /Jumlah Fi’liyah/ . The verb in the verbal sentence of the predicate of Kada and sisters should also be in the present tense. This present verb can sometimes be preceded by the particle أن which is equal to (to) of the infinitive. The blue words in the following examples are the predicate verbal sentences of Kada and sisters.  

*  When Kada and sisters come with or without (to  أن) of the infinitive:  

  •  The Verbs of Approaching (Muqarabah) أفــعـــــال الــمــُــقـــَــــــاربــَـــــــــة  which are ( كاد / أوشك / كرب ) and the verb ( عسى ) from the Verbs of Hope (Rajaa) أفـعــال الـرّجــَــاء  can all be followed by ( to أن ) or it can be left out.

            Ex.كادَ المعلمُ (أن) يكونَ رسـُـولا  = The teacher was about to be a messenger (in rank).

                     –  أوشكت المرأةُ (أن) تشاركَ في كل مجالات العمل 

                    = The woman is about to participate in all fields of work.

                   –  عسى السلامُ (أن) يتحقق  = Peace may be fulfilled.

  • The Verbs of Hope  (Wish = Rajaa) أفــــعــــَـــــــــال الــَّرجـــــــَـــــــاء  which are ( حرى / اخلولق ) should be used with ( to أن ) of the infinitive. 

                   Ex. – حرى السلامُ أن ينتشر   = I wish that peace would prevail.

                          –  أخلولق الطالب أن ينجح   = I wish that the student could succeed.

  • The Verbs of Start (Shoroo’)  أفــعــَــــــال الــشـــُّـــــروع which are (أخذ  / شرع / هبَّ / قامَ / أنشأ طـفـِـقَ / جعل /  بدأ  ) are used with ( to أن ) of the infinitive.

                   Ex.   – أخذ العلمُ يغزو الفضاءَ   = Science started to invade space.

                        - شرعت سفن الفضاء تهبط على القمر   = Spaceships started to land on the moon.

                       –  بدأ الجرس يدق   = The bell started to ring.

 ****

To listen to a full example sentence analysis, visit our Arabic Transparent Youtube channel at; http://www.youtube.com/watch?v=MWfer7BIvQw&list=UUpem9uOiql2k3kMV3n5xodQ&index=1&feature=plcp  

*****

Check us back soon

Peace سلام /Salam/ 

العيـــــــــن مرآة النَّفــــــــــس (The Eye is the Mirror of the Soul)

Posted on 13. Apr, 2012 by in Uncategorized

« The eye is the true outrider and faithful guide of the soul; it is the soul’s well-polished mirror, by means of which it comprehends all truths, attains all qualities, and understands all sensible phenomena. It is a well-known saying that hearing of a thing is not like seeing it; this was already remarked by Poleron, the master of الفِـــــراســـــــة (physiognomy), who established the eye as the most reliable basis for forming judgment.

Here, if you will, is a sufficient proof of the eye’s power of perception. When the eye’s rays encounter some clear, well-polished object, be it burnished steel or glass or water, a brilliant stone, or any other polished and gleaming substance having lustre, glitter and sparkle-whose edges terminate in a coarse, opaque, impenetrable, dull material, those rays of the eye are reflected back, and the observer then beholds himself and obtains an ocular vision of his own person. This is what you see when you look into المِــــــــــــرآة (a mirror); in that situation you are as it were looking at yourself through the eyes of another.

A visual demonstration of this may be contrived in the following manner. Take two large mirrors, and hold one of them in your right hand, behind your head, and the other in your left hand, in front of your face; then turn the one or the other obliquely, so that the two meet confronting each other. You will now see قِفــــــــاك (the back of your neck) and the whole of your backward parts. This is due to the reflection of the eye’s radiation against the radiation of the mirror behind you; the eye cannot find any passage through the mirror in front of you, and when it also fails to discover an outlet behind the second mirror, its radiation is diverted to the body confronting it. Though Salih, the pupil of Abu Ishaq al-Nazzam, held a contrary view on the nature of perception to this which I have advanced, his theory is in fact قــــــــولٌ سَــــــــــاقِطٌ (dismissable claim), and has not been accepted by anyone

Even if all this were not due to any superior virtue in the eye itself, yet the fact remains that the substance of the eye is the loftiest and most sublime of all substances. For the eye is نُــــــــــــورية (possesses the property of light), and by it alone may colours by perceived; no other organ surpasses it in range and extent, since by the eye the bodies of the stars themselves in their distant spheres may be observed, and the heavens seen for all their tremendous elevation and remoteness. This is simply because the eye is united in the nature of its constitution with the mirror of which we have been speaking. It perceives those things, and reaches then as in a single bound, needing not to traverse the intervening distance by stages, or to alight at halting-places en route. The eye does not travel through space by laboured movements.

 

These properties belong to none of the other senses. The الذَّوق (taste) and اللَّمـــــــــــــس (the touch), for instance, perceive objects only when they are in their neighborhood, and السَّمــــــــــع (the hearing) and الشَّم (the smell) apprehend them solely if they are close by. As proof of that immediate perception of which we have spoken, consider how you see an object that produces a sound before you hear the sound itself, for all that you may try to see and hear that thing simultaneously. If ocular and aural perception were one and the same, the eye would not outstrip the ear. »

* * *

This is (an occasionally free) translation based on the work of the well-known orientalist Arthur John Arberry, “The Ring of the Dove, by Ibn Hazm, 994-1064. A Treatise on the Art and Practice of Arab Love“, Luzac, 1953.