Learn Arabic Online
It is enough to clarify the virtual of the Arabic language to mention that it is the language of the Noble Qur’an, the eternal miracle, which was revealed to be the way of life of people until the Day of Judgment. Among them is the Almighty’s saying: (And We have certainly presented for the people in this Quran from every kind example-that they might remember. Qur’an/surat Al, Zumar 27).
Shaykh al-Islam Ibn Taymiyyah, may God have mercy on him, said:
The Arabic tongue is the symbol of Islam and its people. End quote from Iqtida’ al-Siraat al-Mustaqim (1/519)
On our website, we have previously expanded on the status and virtue of the Arabic language, in the answer No.: (90066) and (130720).
Secondly :
If this virtue becomes apparent, we will know the reward and status of the Arabic language teacher: 1. By teaching the Arabic language, he becomes a reason for spreading virtue among people and a means for teaching the Qur’an, and the Lord of the world chooses the language.
2- By doing so, he contributes to memorizing the Qur’an, understanding it, teaching it, and acting upon it, as well as contributing to understanding the noble hadith, memorizing it, explaining it, and acting on it.
3- Then, the Arabic language teacher is a direct cause of the spread of Islamic sciences and Islamic culture among all people. Because understanding Islam is based on understanding the Arabic language, whoever helps people understand it has helped them understand Islam, and it was a reason for spreading goodness among people.
4- Especially teaching the language is limited to the learner and all those around him. When a learner of the Arabic language reads and reads Islamic sources, he becomes a reason for transferring the culture he reads to the culture he speaks. This undoubtedly spreads the religion and calls for it.
5- The reward that a learner of the Arabic language obtains because of his acts of worship and morals that he learned from Arabic. The Prophet, peace be upon him, said: (Whoever guides someone to something good will have the same reward as the one who does it) Narrated by Muslim (1893).
And whoever has no excuse for refusing to teach Arabic to those who need it has deprived himself of the great reward. He has fallen short in his nation’s right and his religion, which is expected of him to be a caller to it, a reason to spread it, and people turn to him, and he is satisfied to be with those who fail to carry this religion. And those who are lazy about calling him.
God Almighty says: (And We have given people in this Qur’an every parable, so that they may remember. An Arabic Arabic Qur’an). And he says: (Indeed, We have sent it down an Arabic Qur’an so that you may understand). He says: (in a clear Arabic tongue)
Umar bin Al-Khattab, may God be pleased with him, said: “Learn Arabic, for it grows the mind and increases it.”
Al-Thalabi said: (He who loves God Almighty loves His Messenger, and he who loves His Arab Messenger loves the Arabs, and he who loves the Arabs loves Arabic, and he who loves Arabic from me, perseveres in it and spends his energy on it).
Imam Ibn Taymiyyah said: “The Arabic language is part of the religion, and knowing it is an obligation and an obligation, for understanding the Book and the Sunnah is an obligation, and it is not understood except in the Arabic language. He also said: “The effect of becoming accustomed to classical language is not limited to the tongue, but rather deepens until it affects the mind, morals, and religion in a solid and precise effect.
He also said, “And the Salaf still hated changing the rites of the Arabs, even in transactions, which is speaking in other than Arabic except for a need, as was stipulated by Malik, Al-Shafi’i, and Ahmad. Malik said the person who talks in our council, we got him out, but they sought it out of need, and they hated it for no need, and to preserve the rituals of Islam.”
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And he said in another place: “It is known that learning Arabic and teaching Arabic is an obligation upon sufficiency, and the predecessors used to discipline their children to the tune. Her speech, if people were left to their tune, it would be a deficiency and a defect.”
Imam Ibn Taymiyyah also said: The Arabic tongue is the symbol of Islam and its people.
Imam al-Shafi’i, may God have mercy on him, said: “The tongue of the Arabs is the widest in doctrine and the most verbal, and we do not know it.
The French historian Ernest Renan said: (One of the strangest surprises is that this national language arises, and reaches the degree of perfection in the middle of the deserts of a nation of nomads, a language that surpassed its sisters in the abundance of its vocabulary and the accuracy of its meanings. And she preserved her entity from every blemish.)
The German orientalist Johann Fake said: “Classical Arabic owes to this day its global position fundamental to this fact, which is that it has been established in all Arab and Islamic countries as a linguistic symbol of the unity of the world of Islam in culture and civilization. The might of the eternal Arab heritage has proven that it is stronger than all. An attempt intended to shift classical Arabic from its dominant position, and if the signs are true and the evidence is not mistaken. Arabic will retain this future position as it is the language of Islamic civilization.”
The orientalist Gustav Grunebaum said: “When God revealed His message to His Messenger Muhammad, He revealed it as an “Arabic Qur’an,” and God says to His Prophet: “We have made it easy with your tongue to give good tidings to the pious and warn with it to a merciful people.” To carry God’s final message is not only its spiritual status that transcends what God has deposited in other languages in terms of strength and clarification. Amazing in synonyms. Accuracy and clarity of expression adorn the language of the Arabs, and Arabic is distinguished by its unparalleled ease in the use of metaphor, and its metaphors, metaphors, and metaphors raise it significantly above every other human language. With this capacity and abundance, others are the shortest of languages in conveying meanings and transmitting them.
Umar, may God be pleased with him, said: “Learn the grammar just as you learn the Sunnahs and the statutes.”
And “Learn Arabic, for it is part of your religion.”
2 Al-Thaalibi’s statement in his Book Fiqh al-Lughah was Secret Arabic:
“He who loves God loves His Messenger, and he who loves the Prophet loves Arabs, and he who loves the Arabs loves the Arabic language in which the best books were revealed to the best non-Arabs and Arabs, and he who loved Arabic strove for it, persevered in it, and directed them.”
3- The saying of the Sheikh of Islam Ibn Taymiyyah:
“The Arabic language is part of the religion, and knowing it is an obligation and an obligation, for understanding the Book and the Sunnah is an obligation, and it is only understood in the Arabic language, and what an obligation is not fulfilled without it is an obligation.” It has a strong and clear influence on intellect, morals, and religion. It also affects the resemblance to the early generations of this nation from the Companions and the Followers. Their resemblance to them increases the intellect, religion, and morals” [7].
4 Ibn Taymiyyah, may God have mercy on him, said:
“And the Salaf still hated changing the rites of the Arabs, even in dealings, which is speaking in other than Arabic except for a need, as was stated by Malik, al-Shafi’i, and Ahmad. Rather Malik said: “Whoever speaks in our mosque other than Arabic will be removed from him,” even though all other tongues may be pronounced by their owners. But they sought it out of necessity, and they hated it for no need and to preserve the rites of Islam.” [8].
5- The Sheikh of Islam Ibn Taymiyyah, may God have mercy on him, said:
“In the interpretation of the Qur’an and the hadith, it is necessary to know the words that indicate what God and His Messenger intended, and how to understand His words. Knowing the Arabic with which we were addressed will help us to understand the will of God and His Messenger with His words, as well as knowing the significance of the words on the meanings, because the general misguidance of the most important heresies was due to this reason, because they started carrying the words of God and His Messenger to what they claim to be evidence of, and this is not the case.” 9].
6 Ibn Taymiyyah, may God have mercy on him, said:
“It is well known that learning Arabic and teaching Arabic is an obligation upon sufficiency, and the Salaf used to discipline their children to the tune, so we are commanded as an obligatory or desirable command to memorize Arabic law, and correct the tongues that are inclined to it, so that it preserves for us the way of understanding the Book and the Sunnah, and following the example of the Arabs in their discourse. In their melody, it was a defect and a defect” [10].
7- Al-Farabi’s saying praises Arabic and says:
“It is from the speech of the people of Paradise, and it is the clearest among the tongues from every defect, and the exalted from every vile, and the tongue of the Arabs in the middle of the tongues in doctrine and the most worded” [11].
8 – Ibn Qayyim al-Jawziyyah, may God have mercy on him, said:
“The merit of the Qur’an is known only to the one who knows the speech of the Arabs, knows linguistics, Arabic science, and eloquence, and looks at Arab poetry, sermons, and contracts in the areas of their pride, and their messages…” [12].
9- The Sheikh of Islam reported on the authority of Imam Ahmad that rhetoric and naming the months with non-Arabic names are makrooh, and the view according to Imam Ahmad is that “it is makrooh for a man to get used to speaking in a language other than Arabic.”
10 – Mustafa Sadiq Al-Rafi’s, may God have mercy on him, said:
“The language of a people is not humiliated but humiliated, and it is not degraded except that its order is to go away, and from this, the colonizing foreigner imposes his language on the colonized nation, rides them with it, makes them feel his greatness in it, and afflicts them from its side, so he judges them three provisions in one action.(13) 11 – Al-Shafi’i mentioned that the elite that is sufficient for the common people in what they need for their religion should strive to learn the Arabic tongue and its languages, which will fully reach the knowledge of what is in the Book, the Sunna, the traces and the sayings of the commentators of the Companions and the Followers, of strange words, and Arabic discourses, because of the vastness of the tongue of ignorance The Arabs, their many words, and their fascination with their doctrines. Ignorance of the sentences of the knowledge of the Book, and of those who knew it, stood on its doctrines and understood what the people of interpretation had interpreted in it, removed from him the resemblance to those who are ignorant of its tongue from those who are ignorant of whims and heresies” [14].
The virtues of the Arabic language in non-Arabic sources
In order to know the virtue of the language of the Qur’an, we must read these sayings, whether they were said by an Arab or a non-Arab.
1 The French orientalist Renan said: “One of the strangest and surprising things is that this national language sprouts and reaches the degree of perfection amid the deserts for a nation of nomads, a language that surpassed its sisters in the abundance of its vocabulary, the accuracy of its meanings, and the good order of its buildings. We hardly know anything about it except for its unrivaled conquests and victories, and we do not know anything similar to this language, which appeared to researchers complete without gradation and remained a preserve of its existence from all blemishes” [15].
2 – The words of the German Orientalist Doctor of Philosophy, Anna Marie Schimmel, who translated the Holy Qur’an into German: “The Arabic language is a very musical language, and I can only say that it must be the language of Heaven.”
3- The Hungarian orientalist Abdul Karim Germanos said: “In Islam, there is an important support for the Arabic language, which has preserved its splendor and immortality. Islam had a sweeping transformative power that affected the peoples that had recently embraced it, and the style of the Noble Qur’an had a profound impact on the imaginations of these peoples, so it quoted thousands of Arabic words that adorned their original languages thus increasing in strength and development. The second element that has preserved the Arabic language is its unparalleled flexibility, for the contemporary German, for example, cannot understand a single word of the dialect that was spoken by his ancestors a thousand years ago, while the modern Arabs can understand the etiquette of their language that was written in the pre-Islamic period of ignorance” [16].
4 – The German orientalist Johann Feck said: “Classical Arabic owes to this day its global position fundamental to this fact, which is that it has been established in all Arab and Islamic countries as a linguistic symbol of the unity of the world of Islam in culture and civilization. The might of the immortal Arab heritage has proven that it is stronger than Every attempt is intended to move classical Arabic from its dominant position. If the signs are true and the evidence is not mistaken, Arabic will retain this future position as it is the language of Islamic civilization” [17].
- Gustav Grunebaum said: “When God revealed His message to His Messenger Muhammad, He revealed it as an “Arabic Qur’an,” and God says to His Prophet: “We have made it easy with your tongue to give good tidings of it to the pious and to warn a merciful people.” To carry God’s final message, and it is not only its spiritual status that transcends what God has deposited in other languages in terms of strength and clarification. Amazing in synonyms. Accuracy and clarity of expression adorn the language of the Arabs, and Arabic is distinguished by its unparalleled ease in the use of metaphor, and its metaphors, metaphors, and metaphors raise it greatly above every other human language. Others, and with this capacity and abundance, are the shortest languages in conveying meanings, and in transferring to them, this shows that the Arabic form of any foreign proverb is shorter in all cases, and Al-Khafaji said on the authority of Abi Dawood Al-Mutran – who is knowledgeable in Arabic and Syriac – that if he transmits good words to The Syriac is ugly and vile, and if the chosen speech is transferred from the Syriac to the Arabic, it becomes more elegant and beautiful. » ( 18 )
The German orientalist August Fischer said: “If we exclude China, there are no other people who deserve to be proud of the abundance of books on their linguistics, and of their early awareness of their need to harmonize their vocabulary, according to the principles and rules of non-Arabs” [19] 7 -Haywood said:: “In the field of a lexicon, the Arabs occupy the place of the center, whether in time or place, in relation to the ancient or modern world, and relation to the East or the West.”
8- The orientalist Alfred Guillaume said about Arabic: “It is easy for a person to realize the extent to which the Arabic language accommodates and its breadth to express all the scientific terms of the ancient world with ease and ease, with the presence of plurality in changing the significance of the use of the verb and the noun….” Looking at him, he says: “The triple root with its thousand derivations, each of which is phonetically consistent with its similar, formed from any other root, emits a natural rhythm that the ear cannot miss. The one we used, for example, the word (Association) seems disconnected from (Socinus), which is the original, and not with the word (Ad), and from their meeting, the word (Association) is formed, as it is clear and the function disappears merged for ease of pronunciation, but the origin of the word in Arabic cannot be traced back to When a person abstracts the extra word until he is completely lost, the existence of the original remains evident and tangible always, and what is considered in English as inventive and useless improvements, is an instinctive eloquence of the Arab” [20].
9- The German orientalist Nöldke said about Arabic, its virtue, and its value: “The Arabic language has not truly become universal except because of the Qur’an and Islam. The vocabulary of the Arabic language, when it is known that the living relations of the Arabs are elementary, but within this circle, they symbolize the nuanced difference in meaning with a special word. Classical Arabic is not only rich in vocabulary but is also rich in grammatical forms. Arabic is concerned with linking sentences together. Thus, the language became (Bedouin) is a language for religion, forums, and high affairs of life. In the streets of the city, then it became the language of transactions and science, and that every believer very often recites daily in prayer some parts of the Qur’an. Most Muslims understand, of course, some of what they recite or hear, and so it was necessary that This Book has the effect on the language of the expanding region that no other book has in the world, and also corresponds to the language of religion, the language of scholars and the common person in abundance, and leads to a change in many words and expressions. Abir in the popular language to health » [21].
10 – The French Orientalist Louis Massignon said: “Arabic was able to highlight the Semites’ energy in addressing the expression of the most subtle thoughts of thought, whether it was in scientific and arithmetic discoveries or describing observations or fantasies of the soul and its secrets. It is the Arabic language that introduced in the West the method of scientific expression, and Arabic is one of the purest languages, for it was distinguished by its uniqueness in the methods of scientific, artistic, and mystic expression. Regarding the dialectical, psychological, and mystical meanings, they not only retained their value but could influence and energize Western thought. Then the brevity that characterizes the Arabic language, which has no similarity to it in other languages of the world, and which is considered a linguistic miracle, as Al-Biruni said »[22].
The people who remained on their religion in this current rushed to speak the Arabic language passionately, to the extent that the Coptic language, for example, died utterly. Even the Aramaic language, the language of Christ, has abandoned its position forever to take its place. The language of Muhammad » [23].
12- The German orientalist Karl Brockelmann said: “Thanks to the Qur’an, Arabic has reached an extent that hardly any other language of the world knows, and all Muslims believe that Arabic alone is the language that they are permitted to use in their prayers…” [24]. And Dr. said. George Sarton: “God has endowed the Arabic language with flexibility, which made it able to write down revelation in the best way… in all its subtleties of meanings and languages, and to express it in terms that have clarity and strength” [25].
13- The Orientalist Ritter, Professor of Oriental Languages at Istanbul University, confirmed: “The Arabic language is the most accessible and most precise in the world. Before the last coup in Turkey, the students used to write what I dictated to them from the lectures in Arabic letters, and at speed, they were accustomed to – because Arabic writing is reduced from itself – but today, the students write what I dictate to them in Latin letters, and therefore they keep asking me to repeat the phrases to them repeatedly, and they are excused for that, because the Frankish writing is complex, and the Arabic writing is obvious.
14- Linguist Afram Noam Chomsky, son of a Hebrew language teacher and a graduate of the University of Pennsylvania, a professor at Massachusetts Institute, and a great Jewish thinker. His first Book, Syntactic Structure, in 1957 AD, criticized the school of descriptive linguistics that prevailed in the West until recently. He distinguished between two structures in the sentence, namely the deep structure and the superficial structure, and he explained that the first structure is the basis of the second. In response to an inquiry, Chomsky addressed to him in 1989, noted that the effects of Arabic grammar are significant on his theory of language study and that he read Sibawayh’s Book as a reference [27].
15- Mario Bell, author of the book “The Story of Languages,” praised Arabic as the universal language in medieval civilizations. It was a significant tributary to English in its renaissance and many Europeans. Hungarian and Armenian, Russian and others, and a total of 27 languages, and the vocabulary is estimated in the thousands [28].
16- The German orientalist Fernbagh said: “The language of the Arabs is not only the richest of the world’s languages, but those who excel in composing with it are hardly counted, and our differences from them in time, character, and morals set up between us, who are strangers to Arabic, and what they have wrapped a veil that only shows what is behind it. with difficulty” [29].
17- Professor Millais said: “The Arabic language did not retreat from the land it entered due to its influence arising from being a language of religion and a civil language, and despite the efforts made by the missionaries, and due to the status of civilization brought by the Christian peoples, no one left Islam for Christianity, and no European language remained. One that did not reach anything from the clear Arabic tongue, even the more excellent mother Latin language, as it became a container for transmitting Arabic vocabulary to her daughters. (Classical language of the Qur’an – Anwar al-Jundi, p. 303-304).
18- The French Jacques Burke said: “The most potent force that resisted French colonialism in Morocco is the Arabic language, rather the classical Arabic language in particular, which prevented Morocco from melting in France. a vital factor in the survival of the Arab peoples. (Classical language of the Qur’an – Anwar al-Jundi, p. 304).
Departments of Arabic Language Sciences
It can be divided into twelve sciences: 1 The science of good calligraphy and orthography (the laws of writing). 2 Morphology (the conjugation of the word). 3 Synonyms and Antonyms. 4 Derivation (finding the new word from the sources). 5 Syntax and syntax (sentence structure statement and analysis). 6- Literary sciences: writing (prose, rhetoric, essay, story, poetry, play, wisdom and sayings, literary history, and writers’ lives. 7- The science of rhetoric includes (the science of meanings, the good, and the statement). 8- The science of language or dictionaries. 9- The science of language Philology 10 The Science of Pronouns 11 The Science of Rhymes 12 The Science of Literary Criticism In addition to these sciences, there is the art of interpretation, the understanding of complex sentences, and the translation industry.
How can you learn the Arabic language?
1- We learn to memorize Arabic words and use them in sentences:
In the first stage, the student begins by memorizing at least ten words daily, then learns how to use these words within simple sentences, and memorizes words at least between 2000 to 3000 words.
Then he begins to learn simple rules. And he was reading texts and short stories with their translation.
In the second stage, he completes memorizing 5000 words and increases them according to his ability. Then he buys the Arabic grammar book Wafi that contains all the topics. Finally, he begins to read literary books, daily newspapers, and magazines, translating them as much as possible after providing several good dictionaries.
There are also other means of learning the language, such as listening to the radio, television, cassettes, CDs, and the Internet. There are sites to teach the language, and I will repeat to you below as well:
Note: Conversation and speaking is another thing that requires a unique talent or more diligence by talking to friends a lot or going to an Arab country and staying there and talking to those who speak classically and the language of the Noble Qur’an if possible and so on.
2- We learn how to form all the sentences in the Arabic language from Arabic grammar books:
Noun phrase
1 noun [initiative] + noun [prefix]:
– Muhammad is a student./ The leader is brave./ This is my brother./ The professor is going to Baghdad./ Baghdad is going to the professor./ Baghdad has gone to./ Baghdad is going to.
2 [tool] + noun (noun of a tool) + noun [its experience]:
God is Forgiving, Most Merciful./ God is Forgiving, Most Merciful./ May God forgive./ The river was almost running out./ The seeker is not diligent./ There is no god but God
3- Noun (added) + noun (added to):
– A man of good manners./ This is the professor’s Book./ The door of a house./ A silver ring.
4- Noun (descriptive) + noun (adjective):
– The beautiful woman came. / This is an energetic student. / I saw the beautiful woman.
Five kindness
He came healthy and happy./ I saw the teacher and the chief.
actual sentence
1 verb + [subject]:
The professor went to Baghdad./ To Baghdad, the professor, went./ The professor went to Baghdad./ God is enough as a martyr./ No Bashir came to us./ I am glad you succeeded./ Yes, slave Ayoub./ Miserable student Ahmed.
Verb (passive) + [subject participle]:
The door was opened./ Put on the poor man’s clothes./ Greet Ahmed.
2 [instrument] + verb + subject:
If you strive, you will succeed./ He who seeks finds./ Ahmed did not rise./ Do not lie./ Liars will not succeed./ Until my brother comes.
3- Verb + subject + [object]:
Muhammad hit Zaid./ He wrote the letter./ I ate the apple.
4- Verb + subject + first object + [second object]: (thought and its sisters):
The professor made the lesson easy./ God made Ibrahim a friend.
5- Verb + subject or object (distinct) + [distinction]:
Good luck, Ahmed./ I planted roses in the garden./ I am more wealthy than you./ The man has increased knowledge./ Head turned gray.
6 Verb + subject (excluded) + intransitive + [excluded]:
The students came but a soul./ The people did not come unhappy./ Only Zaid rose.
And many other sentences.
3- We learn the stages of language teaching
It is 1- reading and reading comprehension. 2 Listening and understanding the audible. 3- Oral expression and good conversation. 4- Editorial expression, i.e., writing stories, articles, and so on.
4- We learn the conditions for success in education
They are as follows: 1- Desire and love. 2 Intent and will. 3- Patience with diligence. 4 Repetition of topics.
5- We learn the reasons for success in education
It is as follows: 1- The excellent student: It has an effect of 50%, including subjective qualities, intelligence, and the ability to learn and assimilate. 2- Good professor and good management: he has an effect of 25%. 3- A good family and a good environment: it has an effect of 25%. Note that these percentages are speculative, and their increase indicates their importance, then neglecting one of these percentages will negatively and downwardly the percentage of student success.
