Instruct: Given a question, retrieve relevant passages that answer the question.
Query: Does Arabic share any words with any other language?
Arabic has had a great influence on other languages, especially in vocabulary. The influence of Arabic has been most profound in those countries dominated by Islam or Islamic power. Arabic is a major source of vocabulary for languages as diverse as Amharic, Baluchi, Bengali, Berber, Bosnian, Chaldean, Chechen, Croatian, Dagestani, English, German, Gujarati, Hausa, Hebrew, Hindi, Kazakh, Kurdish, Kutchi, Kyrgyz, Malay (Malaysian and Indonesian), Pashto, Persian, Punjabi, Rohingya, Romance languages (French, Catalan, Italian, Portuguese, Sicilian, Spanish, etc.) Saraiki, Sindhi, Somali, Sylheti, Swahili, Tagalog, Tigrinya, Turkish, Turkmen, Urdu, Uyghur, Uzbek, Visayan and Wolof as well as other languages in countries where these languages are spoken. For example, the Arabic word for book (كتاب kitāb) is used in most of the languages listed. Other languages such as Maltese[1] and Nubi derive from Arabic, rather than merely borrowing vocabulary. Spanish has the largest Arabic influenced vocabulary outside the Islamic world due to Muslim rule in the Iberian Peninsula from 711 until 1492 known as Al-Andalus, although Spain's re-christianization and resulting loss of contact with Quranic Arabic has led to a significant shift in both meaning and pronunciation of Spanish words of Arabic etymology.
Nevertheless, if the validity of six independent authors is accepted, there are still issues, as the way they approached their work does show similar themes and details. All six not only provide biographies for the emperors, but also for the "Caesars" and usurpers. They describe their work and approach in very similar language, and quote otherwise unknown historians and biographers, such as Junius Cordus. They collectively share many errors, such as calling Diadumenianus "Diadumenus". They also share much idiosyncratic content and similar language, with particular focus on women, wine and military discipline, and were fixated on poor plays on words ascribing personality traits to certain emperors, for instance Verus was truthful, while Severus was a severe individual. Additionally, the authors shared certain stylistic characteristics that has been suggested would not naturally occur between individuals writing separately. For instance, the authors all happen to use the word "occido" with respect to killing (a total of 42 occurrences), but only once do any of them use the alternative word of "interficio". This ratio is not found with any other writers in this time period and for this genre. Finally, each of the six "scriptores" authored fictional lives for some of their biographies, all of them using fake sources, documents and acclamations.
The Prophets of God are not seen as incarnations of God but are seen as mortal humans, as they have all died, according to Ahmadiyya belief (including Jesus,who, according to Ahmadiyya belief died and his body is not currently in Heaven right now as according to Orthodox Islamic and Christian belief). Each Messenger is seen to have been an ordinary human who displayed righteousness and honesty to a degree that was not found even remotely in his society of the time. Then, according to Ahmadiyya belief, God is thought to have selected this pious human and told him his divine station of Prophethood. God would then, invest the Holy Spirit (Arabic: "rohil-Quddos") within the newly appointed Prophet and the Prophet would become a Man/Manifestation of God, though still a human being and not Divine in his own right.
Prophets are not regarded as God, God's Sons, incarnations of God, or in any other way which would put the Unity of God, the concept of Islamic ("tawhid") or the declaration of faith in jeopardy. The first part of the shahadah, the essential declaration of a Muslim, states: "There is no god but Allah" and another version of the same is "There is none worthy of worship except Allah". The word Allah, according to Ahmadiyya belief, is a personal name of God, is a proper noun and is not a combination or a derivative of any other Arabic words. The second Caliph of the Ahmadiyya Movement made this abundantly clear in his ground-breaking commentary of the Qur'an. He writes: "In the Arabic language, the word Allah is never used for any other thing or being. No other language has a distinctive name for the Supreme Being. The names found in other languages are all attributive or descriptive and are often used in the plural, but the word 'Allah' is never used in the plural number. It is a simple substantive, not derived. It is never used as a qualifying word."
However, some percentage of vocabulary in any language may be expected to resemble vocabulary in any other language to a certain extent through random coincidence. The likelihood that a word in one language will be perceived as resembling a word in another language is inversely correlated with the number of phonemes in the word ("i.e." the shorter a word is, the more likely it will randomly resemble a short word in another language) and positively correlated with the degree of overlap in the languages' phonological systems ("i.e." the more similar the sound systems of the two languages, the more likely it is that any word from one language will be perceived as sounding similar to a word from the other language).
Most Arab immigrants in Brazil were Christians, Muslims being a minority. Intermarriage between Brazilians of Arab descent and other Brazilians, regardless of ethnicity or religious affiliation, is very high; most Brazilians of Arab descent only have one parent of Arab origin. As a result of this, the new generations of Brazilians of Arab descent show marked language shift away from Arabic. Only a few speak any Arabic, and such knowledge is often limited to a few basic words. Instead the majority, especially those of younger generations, speak Portuguese as a first language.
In this book "Minan-ur-Rahman" Ahmad claimed that Arabic was the very First Language, taught to man by God. Ahmad describes the system of "Mufradaat" [the Simples or the Roots of words] in the Arabic Language had a unique scientific organization and a system, unknown in any other language. He described the five peculiarities of Arabic and claimed, all other languages of man, were derived from Arabic,
Jerusalem Center for Public Affairs say that, by rejecting "patriation" (tawtin in Arabic) or the resettlement of the refugees in any Arab state, the Arab Peace Initiative essentially leaves each refugee with no choice but to go to Israel itself, According to this same institute, the Arab states used even more explicit language on this point in a Final Statement that accompanied their initiative, and the Initiative rejected any solution that involves "resettling of the Palestinians outside of their homes." What this means, in the opinion of the Jerusalem Center for Public Affairs, is that the Arab Peace Initiative opposes keeping any Palestinian refugee population in Lebanon, Syria, or Jordan; it also does not envision the Palestinian refugees being resettled in a West Bank and Gaza Palestinian state.
Studies of creole languages around the world have suggested that they display remarkable similarities in grammar and are developed uniformly from pidgins in a single generation. These similarities are apparent even when creoles do not share any common language origins. In addition, creoles share similarities despite being developed in isolation from each other. Syntactic similarities include subject–verb–object word order. Even when creoles are derived from languages with a different word order they often develop the SVO word order. Creoles tend to have similar usage patterns for definite and indefinite articles, and similar movement rules for phrase structures even when the parent languages do not.
Ayta Abellen shares the same Verb-Subject-Object sentence structure as other languages in the Philippines. It shares similar phonology with other Ayta dialects as well as Botolan Sambal. Not only does it share an identical pronoun system with other Sambalic languages, but between other Ayta languages, it is around 70% similar. This language is a CV(consonant and vowel) and CVC language, although sometimes, it is ambiguously a VC and V language. In this language, vowel deletion as well as consonant deletion are evident when words are combined. In this language, placement of stress can be unpredictable. Poly-syllabic words have primary stress whereas words with more than three syllables contain a secondary stress. However, suffixation also causes a shift in stress placement.
The word azimuth is in all European languages today. It originates from medieval Arabic "al-sumūt", pronounced "as-sumūt" in Arabic, meaning "the directions" (plural of Arabic "al-samt" = "the direction"). The Arabic word entered late medieval Latin in an astronomy context and in particular in the use of the Arabic version of the astrolabe astronomy instrument. The word's first record in English is in the 1390s in "Treatise on the Astrolabe" by Geoffrey Chaucer. The first known record in any Western language is in Spanish in the 1270s in an astronomy book that was largely derived from Arabic sources, the "Libros del saber de astronomía" commissioned by King Alfonso X of Castile.
It is claimed that Ferdowsi went to great lengths to avoid any words drawn from the Arabic language, words which had increasingly infiltrated the Persian language following the Arab conquest of Persia in the 7th century. Ferdowsi is even quoted:
Ferdowsi followed this path not only to preserve and purify the Persian language, but also as a stark political statement against the Arab conquest of Persia. This assertion has been called into question by Mohammed Moinfar, who has noted that there are numerous examples of Arabic words in the "Shahnameh" which are effectively synonyms for Persian words previously used in the text. This calls into question the idea of Ferdowsi's deliberate eschewing of Arabic words.
The response to this argument was made by Alexander Gode and reiterated by Mario Pei: A vocabulary selected from a broad variety of languages does not make the language any easier for speakers of any one language. Gode's example compares a paragraph in Interlingua with a paragraph with words from Chinese, Japanese, Malay, and other non-European languages. The first, he argues, should be understood by those familiar with the Romance languages, and not overly difficult for most English speakers:
However, Classical Arabic is not itself sacred, and holds no inherent spiritual significance. This is unlike, for example, the significance of Biblical Hebrew in Judaism, Sanskrit in Hinduism, or Avestan in Zoroastrianism. Though the Qur'an was revealed to Muhammad in Arabic, other prophets received revelation in their own languages - e.g., Moses was revealed the Torah in Hebrew, and Jesus was revealed the Injil in Aramaic. These revelations were no less divine than the Qur'an; their texts have only become less divine, as their original message was corrupted over generations. The Arabic used in Muslim worship was also the same language used in day-to-day life by Arabs at the time, and the fact that the Qur'an was revealed to humans in Arabic does not make the Arabic language itself more sacred than any other. Sermons are delivered in local vernacular. 
The gender system of Supyire does differ slightly from the gender systems of other similar languages. Bantu, also a subgroup of Niger–Congo languages, places different forms of the same word into varying gender classes. For example, the Swahili word for friend is "rafiki" and it is a class 9 noun. However, the plural form "marafiki" belongs to noun class 6. This confusion over noun class distinction does not occur in any Senufo language, Supyire included.
An author of tafsir is a (; plural: ). According to Sunni Islamic scholar Al-Suyuti, mufassirs are required to master 15 fields from different disciplines such as linguistics, rhetoric, theology and jurisprudence before one can authoritatively interpret the Qur'an. The foremost discipline that constitutes the basis of tafsir learning is Arabic language. Arabic in this context specifically means Classical Arabic. One of the earliest Islamic scholars Mujahid ibn Jabr said, “It is not permissible for one who holds faith in Allah and the Day of Judgment to speak on the Qur'an without learning classical Arabic.” Especially relevant expertise is how one learns the meaning of each word. In this respect, it should be known that classical Arabic must be mastered in its entirety because one word may have various meanings; a person may only know two or three of them whereas the meaning of that word in the Qur'an may be altogether different. Other fields related to Arabic language includes Philology of Arabic. It is important because any change in the diacritical marks affects the meaning, and understanding the diacritical marks depends on the science of Arabic philology. Morphology of Arabic language is also important because changes in the configuration of verb and noun forms change the meaning. Ibn Faris said, “A person who misses out on Arabic morphology has missed out on a lot.” Lastly, "Al-Ishtiqaaq" is the science of etymology which explains the reciprocal relation and radical composition between the root and derived word. It should be learned because sometimes one word derives from two root words, the meaning of each root word being different. For example, a word "masih" derives from the root word "masah" which means “to feel something and to touch something with a wet hand,” but also derives from the root word "masaahat" which means “to measure.”
The Druze became Israeli citizens and Druze males serve in the Israel Defense Forces, though some individuals identify as "Palestinian Druze". According to Salih al-Shaykh, most Druze do not consider themselves to be Palestinian: "their Arab identity emanates in the main from the common language and their socio-cultural background, but is detached from any national political conception. It is not directed at Arab countries or Arab nationality or the Palestinian people, and does not express sharing any fate with them. From this point of view, their identity is Israel, and this identity is stronger than their Arab identity".
The Armenian language is spoken within the Armenian community in Aleppo and other major cities, such as Damascus and in one small town exclusively in Kessab. Although Syria does not recognise any minority languages, the Armenians are the only community allowed to teach in their own language, in addition to Arabic.
Japanese and Korean also share the particle system. Korean and the Japonic languages are two of only four extant languages in the world with topic markers. This allows words of different parts of speech to be placed in exactly the same order if some sentences are translated from one language to another. Such direct word for word swapping cannot be so easily done with any other languages, showing that Japanese and Korean are grammatically quite similar.
Razihi exhibits wide-scale assimilation of coronal consonants in words. That, unlike in Arabic, is not restricted to obstruents but includes sonorants, most significantly , as can be seen in words such as "ssān" "man" and "ssānah", "woman", which are cognate words of Arabic "insān" "person". Nasal consonant assimilation was a feature of both Ancient North Arabian and Old South Arabian but is not found in any Arabic dialect. Razihi also has a large number of non-Arabic basic vocabulary items, prepositions and other grammatical forms.
Linguists Charles Hockett and R. Ascher have identified thirteen design-features of language, some shared by other forms of animal communication. One feature that distinguishes human language is its tremendous productivity; in other words, competent speakers of a language are capable of producing an exponential number of original utterances. This productivity seems to be made possible by a few critical features unique to human language. One is "duality of patterning," meaning that human language consists of the articulation of several distinct processes, each with its own set of rules: combining phonemes to produce morphemes, combining morphemes to produce words, and combining words to produce sentences. This means that a person can master a relatively limited number of signals and sets of rules, to create infinite combinations. Another crucial element is that human language is symbolic: the sound of words (or their shape, when written) typically bear no relation to what they represent. In other words, their meaning is arbitrary. That words have meaning is a matter of convention. Since the meaning of words are arbitrary, any word may have several meanings, and any object may be referred to using a variety of words; the actual word used to describe a particular object depends on the context, the intention of the speaker, and the ability of the listener to judge these appropriately. As Tomasello notes,
Returning to lexicostatistics, it must be emphasised that the method does not make the best possible use of its short word lists of 100 or 200 words. Dyen's massive lexicostatistical study of Austronesian, for instance, showed a great deal of (lexicostatistical) diversity in the Austronesian languages of Western Melanesia. This was sometimes on par with the lexicostatistical distance of Taiwan Austronesian languages from other Austronesian including Taiwan Austronesian languages from each other (Taiwan now definitively known to be the homeland of the language family itself). But the low lexicostatistical agreement of many Western Melanesian Oceanic languages with other Oceanic Austronesian can be easily dismissed as of little subgrouping interest because those languages are nevertheless full of diagnostic innovations of Oceanic Austronesian in their sound systems and vocabulary, including many Oceanic lexical innovations found in the 100 and 200 lexicostatistical word lists (and the deadly conclusive evidence of the shared phonological innovations of those low-scoring groups with all other Oceanic Austronesian). The Western Oceanic Melanesian "diversity" of lexicostatistical studies was never of any interest in terms of attributing any special time depth or subgrouping significance to it. They are just languages with accelerated loss of vocabulary, sometimes, in the Western Oceanic case, because they involve certain more ancient peoples of the region shifting to Oceanic speech after Oceanic-speaking peoples arrived.
Arabic, in common with other Semitic languages like Hebrew, employs a system of root letters combined with vowel patterns to constitute its whole range of vocabulary. As such, identification of the root letters of any word might bring a better understanding the word's full semantic range.
For Saussure, the essential unit of any language is the word, or sign. Like language, he divides the word into two inseparable parts: the signifier, which is the sound image, and the signified, which is the concept associated with the signifier. Saussure stressed the arbitrariness of this association, maintaining that any signifier can refer to any signified. How a sign obtains its meaning is by what it is not within the langue, not what it is. For example, the word ‘dog’ means dog simply because it does not mean cat, bird or cornflakes.
In addition to his views on honesty in communication, Ibn Hazm also addressed the science of language to some degree. He viewed the Arabic language, the Hebrew language and the Syriac language as all essentially being one language which branched out as the speakers settled in different geographic regions and developed different vocabularies and grammars from the common root. He also differed with many Muslim theologians in that he didn't view Arabic as superior to other languages; this was due to the fact that the Qur'an does not describe Arabic as such, and in Ibn Hazm's view there was no proof for claiming any language was superior to another.
The Arab conquest of Iran lasted for two centuries, from the 7th to the 9th CE. Arabic gradually replaced Middle Persian as a official language and Arabic became the language of the Persian intellectuals during Golden Age of Islam. During this period, many Arabic words were imported into the Persian language, and a number of Persian words found their way into Arabic. Persian words of Arabic origin especially include Islamic terms. Arabic has had an extensive influence on the Persian lexicon, but it has not greatly affected the structure of the language. Although a considerable portion of the lexicon is derived from Arabic roots, including some of the Arabic plural patterns, the morphological process used to obtain these lexical elements has not been imported into Persian and is not productive in the language. 
These Arabic words have been imported and lexicalized in Persian. So, for instance, the Arabic plural form for "ketāb" (كتاب) ["book"] is "kutub" (كتب) obtained by the root derivation system. In Persian, the plural for the lexical word "ketâb" is obtained by simply adding the Persian plural morpheme "hā": "ketāb+hā" → "ketābhā" (كتاب‌ها). Also, any new Persian words can only be pluralized by the addition of this plural morpheme since the Arabic root system is not a productive process in Persian. In addition, since the plurals formed by the Arabic morphological system constitute only a small portion of the Persian vocabulary (about 5% in the Shiraz corpus), it is not necessary to include them in the morphology; they are instead listed in the dictionary as irregular forms.