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                                                         Arabic vocabulary in bangla pdf
   Arabic is a semitic language by those of the Arabian Peninsula and North Africa; language of the Holy Ghost and the Muslim prayers. It has its own different script, spread with Islam and is used to write several other languages in the Muslim world, including urdu. Arabic no veil; all expressions in it are
   effective with the help of their behavior. There are signs to indicate the sound of veil, but they don't generally appear in writing. That makes reading the script a little complicated. The roots of most Arab words consist of three letters. Verbs have tens: past and present. The present tension is used to
   indicate the future as well. Verbs indicate tensions, people, genders and numbers. For example, foldera (he wrote) signifies passing tension, first-person, masculine sex and singular numbers. No neuter sex in Arabic; a word is either masculine or femine. For example, shape (sun) is feminine, qamar
   (moon) is masculine. In structured one sentence, the word for 'no' put in front of the verb. Unlike Arabic, Bangla belongs to the family in the Indo-European language. That's why there is little similar between Arabic and Bangla in vocabulary and grammar. Bangladeshi is also far from the Arab hemisphere.
   But the people of this country became familiar with Arab initially via trade and then through the advance of Islam. Arab traders used to come to the coastal ports of chittagong or sandwips in boats loaded with goods and from there they would continue to their ports in Myanmar (Burma), Malaya and up to
   China. After the advantage of Islam, Sufi devoted to accompany the volumes. In due course, some people have converted and started learning Arabic. Mosques and khanqahs, established by Muslim missionaries for religious reasons, provide facilities to teach the Koran in Arabic. This is how learning
   from Arabic started in Bengal. Arab vocabulary began entering Bangla from the 7th-8th centuries via Arab traders and Muslim missionaries. This led to Arabic vocabulary, such as Islam, Imam, Zakat, Hajj, imm, urtad, wazu, ghusal, gas, wajib, sunnat, half, and ham entering Bangla with some changes of
   pronunciation. Other Arab words have been undergoing considerable changes in pronunciation and autoplement, for example akuf (Ar.waquf = know), ajira (Ar.ajar = salary), jera (Ar.Jaraha = argument), bada(ar.bayda = egg), and mane (mana = meaning, meaning). Rural dealers in Bangladeshi,
   especially those in Chittagong and noakhali, have many Arabic words. Nearly a half of the deaths of the Chittagonian dealer are Arabic or of Arabic origin. The use of the negatives before verbs in this dialect reflects Arabic influence. A large-scale borrowing of Arabic words occurred during the Muslim rule
   of the subcontinent. Pesian was then the state language and his influence was overwhelming, enabling many Arabic words, common in Persian, to enter Bangla. For example, the Blinds rather than the Arabic diyafat (hospitality, entertainment), used in Bangla. this link between the two languages has
   never been broken. In fact, the spread of Islam in this country has strengthened further ties. Some of Cyphy came to this country before the Muslim conquest of Bengal in the 13th century was Shaikh Ahmad (or Abbas) Ibn Hamza Nishapuri (9years centuries), Baba Adam Song (11st century), shah rumi
   sultan (11th century), Shah Sultan Mahisawar and makhdum shampoo shampoo. It is believed that they established mosques, khanqahs and maktabs in different places as part of their mission to spread Islam. There is evidence that Sufi devoted to setting up educational institutions. For example,
   Maulana Taqiudin Al-Arabi (13th century) was Madrasa's founder of Mahishaun in rajhahi, perhaps the first institution of Islamic learning in this country. He used to teach Arabic and Islamist matthew Shaikh sharfudin abuwamah to establish a Madrasa in sonargaon in dhaka district, possibly at the
   beginning of 1280. Its standards were quite high. Well-known Sufi Shaikh sharfuddin yahya mAneri studied here for 22 years. Its curriculum also included scientific scientific. Islamic theology and educational theology, Maulana Abdul Bari, became Buhar of Burdwan district at the request of Munshi
   Sadrudin, zamindar of Buhar. A Madrasa was established in Buhar in 1764. All his expenses were made by the zamindar. Years later when Madrasa's closed, large and precious libraries were, towards the British Indian government, added to the Imperial Kolkata Library (now Indian National Library) as
   'Buhar Wing Wing'. As Muslim rule spreads, many more Madrasas have settled in different parts of Bengal. On an average, there was only one markable or Madrasa per 400 people. According to an Indologist Max Mueller account, there were as many as 80,000 Madrasas in East Bengal in the early 18th
   century. These Madrasas used to teach Arabic so that students could say their prayers and recite the college and wazifa (daily prayer book) correctly. Arabic writing was only taught in the highest classes. The Madrasas in Bengal followed the curriculum and teaching of the Muslim world. The curriculum is
   divided into two parts: religious and intellectual. The religious party included the 'qira migrants'a (reading Arabic and the correct pronunciation), phonetics, tafsir of the Quran (commented), made al-fiqh (jurisprudence), al-calam (theology), Arabic language and literature, Arabic grammar and riotic, and
   mirath (science of inheritance). The second included mantiq (logic), hikmat (ethical) and loud (philosophy), astrology and palms, mathematics, geometry, civics, medicine and music (hamd, na t, ghazal etc.). Marktable and Madrasa students took about seven years to complete their studies. Some
   Madrasas have been shipped to higher science. An educated person was required to gather specialized knowledge in the Koran and was like like fiqh. An adequate knowledge of Arabic was regarded as essential as it was the language of the Koran and was designed as well as in the original books of
   fiqh. A considerable number of Arab books have been written in East Bengal during the years of Muslim rules. Hawdul Hayat by Kazi Ruknudin Samarkandi (12th century) was an Arabic translation of Amrtakunda, a sanskrit text about yoga. Allama Abu Tawwamah writes Maqamat about Sufism. During
   the nasirudin government of Bughra Khan in Bengal (1283-1290), an intellectual named Kamil Karim Majmu'i-khani woman 'Ayni li Mani'ani, on jurisprudence. Shaikh Kutbul Alam publishes a collection containing the anisul ghuraba entity. Some work in Arabic have been, however, just transcripts of
   Arabic text. For example, Muhaddis Muhammad Ibn Jajdan copied the three traders of Sahi Bukhari into his own hand written. Arab education suffered a basis after the Mughal Emperor in Delhi granted the rights to dinie in the English Bengal in 1765. Soon all Islamic educational institutions, apart from
   some mosque-based brands, have been shut down. This, however, creates difficulties for the English, especially in administration of justice, as all administrative activities until then have occurred according to Muslim law. In response to representations by several Muslim leaders, warREN hateful
   established Kolkata Aliyah Madrasa in 1780. This Madrasa education resumed in Bengal. The curriculum in Madrasa is held by Molla Nizamuddin Sihalvi (?-1748). It included tea, tafsir, fiqh, arabic grammar, riyotic, logic, Greek philosophy, and calam (aqidah). Arabic literature was not part of the
   curriculum, but the Qur'an and was studying as literature. In 1871 the study of tafsir and soil had been discontinued, but Arabic literature was part of the curriculum. The study texts in the highest grades include Maqamat Hari to pros and Diwan Mutanabbi with As-Sand 'ul-Mu' allaqat in verses. Hughli
   Madrasa was established in 1871, and in 1873 three more Madrasas were established in Dhaka, Chittagong and Rajshahi. These institutions, which were run by the government, followed the curriculum in calcutta to Madrasa. in 1837 Persian lost his status as the state language, and in 1857 the
   University of Kolkata was established. While Muslims react to advertisers in the considerations of Persian, they also realize the imperative need for learning English. In 1826 Kolkata Madrasa began teaching English. Introduction to Arabic language and literature in general schools and colleges as a
   subject if you wish to started in 1872-73. In the beginning there were a few students, but this changed softly with almost all Muslim students taking Arabic as a topic if you want to. Within hours course and master of course in Arabic was introduced. Another tide of Madrasa education – New Scheme
   Madrasa – has been introduced into modern education without affecting Islamic learning. English has made a mandatory topic together with Arabic. Highest added later to allow students to enter universities. Under this scheme, which Shamsul Ulema Abu Nasar Muhammad Wahemad has contributed
   greatly, the intermediate college of governments established in Hughli, Dhaka and Chittagong. Aliyah Kolkata's Aliyah Madrasa moved to Dhaka after the creation of Pakistan in 1947. However, the government of Pakistan, did not show much interest in Madrasa education, and the New Scheme was
   allowed to die in 1965-66, just 50 years after its introduction. Although Arabic departments continue to exist in the universities, many colleges discontinued courses on Arabic. But another tide of Madrasa education, known as Qaomi Madrasa, has been current in Bangladeshi for a long time. Some well
   known Madrasas in this tide are those of Hathazari and Paya in Chittagong, in Lalbagh and Jatrabari in Dhaka, in Baliya of mymensingh and Jamiya Imdadiya in kishoreganj. The number of these Madrasas is about the increase. Arabic, with an emphasis on grammar, is the compulsory of the curriculum.
   Classes are also named after grammar books, such as Mizan, Nahwmir, Hidayatun Nahw. When the University of dhaka was founded in 1921, Arab and Islamic studies formed one of its twelve departments. Students passing the IA (Group C) from the Islamic intermediary college were able to obtain
   admission to this department but not those graduating from Aliyah Madrasa. The 19th century saw important publications in Arabic. Maulana caramas ali jaunpuri, a missionary with reform, has written four books in Arabic. Da'Wat Masnuna, who is in Arabic and Urdu, explains how God's blessings can be
   searched through the coranic craft. Two of his books, Mulakhkhas and Barahin Qat'iya female Mawludi Khayri'l-Bariya, are on the subject of midpoint. His fourth book, Nasimul-Harmayan, discusses Islamic thoughts and the controversy that occurred there. Maulana ubaidullah Al ubaidi suhrawardy was a
   distinguished educational and superintendent Dhaka Muhsinia Madrasa. He has written five books in Arabic as well as poems. Khan Bahadur Abdul Karim Khaki (?-c 1891) wrote your Jami'Rumuz, a comment on a book of fiqh, in Arabic Tafsiru failth-calam it is a book of annotation in Arabic. Even non-
   Muslims in Bengal have made considerable contributions in Arabic language and literature. In 1803, Raja rammohhidin Woy, (c 1772-1833) founder of brahma samage, wrote Tuhfat ul Muhhiddin, about the one god, in Persian. The book has a long preface to Arabic. The first work of caring girish
   characters (1835-1910), after he learned Arabik, had translated Kuran into scene in Bangla; it has also translated the Mishkat Sharif party into Bangla. Arab teachers became interested in writing Arabic books after some changes were made to the curriculum in Madrasa, and the teaching of Arabic was
   introduced in schools and colleges. Significant contributions made in this field by Maulana Muhammad Musa (?-1964), Mufti Syed Muhammad Aminul Ihsan (?-1974), Maulana Alaudin al-Azhari and shamsul amaubul'uma Covers (1872-1953), They mainly compiled texts from Arabic books although they
   did some original writing, for example, Maulana Musa in Subhatu'l- Adab and Kitabu he Amalih. Mufti Aminul Ihsan wrote some important texts about tafsir, made with fiqh, such as Idil-Fiqh and Fiqhus-sunan Athar fiqh, which discussed stirring up with fiqh from views of the Hanafi School of Islamic
   thought. Maulana al-Azhari has also written a book in Arabic: Al-Adabu'Asri. Shamsul' Ulema Waheed has written five books in Arabic, based on the curriculum of the New Scheme Madrasas. Maulana Abdul Awwal Jaunpuri publishes some 40 books in Arabic, on literature, history and religion. Maulana
   Abdullah al-Qafi (d 1960) published twelve books in Arabic on a variety of topics. Apart from comments written on top and fiqh or textbboks to be used in the Madrasas, some Bangali writers also compose fine poems in Arabic, especially qasida (poems of the prophet's praise). Among them Sweden Abdur
   Rashid Shahjadpuri (?-c 1915), Mufti Azziul Huq (?-1960), Maulana abdur infrequently kashgarhi (1912-1971), Hafez Muhammad Kubbad (?-1975) and Room Ulama Bilate Husain (?-1984). Husain's Bilayet poem, Al-Bitaqah, was for some time a part of the MA syllabus in the Department of Arabic and
   Islamic Studies at the University of Dhaka. Maulana Kashgarhi's Az-zaharat has some fine poems on a variety of subjects. Some momentum is being given the cultivation of Arab and Arabic literature after liberation in 1971. The Bangladeshi Islamic Foundation was established in Dhaka in 1975. Several
   Arab books about Islam were published by the Islamic Foundation, among them, AM Ayub Ali's Aqidatul Islam Wal Im Al-Maturidi and Muhammad Obafiz Rahman Alihu Sunnah. The Islami university was established in 1985. He was a professor of Islamic Studies under who has a department in Arabic
   and three departments of Islamic studies. The last three departments have Arabic as their means of instruction. The general universities of Bangladeshi also have departments for the study in Arabic. The Arabic departments have a huge intake of undergraduate students. Most students attend graduate
   studies, with some students finding MPhil and PhD degrees every year. Some write their thesis in Arabic. The first Muslim student to receive a PhD degree from the University of Dhaka, Rajab Ali Mirza, was a student in the Arabic department. These days many Bangladeshi students with degrees in
   Arabic attend university in the Middle East for higher science. A number of Arab newspapers have been published after independence, among them, Ath-thaqafah, edited by Alaudin al-Azhari, and Majallatu'l-Muwassati'l-Islamiyah, published by the Islamic Foundation (both have suspended publication).
   Since 1993, the Department of Arabik University Dhaka has published a newspaper in Arabik, Al-Majallatu l Arabiyah. Among other newspapers are Ikra (published by Darul Arabiah in Dhaka), monthly Al-Kalam, pa Harun Islam Abadi, Al-Islah pibliye pa Al-Markazul Islami, Dhaka, ak mwa a Al-Huda
   pibliye soti nan Dhaka. [ATM Muslehuddin] Bibliyography of Abdus Sattar, Tanggale Madrasaye Aliyah, 1959; SMG Hilali, Perso-Arab Eleman nan Bengali, Dhaka, 1967; Abdil Karim, Banglar Itihas (Sultani Amal), Bangla Academy, Dhaka, 1977. 1977.
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