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While creating human being, Allah (God) has given people the ability of speaking to be able to express their feelings, thoughts, desires and needs. As the time passes, human beings started using body language besides verbal language. In the same period, there have been two different ways of expression: one is orally, and the other is bodily. In Arabic language, while talking about expression, first thing considered is verbalization which is related to colloquial language. There are many highly detailed books written about this subject. This paper tries to identify the expression as a body language. According to Cahiz, the expression has five functions including speaking, writing, gesture, the tongue of disposition, and account of hand. The paper mainly interested in gesture, the tongue of disposition and hand account which forms body language. [ABSTRACT FROM AUTHOR]

Muhammed Kürd Alî is from Syria and he is a well known writer in Arabic literature world as science, literature, research and translation. He is the first chairperson of Arabic Language Academia. In our work, we studied his life and the first steps of his scientific and cultural life story. It is seen that he gave us a lot of cultural inherits like translating, Arabicising, literature papers and researches, books and manuscript verifications. [ABSTRACT FROM AUTHOR]

In this paper, it has been tried to show what kinds of meanings of the ... verb and its derivatives have in Arabic Language and Qur'an by referring to the Qur'an Exegesises (tafseer) and the sources of Arabic Literature and by giving some examples from them. In the last section, it has been thought over the the meaning of the expression ... of because that the verb ... has been used mostly with the word ... (prayer); and it has been tried to draw a conclusion from that. This study intends to be able to understand well about Quranic verses including the verb in question and its derivatives. [ABSTRACT FROM AUTHOR]

Categorizing all animate as well as inanimate objects into two broad categories as masculine and feminine, the Arabs reflect obviously this distinction to their language. This distinction, explanation of which is one of the most intricate issues in the philosophy of language, have been treated, even in the distinct works on masculinity and femininity, not with a social and intellectual perspective, but with respect to prevention of linguistic errors from a grammatical standpoint. However, as stated by Miskeveyh, who respond the question "Why is the sun feminine?" by Ebu Hayyan et-Tevhidi, "the syntactic grammarians have not directed much attention to reasons and philosophy of thes phenomenon. Language, which is characterized in the first instance by its social, property, evolves in parallel to social and intellectual factors such as belifs, traditions and worldview of the society. Therefore, I suggest that the masculinity-femininity distinction in the Arabic language is shaped along the social and intellectual lifestyles of Arabs, and this paper will try to discover such aspects. [ABSTRACT FROM AUTHOR]