Instruct: Given a question, retrieve relevant documents that can help 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 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.
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,
The similarity of the Hebrew, Arabic and Aramaic languages was accepted by Jewish and Islamic scholars since medieval times. The languages were familiar to Western European scholars due to historical contact with neighbouring Near Eastern countries and through Biblical studies, and a comparative analysis of Hebrew, Arabic, and Aramaic was published in Latin in 1538 by Guillaume Postel. Almost two centuries later, Hiob Ludolf described the similarities between these three languages and the Ethiopian Semitic languages. However, neither scholar named this grouping as "Semitic".
Egyptian Arabic is the commonly spoken language, and is occasionally written in Arabic script, or in Arabic chat alphabet mostly on new communication services.
An important factor in the mixing or changing of Arabic is the concept of a prestige dialect. This refers to the level of respect accorded to a language or dialect within a speech community. The formal Arabic language carries a considerable prestige in most Arabic-speaking communities, depending on the context. This is not the only source of prestige, though. Many studies have shown that for most speakers, there is a prestige variety of vernacular Arabic. In Egypt, for non-Cairenes, the prestige dialect is Cairo Arabic. For Jordanian women from Bedouin or rural background, it may be the urban dialects of the big cities, especially including the capital Amman. Moreover, in certain contexts, a dialect relatively different from formal Arabic may carry more prestige than a dialect closer to the formal language—this is the case in Bahrain, for example.
Yemeni Arabic is a cluster of varieties of Arabic spoken in Yemen, southwestern Saudi Arabia, Somalia, and Djibouti. It is generally considered a very conservative dialect cluster, having many classical features not found across most of the Arabic-speaking world.
Arabic came to Egypt in the 7th century, and Egyptian Arabic has become the modern spoken language of the Egyptians, is understood by almost all Egyptians and is based on Egyptian Coptic grammar. In southern Egypt, Saidi Arabic is the main spoken language for most non-urbanized people. Of the many varieties of Arabic, Egyptian Arabic is the most widely understood first dialect in the Middle East-North Africa, probably due to the influence of Egyptian cinema throughout the Arabic-speaking world.
It is claimed by some Arab authors that the dialect of Belad Ghamid and Zahran (Now known as Al Baha province in Saudi Arabia) is nearest to classical Arabic. Ahmed Abdul Ghafur Attar (Arabic : احمد عبدالغفور عطار ) has said in an article* that the language of the Hejaz (Arabic لهجات الحجاز), especially that which is spoken in Belad Ghamdi and Zahran is close to the Classical Language.
The official language of Saudi Arabia is Arabic. The three main regional variants spoken by Saudis are Hejazi Arabic, Najdi Arabic, and Gulf Arabic. There are approximately 2 million Gulf Arabic speakers in Saudi Arabia, and the dialect is only spoken in the Eastern Province. The remaining Arabic speakers in the province speak one of the other two dialects, more commonly the Najdi dialect. Saudi Sign Language is the principal language of the deaf community. The large expatriate communities also speak their own languages, the most numerous of which are Indian languages, Filipino/Tagalog, Egyptian Arabic, Indonesian, Rohingya, and Urdu.Saudi Aramco, the state-owned oil producing company of Saudi Arabia, is based in Dhahran, which is located in the Eastern Province, and most decisions on oil policy and production that affect the global economy are made there. The kingdom's main oil and gas fields are mostly located in the Eastern Province, onshore and offshore. Notable among these are the Ghawar Field and the largest crude increment in the world. Petroleum from the fields is shipped to dozens of countries from the oil port of Ras Tanura and is also used as feedstock in numerous industrial plants in Jubail.
The official language of Saudi Arabia is Arabic. The three main regional variants spoken by Saudis are Hejazi Arabic (about 6 million speakers), Najdi Arabic (about 8 million speakers), and Gulf Arabic (about 0.2 million speakers). Saudi Sign Language is the principal language of the deaf community. The large expatriate communities also speak their own languages, the most numerous of which are Tagalog (700,000), Rohingya (400,000), Urdu (380,000), Egyptian Arabic (300,000), and Indonesian (250,000).
There are a number of languages spoken in Egypt, but Egyptian Arabic or "Masry" which literally means "Egyptian", is by far the most widely spoken in the country.
The official language of Egypt is Modern Standard Arabic.
The official language of the Republic is Arabic. The spoken languages are: Egyptian Arabic (68%), Sa'idi Arabic (29%), Eastern Egyptian Bedawi Arabic (1.6%), Sudanese Arabic (0.6%), Domari (0.3%), Nobiin (0.3%), Beja (0.1%), Siwi and others. Additionally, Greek, Armenian and Italian, and more recently, African languages like Amharic and Tigrigna are the main languages of immigrants.
So, while having unique "tadbhav" sets, modern IA languages have a common, higher "tatsam" pool. Also, "tatsam"s and their derived "tadbhav"s can also co-exist in a language; sometimes of no consequence and at other times with differences in meaning:
What remains are words of foreign origin ("videśī"), as well as words of local origin that cannot be pegged as belonging to any of the three prior categories ("deśaj"). The former consists mainly of Persian, Arabic, and English, with trace elements of Portuguese and Turkish. While the phenomenon of English loanwords is relatively new, Perso-Arabic has a longer history behind it. Both English and Perso-Arabic influences are quite nationwide phenomena, in a way paralleling "tatsam" as a common vocabulary set or bank. What's more is how, beyond a transposition into general Indo-Aryan, the Perso-Arabic set has also been assimilated in a manner characteristic and relevant to the specific Indo-Aryan language it is being used in, bringing to mind "tadbhav".
Peninsular Arabic, or Southern Arabic, are the varieties of Arabic spoken throughout the Arabian Peninsula. This includes the countries of Saudi Arabia, Yemen, Oman, United Arab Emirates, Kuwait, Bahrain, Qatar, Southern Iraq and the tribal people of Jordan (the native Jordanians).
The phoneme represented by the Arabic letter "" () has many standard pronunciations: in most of the Arabian Peninsula and as the predominant pronunciation of Literary Arabic outside the Arab world, in most of Egypt and some regions in southern Yemen and southwestern Oman. This is also a characteristic of colloquial Egyptian and southern Yemeni dialects. In Morocco and western Algeria, it is pronounced as in some words, especially colloquially. In most north Africa and most of the Levant, the standard is pronounced , and in certain regions of the Persian Gulf colloquially with . In some Sudanese and Yemeni dialects, it may be either or as it used to be in Classical Arabic.
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.
Hejazi Arabic or Hijazi Arabic ( '), also known as West Arabian Arabic, is a variety of Arabic spoken in the Hejaz region in Saudi Arabia. Strictly speaking, there are two main groups of dialects spoken in the Hejaz region, one by the urban population, originally spoken in the major cities of Jeddah, Mecca and Medina, and another by the Bedouin or rural populations. However, the term most often applies to the urban variety which is discussed in this article.
According to Charles A. Ferguson, the following are some of the characteristic features of the koiné that underlies all of the modern dialects outside the Arabian peninsula. Although many other features are common to most or all of these varieties, Ferguson believes that these features in particular are unlikely to have evolved independently more than once or twice and together suggest the existence of the koine:Of the 29 Proto-Semitic consonants, only one has been lost: , which merged with . But the consonant is still found in many colloquial Arabic dialects. Various other consonants have changed their sound too, but have remained distinct. An original lenited to , and – consistently attested in pre-Islamic Greek transcription of Arabic languages – became palatalized to or by the time of the Quran and , , or after early Muslim conquests and in MSA (see Arabic phonology#Local variations for more detail). An original voiceless alveolar lateral fricative became . Its emphatic counterpart was considered by Arabs to be the most unusual sound in Arabic (Hence the Classical Arabic's appellation ' or "language of the '"); for most modern dialects, it has become an emphatic stop with loss of the laterality or with complete loss of any pharyngealization or velarization, . (The classical "" pronunciation of pharyngealization still occurs in the Mehri language and the similar sound without velarization, , exists in other Modern South Arabian languages.)
One of the earliest linguistic sketches of Egyptian Arabic is a 16th-century document entitled "" (, "The Removal of the Burden from the Language of the People of Egypt") by Yusuf al-Maghribi (). It contains key information on early Egyptian Arabic and the language situation in Egypt in the Middle Ages. The main purpose of the document was to show that while the Egyptians' vernacular contained many critical "errors" vis-à-vis Classical Arabic, according to al-Maghribi, it was also related to Arabic in other respects. With the ongoing Islamization and Arabization of the country, Egyptian Arabic slowly supplanted spoken Coptic. Local chroniclers mention the continued use of Coptic as a spoken language until the 17th century by peasant women in Upper Egypt. Coptic is still the liturgical language of the Coptic Orthodox Church of Alexandria.
For central Arabia, especially Mecca, there is a lack of epigraphical evidence but details are found in the writings of Muslim authors of the Abbasid era. Inscriptions of the ancient South Arabian calendars reveal the use of a number of local calendars. At least some of these South Arabian calendars followed the lunisolar system. Both al-Biruni and al-Mas'udi suggest that the ancient Arabs used the same month names as the Muslims, though they also record other month names used by the pre-Islamic Arabs.
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.
The issue of whether Arabic is one language or many languages is politically charged, in the same way it is for the varieties of Chinese, Hindi and Urdu, Serbian and Croatian, Scots and English, etc. In contrast to speakers of Hindi and Urdu who claim they cannot understand each other even when they can, speakers of the varieties of Arabic will claim they can all understand each other even when they cannot. The issue of diglossia between spoken and written language is a significant complicating factor: A single written form, significantly different from any of the spoken varieties learned natively, unites a number of sometimes divergent spoken forms. For political reasons, Arabs mostly assert that they all speak a single language, despite significant issues of mutual incomprehensibility among differing spoken versions.
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 official languages of the committee are English, Arabic, French, Russian, and Spanish, with any statement made in one of the official languages translated into the other four. A speaker who does not speak one of the official languages provides a translator. All formal decisions and documents issued by the committee are provided in each of the official languages. The original rules of procedure adopted by the committee did not include Arabic as an official language, but the rule was amended in the committees second session to include Arabic.