This study examined cross-dialectal Arabic learning and intercultural adaptation among Indonesian students at the Sudanese African Asian School (SAAS), where Formal Arabic (Fusha) and Colloquial Arabic (Amiyyah) were used concurrently in academic and daily communication. The study employed a qualitative case study design anchored in Robert De Keyser's Skill Acquisition Theory and investigated how learners develop linguistic proficiency and navigate sociocultural adjustment within a Sudanese-Arabic environment. Data were collected through observations, semi-structured interviews, and document analysis. Participants comprised the school principal, five Arabic teachers, parents or guardians, and fourth-grade students who were recruited through snowball sampling. The findings revealed that sustained exposure to both varieties supported learners’ grammatical, lexical, and pragmatic competence while facilitating cultural adaptation. Through continuous interaction in authentic contexts, learners developed an understanding of linguistic structures alongside cultural values and communicative norms. This development was supported by cultural immersion, scaffolded instruction, and active learner engagement. However, challenges persisted, including limited Arabic exposure outside school, anxiety in spontaneous communication, and difficulties with unvocalized Arabic texts. The findings suggest that cross-dialectal learning functions as a linguistic and cultural bridge, fostering communicative flexibility and intercultural competence in multilingual Arabic learning contexts.
This study analysed 645 khithābī (dialogic) verses drawn from 1,412 narrative verses concerning Nuh, Ibrahim, Musa, Isa, and Muhammad using a corpus-based discourse-analytic design and Roman Jakobson’s six language functions. The corpus-based approach enabled cross-prophetic patterns to be traced and compared rather than inferred from selectively chosen examples. Jakobson’s categories were operationalized as coding labels and were evaluated against speaker–addressee relations, dialogic sequences, and exegetical contexts. The referential function dominated the corpus (52.09%), followed by the conative function (38.76%), whereas the remaining functions accounted for smaller proportions. The analysis supported the applicability of Jakobson’s functional framework while also revealing a dual functional center (explanation and direction) and distinct communicative profiles across the prophets. The findings indicated that Qur’anic prophetic dialogue was systematically organized but that its interpretation required contextual and exegetical analysis beyond functional classification alone.
This study aimed to identify the sources of semiosis in the ngalogat symbols at the Miftahul Huda Islamic Boarding School in Tasikmalaya and to explain how these sources shaped students' knowledge in reading classical Islamic texts. This study applied Charles Sanders Peirce's semiotics theory, focusing on six symbols: ari, eta, éta tetep, saha, naon, and ka. A qualitative descriptive method was employed. Data were collected through interviews with teachers and alumni, classroom observations, and questionnaires given to 30 Ma'had 'Aly students. The results showed three sources of semiosis: local conventions and arbitrariness, modification of form, and simplification of the Pegon script. The semiosis process took place hierarchically through grammatical identification (52%), individual interpretation (31%), understanding of the logatan system (14%), and structural function (3%). These findings indicated that ngalogat symbols functioned not only as a word-by-word translation tool but as a cognitive framework that shaped santri's grammatical understanding of Arabic.
This study reassessed these competing interpretations using a qualitative, comparative, and diachronic research design that integrated historical-semantic analysis with Critical Discourse Analysis. The corpus comprised six classical and premodern Arabic sources and five modern academic or public-discourse sources selected using contrastive purposive sampling. Classical passages were analyzed for semantic reference, communicative function, ethnolinguistic reference, and evaluative meaning, whereas modern texts were coded for recontextualization, essentialization, hierarchy, moralization, and reclamation. The findings showed that the root ʿ-j-m was associated with opacity and limited linguistic clarity, whereas ʿAjam also functioned as an ethnolinguistic designation for non-Arabs and, in some contexts, Persians. The presence of pejoration and ethnolinguistic categorization did not, by themselves, establish racialization. Rather, racialization emerged when difference was essentialized, hierarchized, and ideologically framed within specific historical and political contexts. This distinction offers a more nuanced framework for examining the relationship between linguistic categorization, ethnolinguistic othering, and racialization in Arabic discourse.
Arabic language proficiency assessment in higher education still mostly uses linear score-based tests that do not fully show participant performative ability. This study aims to develop an Arabic proficiency assessment model using computerized adaptive testing integrated with ACTFL standard in Islamic higher education context. The research uses a staged design and validation procedure, including mapping ACTFL indicators into test items, developing a tiered item bank, expert validation, and limited field trial. The results show the adaptive test model can generate individual test paths based on responses, adjust item difficulty progressively, and produce classification in ACTFL level bands. Expert review confirms construct suitability and adaptive structure feasibility, while the trial indicates the adaptive mechanism and analytic outputs function operationally. This model contributes to technology-based Arabic assessment by combining proficiency standards and adaptive measurement in one interpretative framework, and supports more accurate level placement and competency mapping.
