A case for learning Arabic

WITHOUT the Arabic language, one cannot fully and deeply understand the details of our religion. It is in Arabic that the Qur’an was revealed, the Sunnah transmitted and that the scholarly works written. Our religion was preserved in that language and without it, there would have been multiple understandings of Islam. Arabic is the common medium that Muslims use when they need to resolve their differences. For this reason, Arabic is not a language specific to Arabs; it is the language of all Muslims. No matter how accurate translation to other languages may be, it can never carry the whole Qur’anic message.
In this article, the author beautifully presents a case for why Muslims should learn Arabic.

1. IntroductionSince the language of the Qur’an is Arabic, it is the main source of communication about Islam. About 1bn Muslims of the world recite the Qur’an in its original language. However, most of them cherish the desire to comprehend the Qur’an directly without having to read a translated version in their native language.This is an attempt to present a case for Arabic from the Qur’anic point of view. Most of languages, if they do not change with time, they either become obsolete, or extinct in term of their usage. It is as if their very survival depends on how these languages respond to the dynamic forces of change in the contemporary societies.

This could make one wonder how the Qur’anic Arabic language has been preserved over so many centuries. The obvious connection between the Holy Qur’an, and the language in which it was revealed to Prophet Muhammad, sallallaahu ‘alaihi wa sallam, explains the preservation of the Qur’an, and the Qur’anic Arabic. This is borne out by the following verses from the Qur’an:“We have, without doubt, sent down the Message; and We will assuredly guard it from corruption.” (Qur’an 15:9)“We have sent it down as an Arabic Qur’an in order that you may learn wisdom.” (Qur’an 12:2)

Qur’anic Arabic belongs to the Semitic group of languages. By the third century (CE), Arabic had developed into a full-fledged language.In the present time, most of the Semitic languages have disappeared. In addition to Arabic, the only living Semitic languages are modern Hebrew, Amheric, and a dialect of Aramaic. As for Arabic, it remains not only a fully living language but also enjoys a unique importance. It alone can serve as the source of knowledge for all Semitic languages. Whenever the Grammarians of these languages are faced with intricate grammatical problems, they refer to, or consult parallel grammatical rules in Qur’anic Arabic. These rules are exemplified in the Qur’an.Besides grammar, enormous changes have taken place in the vocabulary of all Semitic languages. The present versions of these languages have little resemblance with their origin. The only exception is the Qur’anic Arabic, the language of the Qur’an, which retains its original syntax and vocabulary.

2. Teaching methodology for Qur’anic ArabicIn Northern India, in the year 1942 Professor Abdus Salam Kidwai pioneered a method for teaching Qur’anic Arabic. His main idea was to make the Qur’an the prime source of teaching Arabic. He compiled a book consisting of 10 primary lessons for this purpose, and it proved very useful in learning Arabic.In 1984 there was an international survey sponsored by the Muslim World League to determine which country has the best Qur’anic Arabic teaching methodology. It was found, to much surprise, that a school in a poor neighbourhood of Northern India had the most well versed graduating class in Qur’anic Arabic in the world. It was found that this school followed Professor Kidwai’s curriculum. There, the principal came to school on a bicycle every day, and each month he would circulate a basket to raise enough money to pay the teachers. The teachers were so dedicated that they would wait for their salaries up to six months if there was no money in the school treasury.

There is a lesson from the above mentioned international survey. Muslims, and non-Muslims now living in most parts of the world are so fortunate to have access to audio, video, computer-aided instructions, elaborate campus facilities etc. We can do it, only if we set our minds to learn Qur’anic Arabic. Learn it for nothing else, but to understand the Qur’an in the language it was revealed.

3. Qur’anic Arabic as a Second Language for all MuslimsFor a Muslim, there is always a need to balance between the spiritual and material life. The material aspect of human life has to respond to the dynamic forces of change resulting from current research and development. Science and technology are constantly pushing the frontiers of material knowledge for human beings. As a result, the contemporary languages have to evolve and adapt themselves in response to these forces. On the other hand, the Message from Allah, subhanahu wa ta’ala, to guide our spiritual life has always remained the same. Therefore, the acquisition of spiritual knowledge requires stable language, in order to lead a balanced life. In this case the static power of the language is an asset, rather than a liability. There is no time dependency in the definition of the codes of conduct, and moral operating procedures for the benefit of human spirit.

It is hard to conceive how a single language can satisfy both the stable, and dynamic needs from the moral, and material viewpoints, respectively. Even in the 21 Arabic-speaking countries, the natives still need to refer to the Arabic Tafseer (explanation) of Qur’an such as by Ibn Katheer, al-Tabari, etc to comprehend the Qur’an fully. They will readily admit that their colloquial Arabic has changed over the years, and adapted to the extent that, for example a Syrian speaking in his native Arabic may not be able to fully comprehend Moroccan or Egyptian Arabic.This may be of some consolation to those Muslims who come from “Non-Arabic-speaking” countries in the West, or the East. It is a myth that the residents of Arabic-speaking countries know “the Message of Arabic Qur’an by default”, by virtue of the fact that they speak native Arabic. No one is therefore exempt from putting in extra efforts to learn the Qur’anic Arabic language, if they would like to succeed here, and in the hereafter.So, for a Muslim living in any part of the world, his/her second language after their native language is always the Qur’anic Arabic.

4. Standardisation Of Qur’anic Arabic-Script, And Pronunciation:As discussed above, Qur’anic Arabic as a second language, becomes a common denominator for all Muslims. However the preservation of Qur’anic Arabic means more than the language, the grammar, and the vocabulary. The script and pronunciation should also be standardised in order to facilitate the full comprehension of Qur’an, Hadith, and other scholarly writings of the past, present, and future scholars of Islam.This is a monumental task. However, with the advent of modern technology such as satellites, communication super-highways, networks, electronic mail, bulletin boards etc the task of international standardisation of Qur’anic Arabic, script, and pronunciation, should become easier.

5. Qur’anic Arabic In High Schools, Colleges, And Universities:Muslims in their respective countries should demand equal treatment for their revered language, Qur’anic Arabic. If Spanish, Latin, German, French, Italian, Hebrew, Russian, etc are taught as a second language in public places of learning, then why not Qur’anic Arabic? This may be easier said than done. In order to phase in Qur’anic Arabic in public High Schools, Colleges, and Universities, we need a co-ordinated effort between all Muslims.

From Gulf Times By Akhtar H Emon