Arabic Grammer is essential for studying Usool Fiqh

One brother who teaches Usool Fiqh I want to share his comment on a discussion on why learning Arabic Grammer is vital in grasping Usool Fiqh.

He said: "I just wanted to share my personal experience teaching Usul Fiqh I've taught "Al-Waraqat" in English in America and I had announced that everyone could take the class. I realized quickly that this was a mistake because those who did not know Arabic grammar had a difficult time with many of the concepts. I recommend that beginning students strengthen their Arabic first."

How a Student should study the subject of Tafsir by DR Abdur-Rahman Ash-Shahri

I’d like to share with you guys the notes I took while listening to the lecture entitled Students of knowledge and the books of Tafsir by Dr Abdur-Rahman Ash-Shahri who is a Ustaadh in Uloom Al-Quran and a teacher in Al-Masjid Al-Haram in Makkah.

When we go to the books of Tafsir we find they are Ayaat that prophet explained to the Sahabah are limited and not many roughly its about 300 odd Ahadith.

Imam Suyooti authored a book on this issue called Tarjaman Al-Quran mentioning the Marfoo narrations of the Tafsir.

These Tafsir from the prophet was only as a result of Sahabah asking him a question.

The Salaf didn’t leave a word or a Ayah from the Quran except that they explain it, clarified it.

It must for every student of knowledge which ever field he wants to specialize in wheather its Fiqh, Hadith etc that he reads a book in the history of that science.

In regards to Tafsir history A book in this regard is Tafsir Wal-Mufasiroon if a person reads it it will suffice him.

This book is a (umdah) pillar major work in the field.

Likewise in regards to studying Fiqh read about the history of Fiqh likewise the same in the field of Hadith studies and likewise in Balagha (arabic rhetorics).

Also its important for the students of knowledge to read the books of the biographies of the scholars of Tafsir.

Today its important that you don't take your knowledge from people except those who are trust worthy as stated by Imam Ibn Sireen in his famous saying on look who you take your knowledge from.

I advise you with 2 books with regards to the biographies of the scholars of Tafsir:

1. Tabaqaat al-Mufasireen by Dawoodi Hes from the students of Imam Suyooti.

2. Mu'jam Al-Mufasireen by Aadil Nuwahath in 2 volumes it contains 2000 biographies of those who authored in the Tafsir of the Quran.

Another important point is there going to be a certain Tafsir that will be most suitable to the student depending on his level of knowledge this will differ from student to student.

Like the Tafsir of Imam Tabari is considered a major reference book in Tafsir but some will find it difficult to read from and perhaps even leave studying Tafsir (as a result of his bad experience).

The knowledge of Tafsir isn't like other islamic sciences that you memorise mutoons (text book) because it a very expansive field.

Also the ulama only composed a poem on Ghareeb Al-Quran (ambigious words of the quran) only.

Our aim in Tafsir in the beginner phase (stage) is :

1. Knowing the meanings of the Ayaat in a nut shell (Ijmaali) Have a brief overview of there meanings.

2. Knowing the meanings of those words that are ambigious (Al-faadh Al-Ghareeb)

If we said Al-Wajeez by Al-Wahidi this book isn't suitable to be studied today it was suitable for the beginner students in his time but not in our times.

Even the high advanced students of Tafsir are in need of the concise summary Tafsir of the Quran if they want to look up a meaning of the particular word in the Tafsir context.

So in the first phase of your studies in Tafsir is:

1 . Concise summary of Tafsir

2. Book clarifying the meanings of ambigious Quranic words like books of Ghareeb Al-Quran

 

I advise the book As-Siraaj fi Ghareeb Al-Quran by Shaykh Muhammad Al-Khudayri.

In the 2nd phase of your studies in Tafsir you could delve into books related to Asbaab Nuzool (reason for revelation).

In this phase its imperative that the student of knowledge studies Usool Tafsir which are basically the principles of understanding the Quran correctly.

Also in this phase the student needs to know the various ways of Tafsir like Tafsir of Quran with the Quran or with the Sunnah or by the arabic language.

Most of the ikhtilaaf in tafsir is in expressions and wordings.

Which is known as Ikhtilaaf Tanawu which is as follows:

 Ikhtilaaf Tanawu: This type is what is predominently existed in the books of Tafsir

Like Siraat Al-Mutaqeem some say it means Islam others say Quran other says La ilaha illah others say Remaining steadfast on the deen all these different expressions all return to 1 thing but been expressed differently.

This is because the Straight Path is what leads to Jannah.

From amongst the most important principles of Tafsir when studying Tafsir is judging the context in terms of understanding a particular Ayah.

Like the Ayah that was interpretated by the prophet to means shirk when he explained (those who believe and don't mix there faith with any dhulm....) its context in with regards to shirk.

If the prophet never told us that the meaning of Dhulm is shirk we could have extracted that meaning from the context of the Ayah.

Tafsir of the prophet and the Sahabah that it is a relied upon source in extracting the principles and the fundamentals which will enable us to understand the Quran.

This will protect the student of knowledge from deviation in ones understanding and interpretations of the book of Allah.

If the student of Tafsir doesn’t take these principles which were coined by the ulama of Tafsir from the Sahabah and there students and those who follow them they will fall into grave misunderstandings of interpretating the Quran.

If you were to look at the Tafsir of the Mu'tazila or the Shia or the Batiniyah or the Khawarij you find they adhere to the Quran (according to there own understanding).

I advise to read Fusool Fi Usool Tafisr by Dr Musaaid Tayaar and Tahreer Fi Usool At-Tafsir.

In this 2nd phase the student is able to read Tafsir Ibn Kathir and this tafsir is from amongst the best Tafsirs.

This is because when Imam Ibn Taymiyah wrote his Muqadimah Fi Usool Tafsir but didnt show the applications of these principles in a actual tafsir however Imam Ibn Kathir took these principles of his and based his Tafsir on it (showing the application of those principles in his tafsir).

Amongst the distinguish features of Tafsir Ibn Kathir is doing Tafsir of the Quran by the Sunnah.

Tafsir with the Sunnah means Ijtihaad of a Mufassir while connecting a particular Ayah with a particular hadith and Imam Ibn kathir did well in this throught his Tafsir.

His tafsir is known to be amongst the most distinguished Tafsirs which gives importance to this type of Tafsir.

After Ibn Kathir came Ibn Aqeel Al-Makki Az-Ziyadah Al-Ihsan Fi Uloom Al-Quran he compiled entire tafsir of the whole quran by Tafsir by the Sunnah.

Some people think you read the book of Tafsir just once and thats it but we say these books of Tafsir are for you until Allah takes your soul continue make revision from these Tafsir books.

Even Tafsir Ibn Kathir it is deserved of being read 10 odd times.

A student will gain from Tafsir ibn kathir the following:

1. Usool At-Tafsir

2. The correct approach to Tafsir

3. The correct Tafsir

4. The hadith which explain the Ayaat of the Quran 

Now in the 3rd phase of this study now a person is at the level of specialization.

Upon him is the following books:

 1. Jaami Al-Bayan by Imam Ibn Jareer At-Tabari

 2. Al-Muharrar Al-Wajeez Fi Tafsir Al-Kitab Al-Azeez by Imam Ibn Attiyah 

 3. Tahreer Wa At-Tanweer by Imam Ibn Aashoor 

 4. Adwa Al-Bayan by Imam Muhammad Ameen Ash-Shinqeeti.

Imam Shinqeeti in his Tafsir he focused on doing Tafsir of the Quran with the Quran.

Other works surounding Tafsir:

1. Books relating to the meanings of the Quran (Ma'aani Al-Quran)

2. Books related to I'raab Al-Quran the grammatical analysis of the Quran

3. Books related to Asbaab Nuzool reasons for revelation

4. Books related to Usool Tafsir

5. Books related to Uloom Al-Quran

The library of Uloom Al-Quran is very expansive wide library.

Book by Imam Raghib Al-Asfahaani Mufradaat Fi Uloom Al-Quran which explains the meanings of the individual words that comes in the Quran.

Imam Qurtubi Tafsir was considered a madrasah (school)

In our studies we require patience sometimes a person buys a book and reads the preface and then leaves it and doesn't end up reading it.

Some students say o ustaadh i want a book of Tafsir that combines and summarises the various works of Tafsir in there Tafsir books like this are many like:

1. Tafsir Al-Kabeer of Imam Fakhrud-Din Ar-Raazi is from the most expansive of those kind of books.

2. Tafsir of Imam Tabari

3. Tafsir of Ibn Aashoor

As for books of Tafsir that are designed for Fuqaha i.e. those Tafsir dealing more with the Fiqhi side of Tafsir they are books of Ahkaam Al-Quran like:

1. Ahkaam Al-Quran by Imam Ibn Al-Arabi

2. Ahkaam Al-Quran by Imam Jasaas

Tafsir Baghawi and Tafisr Baydaawi they are from the books of Tafsir which are Mutawasit i.e intermediate level which conveys and summarises the meanings of the Ayaat while mentioning the reason of revelation breifly. These 2 Tafsirs are very wide spread which has many commentaries to them.

Not everyone who explains the Quran we accept there sayings only those who explain the Quran in accordances with its principles and fundamentals of Tafsir which was taken from the first 3 genarations known as the best of generations and whoever goes out of that we don’t take (accept) his saying.

Even some Sahabh had certain views in Tafsir that were rejected and even the Tabieen had certain Tafsir views which conflicted with the mainstream of the Tabieen of there time. So we reject there sayings.

Ilmaaiyoon Wal-Quran Al-Kareem by Dr Ahmad Ta'aan nice with regards to clarifying the false way of doing tafsir.

For the full lecture click here : https://www.youtube.com/watch?v=N7W...

What is Usool Tafsir (principles of Tafsir) all about and what you need to know about before studying it Part 2

Compilers of Usool Tafsir: Are the imams of Tafsir and the imams of Uloom Quran.

Various names of this science: Usool Tafsir the foundations of Tafsir also its known as Qawaid Tafsir the principles of Tafsir.

Not every book which is called Usool Tafsir or Qawaid Tafsir is intended to mean the principles of Tafsir of Quran because at times it can refer to Uloom Quran.

Amongst the early scholars they wrote something called Usool Tafsir but you'll find topics in there which relate to Uloom Quran i.e Usool Tafsir and Uloom quran can be refered to as 1 catergory at times like synonymous terms.

Uloom Quran speaks about abrogations, reason for revelation, storys of the quran, vowalisation of the mushaf, parables of the quran etc but sometimes this is called Usool Tafsir or Qawaid Tafsir.

This indicates that not every book that is authored by a certain title is nessarily intended by what exacty the book title says like we just mentioned about how Usool Tafsir can refer to Uloom Quran.

Sources of Usool Tafsir: Is derived from Uloom Quran and from Usool Fiqh, Qawaid Fiqhiyah, Uloom Lugha (sciences of the arabic language).

Many of the its Usool which is mentioned is taken from Usool Fiqh.

Side note: Imam Sa'di has a book on the principles of Tafsir which has many Usool Fiqh concepts in it which shows Usool Fiqh is one its sources. Plus these same principles are scattered in his Tafsir also Sh Shinqeeti in Adwa Al-Bayan mentions the Tafsir principles during the discusses of Tafsir in there.

  

Also Usool Tafsir is taken from Qawaid Fiqhiyah aswell.

Difference between usool fiqh and qawaid fiqh is as follows:

Usool Fiqh is basically that science which has a principles which we come to know the art of deriving Fiqh from the text and how to extract Fiqh and also regard to the implications of words.

Qawaid fiqhiyah is basically after the issues of Fiqh became numerious and abundant so the scholars decided to coin certain principles and those Fiqh issues that come under that principle goes under that category i.e that particular principle (Qaaida).

In other words these Qawaid Fiqhiyah joins those various Fiqh issues together under one umbrella in short this is one of the sources of Usool Tafsir.

Aspects of the Arabic language concepts are taken and put into Usool Tafsir.

Such books of Uloom Quran are like Itqaan by Imam Suyooti, Al-Burhaan by Imam Zarkashi, Manahil Al-Irfaan by Imam Zurqaani, Al-Mabaaith Fi Uloomul-Quran.

Hukum (ruling) of learning Usool Tafsir: Learning it is Fard Kifayah i.e if we find number of people from this ummah who have grounded themselves in this science that obligation is lifted from the rest. In other words this science is a must for scholars.

For a person who wants to do Tafsir of Quran he must learn Usool Tafsir in order he doesn’t fall in to misguildence and he doesnt bring weak opinions of the scholars in his presentation of Tafsir and also that he can understand the differences amongst the scholars of Tafsir.

What are the things discussed in this science: Way to do Tafsir of Quran, Ijma and Khilaf in tafsir, Rules of interpretation, Rules of Tarjeeh (how to weigh up the strongest view) in Tafsir.

Basically Usool Tafsir revolves around 4 main areas which are as follows:

1. How to explain the Quran i.e Tafsir of Quran with Quran then by the Sunnah then by the statements of the Sahabah then by the sayings of Tabieen then with Opinion and Ijtihaad.

2. Also discusses consensus and difference of opinion in Tafsir and its causes.

3. The principles of understand i.e understanding the Quran. Important principles in order to understand the Tafsir of the Quran.

4. The principles of how to weigh up the views of different views of the scholars of Tafsir.

 May Allah bless the sheikh for sharing with us these wonderful introductory points of the subject of what usool tafsir (principles of tafsir) involves. 

Stay tuned for our next post it shall revolve around how Tafsir should be done inshallah.

What is Usool Tafsir (principles of Tafsir) all about and what you need to know about before studying it

This is a summary of a class that took place in Masjid Al-Haram in Makkah of Shaykh Muhammad Al-Khudayri who is a student of some of the leading scholars like Shaykh Ibn Baz, Shaykh Ibn Uthaymeen and Shaykh Ibn Jibreen. The Shaykh is going through a text on the principles of Tafsir called Rakeeza Fi Usool Tafsir. I’d like to share my notes of the class with you all okay guys here goes.

Definition of Usool Tafsir: The science which we come to know how tafsir is done and also regarding the hukm (ruling) at areas of ikhtilaaf how we judge between them.

Subject matter of Usool Tafsir: Is in concerning the principles of Tafsir of the quran which we understand Tafsir and the speech of the scholars of Tafsir.

Beneifit of studying Usool Tafsir :

1. Usool Tafsir is obtaining the correct understand of the book of Allah.

 

2. The ability to distinguish between different views if people differ then by this ilm we know how to distinguish between them (from correct and false).

3. Refuting the distortors so when a person comes and distorts the meaning of the ayaat we refute this distortion of his. We have have rules and principle which we can refute his distortions to his false Tafsir.

We say his Tafsir is not correct because we have a principle that says such and such.

Usool Tafsir is one of the chapters of Uloom Al-Quran. For this reason when we open Imam Suyooti's book Itqaan Fi Uloom Al-Quran he has a specific chapter in regards to Usool Tafsir also like wise Imam Zarkashi in his Burhan Fi Uloom Al-Quran.

From the most benificial works in the field of Usool Tafsir is the Al-Muqadima Fi Usool Tafsir of Shaykhul-Islam Ibn Taymiyah.

Also some Mufassiroon (scholars of Tafsir) have mentioned Usool Tafsir theory in there introductions to there Tafsir like Ibn Jareer At-Tabari the imam of the scholars of Tafsir and also Ibn Kathir etc.

Either we find these principles of Tafsir in the books of Uloom Al-Quran or in a seperate book in regards to Usool Tafsir or we find it in the introduction section in the books of Tafsir or during a Tafsir discussion in there Tafsir itself.

Example of that Imam Tabari doesn’t do Tajreeh (pointing out the correct view) accept he brings the principles of Tafsir like he says the Tafsir of this verse is such and such and then he brings the Tafsir principle which is used as a basis for his Tarjeeh.

The virtue of learning Usool Tafsir: Is branch line, section of the virutes of learning the Quran.

Because it isn’t possible to understand the Quran and know its meanings except with its Usool that clarifies to us its actually meaning.

Every hadith that speaks about the virtue of learning the Quran learning Usool Tafsir is also included aswell.

The famous Hadith that says "The best of you who learns the quran and teaches it." 

So learning the Quran includes 3 things:

1. Learning its alfaaz it wordings

2. Learning the meanings

3. Learning the usool that clarifies its meaning

So the virtue of studying Usool Tafsir its the same virtue that applies to learning the Quran.

So learning the wordings of the Quran so that we learn the correct recitation of the Quran is included in the mentioned Hadith just quoted.

So learning the tafsir of the Quran is intended in that Hadith.

So learning the Usool which by means of it will enable you to understand with good proficiency the meanings of Quran is included in that Hadith aswell.

Stay tuned for part 2 inshallah

The war against the Arabic language

Heres a nice lecture which sheds wonderful light in how the enemy's of Islam exert day and night to dismantle the Arabic language from the Muslims. Once upon a time in our history we were in power in those days when we were in power Arabic was on the role but as soon as we started to shift away from it and giving importance to less of a priority by replacing it with non-Arabic languages we Muslims lost our strength and power. The language of the Quran is really what gives rulers and the community as a whole sovereignty. Also contemplate on what Imam Shafi said: ''People didn’t become ignorant and didn’t differ  amongst themselves except because they left Arabic and leaned towards  the language of Aristotle.'' [Quoted by Al-Suyûtî in Sawn Al-Mantiq , pp.15.]

Isn't this exactly the case today? we abandoned the arabic language and replaced it with western philosophies like modernism, democracy etc and as result we've become really ignorant and became divided into parties. One of the causes of disunity undoubtly was abandoning the language of the Quran.

Here I'l let you sit back on your leather sofa with your pop corn and pringles tin and enjoy this inspiring lecture.

 

Learning arabic grammer is the transport to all the islamic sciences

May allah have mercy on Imam Ash-shafi who said: من تبحر في النحو اهتدى إلى كل العلوم   

''Whoever learns arabic grammer throughly is guilded to all islamic sciences.''
(al-kaafi fi sharh al-aarumiyah by ayman amin abdul ghani)

Note: the word tabahara means to study throughly, to penitrate deeply (see hans wehr)
Also see the word bahr which means ocean comes from the same origin as tabahara because this word implies not just merely studying but throughly and digging deep in this study just like an ocean and in this Imam Suyooti mentioned in his itqan uloom al-quran regards to one of the pre-requisites of a mufassir is that he is required to have be Mutabahir (a throughly deep comprehension) of the arabic language.He states he must be mutabahir which is the noun form of the verb tabahara.
Plus the verb pattern of tabahara is also suggests and implies the meaning takaluf like something that requires effort like in the verb ta'alama (to learn) requires effort in order to learn you need to exert yourself in studying.
its amazing what our salaf said about the importance of the arabic language too many quotes out there regarding it which demonstrates the greatness and importance and the excellence of the language of the quran who oceans of beauty is endless there always more to learn hence that makes everyone always a student even our scholars remain students till they meet there lord.

Ten reasons why Muslims should learn Arabic

Ten reasons why Muslims should learn Arabic

(1) Allah, the Almighty and Wise, chose and singled out Arabic from amongst all the languages of the world - past, present and future - to be the vehicle for His final Revelation to the whole of humanity. This fact alone should constitute sufficient reason for Muslims to learn Arabic. Certainly, if Allah so wished He could have revealed the Qur’an not only in any language but in every language but as He Himself states in the Holy Qur’an: “Verily, We sent It down as an Arabic Qur’an in order that you may understand”. This verse implies that Arabic has certain unique features which make it superior to all the languages of the world and which enable it to convey the subtleties and mysteries of Allah’s Speech in a manner that no other language can. Furthermore, it is Allah who endowed Arabic with these features and made it superior to all other languages.

(2) If Allah is who He is - the Creator of the worlds - and His Messenger (Peace and Blessings be upon him) is who he is – the Best of Allah’s creation - should not every Muslim in this world attempt to learn Arabic to understand Allah’s Words and those of His Messenger? The Qur’an - even though it is in this world - is not from this world but rather from the Lord of the worlds. Allah, Most High says: “ Verily It (i.e. the Qur’an) is a Revelation from One, All Wise and All Knowing”. How can any Muslim live in this world finding time to do so many things and yet not find time to study the language of Allah’s Holy Book and the Sunnah of His Holy Messenger (Peace and Blessings be upon him). How many of us spend so much time, effort and money on learning the sciences of this world but in comparison spend absolutely zero on learning the sciences of the Next world. If we really know who Allah is and who His Messenger is we would not hesitate one second to learn the language of Allah’s Book and the Sunnah of His Messenger. The Qur’an and Sunnah contain so much wealth – Real Wealth – but most of us prefer to remain poor and deprived forever.

(3) A great number of scholars believe the Qur’anic inimitability to reside (amongst other things) in its language. The science of al-Balāghah (eloquence/stylistics) was especially developed to deal with this particular dimension of the Qur’an. This science demonstrates in no uncertain terms that the Qur’an represents the Absolute Pinnacle of Eloquence and that it stands unrivalled and unchallenged in its stylistic output. However, to appreciate the stylistic aspects of the Qur’an presupposes having learnt Arabic. Thus, those who are not schooled in Arabic will forever be deprived of the Stylistic Beauty of the Qur’an and fail to see and comprehend the subtle mysteries that are enclosed in the depths of is language.

(4) Apart from the Qur’an and Sunnah that are in Arabic there is also the vast and rich Islamic Legacy. This is the legacy left behind by the world’s greatest minds. Without Arabic we would deprive ourselves of the fruits of almost fourteen centuries of Islamic scholarship. All of this scholarship was directed at serving Islam and the Muslim Ummah. Numerous sciences sprung up after the advent of Islam with the principal aim of preserving and explaining the Primary Islamic Sources. These sciences are still being studied and taught up to today in Islamic institutions and circles around the world – the result is an ever-expanding heritage. Had it not been for the past Muslim scholars then we would not have known Islam as we know it to today. May Allah reward them abundantly for the great service they have rendered to Islam and the Muslim Community.

(5) A number of Islamic sciences derive explicitly from the Arabic linguistic sciences in that a number of the issues discussed therein are linguistic issues. To understand these issues requires a thorough grounding in the Arabic linguistic sciences on which they are based. These sciences include inter alia: al-Tafsīr (Qur’anic exegesis), ‘Ulūm al-Qur’ān (Sciences of the Qur’an), ‘Ilm al-Hadīth (Science of Hadīth), al-Fiqh (Islamic Jurisprudence), al-‘Aqīdah (Islamic Theology). The reason for this being the case is the fact that the two primary sources of Islam, viz. the Qur’an and Sunnah, are in Arabic and in order to understand their message, unlock their hidden mysteries and treasures and appreciate the linguistic subtleties with which especially the Qur’an has been characterised one needs to be familiar with the Arabic sciences that will make such a task possible. Thus, al-Tafsīr is no more than an interpretation of the Qur’an, ‘Ilm al-Hadīth no more than an interpretation of the Prophetic Traditions, al-Fiqh no more than an extrapolation of legal rules from the Qur’an and the Sunnah, al-‘Aqīdah no more than an extrapolation of a set of beliefs from the Qur’an and authentic Sunnah, etc. It is clear from the aforementioned that each of these Islamic sciences involves a detailed analysis and close investigation of the Arabic in which the Qur’an and Sunnah are couched. It is not uncommon to find that many a difference amongst scholars on a particular Islamic matter has its source in the manner in which they interpreted or read a particular Qur’anic verse or Prophetic tradition.

(6) ‘Umar (may Allah be pleased with him) said: “Learn the Sunnah and learn Arabic; learn the Qur’an in Arabic for it is in Arabic”.
He also said: “Learn Arabic for it is part of your Religion and learn how the estate of the deceased should be divided (al-Farā’id) for these are part of your Religion”.
Imam al-Shafi‘iyy is reported to have said that he studied Arabic for twenty years (from its pure sources) in order to understand the Qur’an
Some scholars also maintain that learning Arabic is compulsory on every Muslim. The reason for this ruling is that learning the Qur’an and Sunnah is compulsory on every Muslim and since the Qur’an and Sunnah cannot be learnt without Arabic it follows that Arabic is also compulsory.
Al-Asmu‘iyy is reported to have said: ‘What I fear most for a student of knowledge – if he does not know Nahw – that he may fall in the category of those mentioned in the hadīth: “Whosoever intentionally contrives a lie in my name, then let him prepare or reserve for himself a seat in the Fire”, because the Messenger of Allah (Peace and Blessings be upon him) never made grammatical errors in his speech. So anything that you report and narrate from him and you make grammatically errors therein then you would have contrived a lie in his name’.

(7) Knowledge of Arabic makes one’s devotion and worship much more meaningful. This is especially the case when performing Salāh, recitation of, and listening to the Qur’an, listening to khutbahs, making du‘ās, etc. In short, knowing Arabic obviates the need for a mediator or interpreter between Allah and us. In other words, Arabic enables us to listen to the Qur’an and Prophetic statements first hand.
Moreover, what constitutes the Qur’an is not its mere meaning but rather its meaning together with the specific wording in which it is couched. This means that no matter how close a particular translation is to the actual meaning of the Qur’an it still does not constitute the Qur’an which is the Divine and Uncreated Speech of Allah. At best, a translation is no more than a human approximation of what the Qur’an means and as such is finite and can never replace the infinite Speech of Allah. Consider the following Qur’anic verses: “Say (O Muhammad): If the sea were ink for (writing) the Words of my Lord, surely the sea would be exhausted before the Words of my Lord would be finished, even if We brought another (sea) like it as backup” and “And if all the trees on the earth were pens and the sea (were ink wherewith to write), with seven seas behind it to add to its (supply), yet the Words of Allah would not be exhausted. Verily, Allah is All-Mighty, All-Wise”. In addition, reliance on a translation (which in itself is deficient because it is only a human approximation of Allah’s Divine Speech) means one will always be deprived of the effect of the actual wording which adds to the richness and inimitable eloquence of the Qur’an. It is not the mere translation that brings tears to the eyes of men but rather the Qur’an in the full splendour of its moving words and heartrending meanings.

(8) The problematic nature of translations is another reason why Muslims should learn Arabic. Much of our Islamic heritage is still inaccessible to the non-Arabic speaking Muslim population and so it will continue to be for a very long time. Translations also have their own deficiencies and shortcomings. These range from gross misinterpretation to poor quality and sub-standard translation.

(9) Language being a conduit of culture has an indelible influence on its speakers. Arabic being the conduit of Islamic culture likewise has a positive Islamic influence on its speakers. No doubt, the Qur’an and Prophetic Sunnah have left a permanent mark on the Arabic language and are – to a large extent – also responsible for Arabic remaining fundamentally unchanged over the past fourteen centuries.

(10) If the enemies of Islam - spurned on by their hatred for Islam and the Muslims - study Arabic for the purpose of trying to refute Islam and gaining control over the Muslims then why should Muslims – spurned on by their īmān and love for Islam and the Muslim Ummah – not study Arabic for the purpose of defending Islam against anti-Islamic forces and Islamophobia.

In addition to the abovementioned reasons, we find many Muslims spending years at Universities and other learning institutions learning the highly technical languages of particular sciences, while when it comes to learning Arabic, the thought of learning Arabic might not even cross their minds, and if it did they would find a million excuses not to learn it. If the Qur’an, the Speech of Allah, and the Words of the Prophet were really that important in our lives, and really meant that much to us, we put everything else down, or at least take some time out to learn the language in which Allah’s Words and those of His Prophet have come down to us. Why settle for an interpreter or mediator when you can have it first hand. The fact that there are some Muslims – and I applaud them and their efforts in this regard – who have done exactly just that – taken out some time to learn Arabic and have even excelled in it – shows that it can be done and that there is absolutely no excuse for not doing so. It is about time that our concern for Islam and the Muslim Ummah be translated into tangible initiatives for improving the plight f Muslims, one of these initiatives being to promote Arabic through first learning it and then teaching it to others or at least be involved with it in one way or the other.

Written by Sheikh Amr Chairman of Lisan Al-arab forum
Source: Lisan Al-arab forum
See his blog http://lisanularab.blogspot.co.uk/