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InIslam, theArabic language is given more importance than any other language because the primary religious sources of Islam, theQuran andHadith, are in Arabic,[1][2] which is referred to asQuranic Arabic.[3]
Arabic is considered the ideal theological language of Islam and holds a special role in education andworship. Many Muslims view the Quran as divine revelation — it is believed to be the direct word ofAllah (God) as it was revealed toMuhammad in Arabic.[4] Almost all Muslims believe that the Quran in Arabic is an accurate copy of the original version received byMuhammad from Allah through the angelic messengerGabriel during the ascension to heaven (Mi'raj).[5][6]
However, this belief is not universal among all Muslims and only emerged with thedevelopment of Islam over time.[7][8] Therefore,translations of the Quran into other languages are not considered the original Quran; rather, they are seen as interpretive texts that attempt to convey the message of the Quran.[9] Despite being invalid for religious practices, these translations are generally accepted by Islamic religious authorities as interpretive guides for non-Arabic speakers.[10][11]
In theQuran, it is clearly mentioned that it was revealed in Arabic so that its initial audience, who were predominantly Arabic-speaking, could fully comprehend its meanings and messages.
Indeed, We have sent it down as an Arabic Qur'an so that you might understand.
— 12:2
Also similar messages are given in26:195,43:3 and20:113. The Qur'an also mentions that if it had not been revealed in Arabic, the non-believers of Islam would have doubted the Qur'an and theProphet.
And if We had made it a non-Arabic Qur'an, they would have said, 'Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?' Say, 'It is, for those who believe, a guidance and cure.
— 41:44
The Arabic language is considered a part of Islam's religion, and learning it is not just an educational goal but also an essential means for understanding and deep knowledge of Islamic sources. Classical scholars and intelligentsia recognized its importance, withOmar Ibn Al-Khattab stating it is essential for understanding theQuran.Ibn Al-Jawzi asserts thatArabic grammar and language are integral toIslamic sciences, providing a clear understanding of the Quran's meaning.Ibn Jinni argues weak Arabic knowledge leads to deviation from Islamic Sharia.Ibn Taymiya considers Arabic knowledge a religious obligatory must for understanding the Quran andSunnah.[12]
Arabic linguistics has its roots in theQuran and pre-Islamic poetry, with the first reliable book ofArabic grammar "Sibawayh" appearing by the end of the second century of Hijra. Before the advent of Islam, Arabic tradition was mainly oral, with the writing tradition beginning with the Quran. This written tradition was inspired by the religious challenges of the new era, pen and book. Despite the shortcomings of the pre-Islamic Arabs in documenting their oral tradition, the Islamic written recovery of this oral tradition allows us to appreciate the linguistic supremacy of the Arabs before Islam. The Quran challenged the linguistic shrewdness of the first Muslim generations, as it was revealed in the language of the Arabs, allowing them to understand and know its meanings both in vocabulary and syntax. Narratives often showMuhammad giving an exegesis of verses or words that were not clear enough for their companions or had an allegorical meaning.[12]
Quran has significantly influenced the bond between Islam and the Arabic language, leading to the development of various Islamic sciences, particularly in Arabic literature and literature. Muslim scholars likeFazlur Rahman Malik claim that all non-secular sciences in Islam owe their origin to the Quran. The doctrine of 'inimitability' of the Quran is common across Muslim schools and has been a key factor inArabic literature.[12]
John Penrice emphasizes the nature of the Quran's language calling it "miraculous" as a standard for Arabic literature. He believes that a competent knowledge of the Koran is essential for understanding Arabic literature, even without belief in its divine origin. He states, Quran contains transcendent excellencies and poetic ideas, with rich and appropriate language that transcends translation.[12]
During the early years of Islam, Arabic was crucial in its Quranic level. As Islam expanded, the dangers of misreading and misunderstanding the Quran's text increased.Ibn Khaldoun discussed the importance of Arabic in the Muslim world and the mixing of Arabic with non-Arabic languages due to foreign invasions. Quranic sciences emerged, leading to the establishment oftafsir-schools inMecca,Medina, andIraq. The emergence of a tafsir methodology in Islam aimed to protect the "divine word" from human language variability. Thediachrony of Arabic language remained a significant factor in human interaction with the Quranic text.[12]
Abu Hamid Al-Ghazali explains how Islamic terms likesalah,hajj,sawm, andzakat evolved from their original linguistic meanings. Islam added religious preconditions to these terms, including kinetic activities like kneeling and prostrating, and incorporating religious practices like circling theKaba and standing on theArafa mount.[12]
Hamid Nadim Rafiabadi claimed the word "Allah" as untranslatable as a "good" or "God." It is distinct from all names and cannot be derived. According toAbdul Majid Daryabadi the English word "God" is a common German word to refer any superhuman figures from pagan mythologies who possess authority over both nature and humans, as an object of worship, but the word Allah is totally unique to it.[13]
Allah, originallyal-ilah, is derived from alaha (we worshiped) or aliha (he was bewildered). Al-ilah means al-Matuh, the object of worship or the object of confusion for minds. The verb aliha signifies looking for safety, support, and sanctuary in order to survive, saving, rescuing, or delivering from evil. Adding the definite article "al" results in the word "Allah." According toAbdullah Ibn Abbas, Allah is the One Everyone takes as its god and worships, possessing the attributes of divinity and being worshiped. Alaha means to worship, it gives rise to the verbal noun ilaha.[13]
There is a disagreement on the etymological aspect of the Islamic Quranic word "Allah," including its origin, origin, and usage. Some scholars believe it originates from the term Ilahia in Chaldean and Syriac, which became Allah in Arabic later on. Others believe it is a Hebrew word, Eloha or Alaha (אלהא[14]), used by Jews and Christians alike. The original form of the word was LAHA, which later evolved into Gabriel, Michael, Ismael, and Israel. When Arabicized, the final Alif was left out and replaced with LAM, making the sound of Lam more prominent. In Hebrew, words like "Eli" and "Elah" are conspicuous, indicating that God is exalted, and the words "Eliyahu" and "Eliyahu" signify worship of the deity. The Arabicization of these words has led to a debate on its origin and meaning.[13]
Marmaduke Pickthall notes that since the word Allah is neither feminine nor plural and has only ever been used to refer to the unfathomable supreme being, there is no equivalent term for Allah in English. The word "God" was used in old English, Icelandic, Danish, Swedish, and German, but from a monotheistic viewpoint, it represents the supreme being, all-powerful, omniscient, eternal, infinite spirit, and creator and ruler of the universe, whom humans worship. The word can also be found with the small letter "g," which indicates a male who is considered to be immortal and endowed with supernatural abilities. It also refers to anything or anyone who has been the subject of extreme or unrestrained devotion; theold English word for this is godship. These characteristics of the term "god" or "God" are not appropriate for "Al-lah" because they are associated with the polytheistic, Trinitarian, or dualistic nature of the deity.[13]
The concept of Allah and related terms are discussed inFakhruddin Razi's Tafsir, wherein it is argued that the word Allah is a proper noun rather than a derivative.La ilaha illallah, in his opinion, suggests the total unity of God and rejects identification with numerous other gods. Since Allah is a proper name that captures the essence of Allah uniquely, derivatives are not appropriate. His well-known statements shed important light on the idea of God's distinct essence.[13]
The term "Allah" is more appropriate than the term "God," which is frequently linked to aspects of polytheism, trinitarianism, and dualistic thinking. According to the Quran, there is only one God, and anyone who believes that Allah has partners will not be allowed to enter paradise and will not have any support. There is only one God, thus the Quran forbids disbelieving that Allah is the third of three gods. The pagan Arabs also referred to their gods as "Allah," allocating a portion of their altruistic duties to both Allah and their gods. According to Hamiduddin Farahi, the Arabic word "Al" (the) is used specifically for "Allah," and it is only used for Allah, the one who created the earth, the heavens, and all living things. This word has the same meaning among the Arabs.[13]
Rahman is described as a forgiving being who desires goodness and the betterment of all creatures in theTafsir al-Jalalayn. On the other hand, Rahim is a common term but lexically specific, whereasRahman is specific in meaning but common in literal sense. Al-Rahman is the universal kindness that Allah bestows on all beings, good and bad, believers and unbelievers alike. The limitless benefits of life are bestowed upon all people, and they provide them with sustenance in abundance. Ar-Rahim, on the other hand, speaks exclusively of the special mercy given to believers and submissive servants. AlthoughRahim is indeed occasionally used with this same the meaning of an endless kind of mercy, Rahman focused in the Quran meaning.[13]
The words Rahman and Rahim, which are generated from the root Rahmat, signify gentleness and affection. Rahman is the precursor to the Arabic verb, meaning the highest importance in divine mercy, whereas the latter makes use of the infinite supply of grace from the divine being. Both Rahman and Rahim are active participle nouns with distinct paradigms; Rahman represents the highest form of Arabic verb, while Rahim expresses how that grace manifests itself in and affects his creation.[13]
Arabic holds a central role inIslamic rituals, especially in the daily prayers (Salah), which are performed five times a day byMuslims worldwide. Salah is obligatory for practicing Muslims, and the recitation ofQuranic verses in Arabic is a fundamental part of this practice. Regardless of a Muslim's native language, the prescribed prayers must be recited in Arabic, maintaining a direct connection to the language in which the Quran was revealed. The most frequently recited chapter during prayers isSurah Al-Fatiha, the opening chapter of the Quran. This practice ensures uniformity and a sense of unity among Muslims globally, regardless oflinguistic andcultural differences.[15]
Beyond Salah, Arabic is also essential in other Islamic rituals. For instance, the call to prayer (Adhan) is always delivered in Arabic, starting with the declaration "Allahu Akbar" (God is Great). The Adhan serves as an invitation to prayer and is heard in communities around the world.[16] Arabic phrases are used in a variety of other rituals and religious acts, such as during the performance ofHajj, the Islamicpilgrimage toMecca. Pilgrims recite prayers and phrases in Arabic, including theTalbiyah: "Labbayka Allahumma Labbayk" (Here I am, O Allah, here I am).[17]
Arabic also plays a key role in the recitation ofDu'a (supplications), which, while not obligatory, are strongly encouraged in a Muslim's daily life. Many Muslims prefer to recitetraditional Arabic Du'as that were said by ProphetMuhammad, although they can be made in any language.[18]
The significance of Arabic in Islamic rituals is not merely linguistic but deeplyspiritual. Reciting Quranic verses in their original Arabic form is considered essential for preserving the divine message as revealed to Prophet Muhammad. This is why, for centuries, Muslims have learned Arabic to correctlyrecite the Quran and perform religious duties. The act of reciting the Qur'an with proper rules of pronunciation (Tajweed) in its Arabic form is seen as an act of worship itself. Many Muslims around the world, regardless of their mother tongue, strive to memorize the Qur'an, known as Hifz, entirely in Arabic.[19]
Despite the availability of numerous translations of the Quran, the Arabic text is regarded as the only authentic version, with translations considered interpretations. This view emphasizes that only the original Arabic captures the full depth, meaning, and beauty of the divine revelation, as intended. For this reason, Arabic serves as a medium not just for communication, but for maintaining a direct link between Muslims and the divine message of Islam, transcending national, linguistic, and cultural boundaries.[17]
For many centuries, Arabic served as the linguistic vehicle through which many of Islamic civilization's religious, cultural, and intellectual achievements were articulated and refined. Recitation of the Quran is an artistic tradition similar to that ofopera singing, where a singer (known as aqāriʾ) is expected to have mastery of vocal skills.[20] Outside daily prayer, recitations of the Quran in Arabic play a large role in major rituals such as marriage or funerary rites.[21]
The Muslim world is known for atradition of calligraphy, where handwritten copies of the Quran are revered or preserved as museum pieces.[22] The visual tradition ofdepicting Muhammad, in particular, is to represent his name in calligraphy rather than depict him visually as a human figure.
Arabic's role in Islam has been a major contributing factor to nationalist projects, both within and without the Arab world.Arab nationalists have supported the development ofModern Standard Arabic as an official state language in theArab world, often making a direct connection between the language and the Islamic faith.[23] Nationalist projects in individual Arab nations often seek to implement thelocal vernacular dialect as the official language, but are met with religious opposition for "separating the Arabs from their one divine language."[24][25]
Arabic script was first used to write texts in Arabic, most notably theQuran, the holy book ofIslam. Withthe religion's spread, it came to be used as the primary script for many language families, leading to the addition of new letters and other symbols. Such languages still using it are:Persian (Farsi andDari),Malay (Jawi),Cham (Akhar Srak),[26]Uyghur,Kurdish,Punjabi (Shahmukhi),Sindhi,Balti,Balochi,Pashto,Lurish,Urdu,Kashmiri,Rohingya,Somali,Mandinka, andMooré, among others.[27] Until the 16th century, it was also used for someSpanish texts, and—prior to thescript reform in 1928—it was the writing system ofTurkish.[28]
Modern Standard Arabic, as theQuran's language, has been widely used in Algeria due to its opposition to neocolonial language and religion.Algerian nationalists' enthusiasm for Islam and Arabic, and rejection ofFrench-associated language and culture, has led to sociolinguistic chaos, with many Algerian speakers lacking proper command of either language.[29]
TheIslamization of Egypt occurred after the 7th centuryArab conquest of Egypt, in which the IslamicRashidun Caliphate seized control of Egypt from the ChristianByzantine Empire. Egypt and other conquered territories in the Middle East underwent a large scale gradual conversion fromChristianity toIslam, accompanied byjizya for those who refused to convert.[30] Islam became the dominant faith by the 10th to 12th centuries, andArabic replacedCoptic as the vernacular language andGreek as the official language.[31]
TheIslamization of Iran was thespread of Islam in formerlySassanid Iran as a result of theMuslim conquest of the empire in 633–654. It was a long process by whichIslam, though initially rejected, eventually spread among the population on theIranian Plateau.Iranian peoples have maintained certain pre-Islamic traditions, includingtheir language andculture, and adapted them with Arabian Islamic codes, specially usingArabic script inFarsi language. These two customs and traditions merged as the "Iranian Islamic" identity.[32]
InPakistan, where Arabic is not anative language of the country's ethnic groups, Arabic has still held a role in the state's religiousnationalist project.[33] Arabic is mentioned in theconstitution of Pakistan. It declares in article 31 No. 2 that "The State shall endeavour, as respects the Muslims of Pakistan (a) to make the teaching of the Holy Quran andIslamiat compulsory, to encourage and facilitate the learning of Arabic language ..."[34]
TheSenate of Pakistan passed the Compulsory Teaching of the Arabic Language Bill on February 1, 2021, makingArabic teaching compulsory inIslamabad's primary and secondary schools.[35]
After the creation ofPakistan in 1947 duringEast Pakistani language movement, many advocated toMuhammad Ali Jinnah[36] makingArabic the state language of Pakistan as a Muslim nationalist country, which was later supported and reiterated by many, but the proposal ultimately did not gain popular support and popularity.[37][38][39] These proposals to make Arabic the state language failed to gain substantial support in any part of Pakistan.[40] However, as this demand is linked to the question of the development of Islamic culture, it indirectly reinforced the demand for the introduction ofArabic script in the state language Urdu and Bengali (Dobhashi) in some quarters.[40]
Ottoman Turkish (لِسانِ عُثمانىLisân-ı Osmânî,Turkish pronunciation:[liˈsaːnɯosˈmaːniː];Osmanlı Türkçesi) was the standardizedregister of theTurkish language in theIslamicOttoman Empire (14th to 20th centuries CE). It borrowed extensively, in all aspects, fromArabic andPersian. It was written in theOttoman Turkish alphabet. During the peak of Ottoman power (c. 16th century CE), words of foreign origin mostly fromArabic andPersian, heavily outnumbered native Turkish words inTurkish literature in the Ottoman Empire,[41] with Arabic and Persian vocabulary accounting for up to 88% of the Ottoman vocabulary in some texts.[42]
{{cite book}}: CS1 maint: numeric names: authors list (link)ʿUmar is depicted as having ordered that "the poll-tax should be taken from all men who would not become Muslims"
৪। আরবীকে রাষ্ট্রভাষা করার প্রস্তাবঃ বাংলা ভাষায় আরবী হরফ প্রচলনের ষড়যন্ত্রের পাশাপাশি আরবীকে পাকিস্তানের রাষ্ট্রভাষা করার জন্যে দেশের বিভিন্ন স্তরের কিছু ব্যক্তি নিজেদের অভিমত ব্যক্ত করেন। এঁদের মধ্যে ডক্টর মুহম্মদ শহীদুল্লাহর ভূমিকাই সব থেকে উল্লেখযোগ্য এবং ভাষা সম্পর্কে তাঁর অন্যান্ত বক্তব্যের সাথে অসঙ্গতিপূর্ণ। তিনি উর্দুকে রাষ্ট্রভাষা রূপে গ্রহণ করার এবং বাংলা ভাষায় আরবী হরফ প্রবর্তনের ঘোর বিরোধিতা সত্ত্বেও ধর্মীয় কারণে আরবীর প্রতি একটা বিশেষ দুর্বলতা এর পূর্বেও ব্যক্ত করেছেন। কয়েক বছর পূর্বে তিনি এ প্রসঙ্গে বলেন, 'সেদিন পাকিস্তান রাষ্ট্রের জন্ম সার্থক হইবে, যেদিন আরবী সমগ্র পাকিস্তানের রাষ্ট্রভাষা রূপে গৃহীত হইবে। পূর্ব পাকিস্তান আরবী সংঘ নামে একটি প্রতিষ্ঠানের কার্যকারী সমিতি ডক্টর শহীদুল্লাহর সভাপতিত্বে ১৯৪৯ সালের ডিসেম্বের মাসে পাকিস্তান গণ পরিষদে পেশ করার জন্য একটি খসড়া স্মারকলিপি অনুমোদন করেন। তাতে আরবীকে পাকিস্তানের রাষ্ট্রভাষা করার সুপারিশ এবং শহরের বিভিন্ন কেন্দ্র ও মফঃস্বলে 'দরসে কোরানে'র ব্যবস্থা করার জন্যে সরকারকে অনুরোধ জানানো হয়। এর পর ১৮ই জানুয়ারি, ১৯৫০, রাজশাহী কলেজের কিছু সংখ্যক ছাত্র আরবীকে পাকিস্তানের রাষ্ট্রভাষা করার দাবীতে কলেজ কমনরুমে একটি সভা আহ্বান করেন। সেখানে প্রাদেশিকতা দূর করার উপায় হিসাবে আরবীকে রাষ্ট্রভাষা করার প্রয়োজনীয়তার উল্লেখ করা হয়। আরবী ভাষাকে পাকিস্তানের রাষ্ট্রভাষা করার জন্যে আইন মোতাবেক আন্দোলন চালানো হবে বলে সেই সভায় একটি প্রস্তাব গৃহীত হয়। ৩ স্টেট ব্যাঙ্কের গভর্নর জাহিদ হোসেনও আরবীকে রাষ্ট্রভাষা করার প্রস্তাব করেন এবং তাঁর এই প্রস্তাব সিন্ধু আইন পরিষদের সদস্ত এবং সিন্ধু আরবী বিশ্ববিদ্যালয়ের ভাইস-চ্যান্সেলর সৈয়দ আকবর শাহ কর্তৃক সমর্থিত হয়। এই প্রসঙ্গে এক বিবৃতিতে তিনি বলেন যে আরবী ভাষা প্রবর্তন করলে মুসলিম জাহানের সাথে পাকিস্তানের সম্পর্ক আরও ঘনিষ্ঠ হবে এবং তার ফল স্বরূপ রাজনৈতিক দিক দিচ্ছে এ দেশ লাভবান হবে। এর পর ১৯৫১ সালের ১ই ফেব্রুয়ারি করাচীতে বিশ্ব মুসলিম সম্মেলনের প্রকাশ্য অধিবেশনে ইসমাইলী সম্প্রদায়ের নেতা আগা খান বলেন যে আরবীকে পাকিস্তানের রাষ্ট্রভাষা করা হলে আরব জাহান, উত্তর আফ্রিকা এবং ইন্দো নেশিয়ার মুসলমানদের মধ্যে সাধারণ যোগাযোগ স্থাপিত হবে। এ প্রসঙ্গে তিনি আরও বলেন, আমি খেয়ালের বশে কোনো কিছু বলিতেছি না। আমি যাহা বলিতেছি তাহা জনসাধারণের এক বিরাট অংশের নিকট অপ্রিয়। কিন্তু তবুও দুনিয়ার মুসলমানদের সম্মুখে আমার মতামত প্রকাশ না করিলে আমার কর্তব্য অসমাপ্ত থাকিবে এবং এছলামের প্রতি বিশ্বাসঘাতকতা করা হইবে। আরবীকে রাষ্ট্রভাষা করার এই সব প্রস্তাব অবশ্য পাকিস্তানের কোনো অংশেই তেমন কোনো সমর্থন লাভ করে নাই। তবে এই দাবী ইসলামী সংস্কৃতির বিকাশের প্রশ্নের সাথে জড়িত থাকায় তা পরোক্ষভাবে রাষ্ট্রভাষা উর্দু এবং বাংলা ভাষায় আরবী হর। প্রবর্তনের দাবীকে কতকগুলি মহলে জোরদার করে। বিভিন্ন মহলে মারবীকে রাষ্ট্রভাষা করার যে প্রস্তাব উত্থাপিত হয় তার বিরোধিতা করে পাকিস্তান বৌদ্ধ লীগের সেক্রেটারী রবীন্দ্রনাথ বর্মী ১০ই ফেব্রুয়ারি, ১৯৫১, এক বিবৃতি দেন। কিন্তু এক্ষেত্রে আরবীর ক্ষান্ত না হয়ে তিনি উর্দুর সমর্থনে ওকালতিও করেন: ৩০২/৪০৫ পাকিস্তান মোছলেম লীগ কাউন্সিল সম্প্রতি এক প্রস্তাবে মারবীকে পাকিস্তানের রাষ্ট্রভাষা রূপে গ্রহণ করিবার জন্য সোপারেণ করিয়াছেন। পাকিস্তানের স্রষ্টা মরহুম কায়েদে আজম এই ঢাকা শহরে সুস্পষ্টভাবে ঘোষণা করিয়াছিলেন যে, উর্দুই পাকিস্তানের রাষ্ট্রভাষা হইবে। কারণ ইংরেজী ভাষার পর উপ-মহাদেশের অধিকাংশ লোকে উর্দু ভাষা সহজে বুঝিতে পারে। কিন্তু পাকিস্তানের কোথাও আরবী ভাষায় কথাবার্তা বলা হয় না। পাকিস্তানের সংবাদপত্র এবং সামরিক পত্রাদিও উর্দুতে প্রকাশিত হয়। আমাদের মনে হয় আরবীর পরিবর্তে উর্দুই রাষ্ট্রভাষা হওয়া উচিত। সংখ্যালঘু বৌদ্ধ সম্প্রদায়ের প্রতিনিধির পক্ষে উর্দুকে রাষ্ট্রভাষা করার ওকালতি নিতান্তই অস্বাভাবিক। একদিকে রাষ্ট্রদ্রোহী আখ্যা লাভের ভয়ে বাংলাকে রাষ্ট্রভাষা হিসাবে দাবী করার অক্ষমতা এবং অন্য আরবীর মতো একটি সম্পূর্ণ বিদেশী ভাষাকে রাষ্ট্রভাষা রূপে গ্রহণ করার বিপদ এ দুইয়ের ফলেই খুব সম্ভবতঃ রবীন্দ্রনাথ বর্মীর উচু সমর্থন। কিন্তু কারণ যাই যে সংখ্যালঘু সম্প্রদায়ের একজন প্রতিনিধির পক্ষে এ জাতীয় বক্তব্য ৩০৩ / ৪০৫ সুবিধাবাদ ও মেরুদণ্ডহীনতার পরিচায়ক সে বিষয়ে সন্দেহের বিন্দুমাত্র কারণ নেই।
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