Article Citation: Aliyu Malami & Zayyanu Altine (2019). The Importance of Arabic Language Learning in Comprehending the Real Meaning of the Glorious Qur'an. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 17, No. 1. ISSN 0794-9316
THE IMPORTANCE OF ARABIC LANGUAGE
LEARNING IN COMPREHENDING THE REAL MEANING OF THE GLORIOUS QUR’AN
By
Aliyu Malami
Department of Arabic
Usmanu Danfodiyo University, Sokoto
&
Zayyanu Altine
Department of Islamic Studies
Usmanu Danfodiyo University, Sokoto
Abstract
Numerous studies have been carried out to identify the influence or
impact of learning Arabic language in understanding Islamic studies subjects. As
a medium of communication like other languages, Arabic has its own function in
conveying Shari’ah knowledge especially Qur’an, Hadith and Fiqh among others.
This is mainly because Arabic is the language of the Glorious Qur’an and
Sunnah, which are the primary sources of Islam. It is important to learn the
Arabic Language, because of its necessity for Muslims to understand the Islamic
Legal Provisions in the Qur’an and Hadith which are in Arabic and brought by
Arabs, thus, to understand these sciences it is obligatory to learn Arabic to
discern the meanings and benefits of Islamic Texts and Provisions. This paper
aims to illustrate the importance of Arabic language learning towards
understanding the real meaning of the Glorious Qur’an. The paper also explores
many things such as what is the Arabic language? The Arabic language as a tool
for comprehending the Glorious Qur'an, the Arabic language as tool for comprehending
Prophetic Hadith and the importance of Arabic language in Islam among others.
The approach used in conducting this research is analytical method.
Introduction
The Glorious
Qur’an is an excellent source of ideas and a fertile ground for Islamic
sciences. Evidently, the development in Arabic linguistics, which studies
Arabic scientifically, owes a lot to the words of God in the Qur’an. Arabic
grammar was first introduced in the first century after Hijra. Many
factors were involved in the introduction of such linguistic and grammatical
knowledge. Although many researchers maintain that linguistic errors and errors
of speech paved the way for the introduction of Arabic grammar, the paper
attempts to study Arabic grammar in the light of the Glorious Qur’an.
The language of
any nation is an integral part of the identity of that nation represented in
the culture, customs, norms and traditions of that nation. Arabic language was
spoken in the Arabic peninsula prior to the introduction of Islam. Later on
with the introduction of the Glorious Qur’an, a more eloquent language has been
recognized as being formal, though there were a lot of different accents among
the Arab tribes.
The Qur’an has
had a significant impact on Arabic language in various ways. It influenced the
dynamism of Arabic language, unified Arabic accents, became the official
language of Moslem nations, became the language of education, and beautified
the Arabic language as Arabic was originally used by nomads and desert
settlers. Immensity of the meanings conveyed through its verses, capability of
being a blueprint or an agenda for jargons and expressions and the emergence of
Islamic sciences and technologies, and innovation in coining religious
terminologies are among other features of the Glorious Qur’an.[1]
As mentioned earlier, the Glorious Qur’an paved the way for the emergence of
Arabic language, an issue which was first studied by Arabic linguists[2],
since there was a need for Arabic lexicology prior to the writing of
grammatical rules.
Arabic language
The Arabic is
an ancient Semitic language, believed to be over 2000 years old. So it has had
a lot of time to develop, and enrich its meanings and linguistic beauty. The
language- has been inspired and preserved miraculously in its pure meaning that
words and their meanings which were said over 1,400 years ago are still
preserved and documented up till this day. Unlike many other languages where
words change meanings every few generations, and the meaning of the original
word is lost.[3]
The Arabic
language as a Tool for Comprehending the Real Meaning of the Glorious Qur'an
Without
understanding the Arabic language, how can people grasp the meaning of the
Glorious Qur’an? How can people embrace correct Aqidah explained in the
Qur’an? How can we abide by the Qur’anic orders and prohibitions? How can
people live by its standards?
Umar bin
Al-Khattab once wrote to Abu Musa Al-Ash’ari–may Allah bless them both–,
“Comprehend the Sunnah and study the Arabic language and the grammar of the
Qur’an, which is Arabic[4]”.
Al-Basri was asked, “What do you say of the people who learn the Arabic
language?”, he said, “Good for them; learning the language of their Prophet[5]”.
Shaykhul Islam, Ibn Taimiyyah[6]
said “Interpreting the Qur’an and the Sunnah aims at understanding the
intention of Allah and His messenger from each utterance. How can that be
achieved?
Understanding
the Arabic language, with which have been addressed, and knowing the words’
denotation help people to understand the meaning of Allah’s words. The
misguidance of the people of Bida’h (innovation) is mainly for this reason;
they attribute to the words of Allah and his Apostle what they claim is true,
but is not”. He also said, “Because religion is made of sayings and actions,
understanding Arabic is the way to understand the sayings and understanding the
Sharia is the way to know the jurisprudence of actions[7]”.
Abu Hayyan
commended Sibawayh, “Those who desire to learn exegesis and wish to enhance
their writing and composition should thoroughly study the book of Sibawayh, as
it is reliable in this art and is a good reference to resolve problems[8]”.
Al-Zarkashi
said, “Do know that those who are not experts in the Arabic language and its
sciences have no right to interpret any of Allah’s words, and it is not
sufficient to know only a little, because the word may have two meanings and
they may know one meaning while the intended is the other[9]”.
Therefore,
Malik said, “If I encounter someone who is not an expert in the language of the
Arabs and dares to interpret Allah’s Book, I shall seize him in exemplary
punishment[10]”.
That is why we
often find the books on Qur’anic exegesis enriched with quotations from
Sibawayh, Al-Akhfash, Al-Kisa’I, Al-Farra’ and others. Knowing the meanings and
secrets of the Qur’an by heart requires recourse to their sayings and resorting
to their interpretations. Al-Zamakhshari in his book, Al-Mufassal, and Abu
Ubaid in “Fada’el Al-Qur’an” quoted Abu Bakr Al-Seddiq’s saying “to
determine the I’rab (syntax) of an ayah is favorable to me over
memorizing an ayah[11]”,
because understanding the syntax helps in understanding the meaning and the
Qur’an was revealed for reflection and implementation[12].
The Arabic
Language as a Tool for Comprehending Prophetic Hadith
The Sunnah is a
clarification of the Qur’an, and the Sunnah is in Arabic, so we need the Arabic
language to understand it. Knowing the Arabic language is a prerequisite for
studying Hadith. Ibn Al-Salah said, “A learner of Hadith must have sufficient
knowledge of the Arabic language and grammar that saves him the shame of
solecism and distortion[13]”.
Al-Khateeb quoted Shu’bah’s saying “One who seeks to learn the Hadith without
knowledge of the Arabic language is similar to one who wears a burnoose without
having a head[14]”.
He also quoted Hammad bin Salama’s saying “One who seeks to learn Hadith
without knowing grammar is like a donkey carrying a feedbag with no barley in
it[15]”.
In the
Introduction of his book Tahdhib al-Kamal fi asma’ al-rijal, Al-Mizzi
said[16]
“He who wishes to study our book must achieve a good knowledge of the Arabic
language grammar and syntax, the science of Usul and Furu’ (Roots
and Branches of Jurisprudence), science of Hadith as well as dates and people’s
history[17]”.
Ideological Attainment
to the Importance of the Arabic Language on Islamic Sciences
Arabic Language
and the Obligation of its Learning
Arabic language
is not exclusive to the Arabs like Banu Isra’el claimed that Torah was
exclusive to the Jews. Islam is an international legislation, as Allah has
said,
“Blessed is He who sent down the Criterion
upon His Servant that he may be to the worlds a warner[18]”
And in another
verse Almighty Allah says:
“And We have not sent you except
comprehensively to mankind as a bringer of good tidings and a warner. But most
of the people do not know”. [19]
Ibn Taimiyyah[20]
argues that Qur’anic sciences cannot be studied without understanding the
Arabic language: “the Arabic language is part of the religion, and knowledge
about it is an obligation. Understanding the Glorious Book and the Prophet’s Sunnah
is an obligation that cannot be understood without understanding the Arabic
language, and what is necessary to fulfill an obligation is an obligation[21]”.
“If they
unanimously agree on something, one can take it as proof without suspicion. If
they disagree, it is not an argument against them or against the ones who come
after them. This is due to the language of the Glorious Qur’an, the Sunnah, or
the Arabs in general[22]”.
What he means about the language of the Glorious Qur’an is that the word can
have more than one meaning.
The Importance
of the Arabic Language in Islam
It is the
language in which the Glorious Qur’an was revealed. It is the language which
Prophet Muhammad (peace be upon him) - the last of the prophets - spoke. It is,
therefore, the language that preserved its sacred traditions. Thus, the two
basic sources of Islam, the Glorious Qur’an and the Sunnah, are available in
the Arabic language[23].
The only reason
of this is that the Arabic language is the language of our religion. The Qur’an was revealed in Arabic Allah says:
“Indeed, We
have made it an Arabic Qur’an that you might understand”[24].
Just as the
Qur’an was revealed in Arabic, the Sunnah of our Prophet
(peace be upon him) came in Arabic as well. Both of these sources are Arabic in their
wording, in their idioms, and in their meanings. Because of this, the people of
knowledge have concurred that proper understanding of the sacred texts can only
be realized in accordance with the dictates of the Arabic language as
understood by the Arabs at the time the revelation took place[25].
If the person
who wishes to seek Islamic knowledge is not a native speaker of Arabic, he
needs to learn the language and acquire a solid understanding of it. This will
enable him to understand the meanings being indicated by the Qur’an and Sunnah
with respect to Islamic Law. Once he is equipped with this ability, he will be
able to carry out what the Qur’an and Sunnah command of him and shun what these
two sources prohibit him[26].
The importance
of the Arabic language in promoting unity and friendship in the Muslim world
has always been keenly felt and stressed by sincere and upright Muslim leaders.
They have also apprised people about the importance of the Arabic language for
the Muslims and have also warned against the adversaries of Islam, particularly
the Western imperialists, who are very active in diverting the Muslim mind from
the Arabic language and alluring it to the false glamour of other languages[27].
They have been doing that by the political sway, which they have held over
Muslim lands for a considerable period. In certain cases, these political
powers even succeeded in winning over the Muslims to abandon the Arabic Script
in favour of the Roman script.
The Qur’an was
revealed in Arabic. Allah says: “Indeed We have made it an Arabic Qur’an
that perchance you will comprehend.”(Surah al-Zukhruf: 3). The Sunnah of
the Prophet Muhammad also came in Arabic. These two are the primary sources of
Islam that lead scholars to consider mastering Arabic language as a
prerequisite to learn and understand Islam. Thus, a good understanding of the
language will enable a person to understand the meanings being indicated by the
Qur’an and Sunnah with respect to Islamic Law. In other words, any negligence
will lead to deviation from the true meaning of the Qur’an and Sunnah[28].
Conclusion
Arabic language
plays a major role in assisting the Muslims in understanding the Qur’anic
verses, traditions of the Prophet (Hadiths) and classical literatures relating
to the subjects they learn. Lack of good mastery of Arabic language amongst the
Muslims will affect their understanding of most of the subjects in Islam. This
study also observes that little knowledge of Arabic language in studying
Islamic sciences may be as futile as dealing with English law without the
knowledge of English language.
The language of
the Glorious Qur’an soon became widely known as the best and the most eloquent
language as compared to other Arabic languages, leading many to start to learn
how to read its rich text and comprehend its divine concepts.
Although the
Arabic language existed before the Qur’an, no specific attention was paid to
it. When the Qur’an was descended to the Prophet, it was recognized as the
common and eloquent language among all Arabs.
References
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meanings, Al-Muntada Al-Islamy: AbulQasim Publishing House.
Al-Azhary. (1967). Tahtheeb
Alloghaa (2nd ed.). Beirut: Dar eltorath
Al-Mizzi, A. Y. (1980). Tahtheeb
Alkamal Fe Asmaa Alregal. Beirut: Dar
Bello, A. H. (2015). Interrogating
the Importance and Relevance of Arabic Language to The Study of Syariah
Schooledge International Journal of Multidisciplinary & Allied
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Ibn Taimiyyah. (1995). Fatawa Ibn
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Ibn Taimiyyah. (1369AH). Iqteda’
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[1] O, Faroukh. History of Arab literature.
Beirut: Dar al-Ilm of malaiin, 1984. P. 78.
[2] A.H., Zayyat. The Arab literary history.
Beirut: Dar Al-Elm, 2006. P. 86.
[3] A. Jawad, al-Mufassal Fi Ta’rikh
al-cArabQabla al-Islam.
Beirut:DarulculcIlm Lil Malayin, al-Taba‟ah al- Thaniyyah, ( al-Awwal ),
(1978), P. 43.
[4] Ibid, P. 44.
[5] Ibid, P. 45.
[6] A. Ibn Taymiyyah, Iqteda’ Al-Serat
Al-Mustaqeem fe Mukhalafet As’hab Al-Jahim (2nd ed.). Al-Sunna Al
Muhammadeyya Library: Cairo, (1369), P. 964.
[7] A. Ibn Taymiyyah, Fatawa Ibn Taimiyyah.
King Fahd Complex for the Printing of the Glorious Qur'an: Medina, Kingdom of Saudi Arabia, 1995, P.
964.
[8] Al-Azhary.
Tahtheeb Alloghaa (2nd ed.). Dar eltorath: Beirut, (1967), P.
482.
[9] A. K. Nahla Alhirtani, The Influence of Arabic Language Learning on
Understanding of Islamic Legal Sciences—A Study in the Sultan Idris Education
University, International Education Studies; Vol. 11, No. 2; 2018, P. 4.
[10] Ibid, P. 4.
[11] Ibid, P. 4.
[12] Ibid, P. 4.
[13] Ibid, P. 4.
[14] Ibid, P. 5.
[15] A. K. Nahla Alhirtani, The Influence of Arabic Language Learning on
Understanding of Islamic Legal Sciences, Op. Cit, P. 4.
[16] A.
Y. Al-Mizzi, Tahtheeb
Alkamal Fe Asmaa Alregal (2nd
ed.). Beirut, (1980), P. 591.
[17] Ibid, P. 592.
[18] Qur’an, 25: 1.
[19] Qur’an, 34: 28.
[20] A. Ibn Taymiyyah, Fatawa Ibn Taimiyyah.
Op. Cit, P. 694.
[21] Ibid, P. 695.
[22] Ibid, P. 695.
[23] A. H. Bello, Interrogating the Importance and relevance
of Arabic Language to the Study of
Syariah. Schooledge International Journal of Multidisciplinary & Allied
Studies,Vol.2, No. 8, (2015), P. 33.
[24] Qur’an, 43: 3.
[25] Ibid, P. 34.
[26] F. A. Shah,
Arabic Language Methods and their effects on the scholars’ Differences in
Understanding the Qur’an
and Hadith Texts, Al-Bayan, Journal of Qur’an
Hadith Studies, Volume 1. Issue 1, (2016), P. 22.
[27] S. Abu-Absi, The Arabic language, https://historyofislam.com/contents/the-modern-age/the-arabic-language/, retrieved,
2019.
[28] F. A. Shah, Arabic Language Methods and
their effects on the scholars’ Differences in Understanding the Qur’an, Op. Cit, P. 23.
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