Archive for the ‘Arabic’ Category

Bismillaahir rahmaanir Raheem.


This is a short article written on the usage of Pronouns in the Arabic language:


Download in .doc format: https://darulilm.files.wordpress.com/2014/11/arabic-pronouns.doc


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Reciting the Qur’aan without pronouncing the letters properly.

Bismillaahir Raĥmaanir Raĥeem


I find many people today who recite the Qur’aan without paying any attention to the Makhaarij of its Ĥuroof, so they recite the Qur’aan as though it was revealed in Urdu or other such languages, where an `Ain and an Alif are pronounced the same, where a Thaa, a Seen and a Ŝaad are pronounced the same, where a Zaa, a Dhaal, a Zhaa and a Đaad are all pronounced the same, and this is a major problem which is taken far too lightly.

Imaam Badruddeen Al`Ayni Raĥimahullaah touches on this topic in Sharh Sunan Abi Daawood and he says:  

If a person recites in his Ŝalaah “Alĥamdulillaah” with a haa[1], or “Ar-Raĥmaanir Raĥeem” with a haa, or “Ghayril maghđoobi `alayhim” with a daal[2], or “Qul a`oodhu” with a daal[3], or “Allaahuŝ Ŝamad” with a seen[4] and so on, if such a person exerts himself day and night trying to correct it but is unable to do so, then his Ŝalaah is valid, because he is incapable of doing it[5], but if he does not exert himself then his Ŝalaah is invalid, because he is capable[6].

And if he has not strived to correct it in his early life, then that will not be an excuse for him to leave its correction for the remainder of his life[7], and if he leaves it then his Ŝalaah will be invalid, unless he tries continuously to correct it.

As for the lisper and stutterer, and those who are unable to pronounce certain letters due to a natural inability and so on, they are the ones who are excused by the Sharee`ah, so their Ŝalaah for themselves is valid, but none should follow them in Ŝalaah except those who are like them[8], for this case is like the case of an unlettered person who is unable to recite the Qur’aan[9].

End quote of Imaam Badruddeen Al`Ayni Raĥimahullaah.

May Allaah grant us all the ability the recite the Qur’aan the way it is meant to be recited.

Was Salaamu `Alaykum Wa Raĥmatullaahi Wa Barakaatuh.

[1] Instead of ĥaa ح.

[2] Instead of đaad ض.

[3] Instead of dhaal ذ.

[4] Instead of ŝaad ص.

[5] After trying his utmost.

[6] Because he has not tried to the best of his ability to correct it.

[7] Some people think that because they are old they do not have to bother striving to correct their makhaarijul ĥuroof , or they feel shy to learn at an advanced age, but this is not a valid excuse in the sharee`ah.

[8] i.e. they lisp or stutter or are unable to pronounce certain letters due to a natural inability.

[9] i.e. they cannot lead people in ŝalaah who can recite the Qur’aan, they can only lead people who are like them.

Download as doc: https://darulilm.files.wordpress.com/2011/10/reciting-the-qur_aan-without-pronouncing-the-letters-properly2.doc

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The Status Of The Arabic Language In Islâm

Shaykh Ul-Islâm Ibn Taymiyyah

Iqtidaa‘Us-Siraatil-Mustaqeem (2/207)

As for becoming accustomed to talking to one another in a language other than Arabic, which is the symbol of Islâm and the language of the Qur‘ân, so that this becomes a habit in the land, with one’s family and household members, with one’s friends, in the marketplace, when addressing government representatives or authority figures or when speaking to people of knowledge, undoubtedly this is makrooh (disliked), because it involves being like the non-Arabs, which is makrooh, as stated previously.
Hence when the early Muslims went to live in Syria and Egypt, where the people spoke Byzantine Greek, and in ’Iraaq and Khurasaan, where the people spoke Persian, and North Africa (al-Maghrib) where the people spoke Berber, they taught the people of those countries to speak Arabic, so that Arabic became the prevalent language in those lands, and all the people, Muslim and kaafir alike, spoke Arabic. Such was also the case in Khurasaan in the past, then they became lax with regard to the language and got used to speaking Farsee until it became prevalent and Arabic was forgotten by most of them. Undoubtedly this is disliked.
The best way is to become accustomed to speaking Arabic so that the young people will learn it in their homes and schools, so that the symbol of Islâm and its people will prevail. This will make it easier for the people of Islâm to understand the Qur‘ân and Sunnah, and the words of the Salaf, unlike a person who gets used to speaking one language, then wants to learn another, and finds it difficult.
Know that being used to using a language has a clear and strong effect on one’s thinking, behaviour and religious commitment. It also has an effect on making one resemble the early generations of this Ummah, the Companions and the Taabi’een. Being like them improves one’s thinking,  religious commitment and behaviour.
Moreover, the Arabic language itself is part of Islâm, and knowing Arabic is an obligatory duty. If it is a duty to understand the Qur‘ân and Sunnah, and they cannot be understood without knowing Arabic, then the means that is needed to fulfil the duty is also obligatory.
There are things which are obligatory on all individuals (fard ’ayn), and others which are obligatory on the community or Ummah (fard kifaayah, i.e., if some people fulfill them the rest are relieved of the obligation).
This is the meaning of the report narrated by Aboo Bakr Ibn Abee Shaybah who said: ’Eesa Ibn Yoonus told us from Thawr from ’Umar Ibn Yazeed that ’Umar wrote to Aboo Moosa al-Ash’aree radiallaahu ’anhu and said: “Learn the Sunnah and learn Arabic; learn the Qur‘ân in Arabic for it is Arabic.”
According to another hadeeth narrated from ’Umar radiyallaahu ’anhu, he said: “Learn Arabic for it is part of your Religion, and learn how the estate of the deceased should be divided (faraa‘id) for these are part of your Religion.”
This command of ’Umar, to learn Arabic and the Sharee’ah combines the things that are needed, for Religion involves understanding words and actions. Understanding Arabic is the way to understand the words of Islâm, and understanding the Sunnah is the way to understand the actions of Islâm.

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Learning Arabic Is An Obligation (Fardh) On Every Muslim

Shaykh Ahmed Ibn ‘Abdullah Al-Baatilee

The Praise is for Allâh, the one who has honoured us with the Qur’ân, and chosen for us the noblest of languages, and the peace and the blessings be upon the best one of the ones who articulated themselves in Arabic, and the most-preferred from the servants of Allâh, Our Prophet Muhammad (Sallallaahu ‘Alayhi Wa Sallam), and his family and his distinguished companions.

The Arabic language is the language of the Noble Qur’ân, and with it, the Qur’ân was revealed upon the seal of the Messengers, so attention to the Arabic language is to have attention to the Book of Allâh the Most High and the studying and the practising of it helps in the understanding of the Noble Book of Allâh and the narration of the master of the Prophets, Muhammad (Sallallaahu ‘Alayhi Wa Sallam). It is also the language of our esteemed Islaamic law (As-Sharee’ah), so when we defend it we are not proceeding on a path of nationalism or racism or culturalism, but in fact we are defending the language of our religion (way of life) and it is the cloak of our Islaamic Civilisation.

As such, Shaykh-ul-Islam Ibn Taymiyah said: “The Arabic Language is from the Religion, and the knowledge of it is an obligation. For surely the understanding of the Qur’ân and the Sunnah is an obligation, and these two are not understood except with the understanding of the Arabic Language, and whatever obligation is not fulfilled except by certain steps then those steps themselves become obligatory (to fulfil the initial obligation)” [The Necessity Of The Straight Path by Ibn Taymiyyah ( 1/470)]

So then the knowledge of the Arabic language is essential for every Muslim so that he can perform his religious acts of worship and he can be proficient in the recitation of the Noble Qur’ân. Allâh says in His Book (which means):

Verily we have sent it down as an Arabic Qur’ân in order that you may understand” (Soorah Yusuf: 2)

And likewise the Most-Glorious said (which means):

And thus We have inspired unto you (O Muhammad) an Arabic Qur’ân that you may warn the mother of the towns (Makkah) and all around it” (Soorah ash-Shura: 7)

And The Exalted said (which means):

And truly this (the Qur’ân) is a revelation from the Lord of the ‘Alamin (mankind, jinns and all that exists), which the trustworthy Ruh (Jibreel) has brought down upon your heart (O Muhammad) that you may be (one) of the warners, in the plain Arabic language” (Soorah ash-Shura: 192-195)

And He the Most High also said (which means):

A Book whereof the verses are explained in detail, a Qur’ân in Arabic for people who know” (Soorah Fussilat: 3)

So from these verses we see why the Arabic Language has reached its station due to the fact that Allâh has guaranteed its protection when He undertook upon Himself the preservation of this Noble Qur’ân since it is the language of that Book.

The Most Merciful said (which means):

Verily! It is We who have sent down the Reminder (i.e. the Qur’ân) and surely We will guard it (from corruption)” (Soorah Hijr: 9)

Despite this, many of the Muslims are content by spending their whole lives reading a translation of the Qur’ân and so depriving themselves of the miracle of the Speech Of Allâh. Also a translation implies a human factor, which goes against the very essence of the Book of Allâh. Also, the person who does not know Arabic, will have added difficulty in his concentration during his prayers and also in his understanding of the Sunnah. This is because a language is just not a collection of words which can readily be translated into another language but is a whole way of thinking.

Dr. Muhammad Taqi-ud-Din Al-Hilali (Translator of the Noble Qur’ân) writes: “It is a pity that many nations are only satisfied in the translated meaning of the Qur’ân and Prophet’s Sunnah instead of studying the (true) Arabic text of the Qur’ân and Prophet’s Sunnah. For this reason they are divided into various sects (due to the lack of knowledge about the religion of ) e.g. as regards to the ways of religious education, etc. so they are plunged in differences, which was prohibited by Allâh. If the translation of the meaning of the Qur’ân is meant for the above said purpose then it is a real mischief-doing, and an evil action and is against what was brought by Allâh’s Messenger (Sallallaahu ‘Alayhi Wa Sallam) and also against the opinions of the early present day religious scholars. All the religious scholars unanimously agree that the Qur’ân and the Sunnah should be taught in the language of the Qur’ân (i.e. Arabic Language). So did the early religious scholars of the Muslim nation when they conquered different countries.

Translations are mainly meant for informing the people who have not yet embraced to make clear to them the principles of and the teachings of Muhammad (Sallallaahu ‘Alayhi Wa Sallam) and to know its exact facts. When they reach this state and Allâh has blessed them with , they must take the Qur’ânic and the Messenger’s Language (i.e. Arabic) as the only language to understand .

May Allâh’s mercy be on Shaykh ‘Umar Uzbak, a great Turkish man, who strove for in Uzbakistan under the Russian government, after his long fight against the enemies of wit  fire (iron) and tongue (speech), he took refuge in Afghanistan at Kabul, where the government honoured him. I met him there in 1352 A.H. (approx. 1932 CE) i.e. nearly 40 years ago, and he had vowed to Allâh that he will never speak to a relative or anybody else except in the Qur’ânic and Messenger’s (Arabic) language. His wife sent a man for me to intercede for her to him that he should speak with her and her children in the Turkish language even for an hour everyday. So when I spoke to him about it, he said: ‘Russians had compelled us to learn perfectly the Russian language (by force), so we learnt it. And unless they knew that the learning of the Russian language will make the person who learns it, follow their ways of thinking, characters, and their traditions, they would not have forced anybody to learn it.’ He further said to me, ‘I have vowed to Allâh long ago not to speak except in the language of the Qur’ân and Sunnah (i.e. Arabic) and I do that only for Allâh’s sake. If my wife and children desire to enjoy speaking with me, they should learn the language of the Qur’ân and of the Prophet (Sallallaahu ‘Alayhi Wa Sallam ) (i.e. Arabic) and I am ready to teach them the Qur’ânic language whenever they desire that” [The Noble Quran in the english language by Dr. Muhammad Taqi-ud-Din Al- Hilali & Dr. Muhammad Muhsin Khan , page xxiv ( 1994 edition )]

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