Showing posts with label arabic. Show all posts
Showing posts with label arabic. Show all posts

Re: Islam is only for people who speak Arabic -Qur'an 43:3 "scientific error" refuted !

"Verily, We made it a Quran in Arabic so that you may be able to understand" (43:3)

The hater forgets that this is addressed to the initial recipients who were Arabic speaking. The Qur'an indeed reports what the case would have been if the Qur'an came in a different language to the Prophet (peace be upon him) whose tongue was Arabic:


Surah 41: 44

If We had made it a foreign Qur'an, they would have said, 'If only its verses were clear! What? Foreign speech to an Arab?' Say, 'It is guidance and healing for those who have faith, but the ears of the disbelievers are heavy, they are blind to it, it is as if they are being called from a distant place.'

Since the Prophet (peace be upon him) who speaks Arabic came to the Arabs first the Qur'an needed to be in Arabic. Does this restrict his mission to the Arab speaking people only? No, the Arabic Qur'an's meanings can be interpreted in any language for its basic message to be understood.

One seriously wonders, did the author of the Gospel of Mark, for example, only write it for the Greek speaking people ONLY AND for NO ONE ELSE because it is in Greek?

It is now quite clear that none of this demonstrate that Prophet Muhammad (peace be upon him) was only sent to the Arabs or Arabic speaking people.

Then the sentence: '"We have made it an Arabic Qur'an so that you may understand it."It is not in any foreign tongue but in your own language O Arabs; therefore, you can have no difficulty in assessing its value and worth. Had it been in a non-Arabic language, you could have offered the excuse that you could not determine its being Divine, or otherwise, for you did not understand it. But you cannot offer this excuse about this Arabic Qur'an. Its each word is clear to you: its each passage and discourse, both in language and in theme, is plain for you. Now you may see it for yourself whether this could be the word of Muhammad (upon whom be Allah's peace) or of some other Arab.


The religion of Islam is a universal religion for all of mankind, although the prophet Muhammed (PBUH) was an Arab, he was a prophet for all of mankind, and not for the Arabs only.
The Quran makes this very clear when it says:

034.028 : 
 We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not.

The prophet Muhammed (PBUH) himself stated the following:
Every Prophet used to be sent to his nation only but I have been sent to all mankind. (Bukhari)
So Islam makes it very clear that Islam is a religion for all of mankind, furthermore, in the prophet Muhammed’s (PBUH) farewell speech, he made the following statement:
All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over a white - except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not therefore do injustice to yourselves. Remember one day you will meet Allah and answer your deeds. So beware: do not stray from the path of righteousness after I am gone.

So as the prophet Muhammed (PBUH) stated, there is no superiority over an Arab to a none-Arab.
Last but not least, the majority of Muslims in the world are NOT Arabs, the largest Muslim population is located in Indonesia, followed by Pakistan, and then followed by India.
And Allah Knows Best!

Some arabic "balaghah" basics


The Qur’an is unapproachable as regards convincing power eloquence and even composition.

  Hartwig Hirschfield, “New Researches”, London 1902

As has been noted, the language of the Qur’an is regarded as supparsing everything that can be written in Arabic. The Qur’an itself is a miracle and cannot be imitated by man.”

“The  New Encyclopaedia Britannica”, Vol 15, 15th edition

"Balaghah" understanding requires a basic knowledge of the Arabic language and its grammar. This are just quick clues to this matter which non-Arabic speaking people can appreciate.

Fasahah الفصاحة:

الفصاحة في المفرد خلوصُه من تنافر الحروف والغرابة ومخالفة القياس، وفي الكلام خلوصُه من ضعف التأليف وتنافر الكلمات والتعقيد مع فصاحتها

For al-Qazwini there are: (a) الفصاحة of the single word and (b) الفصاحة of the (compound) utterance.
 The الفصاحة of the single word is for it to be free from (i) mutually repulsive letters (that make the word as a whole difficult to pronounce), (ii) odd and strange usage, and (iii) violation/contravention of (morphological) norms, 
and the الفصاحة of the utterance is for it to be free from (i) weak, awkward and clumsy construction, (ii) mutually repulsive words (like tongue twisters) and (iii) being (structurally and semanticically) complicated.

Balaghah البلاغة:
البلاغة في الكلام مطابقته لمقتضى الحال مع فصاحته
[Al-Balaghah in speech (or the sentence) is its appropriateness to what the situation requires while at the same time being فصيح .]

From this it follows that البلاغة is the contextual appropriateness of a sentence that is فصيح both as a whole and in its individual parts (i.e. the words that constitute the sentence).

أَما البلاغةُ فهي تأْديةُ المعنى الجليل واضحاً بعبارة صحيحة فصيحة، لها في النفس أَثر خلاب، مع ملاءَمة كلِّ كلام للموطن الذي يُقالُ فيه، والأشخاص الذين يُخاطَبون.ـ

[As for البلاغة it is to convey a sublime meaning via a sound, correct and elonquent expression that has a captivating effect on the heart and mind while at the same time all sentences are in appropriate agreement with the occasion in which they are said / produced and the people addressed in the process].

Al-Bayan
البيان: عِلمٌ يُعرفُ بهِ إِيرادُ المعنى الواحدِ بطُرُق مختلفة في وضوحِ الدَّلالةِ عليهِ

"al-Bayan is the science through which is known how to express a single meaning in different ways with respect to clarity of meaning."

In other words, some expressions and constructions are clearer in others than others, and often the more elusive the meaning the greater the impact. Therefore, the simile (tashbih or direct comparison) is clearer in meaning than the metaphor (isti'arah or indirect comparison), which in turn is clearer than metonymy (kinayah or implication), and so on. Compare the following in terms of generosity:

محمَدٌ كالْبَحرِ عَطاءً (Muhammad is like the sea in generosity) = tashbih (simile/direct comparison)

سَعَيْتُ إِلَى الْبَحرِ لِأَنالَ رِفْدَهُ (I travelled to the sea so I could obtain of his generosity) = isti'arah (metaphor/indirect comparison)

مُحمَّدٌ كَثِيرُ الرَّمادِ (Muhammad is profuse in ashes) = kinayah (implication)

The tashbih is by far the clearest. Both the object compared (Muhammad) and the object to which it is compared (sea) are mentioned. To make the comparison even clearer a particle of comparison is used. To make it even much more clearer the actual quality or angle in which Muhammad is likened/compared to the sea is mentioned namely: generosity.
http://miracleofthequran.wordpress.com/category/examples-of-style-in-the-quran-ilm-ul-bayan/

The isti'arah is less so (i.e. it is less clearer than the tashbih). Muhammad - the object compared - is not mentioned. In fact, I could easily have taken "sea" as being literal had it not been for some textual and contextual factors such as the word رِفْدَهُ (his generosity) which refers to a person, and is reinforced by لِأَنالَ (so I could obtain). Had I just said: سَعَيْتُ إِلَى الْبَحرِ there would not have been any way of knowing whether what is meant is 'sea' in the literal sense or metaphorical sense.

"The interpretation of metaphors is strongly culturally conditioned. This is especially the case with translated metaphor. Adopting a metaphor to a new context a translator can choose among three possibilities: he or she can use an exact equivalent of the original metaphor (M→M procedure); he or she can seek another metaphorical phrase which would express a similar sense (M1→M2 procedure); finally, he or she can replace an untranslatable metaphor of the original with its approximate literal paraphrase (the M→P procedure)." - Elsevier B.V. 


Finally, the kinayah is the least clear. Much more work has to be done on the part of the listener to figure out that what is meant by "being profuse in ashes" is 'being generous'. And the way that arrived at is as follows. In order for Muhammad to have lots of ashes, he must be burning lots of wood, which means that he must be cooking a lot of food which in turn means that he must be having lots of guests or travellers over at his house, which in turn means that he must be very generous to feed them all the time. Kinayah, therefore, is an indirect way of saying something such that what you actually want to say is somehow implied in what you are actually saying which the listener should be able to figure out. To often understand kinayah you have to understand the culture in which it is said and produced. Another example of metonymy is the famous saying: "the pen is mightier than the sword" . A very powerful kinayah in the Qur'an is this verse in reference to prophet 'Isa and is mother (may Allah shower his peace and blessings upon them): كَانَا يَأْكُلاَنِ الطَعَامَ (they used to eat food). Two things are understood from this verse: (a) they engaged in eating which is an activity that all human beings partake in, and (b) implied in the first meaning is that if they eat food then it means that they also have to answer the call of nature, and it is this second meaning that is intended in the first place. So how can they believed to be Divine in the sense of being worshipped?

Further readings: