Quranic Arabic

What Makes the English Language Self-Centric?

English, as a language of modern thought and expression, embeds a self-centric worldview in its structure, grammar, and usage. This reflects a broader philosophical emphasis on individual agency, independence, and control over one’s reality, which aligns with secular and post-Enlightenment ideologies.

• Subject-Verb-Object (SVO) Order: English sentences almost always begin with the subject as the initiator of action.

  • Example: “I made this happen,” or “I control my destiny.”
  • This structure inherently prioritizes the individual (self) as an agent of causation and reinforces independence from any higher reality.

• Philosophical Echo: Modern ideologies like secularism, humanism, and individualism dominate English thought, embedding the idea that the self is the master of its fate.

  • Theological Error: Such language obscures tawhid because it diminishes dependence on the Creator (Allah) and replaces it with self-reliance.

• Attribution of Divine Actions to Creation: In English, verbs of causation (create, provide, give) are often misattributed to creation, shifting the focus away from Allah.

  • Example: “Nature gave me food.”
  • Error: Nature does not give; it is a means created and controlled by Allah.

• Possessive Pronouns Reinforce Ownership: English often reinforces the idea of possession and self-sufficiency.

  • Example: “My success,” “my achievements,” “my body.”
  • Error: Everything we possess is a trust (amanah) from Allah. Success is a gift granted through His will, not an independent acquisition.

• In English, causal chains are simplified and often flattened:

  • Example: “I succeeded because I worked hard.”

  • The emphasis is on the immediate cause (self), ignoring the ultimate cause (Allah’s will).

  • Theological Correction: Hard work is a means, but success ultimately comes from Allah:

    “And you do not will except that Allah wills – Lord of the worlds.” Quran 81:29

Arabic, particularly Quranic Arabic, aligns naturally with the tawhidic worldview by embedding theological truths into its linguistic structure. This clarifies the absolute distinction between Allah (the Creator) and creation, emphasizing dependence on Allah and His sovereignty.

• In the Quran, Allah is frequently the subject or implied subject of verbs of causation (خلق – created, رزق – provided, غفر – forgave).
  • Example:
    • “اللَّهُ خَالِقُ كُلِّ شَيْءٍ” (Allah is the Creator of all things.)
    • Subject: “Allah” is explicitly stated as the sole initiator of creation.
  • Impact: This structure reinforces Allah’s role as the ultimate cause, ensuring that creation is always subordinate.

• The Quran frequently uses the passive voice to emphasize that outcomes occur by Allah’s will. The agent is not the self but Allah.
  • Example:
    • “وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ”
      (And whatever affliction befalls you, it is because of what your hands have earned.) Quran 42:30
    • Passive voice emphasizes that the cause of events is ultimately Allah’s decree.

Arabic prepositions establish clear relationships between the Creator and creation:

• “من” (from): Actions are “from Allah” as the ultimate source.

  • Example: “مِنَ اللَّهِ” (From Allah).

• “على” (upon): Indicates Allah’s power and authority over all things.

  • Example: “وَعَلَى اللَّهِ فَتَوَكَّلُوا” (And upon Allah rely).

• “بِ” (by/with): Indicates Allah as the cause or facilitator.

  • Example: “بِإِذْنِ اللَّهِ” (By the permission of Allah).

• Impact: These prepositions prevent theological ambiguity and maintain clarity of Allah’s role as the sole cause of all events.

• Arabic allows for redundant emphasis (ta’kid) to clarify divine sovereignty and eliminate misinterpretation:
  • Example: “إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ” (Indeed, Allah is over all things competent.)
  • “إِنَّ”: Adds certainty to the statement.
  • Impact: This reinforces that Allah alone possesses ultimate power, leaving no room for ambiguity.

• Arabic words are derived from root letters, allowing profound conceptual connections.
  • Example: The word خَلَقَ (khalaqa – created) directly points to divine creation and cannot be conflated with human actions.
• This system ensures that verbs implying causation are reserved for Allah, protecting theological accuracy.

• English: The language reflects a worldview of self-reliance and independence, obscuring Allah’s role as the ultimate cause of all things.
• Arabic: The language of the Quran preserves theological truths through precise grammar, word choice, and structure. It naturally aligns with tawhid and clarifies the ontological relationship between Creator and creation.

“It is He who created the heavens and the earth in truth.” Quran 6:73

Muslims often integrate Arabic phrases such as Insha’Allah (If Allah wills), Masha’Allah (What Allah has willed), and Alhamdulillah (All praise is due to Allah) into their daily conversations, regardless of their native language. This practice reflects a deep-rooted theological and ontological understanding that everything starts and ends with Allah. By doing so, Arabic serves as a corrective language, anchoring theological purity and the essence of tawhid in human communication.

This phenomenon is a direct response to the limitations and secular biases inherent in other languages, such as English, Urdu, or Aramaic, which often emphasize self-reliance and independent causality.

The Quran, revealed in Arabic, establishes Arabic as the language of divine guidance. Its linguistic structure aligns naturally with the principles of tawhid, ensuring clarity in Creator-creation relationships.

• Quranic Principle:

  “Indeed, We have sent it down as an Arabic Quran so that you may understand.” Quran 12:2

• Why Arabic?

  • Precision of Meaning: Arabic’s root-based morphology ensures exact theological expression.
    • Example: Rahma (mercy) derives from the root R-H-M, connecting divine mercy to the womb (rahm), illustrating care and nurturing.
  • Exclusivity of Divine Names: Arabic reserves words like Allah (الله) for the one true Creator, unlike other languages where “God” can be generic or pluralized.
    • Ilah (إله): A deity or god.
    • Allah (الله): The unique, singular Creator.

• The Prophetic Language:

  • The Prophet Muhammad ﷺ spoke in Arabic, and his words serve as the model for Muslims to emulate:
    • “Indeed, I was sent with concise speech.” (Sahih Muslim)
    • Arabic allows for linguistic precision and concise theological truths.

Muslims’ use of Arabic phrases in their daily speech reflects the centrality of Allah in their lives and anchors every thought, action, and outcome to His will.

Key Arabic Phrases

1. Insha’Allah (إِنْ شَاءَ ٱللَّهُ) – “If Allah wills.”

   • Used to acknowledge Allah’s control over future events.

   • Quranic Basis:

     “And do not say of anything, ‘Indeed, I will do that tomorrow,’ except [when adding], ‘If Allah wills.’” Quran 18:23-24

   • Theological Significance:

     • Corrects the error of assuming self-reliance and ultimate control.
     • It humbles the speaker, reminding them that all plans are subject to Allah’s will.

2. Masha’Allah (مَا شَاءَ ٱللَّهُ) – “What Allah has willed.”

   • Used to attribute blessings or achievements to Allah’s decree, not one’s own effort.

   • Quranic Basis:

     “And why did you not, when you entered your garden, say, ‘What Allah willed [has occurred]; there is no power except with Allah’?” Quran 18:39

   • Theological Significance:

     • Guards against arrogance and attribution of blessings solely to human effort.
     • Prevents envy and reinforces gratitude to Allah.

3. Alhamdulillah (ٱلْحَمْدُ لِلَّهِ) – “All praise is due to Allah.”

   • Used to express gratitude and acknowledge Allah as the source of all good.

   • Quranic Emphasis:

     “[All] praise is [due] to Allah, Lord of the worlds.” Quran 1:2

   • Theological Significance:

     • Recognizes Allah as the ultimate source of blessings, aligning human speech with divine reality.

4. Bismillah (بِسْمِ ٱللَّهِ) – “In the name of Allah.”

   • Used at the start of actions to seek Allah’s blessings and guidance.
   • Quranic Usage: The Quran begins with Bismillah in Surah Al-Fatihah and numerous other chapters.
   • Theological Significance:
     • Sanctifies intentions and ensures that all actions are directed toward Allah.

Non-Arabic languages, particularly those influenced by secular and self-centric ideologies (e.g., English), often obscure theological truths. Arabic phrases function as anchors of tawhid in conversations.

Self-Centric Phrases vs. Theological Anchors

• English Examples:

  • “I did this myself.” (Implies independent agency.)
  • “I am lucky.” (Attributes outcomes to chance.)

• Arabic Correction:

  • “Alhamdulillah, I was able to do this.” (Acknowledges Allah as the ultimate enabler.)
  • “Masha’Allah, this happened.” (Attributes outcomes to Allah’s will, not random luck.)

• Impact:

  • Incorporating Arabic phrases purifies language and corrects ontological errors.
  • It aligns human communication with the Quranic worldview, where everything is by Allah’s will.

Arabic serves as the immutable vessel of Allah’s final message: the Quran. Unlike other languages, Arabic is divinely preserved and free of philosophical corruption.

• Quranic Claim:

  “Indeed, it is We who sent down the Quran, and indeed, We will be its guardian.” Quran 15:9

• Arabic as the Ideal Language for Tawhid:

  • Root-based structure ensures words carry consistent theological meaning.
  • Divine names like Allah cannot be conflated with lesser gods or concepts.

The Prophet Muhammad ﷺ exemplified the ideal balance between linguistic accessibility and maintaining theological clarity.

• His companions adopted phrases like Insha’Allah and Alhamdulillah in their speech, regardless of their native languages.
• Muslims today follow this Prophetic example to integrate Arabic into non-Arabic discourse, ensuring that Allah’s presence remains central.

“The most beloved speech to Allah is: SubhanAllah, Alhamdulillah, La ilaha illallah, and Allahu Akbar.” (Sahih Muslim)

The integration of Arabic into daily conversations among Muslims reflects a profound understanding of tawhid—everything begins and ends with Allah. Arabic phrases like Insha’Allah, Masha’Allah, and Alhamdulillah serve as reminders of Allah’s will, power, and blessings, correcting linguistic and theological errors inherent in other languages.

This practice:

1. Preserves theological clarity in human speech.
2. Anchors conversations in gratitude, humility, and submission to Allah.
3. Aligns with the divine language of the Quran and the example of the Prophet ﷺ.

By incorporating Arabic, Muslims uphold a God-centric worldview that keeps the Creator-creation distinction clear, ensuring that all actions, words, and intentions are sanctified by Allah’s remembrance.

While the Quran does not explicitly list every language used, Islamic tradition and historical sources provide insights into the likely languages spoken by Allah’s prophets:

1. Arabic

   • Prophet Muhammad (PBUH):
     • The Quran, Allah’s final revelation, was revealed in classical Arabic, which is regarded as the perfect and preserved language for delivering the final, universal message for humanity.
     • Arabic is described in the Quran as “a clear Arabic tongue” (Quran 16:103) to emphasize its clarity and precision.

2. Hebrew

   • Prophet Musa (Moses), Prophet Harun (Aaron), Prophet Dawud (David), and Prophet Sulayman (Solomon):
     • These prophets were sent to the Children of Israel (Bani Isra’il).
     • The Torah (Tawrat), revealed to Musa, and the Psalms (Zabur), revealed to Dawud, were likely delivered in Hebrew or a closely related Semitic language.

3. Aramaic

   • Prophet Isa (Jesus):
     • Isa (PBUH), who brought the Injeel (Gospel), likely spoke Aramaic, the common language of the Jews in first-century Palestine.
     • Aramaic was widely spoken in the region during Isa’s time, although Hebrew remained in use for religious contexts.

4. Syriac

   • Some traditions suggest that certain prophets, especially those in the ancient Near East, may have spoken Syriac (a dialect of Aramaic).

5. Ancient Semitic Languages

   • Prophet Ibrahim (Abraham) and Prophet Ismail (Ishmael):
     • Ibrahim is believed to have spoken an ancient Semitic language, possibly an early form of Hebrew, Aramaic, or a Chaldean dialect (Akkadian-related).
     • Ismail settled in the Arabian Peninsula, where his descendants adopted Arabic.

6. Coptic (Ancient Egyptian)

   • Prophet Musa (Moses):
     • Musa grew up in Pharaoh’s household in Egypt and may have known the Coptic language (the Egyptian language of the time) alongside Hebrew.

7. Unknown or Extinct Languages

   • Prophets like Nuh (Noah), Hud, Salih, and Lut are believed to have spoken the languages of their respective nations, many of which are no longer known or have evolved over time.