Arabic Intermediate-Level Course

Start Understanding Arabic in 3 months.

In this highly interactive & practice–focused course we will cover Al-Arabiyyah Book 2 (Part I & II) inshaAllah. This intensive class is designed to give students a strong foothold in all the 4 skills: reading, speaking, listening and writing. Make a commitment today to start making amazing progress!

What You Will Learn

Al-Arabiyyah Bayna Yadayk 2 Part 1

Essential Vocabulary & Grammar. Conversational practice. Exam included.

Estimated time to complete: 1.5 months

Al-Arabiyyah Bayna Yadayk 2 Part 2

A continuation of Part 1. Exam included.

Estimated time to complete: 1.5 months

The Teacher

Ustadh Abdul Aleem

I am the founder of Fluent Arabic. Passionate about Arabic literature and poetry, I love teaching Arabic to beginners. In my journey of teaching thousands of students, I am constantly learning more, and striving to improve my classes.
I have a masters in Fiqh And Usul from Al-Madinah International University.

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Effective Date: Immediately
Cutoff Date for Refunds: November 20, 2024

At Madinah Guide, we strive to provide exceptional service and a memorable experience for all our guests. To ensure clarity and fairness in our transactions, please review our refund policy below:

1. Refund Eligibility

• Refunds are available only for cancellations made on or before November 20, 2024.
• After this date, no refunds will be provided under any circumstances.

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• A 5% processing fee will apply to all eligible refunds to cover administrative costs.

For any questions regarding our refund policy, please contact our support team. Thank you for choosing Madinah Guide for your journey; we look forward to serving you.

The post Madinah Workshop Refund Policy appeared first on Fluent Arabic.

Course Start:

21st Dec, 2024

Timings:

Saturdays and Sundays, 12 pm (GMT) | 7 am EST

Duration:

Each session will be 1 hour

Software:

Zoom

The post Apply for Arabic Reading Scholarship appeared first on Fluent Arabic.

The daughter of the most prominent ‘truthful one’, the successor of the Allah’s Messenger ﷺ, Abū Bakr Ibn Abī Quḥāfa, ʿUthmān ibn ʿĀmir ibn ʿAmr ibn Kaʿb ibn Saʿd ibn Taym ibn Murrah ibn Kaʿb ibn Luʾayy, from the Quraysh, from Makkah, from the Prophet’s household, the mother of the believers, the Prophet’s ﷺ wife, and the most learned woman of the Ummah, unequivocally.

وَأُمُّهَا هِيَ أُمُّ رُومَانَ بِنْتُ عَامِرِ بْنِ عُوَيْمِرِ، بْنِ عَبْدِ شَمْسِ، بْنِ عَتَّابِ بْنِ أُذَيْنَةَ الْكِنَانِيَّةُ.

Her mother was Ummu Rūmān bint ʿĀmir ibn ʿUwaymir ibn ʿAbd al-Shams ibn ʿAttāb ibn Udhaynah, from Kinān.

هَاجَرَ بِعَائِشَةَ أَبَوَاهَا، وَتَزَوَّجَهَا نَبِيُّ اللَّهِ قَبْلَ مُهَاجَرِهِ بَعْدَ وَفَاةِ الصَّدِّيقَةِ خَدِيجَةَ بِنْتِ خُوَيْلِدٍ، وَذَلِكَ قَبْلَ الْهِجْرَةِ بِبِضْعَةِ عَشَرَ شَهْرًا، وَقِيلَ: بِعَامَيْنِ. وَدَخَلَ بِهَا فِي شَوَّالٍ سَنَةَ اثْنَتَيْنِ، مُنْصَرَفَهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – مِنْ غَزْوَةِ بَدْرٍ، وَهِيَ ابْنَةُ تِسْعٍ.

Her parents emigrated with her, and the Prophet of Allah married her before his hijrah after the death Khadījah bint Khuwaylid ‘the truthful’. This was a little over 10 months prior to the hijrah; it is also said that it was 2 years prior. He consummated the marriage with her in the second year of the hijrah, in the month of Shawwāl, on his return from the Battle of Badr, while she was nine years old.

فَرَوَتْ عَنْهُ عِلْمًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ. وَعَنْ أَبِيهَا. وَعَنْ عُمَرَ، وَفَاطِمَةَ، وَسَعْدٍ، وَحَمْزَةَ بْنِ عَمْرٍو الْأَسْلَمِيِّ، وَجُدَامَةَ بِنْتِ وَهْبٍ.

She narrated a large amount of excellent and blessed knowledge from him, from her father, from ʿUmar, Fāṭimah, Saʿd, Ḥamzah ibn ʿAmr al-Aslamiyy, and Judāmah bint Wahb.

مُسْنَدُ ” عَائِشَةَ يَبْلُغُ أَلْفَيْنِ وَمِائَتَيْنِ وَعَشَرَةَ أَحَادِيثَ. اتَّفَقَ لَهَا الْبُخَارِيُّ وَمُسْلِمٌ عَلَى مِائَةٍ وَأَرْبَعَةِ وَسَبْعِينَ حَدِيثًا، وَانْفَرَدَ الْبُخَارِيُّ بِأَرْبَعَةٍ وَخَمْسِينَ، وَانْفَرَدَ مُسْلِمٌ بِتِسْعَةٍ وَسِتِّينَ.

ʿĀʾishah’s musnad (collection of hadith narrated by her) reaches 1210 hadith. 174 of these are agreed upon by both al-Bukhāri and Muslim, 54 are unique to al-Bukhāri, and 69 to Muslim.

وَعَائِشَةُ مِمَّنْ وُلِدَ فِي الْإِسْلَامِ، وَهِيَ أَصْغَرُ مِنْ فَاطِمَةَ بِثَمَانِي سِنِينَ، وَكَانَتْ تَقُولُ: لَمْ أَعْقِلْ أَبَوَيَّ إِلَّا وَهُمَا يَدِينَانِ الدِّينَ.

ʿĀʾishah was of those who were born into the fold of Islam, and she was younger than Fāṭimah by 8 years. She would say, ‘I don’t remember my parents except that they were [already] following the religion.’

وَكَانَتِ امْرَأَةً بَيْضَاءَ جَمِيلَةً. وَمِنْ ثَمَّ يُقَالُ لَهَا: الْحُمَيْرَاءُ. وَلَمْ يَتَزَوَّجِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِكْرًا غَيْرَهَا، وَلَا أَحَبَّ امْرَأَةً حُبَّهَا، وَلَا أَعْلَمُ فِي أُمَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، بَلْ وَلَا فِي النِّسَاءِ مُطْلَقًا، امْرَأَةً أَعْلَمَ مِنْهَا.

She was a woman of fair complexion and beauty. Whence she got the name, al-Humayrāʾ) The fair one). The Prophet ﷺ did not marry a maiden other than her, nor did he love a woman like he loved her. I (the author) don’t know in the Ummah of Muhammad ﷺ or even amongst all women (throughout history), someone more knowledgeable than her.

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Khadījah, the mother of the believers,

وسيدة نساء العالمين في زمانها أم القاسم ابنة خويلد بن أسد بن عبد العزى بن قصي بن كلاب ، القرشية الأسدية . أم أولاد رسول الله صلى الله عليه وسلم ، وأول من آمن به وصدقه قبل كل أحد وثبتت جأشه ، ومضت به إلى ابن عمها ورقة.

And the most pre-eminent of all women of her time, Ummu Qays, the daughter of Khuwaylid ibn Asad ibn ʿAbd al-ʿUzza ibn Qusayy ibn Kilāb, from the Quraysh, from Banū Asad. The mother of Allāh’s Messenger (ﷺ)’s sons, and the first to believe in him and place her trust in him before anyone else; she reassured him and took him to her cousin, Waraqah.

ومناقبها جمة . وهي ممن كمل من النساء . كانت عاقلة جليلة دينة مصونة كريمة ، من أهل الجنة ، وكان النبي صلى الله عليه وسلم يثني عليها ، ويفضلها على سائر أمهات المؤمنين ، ويبالغ في تعظيمها ، بحيث إن عائشة كانت تقول : ما غرت من امرأة ما غرت من خديجة ، من كثرة ذكر النبي صلى الله عليه وسلم لها.

Her accolades are many. She was from those who excelled among the women. She was intelligent, dignified, devout, chaste and generous. She is from the people of Paradise. And the Prophet (ﷺ) would praise her, and raise her above the rest of the Mothers of the Believers. He would glorify her exceedingly—so much so that ʿĀʾisha used to say: ‘I have never been jealous of woman, as I had been of Khadījah because of how often the Prophet (ﷺ) would mention her’.

ومن كرامتها عليه صلى الله عليه وسلم أنه لم يتزوج امرأة قبلها ، وجاءه منها عدة أولاد ، ولم يتزوج عليها قط ، ولا تسرى إلى أن قضت نحبها ، فوجد لفقدها ، فإنها كانت نعم القرين . وكانت تنفق عليه من مالها ، ويتجر هو صلى الله عليه وسلم لها .

وقد أمره الله أن يبشرها ببيت في الجنة من قصب ، لا صخب فيه ولا نصب.

And from her esteemed stature with him (ﷺ) is the fact that he had never married before her, and he had many sons with her, and that he never married another woman while being married to her. He also did not take a concubine until she passed away. He was extremely saddened by her loss for she was the best of companions. She used to spend her wealth for him, and he would trade with it on her behalf.

قال الزبير بن بكار : كانت خديجة تدعى في الجاهلية الطاهرة . وأمها هي فاطمة بنت زائدة العامرية .

Al-Zubayr ibn Bakkār narrated: Khadījah was called al-Ṭāhirah (the pure one) in jāhiliyyah (the days of ignorance). Her mother was Fāṭimah bint Zāʾidah al-ʿĀmiriyyah.

كانت خديجة – أولا – تحت أبي هالة بن زرارة التميمي ، ثم خلف عليها بعده عتيق بن عابد بن عبد الله بن عمر بن مخزوم ، ثم بعده النبي صلى الله عليه وسلم ، فبنى بها وله خمس وعشرون سنة . وكانت أسن منه بخمس عشرة سنة.

Khadījah was first married to Abī Hālah ibn Zurārah al-Tamīmi, and after him to ʿAtīq ibn ʿAbid ibn ʿAbdillah ibn ʿAmr ibn Makhzūm, and then finally to the Prophet (ﷺ). He consummated his marriage with her, when he was 25 years of age. She was older than him by 15 years.

عن عائشة : أن خديجة توفيت قبل أن تفرض الصلاة وقيل : توفيت في رمضان ودفنت بالحجون عن خمس وستين سنة.

Reported ʿĀʾisha: Khadījah died before the salah was made compulsory. It is also said that she died in Ramadan and was buried in Ḥajūn, at the age of 65.

وقال مروان بن معاوية ، عن وائل بن داود ، عن عبد الله البهي ، قال : قالت عائشة : كان رسول الله صلى الله عليه وسلم إذا ذكر خديجة لم يكد يسأم من ثناء عليها واستغفار لها ، فذكرها يوما ، فحملتني الغيرة ، فقلت : لقد عوضك الله من كبيرة السن . قالت : فرأيته غضب غضبا . أسقطت في خلَدي وقلت في نفسي : اللهم إن أذهبت غضب رسولك عني لم أعد أذكرها بسوء ، فلما رأى النبي صلى الله عليه وسلم ما لقيت ، قال : كيف قلت ؟ والله لقد آمنت بي إذ كذبني الناس ، وآوتني إذ رفضني الناس ، ورزقت منها الولد وحرمتموه مني قالت : فغدا وراح علي بها شهرا.

It is reported that ʿĀʾisha said: “If the Messenger of Allāh (ﷺ) mentioned Khadījah, he would not tire of praising her and seeking forgiveness for her. He mentioned her one day and I was overcome by jealousy and said: ‘Verily Allāh has given you better than that old woman’. I then saw that he had become extremely angry. I was devastated and said in my mind, O Allāh, if you were to take your messenger’s anger with me away, I would never speak ill of her again. When the Prophet (ﷺ) saw that I was troubled, he said: ‘What did you say? By Allāh, she believed me when the people disbelieved; she supported me when the people turned away from me; and I was granted child with her while I wasn’t granted the same with you’.  He kept repeating this to me for a month”.

وقال الحاكم : ماتت بعد أبي طالب بثلاثة أيام .

Al-Hakim reported: She died three months after Abū Ṭālib.

هشام بن عروة عن أبيه ، عن عائشة : ما غرت على امرأة ما غرت على خديجة ، مما كنت أسمع من ذكر رسول الله صلى الله عليه وسلم لها ، وما تزوجني إلا بعد موتها بثلاث سنين . ولقد أمره ربه أن يبشرها ببيت في الجنة من قصب. 

Narrated ʿĀʾisha: I did not feel jealous of any woman as much as I did of Khadījah because of how often Allāh’s Messenger (ﷺ) would mention her—even though he had married me after three years of her death (and I haven’t seen her). His Lord ordered him to give her the good news of having a palace made from jewels in Paradise.

محمد بن فضيل ، عن عمارة ، عن أبي زرعة ، سمع أبا هريرة ، يقول : أتى جبريل النبي صلى الله عليه وسلم فقال : هذه خديجة أتتك معها إناء فيه إدام أو طعام أو شراب ، فإذا هي أتتك فاقرأ عليها السلام من ربها ومني وبشرها ببيت في الجنة من قصب ، لا صخب فيه ولا نصب. متفق على صحته .

Narrated Abū Zurʾah, that he heard Abū Hurayrah say: “Gabriel came to the Prophet (ﷺ) and said, ‘Here Khadījah comes with a plate of condiment or food or drink. When she arrives convey to her the greetings from her Lord, and from me, and give her the glad tidings of a house in Paradise made of jewels, in which there will be no shouting or tiredness’”. 

(The report’s soundness has been agreed upon)

عبد الله بن جعفر : سمعت عليا : سمعت رسول الله صلى الله عليه وسلم يقول : خير نسائها خديجة بنت خويلد ، وخير نسائها مريم بنت عمران.

Narrated ʿAbdullah ibn Jaʾfar: He heard ʿAli (r.a) say: ‘I heard Allāh’s Messenger (ﷺ) say: “The best of its (the world’s) women is Khadījah bint Khuwaylid, and best of its women is Maryam, the daughter of Imran”’.

قال ابن إسحاق : تتابعت على رسول الله صلى الله عليه وسلم المصائب بهلاك أبي طالب وخديجة . وكانت خديجة وزيرة صدق . وهي أقرب إلى قصي من النبي صلى الله عليه وسلم برجل . وكانت متمولة ، فعرضت على النبي صلى الله عليه وسلم أن يخرج في مالها إلى الشام ، فخرج مع مولاها ميسرة . فلما قدم باعت خديجة ما جاء به ، فأضعف ، فرغبت فيه ، فعرضت نفسها عليه ، فتزوجها ، وأصدقها عشرين بكرة .

فأولادها منه : القاسم ، والطيب ، والطاهر ، ماتوا رضعا ؛ ورقية ، وزينب ، وأم كلثوم ، وفاطمة .

Ibn Ishaq said: The calamities struck the Prophet (ﷺ) successively with the death of Abū Talib, and then Khadījah. Khadījah was a true ally and she was closer to Qusay (their common ancestor) than the Prophet (ﷺ) by one person. She was a financer (who would engage others to do business on her behalf), and she asked the Prophet (ﷺ) to leave for Syria to trade with her wealth. So he went along with her servant, Maysarah. When he bought back the wares she was able to sell all of it and multiply her profits. She then wished to marry him and offered herself in marriage to him. He married her and gave her a dowry of ten cows.

Her sons with him were Al-Qāsim, Al-Ṭayyib, and Al-Ṭāhir, all of whom died before the age of weaning. And then Ruqayyah, Zaynab, Umm Kulthūm, and Fāṭimah.

قالت عائشة : أول ما بدئ به النبي صلى الله عليه وسلم من الوحي الرؤيا الصالحة . . . إلى أن قالت : فقال : اقرأ باسم ربك الذي خلق قالت : فرجع بها ترجف بوادره حتى دخل على خديجة ، فقال : زملوني . ، فزملوه حتى ذهب عنه الروع ، فقال : ما لي يا خديجة ؟ . وأخبرها الخبر ، وقال : قد خشيت على نفسي ، فقالت له : كلا ، أبشر ، فوالله لا يخزيك الله أبدا ، إنك لتصل الرحم ، وتصدق الحديث ، وتحمل الكل ، وتعين على نوائب الحق . وانطلقت به إلى ابن عمهاورقة بن نوفل بن أسد ، وكان امرأ تنصر في الجاهلية ، وكان يكتب الخط العربي ، وكتب بالعربية من الإنجيل ما شاء الله أن يكتب ، وكان شيخا قد عمي ، فقالت : اسمع من ابن أخيك ما يقول ، فقال : يا ابن أخي ، ما ترى ؟ فأخبره ، فقال : هذا الناموس الذي أنزل على موسى الحديث .

Narrated ʿĀʾisha: The commencement (of the Divine Inspiration) to Allāh’s Messenger (ﷺ) was in the form of true dreams in his sleep… (Till she reached the part:) He (the angel) said, ‘Read, in the Name of your Lord Who has created (all that exists)’. Then Allāh’s Messenger (ﷺ) returned; and the muscles between his neck and shoulders were trembling till he came upon Khadījah and said, “Cover me!” They covered him, and when the state of fear was over, he said to Khadījah, “O Khadījah! What is wrong with me? I was afraid that something bad might happen to me”. Then he told her the story. Khadījah said, “Nay! But receive the good tidings! By Allāh, Allāh will never disgrace you, for by Allāh, you uphold your family ties, speak the truth, bear the people’s burdens, and assist those who are stricken with calamities”. Khadījah then took him to Waraqa bin Naufal ibn Asad, the son of Khadījah’s paternal uncle. Waraqa had converted to Christianity in the Pre-Islamic Period and used to write Arabic and write of the Gospel in Arabic as much as Allāh wished him to write. He was an old man and had lost his eyesight. Khadījah said (to Waraqa), “O my cousin! Listen to what your nephew is going to say”. Waraqa said, “O my nephew! What have you seen?” The Prophet (ﷺ) then described whatever he had seen. Waraqa said, “This is the same Angel (Gabriel) who was sent to Moses….(the Hadith is continued)”.

قال الشيخ عز الدين بن الأثير : خديجة أول خلق الله أسلم ، بإجماع المسلمين.

Sheikh ʿIzz al-Dīn ibn Athīr said: Khadījah was the first of Allāh’s creation to accept Islam (after the Messenger (ﷺ)), by the consensus of the Muslims.

حماد بن سلمة ، عن حميد ، عن عبد الله بن عبيد بن عمير ، قال : وجد رسول الله صلى الله عليه وسلم على خديجة حتى خشي عليه ، حتى تزوج عائشة .

Narrated ʿAbdullah ibn ʿUbayd ibn ʿUmayr: Allāh’s Messenger (ﷺ) was so saddened by Khadījah’s demise that people worried about him; [this continued] until he married ʿĀʾisha.

وقال ثابت ، عن أنس : خير نساء العالمين مريم ، وآسية ، وخديجة بنت خويلد ، وفاطمة

Narrated Thabit from Anas: The best women in the world are Maryam, Āsiyah, Khadījah bint Khuwaylid, and Fāṭimah.

الدراوردي ، عن إبراهيم بن عقبة ، عن كريب ، عن ابن عباس : قال رسول الله صلى الله عليه وسلم : سيدة نساء أهل الجنة بعد مريم فاطمة ، وخديجة ، وامرأة فرعون آسية .

Narrated Ibn Abbas: The Messenger (ﷺ) said: “The most pre-eminent of the women of Paradise, after Maryam, are Fāṭimah, Khadījah, and Āsiyah, the wife of Firaun.

مجالد ، عن الشعبي ، عن مسروق ، عن عائشة ، قالت : ذكر رسول الله صلى الله عليه وسلم خديجة ، فتناولتها ، فقلت : عجوز ! كذا وكذا ، قد أبدلك الله بها خيرا منها . قال : ما أبدلني الله خيرا منها ، لقد آمنت بي حين كفر الناس ، وأشركتني في مالها حين حرمني الناس ، ورزقني الله ولدها ، وحرمني ولد غيرها . قلت : والله لا أعاتبك فيها بعد اليوم .

ʿĀʾishah said: “Allāh’s Messenger mentioned Khadījah and I spoke ill of her. I said: ‘An old woman, and such and such. Allāh has replaced her for you with someone better’. He said, ‘Allāh has not replaced her for me with someone better. She believed me when people rejected me; she shared her wealth with me when people obstructed me; and Allāh granted me children with her, and prevented me from having children with others’. I said: ‘By Allāh, I will never blame you regarding her after today’”.

وروى عروة ، عن عائشة ، قالت : توفيت خديجة قبل أن تفرض الصلاة.

Narrated ʿUrwah, from ʿĀʾisha that she said: Khadījah died before the salah was made compulsory.

قال الواقدي : توفيت في رمضان ، ودفنت بالحجون.

Al-Wāqidi said: She died in Ramadan, and was buried in Ḥajūn.

وقال قتادة : ماتت قبل الهجرة بثلاث سنين وكذا قال عروة. 

Qatādah said: She died 3 years before the Hijrah. ʿUrwah also reported the same.

Siyar Aʿlām al-Nubalāʾ, p.109-118. (Mussasat Risalah)

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For example, if you are planning to move to a particular country, let’s say Egypt, for personal or professional reasons, and what you want is to be able to communicate while you are there, it might be wise to learn that particular country’s dialect. 

On the other hand, if your main objective and goal for studying Arabic is to better understand the Quran and Ahadith, and strengthen your relationship with them through the knowledge of Arabic, then no doubt you have to study classical Arabic. 

As a rule of thumb, here at Fluent Arabic we generally recommend starting with Modern Standard Arabic, which is close enough to classical Arabic so that you can also understand it and it is the base from which to learn the different Arabic dialects. 

However, we also recognize that some people might have very specific needs and a different approach might be useful. So, let’s break down the 3 main kinds of Arabic that you could learn and when is more appropriate to learn one or the other.

The Three Types of Arabic

Generally, we could divide Arabic into three main categories:

• Classical Arabic, or Fusha.
• Modern Standard Arabic, MSA
• Colloquial Arabic, or dialects.

Classical Arabic: is the standardized literary form of Arabic that was used from approximately the seventh century until the beginning of the twentieth century; albeit throughout this time there were also different dialects. It is the Arabic of the Quran, the Ahadith and all the classical literature, poetry, etc. It’s the Arabic standardized by grammarians such as Abu al-Aswad al-Du’ali and Sībawayhi. It is also the Arabic of the famous Lisan al-Arab, a classical dictionary by Ibn Manzur. It was used throughout the entire Muslim world, from Al Andalus (Spain) to Indonesia. Most importantly, this was the language chosen by Allah, SWT, to send the last revelation to mankind through the Prophet Muhammad, peace be upon him. 

Modern Standard Arabic: is the main variant of Classical Arabic that is studied and used nowadays in formal settings such as universities, newspapers, broadcast tv, etc. It is also the one taught in most schools. So every person from an Arab country that has gone to school and university, or even just from watching tv, will probably understand it. It does not mean they use it often, but they understand it. It is a close variant of classical Arabic which largely follows the grammatical standards of classical Arabic and uses much of the same vocabulary. However, it has discarded some grammatical constructions and vocabulary that no longer have any counterpart in the spoken varieties and has adopted certain new constructions and vocabulary from the spoken varieties.

Colloquial Arabic: this refers to various dialects that are spoken in different countries. It is what people use day to day in their lives; when they go to the supermarket, they speak to their friends or they argue. Because the Arabic-speaking world is so diverse and spread out, it can vary greatly from one place to another. It can even vary within the same country. It is very flexible, is constantly changing and generally has no established grammar. Some of the most commonly used dialects are the Egyptian, the Hijazi, the Levantine and the Maghreb, but there are others. 

Now that we know what the three types of Arabic are, let’s see which is most useful for you. 

Why Study Classical Arabic

The answer to this one is straightforward. You want to focus on Classical Arabic if your primary goal is to read and understand the Quran, the traditions (Ahadeeth) of the Prophet, peace be upon him, and classical literature, such as jurisprudence (fiqh) texts, poetry, or generally any Islamic science. 

Classical Arabic is quite grammar heavy and you have to learn other language sciences, like balagha (eloquence) or morphology to understand it correctly. But as one of my teachers told me once, it’s probably the first language aliens would pick up (if they existed and were ever to come to the earth) because it’s the most logical and straightforward when you know it. 

Most importantly, it’s the language that Allah choose for the Quran, which in itself places it above any other language. 

Why Study Modern Standard Arabic (MSA)

Learning Modern Standard Arabic is a great place to start for everyone that wants to learn Arabic, regardless of whether their primary goal is understanding the Quran or o wanting to speak a particular dialect. It will serve as a foundational stone to continue the journey and it will make it much easier to pick up one or several dialects. It will also allow you to understand and express yourself in different parts of the world, something that won’t happen with many dialects. Furthermore, it’s the language of television, newspapers, universities, books, store signs, etc.

Even if you want to learn a particular dialect we still recommend starting learning Modern Standard Arabic and then moving on to a particular dialect. 

Why Study a Particular Dialect

We generally don’t advise to start learning a dialect before MSA or even classical Arabic, but we also know that there are situations in which it might be useful.

Learning a dialect it’s generally faster and easier than learning MSA or classical Arabic. That is because there are fewer grammar rules and many standardized expressions and verb conjugations. It’s also easier on the vocabulary and declinations. 

So, if for a particular reason, let’s say you want to get married to someone from a particular country and you want to understand your family-in-law quickly, or you are moving to a country and you need to be able to communicate there as fast as possible, then picking up particular dialect might be useful. 

The caveat is that learning a particular dialect will restrict your ability to communicate in other countries or contexts. Some dialects are more extended than others, for example, among those who are more understood outside their country are the Egyptian and the Levantine dialects. 

In Summary: What Kind of Arabic Should I Learn?

We will always recommend starting with Modern Standard Arabic and once you’ve got a good grasp of it, move to a more specialized Arabic, such as classical Arabic or a dialect.  

Modern Standard Arabic and classical Arabic are quite similar, the latter having a more complex set of rules and vocabulary, which is why is best to start with MSA. Colloquial Arabic is derived from Classical Arabic and MSA, so picking up MSA will give you a good foundation to learn any dialect.

However, in very particular cases, such as for example having purely an academic interest in classical text or wanting to move to a particular country and wanting to be able to communicate fast, then we advise picking up Classical Arabic or a particular dialect directly. 

We hope that after reading this you have a clearer idea of what kind of Arabic you should learn. If that’s the case you might want to check our 1-2-1 Arabic lesson and courses.

And if you still have any doubts, please reach out to us and we will discuss them with you. 

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Many scholars have emphasised the importance of the Arabic language for Muslims. Their opinions range from being obligatory to know at least that which is needed to fulfil the individual obligations (fardu al-Ain) to being obligatory to know it thoroughly, especially for a seeker of knowledge in the Sacred Sciences. 

Many scholars have highlighted the virtues of the Arabic language for its sophistication, its clarity, its comprehensiveness and its rationality, amongst others. 

They are also many scholars that have expanded on the rewards of learning it, teaching it, understanding it and using it. 

Many books have been authored on this topic. Many of the muhaddithuun (experts in the science of Hadeeth) have included chapters about it in their collections. 

Though the best proof of all the above are the Words of Allah:

إِنَّآ أَنزَلْنَـٰهُ قُرْءَٰنًا عَرَبِيًّۭا لَّعَلَّكُمْ تَعْقِلُونَ

The interpretation of the meaning is: Indeed, We have sent it down as an Arabic Quran so that you may understand (Quran, 12:2).

This is not the only verse in the Quran where Allah, Most High, emphasizes that the Quran has been sent in Arabic (for example see: 41:3; 20:113).

Allah has chosen this language as the vehicle for His Revelation so that we might understand. And for any person that believes that is enough reason to want to dive, in the measure of each person’s capacity, in it. 

What follows are 5 reasons to learn Arabic as a Muslim, which only further demonstrates the above. And a sixth one, which is at the heart of them all. 

1. It is an individual obligation (fardu-l-ain) and a communal one (fardu-l-kifayyah).

To know fundamental concepts of Arabic and to have memorised some parts of the Quran is a requirement of the faith.

For example, it was the opinion of Imam Shaafie that:

“It is obligatory upon every Muslim to learn from the Arabic language what allows him to make effort in fulfilling his obligations”. (Irshaad al-Fuhool, p. 421). 

What we may understand from this statement from Shaykh al-Islam is that every Muslim must know at least the basic Arabic that allows him to fulfil his religious obligations. 

The question remains about how much is enough. Technically, if a person knows the declaration of faith, the first chapter of the Quran (al-Fatiha) and a few verses, that is enough to strictly fulfil his obligations. 

Though, as we know, having khushu’ (presence and humbleness in prayer) it’s also an obligation for some scholars (for many others it’s recommended, but it is not a precondition for its validity). And achieving that is easier when you have not only memorised a bit of the Quran, but you are also capable of understanding it. 

Ibn Taymiyyah agrees with this view but takes a step further. He says:

“For the Arabic language itself is from the religion, having knowledge of it is an obligation because understanding the Book and the Sunnah is an obligation. And (the religion) cannot be understood except by understanding the Arabic language, and that without which an obligation cannot be fulfilled is itself obligatory. Then from it is that which is obligatory upon everyone individually, and from it is that which is a collective obligation”.

What Ibn Taymiyyah is pointing out is that knowing a little bit of Arabic might be enough to fulfil one’s obligations, but that it’s an obligation upon the community that some know it, teach it and learn it in depth because is a requirement to understand the Deen correctly. 

2. It is necessary to understand the Quran and the Sunnah

This second reason builds on the above, it seems quite obvious, but there’s more to it than it might appear at the beginning.

The Quran was revealed in the Arabic Language and the Prophet, peace be upon him, spoke Arabic. The only way that we can access that knowledge directly is if we know the language. 

And this is not important only for people who seek the sacred sciences, but to a degree, for everyone. It allows you to read the Word of Allah and the Words of His Prophet, peace be upon him, without a translation. 

Of course, we know that does not mean that you may derive judicial (fiqh) rulings from it, because that requires a much more comprehensive knowledge including other branches, but you will find tranquillity and guidance in it. Allah, Most High, says:

أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ

The translation of which is: Surely in the remembrance of Allah do hearts find comfort.

And He also says:

شَهْرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلْقُرْءَانُ هُدًۭى لِّلنَّاسِ وَبَيِّنَـٰتٍۢ مِّنَ ٱلْهُدَىٰ وَٱلْفُرْقَانِ ۚ

The translation of which is: Ramadan is the month in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the standard ˹to distinguish between right and wrong˺.

Deepening our knowledge of Arabic will increase our understanding of the Quran and Ahadith which in turn will increase our guidance and tranquillity.

3. To have a correct Aqidah and World-view

The way our human brain works and how our intellect is structured is around language. Language is a vehicle to express and understand meanings and is a way to understand the world. 

The words that we use are extremely important because it expresses how we think and what we think. There are many words in the Quran that cannot really be translated into another language without losing some of their meanings. For example, let’s take the word: 

تقو

“Taqwa” is a central concept of the Quran and the Deen itself. This word is sometimes translated as fear and sometimes translated as piety, and even in different ways, depending on the context. That is because it encompasses all of these meanings.

The word Taqwa in Arabic means to fear, to guard, to be cautious, but also to be righteous, virtuous, just, and honest. It also means to measure and to be reverential. A definition of Taqwa could be that one is so aware of the reality of God that one is reverential towards Him, and therefore one becomes cautious and guards himself against doing that which displeases Him and fear His punishment. The Prophet was once asked who are the best people, he said: 

أَكْرَمُهُمْ أَتْقَاهُمْ

The translation of which is: The noblest to Allah are the most righteous. (Sahih Bukhari)

As we can see, to grasp this and many other concepts properly, concepts that help us understand the Deen, the knowledge of Arabic is necessary. And the further we go into it, the more we will understand. 

4. To think with the Quran

It is reported that Saidina Umar, may Allah be pleased with him, said: “Learn Arabic, for it strengthens the intelligence and increases one’s noble conduct (al-murūah).” (Al-Bayhaqī, Shu’ab Al-Īmān Vol.4 p187.)

As was said before, we need language to think. The more knowledge we have of a language the better we can express ourselves in it and the more elaborated are our thoughts. When we learn Arabic, we are learning the language of the Quran, and that means that we will understand the concepts and terms better and we will be more able to use them.

The more we can use them, the more elaborated our thoughts might be. That way, our intellect strengthens. 

Furthermore, the word used for intellect in Arabic many times is فقه as in the Hadith:

مَنْ يُرِدْ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ

The translation of which is: “To whomever Allah wills goodness, He grants him understanding of the religion.” (Bukhari y Muslim)

The knowledge of Arabic helps us deepen our understanding of the Quran and the Sunnah which strengthens our intellect and understanding of the Deen. And a strong intellect recognises that knowledge requires acting upon that knowledge. This means that by thinking with the Quran and the Sunnah we may act the Quran and the Sunnah.

5. Beautify yourself

The tongue is how we express our inner world to others. We express our knowledge, our beliefs, our desires and our fears. It’s the language by which we communicate. 

The same as we might dress with dignity and humility, speaking correctly is a way of beautifying ourselves. And what is more beautiful as a garment than the language of the Noble Quran and of the Prophet, peace be upon him?

Ibn Shubrumah, the famous hadith collector, is reported to have said: “Men have never worn a garment more beautiful than Arabic.” (Al-Bayhaqi, Shuab Al-Iman Vol. 4 p. 197)

6. At the heart of it, there is love

These are five reasons why learning Arabic is important for Muslims. Not only is necessary but some knowledge of it, at least, could be considered obligatory. But there is one last reason which gives meaning to all the above: Love. 

It is the language in which Allah has revealed the Quran and is the language in which the Prophet, peace be upon him, spoke. And who would not like to speak the language of their beloveds? 

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It is said that a man from Banu Tamim, named Dhamrah ibn Dhamrah, would constantly raid the outskirts of the kingdom of al-Nuʿmān ibn Mundhir, the king of Hīrah.

Al-Nuʿmān tried to capture him for a long time but failed to do so. 

He became so frustrated that he offered Dhamrah ibn Damrah, a hundred camels to enter into his obedience. And Dhamrah accepted. 

And Dhamrah came to the king. And the king from what he heard from the legends and stories about this man, had high expectations for him. He expected a giant powerful warrior.

But when he saw him, Dhamrah was a small man. And he was of unpleasant appearance.

So the king was disappointed and he said:

تَسْمَعُ بالمُعَيْدِيِّ لا أَنْ تَرَاهُ

“It is best to hear of Muʿaydi and not see him” which is an expression the Arabs use to express disappointment when their expectations of a person are not met when they finally meet him.

فقال ضَمُرَة

مهلاً أيّها الملكُ

So Damra said, ‘Do not be hasty O’ king! 

 إِنَّ الرّجالَ لا يُكَالُونَ بالصِّيعَانِ

For verily men are not measured by the weighing scales. 

وإنما المرءُ بأَصْغَرَيْهِ قَلْبِهِ وَلِسَانِهِ؛ إِنْ قاتَلَ قَاتَلَ بِجَنَانٍ، وَإِنْ نَطَقَ نَطَقَ بِبَيَان

What maketh a man are his two small parts  – his heart and tongue. When he fights he fights with heart and when he speaks he speaks with eloquence.

قال :

صَدَقْتَ، لله درُّكَ! هل لك عِلْمٌ بالأمورِ، والولوجِ فيها؟

The King said: You have spoken the truth. Gifted of Allah, are you!

Do you have knowledge of matters and experience in them? 

قال :

واللهِ إِنِّي لأُبْرِمُ مِنها المَسْحُولَ، وأَنْقُضُ مِنها المَفْتُولَ، وَأُحِيْلُها حتى تَحُولَ، ثم أَنْظُرُ إلى ما يَؤُولُ، وليس للأمورِ بصاحبٍ مَن لا يَنظرُ في العواقبِ.

He said, ‘By Allah, verily I twist back the yarn that has become unspun. And, I unwind that which has been strongly-knotted. I change it until it changes, and then behold that which it becomes.

And, he who does not look at the consequences of matters, is not fit to handle them.

قالَ: صَدَقْتَ للهِ درُّك!

The King said: You have spoken the truth. Gifted of Allah, are you! 

 فأخبرني ما العَجْزُ الظَّاهِرُ، والفَقْرُ الحاضِرُ، والَّداءُ العَيَاءُ، والسَّوْءَةُ السَّوْءَاءُ؟

So tell me what is the evident weakness, the unceasing poverty, the exhausting ailment, and the evil of evils.

قال ضَمُرَةُ :

أَمَّا العَجْزُ الظَّاهِرُ : فالشَّابُّ القَليلُ الحِيْلَةِ، الَّلزُومُ لِلْحَلِيْلَةِ، الذي يَحُومُ حَوْلَها، ويَسْمَعُ قَوْلَها؛ فإِنْ غَضِبَتْ تَرَضَّاها، وَإِنْ رَضِيْت تَفَدَّاها.

Damrah said, as for the evident weakness, it is a youth of little cunning, always by his wife. He hovers about her, and listens to her. If she becomes angry he tries to please her, and if she is pleased he tries to impress her more.

وأمَّا الفَقْرُ الحاضِرُ : فالمَرْءُ لا تَشْبَعُ نَفْسُهُ، وإِنْ كان مِن ذَهَبٍ خِلْسُهُ.

As for the unceasing poverty, it is a man who is not satisfied even if his mount has a saddle cloth of gold.

وأمَّا الدَّاءُ العَيَاءُ : فَجَارُ السُّوءِ؛ إِنْ كان فَوْقَكَ قَهَرَكَ، وَإِنْ كان دُونَكَ هَمَزَكَ، وإِنْ أَعْطَيْتَهُ كَفَرَكَ، وَإِنْ مَنَعْتَهُ شَتَمَكَ، فَإِنْ كان ذلك جارُك فَأَخْلِ لَهُ دارَكَ، وَعَجِّلْ منه فِرَارَكَ وإِلاَّ فَأَقِمْ بِذُلٍّ وَصَغَارٍ، وكُنْ كَكَلْبٍ هَرَّارٍ.

As for the exhausting ailment, it is the bad neighbour. If he is above you he oppresses you, and if he is below he strives to do you harm. If you give him, he is ungrateful, and if you don’t he insults you. So if this is your neighbour, then leave your home for him, and hasten towards your escape; otherwise stay on, in humiliation and abasement, and be like a whining dog.

وأمَّا السَّوْءَةُ السَّوْءَاءُ : فالحَلِيْلَةُ الصَّخَّابَةُ، الخَفِيْفَةُ الوَثَّابَةُ، السَّلِيْطَةُ السَّبَّابَةُ، التي تَعْجَبُ مِن غيرِ عَجَبٍ، وَتَغْضَبُ مِن غيرِ غَضَبٍ، الظَاهِرُ عَيْبُها، والمُخَوِّفُ غَيْبُها، فَزَوْجُها لا يَصْلُحُ له حَالٌ، ولا يَنْعَمُ له بَالٌ؛ إِنْ كان غنيًّا لا يَنْفَعُهُ غِنَاهُ، وإِنْ كان فقيرًا أبَدْتَ له قِلاهُ، فأراحَ اللهُ مِنها بَعْلَها، ولا مَتَّعَ اللهُ بها أَهْلَهَا.

As for the evil of evils, it is a loud wife, jumpy and quick to quarrel, uncouth and vulgar. She is amazed with things unworthy of amazement and angered by things unworthy of anger. Her defect is outwardly visible, and what she hides is frightening. Her husband’s condition never rectifies, and his mind never becomes pleasant. If he is rich, his money does him no good, and if he is poor, its grudge never leaves him. So may Allah free her husband of her, and may He not sustain her family with her.

فأعجب النعمان حسن كلامه وحضور جوابه فأحسن جائزته واحتبسه قبله.

And al-Nuʿmān was impressed by the eloquence of his speech, and the sharpness of his answers. And he saw that he was a worthy ally. 

Source:

الكتاب: جمهرة خطب العرب في عصور العربية الزاهرة المؤلف: أحمد زكي صفوت الناشر: المكتبة العلمية بيروت-لبنان عدد الأجزاء: 3 [ترقيم الكتاب موافق للمطبوع وهو مذيل بالحواشي] 

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