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Arabic is considered the ideal theological language of Islam and holds a special role in education and worship. Many Muslims view the Quran as divine revelation — it is believed to be the direct word of Allah (God) as it was revealed to Muhammad in Arabic.[4] Almost all Muslims believe that the Quran in Arabic is an accurate copy of the original version received by Muhammad from Allah through the angelic messenger Gabriel during the ascension to heaven (Mi'raj).[5][6]
However, this belief is not universal among all Muslims and only emerged with the development of Islam over time.[7][8] Therefore, translations of the Quran into other languages are not considered the original Quran; rather, they are seen as interpretive texts that attempt to convey the message of the Quran.[9] Despite being invalid for religious practices, these translations are generally accepted by Islamic religious authorities as interpretive guides for non-Arabic speakers.[10][11]
In Quran and Hadith
In Quran, it is clearly mentioned that it was revealed in Arabic so that its initial audience, who were predominantly Arabic-speaking, could fully comprehend its meanings and messages.
Indeed, We have sent it down as an Arabic Qur'an so that you might understand.
Also similar messages are given in 26:195, 43:3 and 20:113. The Qur'an also mentions that if it had not been revealed in Arabic, the non-believers of Islam would have doubted the Qur'an and the Prophet.
And if We had made it a non-Arabic Qur'an, they would have said, 'Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?' Say, 'It is, for those who believe, a guidance and cure.
The Arabic language is considered a part of Islam's religion, and learning it is not just an educational goal but also an essential means for understanding and deep knowledge of Islamic sources. Classical scholars and intelligentsia recognized its importance, with Omar Ibn Al-Khattab stating it is essential for understanding the Quran. Ibn Al-Jawzi asserts that Arabic grammar and language are integral to Islamic sciences, providing a clear understanding of the Quran's meaning. Ibn Jinni argues weak Arabic knowledge leads to deviation from Islamic Sharia. Ibn Taymiya considers Arabic knowledge a religious obligatory must for understanding the Quran and Sunnah.[12]
Arabic linguistics has its roots in the Quran and pre-Islamic poetry, with the first reliable book of Arabic grammar "Sibawayh" appearing by the end of the second century of Hijra. Before the advent of Islam, Arabic tradition was mainly oral, with the writing tradition beginning with the Quran. This written tradition was inspired by the religious challenges of the new era, pen and book. Despite the shortcomings of the pre-Islamic Arabs in documenting their oral tradition, the Islamic written recovery of this oral tradition allows us to appreciate the linguistic supremacy of the Arabs before Islam. The Quran challenged the linguistic shrewdness of the first Muslim generations, as it was revealed in the language of the Arabs, allowing them to understand and know its meanings both in vocabulary and syntax. Narratives often show Muhammad giving an exegesis of verses or words that were not clear enough for their companions or had an allegorical meaning.[12]
Quran has significantly influenced the bond between Islam and the Arabic language, leading to the development of various Islamic sciences, particularly in Arabic literature and literature. Muslim scholars like Fazlur Rahman Malik claim that all non-secular sciences in Islam owe their origin to the Quran. The doctrine of 'inimitability' of the Quran is common across Muslim schools and has been a key factor in Arabic literature.[12]
John Penrice emphasizes the nature of the Quran's language calling it "miraculous" as a standard for Arabic literature. He believes that a competent knowledge of the Koran is essential for understanding Arabic literature, even without belief in its divine origin. He states, Quran contains transcendent excellencies and poetic ideas, with rich and appropriate language that transcends translation.[12]
During the early years of Islam, Arabic was crucial in its Quranic level. As Islam expanded, the dangers of misreading and misunderstanding the Quran's text increased. Ibn Khaldoun discussed the importance of Arabic in the Muslim world and the mixing of Arabic with non-Arabic languages due to foreign invasions. Quranic sciences emerged, leading to the establishment of tafsir-schools in Mecca, Medina, and Iraq. The emergence of a tafsir methodology in Islam aimed to protect the "divine word" from human language variability. The diachrony of Arabic language remained a significant factor in human interaction with the Quranic text.[12]
Abu Hamid Al-Ghazali explains how Islamic terms like salah, hajj, sawm, and zakat evolved from their original linguistic meanings. Islam added religious preconditions to these terms, including kinetic activities like kneeling and prostrating, and incorporating religious practices like circling the Kaba and standing on the Arafa mount.[12]
Hamid Nadim Rafiabadi claimed the word "Allah" as untranslatable as a "good" or "God." It is distinct from all names and cannot be derivated. According to Abdul Majid Daryabadi the English word "God" is a common German word to refer any superhuman figures from pagan mythologies who possess authority over both nature and humans, as an object of worship, but the word Allah is totally unique to it.[13]
Allah, originally al-ilah, is derived from alaha (we worshiped) or aliha (he was bewildered). Al-ilah means al-Matuh, the object of worship or the object of confusion for minds. The verb aliha signifies looking for safety, support, and sanctuary in order to survive, saving, rescuing, or delivering from evil. Adding the definite article "al" results in the word "Allah." According to Abdullah Ibn Abbas, Allah is the One Everyone takes as its god and worships, possessing the attributes of divinity and being worshiped. Alaha means to worship, it gives rise to the verbal noun ilaha.[13]
There is a disagreement on the etymological aspect of the Islamic Quranic word "Allah," including its origin, origin, and usage. Some scholars believe it originates from the term Ilahia in Chaldean and Syriac, which became Allah in Arabic later on. Others believe it is a Hebrew word, Iloha, used by Jews and Christians. The original form of the word was LAHA, which later evolved into Gabriel, Michael, Ismael, and Israel. When Arabicized, the final Alif was left out and replaced with LAM, making the sound of Lam more prominent. In Hebrew, words like "Eli[disambiguation needed]" and "Elah[disambiguation needed]" are conspicuous, indicating that God is exalted, and the words "Eliyahu" and "Eliyahu" signify worship of the deity. The Arabicization of these words has led to a debate on its origin and meaning.[13]
Marmaduke Pickthall notes that since the word Allah is neither feminine nor plural and has only ever been used to refer to the unfathomable supreme being, there is no equivalent term for Allah in English. The word "God" was used in old English, Icelandic, Danish, Swedish, and German, but from a monotheistic viewpoint, it represents the supreme being, all-powerful, omniscient, eternal, infinite spirit, and creator and ruler of the universe, whom humans worship. The word can also be found with the small letter "g," which indicates a male who is considered to be immortal and endowed with supernatural abilities. It also refers to anything or anyone who has been the subject of extreme or unrestrained devotion; the old English word for this is godship. These characteristics of the term "god" or "God" are not appropriate for "Al-lah" because they are associated with the polytheistic, Trinitarian, or dualistic nature of the deity.[13]
The concept of Allah and related terms are discussed in Fakhruddin Razi's Tafsir, wherein it is argued that the word Allah is a proper noun rather than a derivative. La ilaha illallah, in his opinion, suggests the total unity of God and rejects identification with numerous other gods. Since Allah is a proper name that captures the essence of Allah uniquely, derivatives are not appropriate. His well-known statements shed important light on the idea of God's distinct essence.[13]
The term "Allah" is more appropriate than the term "God," which is frequently linked to aspects of polytheism, trinitarianism, and dualistic thinking. According to the Quran, there is only one God, and anyone who believes that Allah has partners will not be allowed to enter paradise and will not have any support. There is only one God, thus the Quran forbids disbelieving that Allah is the third of three gods. The pagan Arabs also referred to their gods as "Allah," allocating a portion of their altruistic duties to both Allah and their gods. According to Hamiduddin Farahi, the Arabic word "Al" (the) is used specifically for "Allah," and it is only used for Allah, the one who created the earth, the heavens, and all living things. This word has the same meaning among the Arabs.[13]
Rahman is described as a forgiving being who desires goodness and the betterment of all creatures in the Tafsir al-Jalalayn. On the other hand, Rahim is a common term but lexically specific, whereas Rahman[disambiguation needed] is specific in meaning but common in literal sense. Al-Rahman is the universal kindness that Allah bestows on all beings, good and bad, believers and unbelievers alike. The limitless benefits of life are bestowed upon all people, and they provide them with sustenance in abundance. Ar-Rahim, on the other hand, speaks exclusively of the special mercy given to believers and submissive servants. Although Rahim is indeed occasionally used with this same the meaning of an endless kind of mercy, Rahman focused in the Quran meaning.[13]
The words Rahman and Rahim, which are generated from the root Rahmat, signify gentleness and affection. Rahman is the precursor to the Arabic verb, meaning the highest importance in divine mercy, whereas the latter makes use of the infinite supply of grace from the divine being. Both Rahman and Rahim are active participle nouns with distinct paradigms; Rahman represents the highest form of Arabic verb, while Rahim expresses how that grace manifests itself in and affects his creation.[13]
In Islamic practices
Arabic holds a central role in Islamic rituals, especially in the daily prayers (Salah), which are performed five times a day by Muslims worldwide. Salah is obligatory for practicing Muslims, and the recitation of Quranic verses in Arabic is a fundamental part of this practice. Regardless of a Muslim's native language, the prescribed prayers must be recited in Arabic, maintaining a direct connection to the language in which the Quran was revealed. The most frequently recited chapter during prayers is Surah Al-Fatiha, the opening chapter of the Quran. This practice ensures uniformity and a sense of unity among Muslims globally, regardless of linguistic and cultural differences.[14]
Beyond Salah, Arabic is also essential in other Islamic rituals. For instance, the call to prayer (Adhan) is always delivered in Arabic, starting with the declaration "Allahu Akbar" (God is Great). The Adhan serves as an invitation to prayer and is heard in communities around the world.[15] Arabic phrases are used in a variety of other rituals and religious acts, such as during the performance of Hajj, the Islamic pilgrimage to Mecca. Pilgrims recite prayers and phrases in Arabic, including the Talbiyah: "Labbayka Allahumma Labbayk" (Here I am, O Allah, here I am).[16]
Arabic also plays a key role in the recitation of Du'a (supplications), which, while not obligatory, are strongly encouraged in a Muslim's daily life. Many Muslims prefer to recite traditional Arabic Du'as that were said by Prophet Muhammad, although they can be made in any language.[17]
The significance of Arabic in Islamic rituals is not merely linguistic but deeply spiritual. Reciting Quranic verses in their original Arabic form is considered essential for preserving the divine message as revealed to Prophet Muhammad. This is why, for centuries, Muslims have learned Arabic to correctly recite the Quran and perform religious duties. The act of reciting the Qur'an with proper rules of pronunciation (Tajweed) in its Arabic form is seen as an act of worship itself. Many Muslims around the world, regardless of their mother tongue, strive to memorize the Qur'an, known as Hifz, entirely in Arabic.[18]
Despite the availability of numerous translations of the Quran, the Arabic text is regarded as the only authentic version, with translations considered interpretations. This view emphasizes that only the original Arabic captures the full depth, meaning, and beauty of the divine revelation, as intended. For this reason, Arabic serves as a medium not just for communication, but for maintaining a direct link between Muslims and the divine message of Islam, transcending national, linguistic, and cultural boundaries.[16]
For many centuries, Arabic served as the linguistic vehicle through which many of Islamic civilization's religious, cultural, and intellectual achievements were articulated and refined. Recitation of the Quran is an artistic tradition similar to that of opera singing, where a singer (known as a qāriʾ) is expected to have mastery of vocal skills.[19] Outside daily prayer, recitations of the Quran in Arabic play a large role in major rituals such as marriage or funerary rites.[20]
The Muslim world is known for a tradition of calligraphy, where handwritten copies of the Quran are revered or preserved as museum pieces.[21] The visual tradition of depicting Muhammad, in particular, is to represent his name in calligraphy rather than depict him visually as a human figure.
Arabic's role in Islam has been a major contributing factor to nationalist projects, both within and without the Arab world. Arab nationalists have supported the development of Modern Standard Arabic as an official state language in the Arab world, often making a direct connection between the language and the Islamic faith.[22] Nationalist projects in individual Arab nations often seek to implement the local vernacular dialect as the official language, but are met with religious opposition for "separating the Arabs from their one divine language."[23][24]
Modern Standard Arabic, as the Quran's language, has been widely used in Algeria due to its opposition to neocolonial language and religion. Algerian nationalists' enthusiasm for Islam and Arabic, and rejection of French-associated language and culture, has led to sociolinguistic chaos, with many Algerian speakers lacking proper command of either language.[28]
Egypt
The Islamization of Egypt occurred after the 7th century Arab conquest of Egypt, in which the Islamic Rashidun Caliphate seized control of Egypt from the Christian Byzantine Empire. Egypt and other conquered territories in the Middle East underwent a large scale gradual conversion from Christianity to Islam, accompanied by jizya for those who refused to convert.[29] Islam became the dominant faith by the 10th to 12th centuries, and Arabic replaced Coptic as the vernacular language and Greek as the official language.[30]
In Pakistan, where Arabic is not a native language of the country's ethnic groups, Arabic has still held a role in the state's religious nationalist project.[32] Arabic is mentioned in the constitution of Pakistan. It declares in article 31 No. 2 that "The State shall endeavour, as respects the Muslims of Pakistan (a) to make the teaching of the Holy Quran and Islamiat compulsory, to encourage and facilitate the learning of Arabic language ..."[33]
The Senate of Pakistan passed the Compulsory Teaching of the Arabic Language Bill on February 1, 2021, making Arabic teaching compulsory in Islamabad's primary and secondary schools.[34]
After the creation of Pakistan in 1947 during East Pakistani language movement, many advocated to Muhammad Ali Jinnah[35] making Arabic the state language of Pakistan as a Muslim nationalist country, which was later supported and reiterated by many, but the proposal ultimately did not gain popular support and popularity.[36][37][38] These proposals to make Arabic the state language failed to gain substantial support in any part of Pakistan.[39] However, as this demand is linked to the question of the development of Islamic culture, it indirectly reinforced the demand for the introduction of Arabic script in the state language Urdu and Bengali (Dobhashi) in some quarters.[39]
Ottoman Turkish (لِسانِ عُثمانىLisân-ı Osmânî, Turkish pronunciation:[liˈsaːnɯosˈmaːniː]; Osmanlı Türkçesi) was the standardized register of the Turkish language in the IslamicOttoman Empire (14th to 20th centuries CE). It borrowed extensively, in all aspects, from Arabic and Persian. It was written in the Ottoman Turkish alphabet. During the peak of Ottoman power (c.16th century CE), words of foreign origin mostly from Arabic and Persian, heavily outnumbered native Turkish words in Turkish literature in the Ottoman Empire,[40] with Arabic and Persian vocabulary accounting for up to 88% of the Ottoman vocabulary in some texts.[41]
Related Research Articles
Allah is an Arabic word for God, particularly the God of Abraham. Outside of the Middle East, it is principally associated with Islam, although the term was used in pre-Islamic Arabia and continues to be used today by Arabic-speaking adherents of any of the Abrahamic religions, including Judaism and Christianity. It is thought to be derived by contraction from al-ilāh and is linguistically related to God's names in other Semitic languages, such as Aramaic and Hebrew.
In Islam, sunnah, also spelled sunna (سنة) or sunnat, is the body of traditions and practices of the Islamic prophet Muhammad that constitute a model for Muslims to follow. The sunnah is what all the Muslims of Muhammad's time supposedly saw, followed, and passed on to the next generations. According to classical Islamic theories, the sunnah are documented by hadith, and alongside the Quran are the divine revelation (wahy) delivered through Muhammad that make up the primary sources of Islamic law, beliefs, and theology. Differing from Sunni classical Islamic theories are those of Shia Muslims, who hold that imams interpret the sunnah, and Sufi who hold that Muhammad transmitted the values of sunnah "through a series of Sufi teachers".
The Quran, also romanized Qur'an or Koran, is the central religious text of Islam, believed by Muslims to be a revelation directly from God (Allāh). It is organized in 114 chapters which consist of individual verses. Besides its religious significance, it is widely regarded as the finest work in Arabic literature, and has significantly influenced the Arabic language. It is the object of a modern field of academic research known as Quranic studies.
Shirk in Islam is a sin often roughly translated as 'idolatry' or 'polytheism', but more accurately meaning 'association [with God]'. It refers to accepting other divinities or powers alongside God as associates. In contrast, Islam teaches that God does not share divine attributes with anyone, as it is disallowed according to the Islamic doctrine of tawhid. The Quran, the central religious text of Islam, states in 4:48 that God will not forgive shirk if one dies without repenting of it.
Hafiz, depending on the context, is a term used by Muslims for someone who has completely memorized the Quran which consists of 77,797 words in the original Classical Arabic. Hafiza is the female equivalent.
The Pen, or Nūn is the sixty-eighth chapter (sūrah) of the Qur'an with 52 verses (āyāt). Quran 68 describes God's justice and the judgment day. Three notable themes of this Surah are its response to the opponents' objections, warning and admonition to the disbelievers, and exhortation of patience to the Islamic prophet Muhammad. Chronologically, this was the first appearance of any of the "disjointed" [i.e., single] letters (muqattaat) which precede a number of the surahs of the Qur'an, while in Quranic order this is the last surah to have the appearance of muqattaat.
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Injil is the Arabic name for the Gospel of Jesus (Isa). This Injil is described by the Qur'an as one of the four Islamic holy books which was revealed by Allah, the others being the Zabur, the Tawrat, and the Qur'an itself. The word Injil is also used in the Qur’an, the hadith and early Muslim documents to refer to both a book and revelations made by God to Jesus.
In Islam, Friday prayer, or Congregational prayer is a community prayer service held once a week on Fridays. All Muslim men are expected to participate at a mosque with certain exceptions due to distance and situation. Women and children can also participate but do not fall under the same obligation that men do. The service consists of several parts including ritual washing, chants, recitation of scripture and prayer, and sermons.
Naskh is an Arabic word usually translated as "abrogation". In tafsir, or Islamic legal exegesis, naskh recognizes that one rule might not always be suitable for every situation. In the widely recognized and "classic" form of naskh, one ḥukm "ruling" is abrogated to introduce an exception to the general rule, but the text the ḥukm is based on is not repealed.
Az-Zukhruf is the 43rd chapter (surah), of the Quran, the central religious text of Islam. It contains 89 verses (ayat).
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In the context of the recitation of the Quran, tajwīd is a set of rules for the correct pronunciation of the letters with all their qualities and applying the various traditional methods of recitation (Qira'at). In Arabic, the term tajwīd is derived from the verb جود, meaning enhancement or to make something excellent. Technically, it means giving every letter its right in reciting the Qur'an.
The Quran is viewed to be the scriptural foundation of Islam and is believed by Muslims to have been sent down by God and revealed to Muhammad by the angel Jabreel (Gabriel). The Quran has been subject to criticism both in the sense of being the subject of an interdisciplinary field of study where secular, (mostly) Western scholars set aside doctrines of its divinity, perfection, unchangeability, etc. accepted by Muslim Islamic scholars; but also in the sense of being found fault with by those — including Christian missionaries and other skeptics hoping to convert Muslims — who argue it is not divine, not perfect, and/or not particularly morally elevated.
The Sword Verse is the fifth verse of the ninth surah (at-Tawbah) of the Quran. It is a Quranic verse widely cited by critics of Islam to suggest the faith promotes violence against pagans by isolating the portion of the verse "kill the polytheists wherever you find them, capture them".
[9:5] But once the Sacred Months have passed, kill the polytheists wherever you find them, capture them, besiege them, and lie in wait for them on every way. But if they repent, perform prayers, and pay alms-tax, then set them free. Indeed, Allah is All-Forgiving, Most Merciful.[Quran 9:5]
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Prophets in Islam are individuals in Islam who are believed to spread God's message on Earth and serve as models of ideal human behaviour. Some prophets are categorized as messengers, those who transmit divine revelation, most of them through the interaction of an angel. Muslims believe that many prophets existed, including many not mentioned in the Quran. The Quran states: "And for every community there is a messenger." Belief in the Islamic prophets is one of the six articles of the Islamic faith.
According to Islamic tradition, the Quran was revealed to the Islamic prophet Muhammad by the angel Gabriel (Jibrail). The seven reading variants, translated as "styles", "ways", "forms" and "modes", are said to have been taught by Michael. Islamic scholars agree that the ahruf were styles used by the early Muslims to recite the Quran.
Iqro is a textbook used in Indonesia and Malaysia for learning Arabic letters and pronunciation. It was originally published in the early 1990s, authored by As'ad Humam and a team known as "Team Tadarus AMM" in Yogyakarta. Iqro is a stepping-stone for reading the Quran in its original Arabic, given that these countries do not use Arabic outside religious contexts.
↑ Denny, Frederick M. (1994). Islam and the Muslim Community. Waveland Press. ISBN978-1-57766-007-1.
↑ Esposito, John L. (1998). Islam: The Straight Path. Oxford University Press. ISBN978-0-19-511234-4.
1 2 Nasr, Seyyed Hossein (2002). The Heart of Islam: Enduring Values for Humanity. HarperOne. ISBN978-0-06-073064-2.
↑ Denny, Frederick M. (1987). Islam and the Muslim Community. Waveland Press. ISBN978-0-06-061875-9.
↑ Graham, William A. (1989). Beyond the Written Word: Oral Aspects of Scripture in the History of Religion. Cambridge University Press.
↑ Ernst 2013, p.3: "Recitation of the Arabic text of the Qur'an is a demanding art; at the highest level, virtuoso Qur'an reciters demonstrate vocal skills comparable to those of an opera singer"
↑ Ernst 2013, p.59: "Reciting the Qur'an plays a leading role in many important aspects of Islamic religious life. Just in terms of rites of passage, it is important to note the crucial role of Qur'an recitation throughout life, beginning with birth rituals and extending to circumcision, marriage, and funerals."
↑ Ernst 2013, p.3: "Handwritten copies of the Qur'an, often in lavish and lovingly created calligraphic styles, represent one of the most revered forms of Islamic art."
↑ Chism 2009, p.625: "The many lands of Islam were bound together across huge cultural and linguistic differences through the Arabic language of the Qur'an and through shared religious practice"
↑ Mabry 2015, p.69: "To separate Arab peoples by their many demotic languages would mean to separate the Arabs from their one divine language"
↑ Suleiman 2003, p.10: "Since it is not possible to achieve this separation without causing a rupture with Islam, the basis of the religious identity of the majority of Arabic-speakers, any attempt to replace the standard by the colloquial as the marker of a particular territorial nationalism is invariably met with religious opposition"
↑ al-Alwani, Taha J.; sadeq, A. H. M.; Osman, Fathi; Ellhyeb, Sahh Elpin El2kin; Farhan, Ishaq; Yusuf, Sakhudeen. American Journal of Islamic Social Sciences 69:2. International Institute of Islamic Thought (IIIT). p.286. Retrieved 22 April 2024.{{cite book}}: CS1 maint: numeric names: authors list (link)
↑ Rahman 2000, p.437: "For the state, which teaches it compulsorily, it is part of indoctrination – a symbolic reinforcement of the Muslim identiy of Pakistanis with a view to mobilizing their religious sentiment"
1 2 Umar, Badruddin (1970). "অষ্টম পরিচ্ছেদের চতুর্থ অনুচ্ছেদ". পূর্ব বাংলার ভাষা আন্দোলন ও তৎকালীন রাজনীতি (in Bengali). Anandhara Publications. pp.282–284. ৪। আরবীকে রাষ্ট্রভাষা করার প্রস্তাবঃ বাংলা ভাষায় আরবী হরফ প্রচলনের ষড়যন্ত্রের পাশাপাশি আরবীকে পাকিস্তানের রাষ্ট্রভাষা করার জন্যে দেশের বিভিন্ন স্তরের কিছু ব্যক্তি নিজেদের অভিমত ব্যক্ত করেন। এঁদের মধ্যে ডক্টর মুহম্মদ শহীদুল্লাহর ভূমিকাই সব থেকে উল্লেখযোগ্য এবং ভাষা সম্পর্কে তাঁর অন্যান্ত বক্তব্যের সাথে অসঙ্গতিপূর্ণ। তিনি উর্দুকে রাষ্ট্রভাষা রূপে গ্রহণ করার এবং বাংলা ভাষায় আরবী হরফ প্রবর্তনের ঘোর বিরোধিতা সত্ত্বেও ধর্মীয় কারণে আরবীর প্রতি একটা বিশেষ দুর্বলতা এর পূর্বেও ব্যক্ত করেছেন। কয়েক বছর পূর্বে তিনি এ প্রসঙ্গে বলেন, 'সেদিন পাকিস্তান রাষ্ট্রের জন্ম সার্থক হইবে, যেদিন আরবী সমগ্র পাকিস্তানের রাষ্ট্রভাষা রূপে গৃহীত হইবে। পূর্ব পাকিস্তান আরবী সংঘ নামে একটি প্রতিষ্ঠানের কার্যকারী সমিতি ডক্টর শহীদুল্লাহর সভাপতিত্বে ১৯৪৯ সালের ডিসেম্বের মাসে পাকিস্তান গণ পরিষদে পেশ করার জন্য একটি খসড়া স্মারকলিপি অনুমোদন করেন। তাতে আরবীকে পাকিস্তানের রাষ্ট্রভাষা করার সুপারিশ এবং শহরের বিভিন্ন কেন্দ্র ও মফঃস্বলে 'দরসে কোরানে'র ব্যবস্থা করার জন্যে সরকারকে অনুরোধ জানানো হয়। এর পর ১৮ই জানুয়ারি, ১৯৫০, রাজশাহী কলেজের কিছু সংখ্যক ছাত্র আরবীকে পাকিস্তানের রাষ্ট্রভাষা করার দাবীতে কলেজ কমনরুমে একটি সভা আহ্বান করেন। সেখানে প্রাদেশিকতা দূর করার উপায় হিসাবে আরবীকে রাষ্ট্রভাষা করার প্রয়োজনীয়তার উল্লেখ করা হয়। আরবী ভাষাকে পাকিস্তানের রাষ্ট্রভাষা করার জন্যে আইন মোতাবেক আন্দোলন চালানো হবে বলে সেই সভায় একটি প্রস্তাব গৃহীত হয়। ৩ স্টেট ব্যাঙ্কের গভর্নর জাহিদ হোসেনও আরবীকে রাষ্ট্রভাষা করার প্রস্তাব করেন এবং তাঁর এই প্রস্তাব সিন্ধু আইন পরিষদের সদস্ত এবং সিন্ধু আরবী বিশ্ববিদ্যালয়ের ভাইস-চ্যান্সেলর সৈয়দ আকবর শাহ কর্তৃক সমর্থিত হয়। এই প্রসঙ্গে এক বিবৃতিতে তিনি বলেন যে আরবী ভাষা প্রবর্তন করলে মুসলিম জাহানের সাথে পাকিস্তানের সম্পর্ক আরও ঘনিষ্ঠ হবে এবং তার ফল স্বরূপ রাজনৈতিক দিক দিচ্ছে এ দেশ লাভবান হবে। এর পর ১৯৫১ সালের ১ই ফেব্রুয়ারি করাচীতে বিশ্ব মুসলিম সম্মেলনের প্রকাশ্য অধিবেশনে ইসমাইলী সম্প্রদায়ের নেতা আগা খান বলেন যে আরবীকে পাকিস্তানের রাষ্ট্রভাষা করা হলে আরব জাহান, উত্তর আফ্রিকা এবং ইন্দো নেশিয়ার মুসলমানদের মধ্যে সাধারণ যোগাযোগ স্থাপিত হবে। এ প্রসঙ্গে তিনি আরও বলেন, আমি খেয়ালের বশে কোনো কিছু বলিতেছি না। আমি যাহা বলিতেছি তাহা জনসাধারণের এক বিরাট অংশের নিকট অপ্রিয়। কিন্তু তবুও দুনিয়ার মুসলমানদের সম্মুখে আমার মতামত প্রকাশ না করিলে আমার কর্তব্য অসমাপ্ত থাকিবে এবং এছলামের প্রতি বিশ্বাসঘাতকতা করা হইবে। আরবীকে রাষ্ট্রভাষা করার এই সব প্রস্তাব অবশ্য পাকিস্তানের কোনো অংশেই তেমন কোনো সমর্থন লাভ করে নাই। তবে এই দাবী ইসলামী সংস্কৃতির বিকাশের প্রশ্নের সাথে জড়িত থাকায় তা পরোক্ষভাবে রাষ্ট্রভাষা উর্দু এবং বাংলা ভাষায় আরবী হর। প্রবর্তনের দাবীকে কতকগুলি মহলে জোরদার করে। বিভিন্ন মহলে মারবীকে রাষ্ট্রভাষা করার যে প্রস্তাব উত্থাপিত হয় তার বিরোধিতা করে পাকিস্তান বৌদ্ধ লীগের সেক্রেটারী রবীন্দ্রনাথ বর্মী ১০ই ফেব্রুয়ারি, ১৯৫১, এক বিবৃতি দেন। কিন্তু এক্ষেত্রে আরবীর ক্ষান্ত না হয়ে তিনি উর্দুর সমর্থনে ওকালতিও করেন: ৩০২/৪০৫ পাকিস্তান মোছলেম লীগ কাউন্সিল সম্প্রতি এক প্রস্তাবে মারবীকে পাকিস্তানের রাষ্ট্রভাষা রূপে গ্রহণ করিবার জন্য সোপারেণ করিয়াছেন। পাকিস্তানের স্রষ্টা মরহুম কায়েদে আজম এই ঢাকা শহরে সুস্পষ্টভাবে ঘোষণা করিয়াছিলেন যে, উর্দুই পাকিস্তানের রাষ্ট্রভাষা হইবে। কারণ ইংরেজী ভাষার পর উপ-মহাদেশের অধিকাংশ লোকে উর্দু ভাষা সহজে বুঝিতে পারে। কিন্তু পাকিস্তানের কোথাও আরবী ভাষায় কথাবার্তা বলা হয় না। পাকিস্তানের সংবাদপত্র এবং সামরিক পত্রাদিও উর্দুতে প্রকাশিত হয়। আমাদের মনে হয় আরবীর পরিবর্তে উর্দুই রাষ্ট্রভাষা হওয়া উচিত। সংখ্যালঘু বৌদ্ধ সম্প্রদায়ের প্রতিনিধির পক্ষে উর্দুকে রাষ্ট্রভাষা করার ওকালতি নিতান্তই অস্বাভাবিক। একদিকে রাষ্ট্রদ্রোহী আখ্যা লাভের ভয়ে বাংলাকে রাষ্ট্রভাষা হিসাবে দাবী করার অক্ষমতা এবং অন্য আরবীর মতো একটি সম্পূর্ণ বিদেশী ভাষাকে রাষ্ট্রভাষা রূপে গ্রহণ করার বিপদ এ দুইয়ের ফলেই খুব সম্ভবতঃ রবীন্দ্রনাথ বর্মীর উচু সমর্থন। কিন্তু কারণ যাই যে সংখ্যালঘু সম্প্রদায়ের একজন প্রতিনিধির পক্ষে এ জাতীয় বক্তব্য ৩০৩ / ৪০৫ সুবিধাবাদ ও মেরুদণ্ডহীনতার পরিচায়ক সে বিষয়ে সন্দেহের বিন্দুমাত্র কারণ নেই।
Chism, Christine (2009). "Arabic in the medieval world". PMLA/Publications of the Modern Language Association of America. 124: 624–631. doi:10.1632/pmla.2009.124.2.624.
Ernst, Carl W. (2013). How to Read the Qur'an: A New Guide, with Select Translations (بالإنجليزية). The University of North Carolina Press. ISBN978-0-8078-3516-6. OCLC770009460.
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