Q. I find it difficult to read the Qur’an in Arabic and I am not sure of its pronunciation. I use two translations which I feel give the meaning properly and with clarity. My friends and relatives object to this and find it strange. I realize that any translation of a beautifully written text will lose much of its beauty, originality and perfection, but my difficulty of dealing with the Arabic text is not a small matter, and when I read it in Arabic I do not feel I am able to lift up my spirit and soul as one would expect when reading God’s revelations. Please comment.
XYZ (Mrs.)
A. Our lady reader explains clearly the difficulty which many non-Arabic-speaking Muslims find in reading the Qur’an in its original text. Obviously, the right answer to this problem is better teaching of Arabic in schools in Muslim countries and communities. But this is a long-term matter which is unlikely to start in the near future due to various factors. In the meantime, every individual should deal with this problem as best as he or she can. The important matter is that the Qur’an must be read in Arabic in prayer and as a separate act of worship. The point here is that these acts of worship rely on reading God’s own word, which is in Arabic. The translated text is the word of the translator, which may not be free of error, and certainly cannot reflect all the shades of meaning which the splendid literary style of the Arabic text reflects.
What is important here is to differentiate between two matters. The first is that of reciting the Qur’an in prayer and at other times with the aim of earning God’s reward. In this case it must be read in its original Arabic text. One may learn the meaning of certain passages or Surahs which one reads frequently, thus keeping that meaning in mind when reading them. The other is to try to understand the Qur’an in order to act on its teachings in daily life. For this, one should certainly rely on translation and at least one reliable commentary.
Even Arabs need to refer to such commentaries, or tafseer. The translated text on its own is inadequate, excellent as the translation may be. The lady reader should resort to both methods for a better understanding of the Qur’an and for her worship. Let me add that when she studies the Qur’an in translation and commentary, in order to understand and implement it, she stands to earn reward from God for her effort. But reading the Qur’an in its original text is an act of worship which earns special reward. The Prophet says that for every letter of the Qur’an one earns the reward of 10 good deeds. He adds: “I am not saying that alif, lam, meem, constitute one letter, but each is a letter on its own.”
Spreading the Islamic message to all mankind
A letter from Mr. Ahmad Gazali of Jeddah takes up the issue of conveying the message of Islam to all mankind, as it is meant for them all. Yet, many people living today will go through life with little knowledge of Islam, if any. He wonders how are these to be judged by God on the Day of Judgment.
There is no doubt that the message of Islam is addressed by God to all mankind. Everyone is called upon to believe in it, declaring that there is no deity except God, and that Muhammad is God’s messenger.
This, however, places a duty on Muslims to make the message of Islam known to people and to call on them to believe in it. This was the duty of the Prophet while he was alive. He certainly delivered his message complete, intact. After he passed away, the task was undertaken by his companions and his followers. It will continue to be undertaken by his followers in succeeding generations.
Having said that, the fact remains that the message of Islam does not reach many people, or if it reaches them, it is presented in a distorted image.
How are such people to believe in Islam. Obviously, they are not expected to do so, because people believe in a message if they are convinced of its truth. If they are not, how are they to be blamed for not accepting it. Hence, it is the duty of the Muslim community to make the message of Islam known to people.
Scholars are in agreement that people who do not receive the message of Islam, or obtain only a distorted image of it, are not held responsible for that failure. Thus, they are not to account for something that was not of their own making. Scholars agree that the responsibility for this lies at the doorstep of the Muslims themselves. Conveying God’s message is a duty incumbent on every Muslim as an individual and as a member of a community.
However, the responsibility is more communal than individual. As for the people who do not receive the message of Islam in its true image, they are treated like those who lived before the advent of Islam. God states in the Qur’an that He would not punish anyone for not believing in Him until they have been sent a message. That means that they should actually receive the message in order to be accountable under its provisions. Many people living today do not receive the message of Islam as it should be presented. Such people God will deal with them on the Day of Judgment on the basis of His justice and mercy. He is the most just of judges and the most merciful.
Delayed bath for purification
A reader from Riyadh has put to me the question whether it is permissible to have a meal when one is in the state of ceremonial impurity, having had intercourse with one’s wife. It is understood that he intends to take a bath, but he needs to eat first.
The answer is that the state of ceremonial impurity, or janabah, is abstract, not physical. The Prophet has told us that a believer does not get impure. It is perfectly permissible for a person in such a condition to attend to anything he or she wants, whether it is eating or working, or completing any task. It is obviously better not to delay taking a bath in order to be able to attend to one’s duties, such as prayers. But if one needs to delay it for any reason, one may go about one’s business, including eating, without difficulty.
On prayer
Mr. Ruknuddin Abid asks whether a person offering the prayer of Zuhr or Asr in congregation should read the Surah Al-Fatihah in every rakaah. The whole question of reading when one is praying in a congregation is frequently asked, and will continue to be so, because of the differences between schools of thought on this point. It is a question in which both opposite views rely on strong evidence. Hence, I would say to everyone to continue to do what he has learnt to do, or what he feels comfortable with, because both ways are acceptable.
The scholars who say that reading the Qur’an by a person praying in congregation is not necessary rely on a Hadith which says that “Whoever is praying with an imam, the reading by the imam is a reading on his behalf.” Thus all scholars subscribe to the fact that reading Al-Fatihah is obligatory in prayer. However, the difference is over whether it is adequate to be read by the imam alone, or it must be read by everyone. It is over this point that whichever view one takes is good and valid.
The same ruling applies to all prayers including those in which the imam is required to read privately, without raising his voice, i.e. Zuhr and Asr.
