The Qur’an identifies the language it uses as Arabic. This is confirmed in several verses throughout the Qur’an, however, in two instances it has added the qualification of mubīn (clear) to its Arabic. Thus, according to the Qur’an, the language it uses is not only Arabic but ‘arabī mubīn.
Sayyid Sulayman Nadwi (d. 1953) asks whether mubīn here is intended as an adjective (clear Arabic) or a noun (Clear Arabic). For those acquainted with Arabic and the relevant grammar jargon, it is an enquiry into whether mubīn here is intended as a wasf or an ‘alam.
His position is an interesting one. Despite my own ambivalence towards it, and much of the work in which this opinion is articulated, I found it worth sharing, translating and bringing to the attention of friends and colleagues. I await their thoughts and feedback.
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وهذا لسان عربي مبين
بلسان عربي مبين
“… This is [in] a clear Arabic tongue.” (16:103)
“… in a clear, Arabic tongue.” (26:195)
The lexical meaning of mubīn is someone who clarifies, makes clear and opens up (explains). The bulk of exegetes have taken this lexical meaning in understanding mubīn in the above verses, which means the Qur’an has been revealed in a language that is incredibly eloquent, its meanings open up, message becomes clear, and no difficulty is found in understanding it.
During the preparation of Vol 1. [of this work], it dawned upon me that mubīn here may not be referring to its lexical meaning and may in fact be a noun (‘alam). That Arabic was divided into several dialects at the advent of Islam was discussed previously, the most eloquent [and captivating] of them was called lisān ‘arabī mubīn (lit. The Clear Arabic).
Take the example of Urdu. The dialects spoken in Lahore, Delhi, Lucknow, Banares, Patna, Calcutta, Dhaka, Hyderabad, Bombay and Madras are all considered Urdu. Based on a number of factors each dialect varies considerably in its lexis, pronunciation, masculine and feminine rules, and grammar. Despite this each are equally considered Urdu, however, it is agreed the most eloquent Urdu is urdu-i mu’alla (Higher Urdu), the dialect spoken at the Red Fort in Delhi or which is now used by our writers and poets.
Likewise, despite the several differences in Arabic dialects, there was a formal and recognised tongue in which the poets of various tribes expressed themselves and would communicate with one another. It was this dialect which is termed lisān mubīn.
This thought was in my mind as a theory. Throughout my readings I found some material confirming this which made me realise I am not alone [in thinking this] and that there are other great scholars who think similar.
Both al-Ḥākim al-Nīshpurī in his al-mustadrak and al-Bayhaqī in his shu’ab al-īmān narrate from the Companion Buraydah regarding the verse, “… in a clear, Arabic tongue.” (bi lisān ‘arabī mubīn) (26:195): “that it was in the tongue of Jurhum.” Al-Ḥākim accredited this report as saḥīḥ.
روى الحاكم في المستدرك وصححه والبيهقي في شعب الإيمان، عن بريدة رضي الله عنه، في قوله تعالى « بلسان عربي مبين » قال: بلسان جرهم.
The name Jurhum belongs to the grandmother of Quraysh, their first ancestor, as Prophet Ismā’īl married into the family of Jurhum. Even if this narration is not authentic, it is nonetheless reflective of those who reported it. Similarly, Yāqūt writes the following in his mu’jam (lit. dictionary) under “‘A-R-B” (Arab) through Hishām Kalbī:
واللسان السادس ممن أنطقه الله في عربة بلسان لم يكن قبلهم إسماعيل بن إبراهيم؛ نطقوا بالمبين، وهو السادس ممن تكلم بالعربية هو وبنوه
ولسانهم المبين وكتابهم المبين، وهو الغالب على العرب اليوم
“The seventh language (lit. tongue) which Allah had the Arabs speak, and which was not present before them, was the language of Ismā’īl ibn Ibrāhīm: the language of mubīn. He is the sixth personage who spoke Arabic (its sixth dialect), him and his progeny. Their tongue (lisān) is al-mubīn, their writing is al-mubīn, and this is the language which is prevalent amongst Arabs today.”
He then states, “al-mubīn li ma’ad ibn ‘adnān” — mubīn is the language of Ma’ad ibn ‘Adnān.
It is recorded in authentic reports [that] when the Caliph and Companion ‘Uthmān ibn ‘Affān was having copies of the Qur’an made, he ordered his scribes that should they disagree on any word they should fix the pronunciation and reading according to the dialect of Quraysh. He reasoned this was because the Qur’an was revealed in the language of Quraysh.
Lexicographers have largely explained the beauty and eloquence of the Qurayshi dialect through two factors, both of which are correct.
Generally, it is held that a community which isolates itself and does not come into contact with others is able to keep its tongue pure and untainted. This theory is correct to a large extent, however, (it) is worth amending in light of another. The language of communities which keep to themselves and do not mingle with others is generally observed to be limited and restricted. It is for this reason primitive (waḥshi) languages are unable to relate impressive and far reaching imaginary expressions.
It is under this principle we find, based on their insular existence, village languages are indeed safe from coming under the influence of other languages, nonetheless, they unable to express intricate emotions and sophisticated thoughts.
A century or two before Islam, Quraysh was the only tribe which had safe passage for trade throughout the whole of Arabia and beyond into neighbouring territories. It is for this reason their language would have been more extensive and versatile in comparison.
The expression of religious ideas which were not known hitherto, and for which there was no existent vocabulary, required a dialect which would have the capacity to express such ideas; a language which had some form of rapport with other ancient languages [and possibly dialects], based on which it would be able to appropriate suitable vocabulary. Out of the entire Arabian peninsula only the Quraysh could have had such a dialect.
The second factor is that despite there being local temples dotted throughout Arabia, to which people would make pilgrimage and where carnivals would be held, Makkah is the only place where the entire peninsula would congregate on a nationwide scale. People would come from every corner of the peninsula, and the carnival of ‘ukādh (a.k.a. Souk Okaz) was the Academy of Arabs. Therefore it follows the language spoken in Makkah would have been the distillation of all the Arabic dialects.
The poets too, given that attendees would have come from all parts of the peninsula, would have used a language that is shared and understood by all, and this would have been something very close to the Makkan dialect.
It is for this reason we find, despite the great contrasts in the dialects of these poets, a type of language and style used in their poetry that is quite consistent and uniform.
To address all Arabs the divine revelation required such a language.
(Sayyid Sulayman Nadwi)
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