Translate Arabic Prophet Quotes

None of you believes until he wishes for his brother what he wishes for himself.

Unfortunately, we live in an era where once a person learns a bit of the Arabic language and memorizes the translation of the Qur’an, he thinks he has the right to make his own opinions regarding the Qur’an. The Blessed Prophet s said, “Whosoever explains the Qur’an from his own opinion is wrong even if he is right.” Modernists generally ignore the opinions and exegesis of the pious predecessors [al-salaf al-salihun] issuing fatwas that are based on their own whims. In our time, the modernist desires to embody all the greatest attributes in every field. If he can write simple Arabic, articulate himself in his native language, or deliver impromptu speeches, he sees himself the teacher of Junaid and Shiblõ in Taüawwuf and also a mujtahid in fiqh (Islamic jurisprudence). He introduces new ideas in the exegesis of the Qur’an without concern for the opinions of the pious predecessors or that his opinions contradict the aúódõth of the Blessed Prophet (PBUH).He is whimsical in matters of Dõn. He states his heart’s desire no matter how much it contradicts the Qur’an and the Sunna. Despite this, no one discredits him, protests his incompetence, or shows him his deviation. If one gathers the courage to say, “This is against the teachings of the pious predecessors,” he is immediately branded a sycophant of the pious predecessors. He is condemned as ultra-orthodox, anti-intellectual, and someone not attuned to the modern world. Conversely, if a person rejects the explanations of the pious predecessors and lays out his own views on matters of Din he is looked upon as an authority [muúaqqiq] in the Din.

The fourth cure for heedlessness is the recitation of the Qur’an. Reciting it with tadabbur (reflection) awakens the heart. However, plain recitation is beneficial as well. Learned Muslims have recommended that a person recite one–thirtieth of the Qur’an (juz) every day. If this is difficult, then reciting Sura Yāsīn (36) after the dawn prayer, Sura al-Wāqiʿah (56) after the sunset prayer, and Sura al-Mulk (68) after the evening prayer greatly benefit the soul. (New Muslims should strive with their utmost to learn how to read the original Arabic text of the Qur’an. Meanwhile, one is advised to listen to the well-known Qur’an reciters on audio devices or read a good English translation until one is able to read the Arabic. It is important for one to be regularly engaged with the Book of God.) The actual sounds of the language of the Qur’an—the breathtaking rhythms and words—are a medicine. From the perspective of energy dynamics, every substance has a resonance at a specific wavelength. A medicine resonates in order to cure the disease. So, too, do the sounds of recitation of the Qur’an: “O humankind, there has come to you from your Lord counsel and healing for what is in the breasts, and a guidance and a mercy to the believers” (QUR’AN , 10:57). When one recites the Qur’an, one moves his or her tongue pronouncing revealed words of the Lord of the heavens and the earth. And these words have a powerful and unique sound. People are often amazed at the sound of the Qur’an when they hear it for the first time. The beauty of the Qur’an is in its meanings as well as the sound of its recitation. These are the four cures that Imam Mawlūd offers for heedlessness. God warns the Prophet from conforming to those whose hearts are in the state of heedlessness (QUR’AN , 18:28). God increases the heedlessness of people who turn away from the truth.

It is recorded in the two Sahihs that the Prophet, God grant him blessing and peace, said: “Shun the seven destroyers.’’ They said, “What are they?’’ He said, “Ascribing partners to God, sorcery, killing a soul that God has forbidden except justly, consuming usury, consuming an orphan’s property, fleeing from the battlefield, and slandering chaste, innocent believing women.

As Arab armies conquered Syria (which had been part of the Roman and Byzantine empires), they found Syriac translations of Greek philosophical works. These writings were translated into Arabic, and for a time they became the foundation of Muslim philosophy. Eventually, they were rejected as being inconsistent with Islam. The mullahs decided that Muslims could accept practical works from the conquered people, but speculative thought was out. Christians, however, had long since made their peace with integrating pagan philosophy with the Bible. In fact, since the time of the early Christian writers, theologians had argued that just as the Hebrew prophets were the Jewish world’s road to the truth best expressed in Christianity, philosophers were the pagan world’s road to that same truth. So when Christian scholars found out about the works of Aristotle in Spain, they began to translate them into Latin, the language of the church and of scholarship. These new texts immediately caused a buzz in the scholarly community, because here was a complete, well-developed worldview that answered all of the key philosophical questions that medieval scholars had grappled with. The only question was how to integrate the “New Aristotle” into the intellectual synthesis already in place with the advent of Platonic humanism.

This is certainly a revelation from the Lord of all worlds, 193. which the trustworthy spirit ˹Gabriel˺ brought down 194. into your heart ˹O Prophet˺—so that you may be one of the warners— 195. in a clear Arabic tongue. 196. And it has indeed been ˹foretold˺ in the Scriptures of those before.