Sūrat Ibrāhīm
Section 7 of 12 · Surah Studies · Mufti Abdul Rahman Mangera
In the Language of His People
Returning now to verse 4, which makes a point of some interest:
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِۦ لِيُبَيِّنَ لَهُمْ ۖ فَيُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
“We did not send any messenger but (speaking) in the language of his people, so that he might clearly convey the message to them. So, Allah lets go astray whom He wills and lets find guidance whom He wills. And He is the Mighty, the Wise.” (14:4)
No messenger was ever sent except in the language of his own people — speaking as they spoke, so that he might make the matter clear to them and expound it properly.
One of the great hindrances in our daʿwah to non-Muslims, particularly for those whose forebears came from elsewhere, lies precisely here: in understanding the cast of mind, the idiom, the turns of speech, and in being able to communicate at the same register, striking a note that the listener can recognise. Converts are sometimes more effective for this reason, coming as they do from within.
That is not to say that the second and third generations cannot acquire it. Many have done so, mastering a language and speaking it as their own. But the matter is important, language being the instrument of conveyance.
It is likely for this reason, among others, that the Arabs of the Quraysh were chosen: for the effectiveness of their speech; and secondly for their ability to live in a harsh climate and so to travel wherever they were needed. Effective speech and communication matter greatly. There are, of course, cases such as Mūsā (peace be upon him), who had a slight impediment in his speech and yet fulfilled his charge — Allah is able to bring that about. But in the general run of things, lughat al-qawm is of great importance: mastery of the language of the people among whom one lives and to whom one must speak.