Engraved Light

In a time where eloquence and articulation is at an all time low, the attack against the importance of language and literature reigns supreme. To remain good pondering contemplators, we must remember that (paradoxically) it is through language that language is attacked.

Language and Religion

In a conversation during an interfaith event at Oxford, a student shared his perspective on the relationship between language, culture, and religion. He posited that the first thing to deteriorate in the weakening of religion is language, followed by culture, and finally, religion itself.

When asked why language plays such a pivotal role, he explained that language is the medium through which religious concepts are transmitted, internalised, and preserved. For instance, the sentence: میں آج مغرب کے وقت روزہ کھولوں گا (“I will break my fast at the time of the sunset prayer”) would carry deep meaning for someone who understands Urdu and the cultural-religious context embedded within it. For someone unfamiliar with the language, the layers of meaning are lost. For someone who is unfamiliar with what fasting and praying at sunset entails, the depth of this sentence is lost. The gathering of the family at the dinner table to share dates as the sun sets, followed by a trip to the mosque to thank God for his provision and sustenance. This imagery is totally left to oblivion.

What we consume is what we are

The student observed that much of the religious literature available in English is secular or atheistic in nature. The intellectual culture from the 1960s onwards — especially among academic elites — leaned heavily toward atheism, influenced by movements like New Atheism. The widespread adoption of English, especially due to globalisation, has contributed to the dominance of this secular narrative. Without significant opposing narratives in English from traditional religious perspectives, the religious identity of English-speaking Muslims has become fragmented or hollow.

Access, he emphasised, is key. English-speaking Muslims have limited access to grounded, spiritually nourishing scholarship in their native tongue. Many popular speakers accessible in English are polemical or debate-driven. Their rhetorical styles create a culture of confrontation rather than spiritual reflection and dialogue. This has fostered a certain self-righteousness in segments of the community — a tendency to correct others publicly and harshly without wisdom or mercy.

When asked whether one should correct a fellow Muslim engaging in sin, he responded by referencing the Quranic verse:

يَا أَيُّهَا الَّذِيْنَ آمَنُوا قُوْا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ اللهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرونَ

“O you who believe! Protect yourselves and your families from a Fire whose fuel is people and stones, over which are angels, harsh and severe; they do not disobey Allah in what He commands them, and do what they are commanded.” (Surah At-Tahrim, 66:6)

He explained that his primary responsibility lies in his circle of influence — starting with himself and his family. Once each brick (family) is solid, the house (society) can be strong. Expanding beyond that must be matched with position and wisdom.

Reflecting on his own journey, he mentioned that in early youth he was influenced by hardline ideologies because they were the most accessible. If he hadn’t spoken Urdu, he wouldn’t have discovered scholars and thinkers from his own cultural context who helped him understand the religion through nuanced, balanced frameworks.

The scholars who guided him were accessible due to shared language and culture. Their ability to speak his language — Urdu and Arabic — gave him access to perspectives not available in English.

As he observed, many up-and-coming English scholars are either misunderstood or labelled heretical by more rigid circles, limiting their reach. Moreover, many followers simply parrot ideas without critical engagement because they lack exposure to broader thought, often due to language barriers.

Language as a divine gift

Language, after all, is what separates humans from animals — the very tool that enables philosophy, self-awareness, and the sharing of complex ideas. Without multilingual engagement, people become intellectually isolated.

عَلَّمَهُ الْبَيَانَ
“He taught him speech (articulate expression).” (Surah Ar-Rahman, 55:4)

فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْمًا لُُّدًّا
“So We have only made it easy in your language so that you may give good news to the righteous and warn a hostile people.” (Surah Maryam, 19:97)

فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ “So We have made it easy in your language so they may be reminded.”(Surah Ad-Dukhan, 44:58)

The Quran consistently emphasises that a prophet is sent in the language and culture of his people, so they cannot excuse their rejection by pleading ignorance.

At another event, a Christian scholar mentioned how the writings of C.S. Lewis helped him feel closer to scripture — not because of theological argument, but because of access through cultural and linguistic familiarity. Prophets function similarly. Though the Prophet Muhammad صلى الله عليه وسلم is the universal guide, human figures in each era help people walk towards him and his message.

May Allah سبحانهوتعالى have mercy on all those who serve as true guides, protect them, and shade them on the Day of Judgement — the Day when mothers will flee from their children and children from their mothers.

الرَّحْمَٰنِ الرَّحِيمِ 

“The Most Compassionate, the Most Merciful.” (Surah Al-Fatiha, 1:3)

أَلَيْسَ اللهُ بِأَحْكَمِ الْحَاكِمِينَ “

Is not Allah the most just of judges?” (Surah At-Tin, 95:8)