Sa’yd Ibn Āmer Al Jumaḥyu – Introduction

“Sa’yd Ibn Āmer, a man purchased the Hereafter with this world and appropriated Allāh and his Messenger over everything and everyone”.

This characterization of Sa’yd Ibn Amer displays what kind of man we are about to meet. A man who exchanged his existence for his soul’s salvation in the company of Allāh and his messenger in the Hereafter. Sa’yd Ibn Amer made a trade, free to form a value unrestricted by his physical being, he is not afraid of taking this world on as we will soon learn.

To dedicate one’s life to someone or some idea or principle is attempted by many but rarely seen to the end by most. Life missions and the people who undertake them do not equate risk and reward the same way most people do. The playing field is no longer governed by the restrictions of equitable trades. Meaning – one does not place value on his/her actions commensurate with returns from this world – rather they see their actions as an investment through which they achieve their goal.

Now this maybe too dense to digest at first, but bridging your actions with a life purpose greater than your being is not easy. It requires a person to fully know that his investment will only pay off in another life. He fully recognizes and materializes the goal in his heart and mind so as to carry out whatever duties are necessary to achieve his outcome in spite of the limitations of this world.

Many of the world’s greatest inventors, thinkers, scientists, authors, people from all walks of life dedicate their lives to ideas that are far bigger than they are. Their work and perseverance towards the realisation of this idea sometimes takes longer than their life on this Earth. Their work is sometimes only recognized after their passing. What kind of mental stamina and emotional and spiritual intelligence is required to achieve such feats?

Thinking about this characterization brings us closer to understanding the Saḥaba and how they became luminaries in their own right. Yes, they have benefited from living the Golden Age, however they still faced the same set of choices we face on a daily basis. They tended to families and friends, earning a living and growing enterprises, they wrestled with desire and temptation, both internally and eternally. These humanistic set of variables are affected by the binary decision tree of choice to do or not. They chose to make a trade and they are still waiting until today to realize the gain.

The Perfection, Copiousness, and Uniformity of Language

Stories are the best possible way to communicate information of any kind. Whether you are crunching numbers, living historical/contemporary events, or just selling coffee. Telling a good story will help you deliver the message intended for it’s audience.

Every possible medium of content distribution we have today as Gary V. would say is “trading attention” .  So how do you create interest in the Arabic language among non-Arabs? What do you say? Who do you write about? Why would they care about it? The story of the language is what needs to be told in order to attract that attention and keep it.

I continue to read about Edward William Lane and I just can’t stop. An Englishman that travelled to Egypt to learn the Arabic Language and publish what is possibly the greatest Arabic English Lexicon book – IN 8 VOLUMES!

Lane believes that literature is the guardian of language. He writes: “Every language without a written literature tends to decay more than to development by reason of foreign influences; and the history of the Arabic exhibits an instance of decay remarkably rapid, and extraordinary in degree”.

It is as if this prophetic text jumps ahead 154 years and expresses the current state of affairs in the Arab world. I realize the hypocritical nature of this paragraph, expressing the degeneration of Arabic literature / content in English – [I want to also use “Content” because of the contextual significance in a knowledge economy] – but the story is not about what language is used. The story is about the people who use the language to open themselves to a new world.

So, to conclude this abnormally long post, I will be using the Edward William Lane Arabic English Lexicon to translate and explain the meanings of words written in the books I will translate. My intention is to 1) use the “mind” of an non-arab as a vehicle to tell the story of words written between these translated pages. 2) to show that there are no barriers to culture or clashes between civilizations. If a keen Englishman can learn the Arabic language and open up its world to non-arab speakers, maybe an Arab man can help tell his story to Arabs and non-Arabs alike.

Edward William Lane

Today is the first time I came across this name. I would never have thought that I would learn about the Arabic language from a British man by the name of Edward William Lane.

As I sit here thinking about my second post, I was entertaining the idea of listing the books I think I can begin translating for this website. And for the most part that list did not change, but what is interesting is the addition to that list. The Arabic-English Lexicon by Edward William Lane  (London: Willams & Norgate 1863).

I was searching the internet for a transliteration/romanization table to keep as a quick reference. I then came across Mr. Lane’s book of 8 volumes and began to read the Preface and the Memoirs. I am in utter awe of this man’s effort. This body of work is – from what I have read so far – an indispensable tool for any scholarly work in the Arabic language.

What is absolutely astonishing is the book’s story. It took E.W.L almost 30 years to finish this book. Reading the first few pages about the first letter of the Arabic alphabet is just mesmerising in its meticulous detail.

I must find out more about this author and his story.

We begin here…

My son is stretched out next to me in our bed, struggling with the Arabic alphabet exercises assigned to him by his teachers. As I sit here, I wonder how his future and many other children like him in the west will look like? There is so much knowledge out there that is out of reach for many just because of language barriers. Many of the books I found translated did not really convey the essence of the original Arabic text. Many of the misconceived notions about Islam and Muslims in the media stem from the simple errors of misinterpretation. As a father, I fear for my children’s access this vast wealth of knowledge, I fear that it may get hindered as a result of further neglect to this critical issue.

I do enjoy historical texts but some of the translated texts I have come across are simply…boring! How can I expect my child to express any sort of interest in the subject matter? When I can’t even stay awake past page 2. The problem is that the principal objective of these texts is to bring their heart and soul closer to God and the Prophet Muhammad (saw). This connection might prove difficult to materialize if we use the same “dry” translations and not evoke more emotional textual elements to bring the reader – regardless of age – closer to the text.

One word at a time, one page at a time, one book at a time. I will ask Allah (swt) for his guidance in this endeavour. May Allah accept it on my behalf for his sole pleasure.