Exposing Islam

A Critical Examination of Islam's Arab-Centric Nature:

Universality or Cultural Hegemony?

Introduction: Islam’s Universal Claim vs. Its Arab-Centric Reality

Islam is presented as a universal faith — a divine message meant for all of humanity, regardless of race, nationality, or language. The Qur’an itself declares that the Prophet Muhammad ﷺ was sent as a “mercy to the worlds”:

“And We have not sent you, [O Muhammad], except as a mercy to the worlds.”
— (Surah Al-Anbiya 21:107)

Yet beneath this claim of universality lies a reality that is inescapably Arab-centric. The Qur’an is exclusively in Arabic, the daily prayers (Salah) are performed in Arabic, and the rituals of Hajj are centered around the Kaaba in Mecca — a city in the Arabian Peninsula. Even the cultural practices, dress codes, and social norms promoted in Islamic texts are rooted in 7th-century Arab culture.

This article critically examines the tension between Islam’s claim to universality and its undeniable Arab-centric foundation. We will explore the origins of this Arab focus, the theological justifications provided by Islamic sources, and the implications for non-Arab Muslims who have embraced Islam over the centuries.

1. The Language of Revelation: Arabic as a Sacred Hegemony

A. The Divine Choice of Arabic: A Language of Revelation or Exclusivity?

Islam teaches that Arabic was chosen by Allah as the language of the final revelation because of its eloquence and clarity:

“Indeed, We have sent it down as an Arabic Qur’an that you might understand.”
— (Surah Yusuf 12:2)

Yet this raises a critical question: Why must a universal message be confined to one human language — specifically Arabic? If Allah intended His message for all of humanity, why not reveal it in a manner accessible to all people without translation?

B. Arabic as a Barrier to Universal Understanding

Non-Arab Muslims must rely on translations and interpretations of the Qur’an, which are considered inferior to the original Arabic text.
The daily prayers (Salah) are mandated in Arabic, regardless of a Muslim’s native language. Non-Arab Muslims often recite prayers without understanding their meaning.
Islamic scholarship emphasizes that the Qur’an cannot be fully appreciated or understood without knowledge of classical Arabic, creating a linguistic hierarchy that privileges Arabs and Arab scholars.

C. The Preservation Claim: A Justification for Exclusivity

Muslim scholars argue that Arabic was chosen to preserve the purity of the Qur’anic message, as it is a “clear language.” But this justification ignores the fact that many other languages are equally capable of precise communication and literary expression.

2. The Arabian Peninsula: The Geographic and Cultural Center of Islam

A. The Arabian Origin of Prophethood

Islamic tradition holds that the Kaaba in Mecca was first established by Prophet Ibrahim (Abraham) and his son Ismail (Ishmael), making it a center of monotheistic worship:

“Indeed, the first House [of worship] established for mankind was that at Bakkah (Mecca) — blessed and a guidance for the worlds.”
— (Surah Aal-e-Imran 3:96)

But this claim is based entirely on Islamic tradition. There is no historical or archaeological evidence outside of Islamic sources that connects Abraham, a figure rooted in Jewish and Christian tradition, to Mecca.

B. The Elevation of Mecca and Medina: Sacred Arab Cities

Mecca is the birthplace of the Prophet Muhammad ﷺ and the site of the Kaaba, the direction of prayer (Qiblah) for all Muslims.
Medina is the city of the Prophet’s migration (Hijrah) and the place where the first Muslim community was established.

But why must all of humanity turn toward an Arabian city to pray? This geographic centralization elevates an Arab city to a sacred status, making it the spiritual focus for all Muslims, regardless of their own cultural heritage.

C. Hajj: A Ritual of Arab Tradition for All Mankind

The annual pilgrimage (Hajj) is a re-enactment of events from the lives of Ibrahim, Hajar (Hagar), and Ismail — yet these events are only attested in Islamic sources.
The rituals of Hajj are performed exclusively in Arabic, and the city of Mecca is closed to non-Muslims, making it an exclusive Arab religious space despite its claim to universality.

3. The Cultural Arabization of Religious Practices

A. Salah (Prayer) in Arabic: A Universal Ritual or a Linguistic Imposition?

Muslims around the world are required to perform the five daily prayers (Salah) in Arabic, a language many do not speak or understand. This requirement has several critical implications:

Non-Arab Muslims often recite prayers without understanding their meaning, reducing the practice to a ritualized chant rather than an act of heartfelt devotion.
Attempts to pray in native languages are rejected as invalid, reinforcing the superiority of Arabic over all other languages.

B. The Adoption of Arab Dress Codes and Social Norms

The Islamic concept of modesty is defined by the dress practices of 7th-century Arabia — the hijab for women and the beard for men.
Cultural practices such as arranged marriages, the segregation of genders, and the emphasis on patriarchal authority are all rooted in Arab customs but are promoted as “Islamic” teachings.

C. The Arabization of Islamic Identity

Islamic names are almost exclusively Arabic in origin, and Muslims around the world are encouraged to adopt Arabic names.
The calendar of Islam is the Hijri calendar, based on the migration of the Prophet Muhammad ﷺ from Mecca to Medina.
The use of Arabic honorifics (like "Sayyid" for the Prophet’s descendants) and Arabic phrases in daily conversation (like "Insha’Allah" and "Alhamdulillah") are promoted as markers of Islamic identity.

4. The Theological Justification: Arabic as a Sacred Language

A. Arabic as the Language of Revelation: A Divine Mandate?

Islamic scholars argue that Arabic was chosen because of its linguistic precision and capacity to convey complex spiritual concepts. But this argument is contradicted by the fact that the majority of the world’s Muslims are non-Arabs who must learn Arabic as a foreign language.

B. The Concept of the “Chosen People” Transferred to Arabs

Just as Jews were historically considered the “chosen people” in their scriptures, Islam positions the Arabs as a spiritually privileged group:
- The final prophet is an Arab.
- The Qur’an is in Arabic.
- The Kaaba, the center of Islamic worship, is in Arabia.
The Arabic language is treated as sacred, while other languages are viewed as inferior for religious purposes.

5. The Expansion of Islam: Universal Message or Arab Empire?

A. The Spread of Islam by Conquest

The rapid expansion of Islam beyond the Arabian Peninsula was not purely a peaceful process. The Arab-Muslim armies conquered Persia, Egypt, North Africa, and Spain, establishing a vast Arab empire.
The conquered peoples were often encouraged or pressured to adopt Arabic language, names, and customs.

B. The Suppression of Non-Arab Cultural Expressions

The Persian, Berber, and Byzantine Christian civilizations were gradually Arabized under Muslim rule.
Non-Arab Muslims were often relegated to second-class status as Mawali (non-Arab converts).
Islamic scholarship became dominated by Arabic-speaking scholars, and Arabic was promoted as the language of religion, law, and governance.

6. Conclusion: Islam — A Universal Faith or an Arab Religion with Global Ambitions?

Islam’s claim to universality is directly contradicted by its deep and inescapable connection to Arab language, culture, and geography. While it presents itself as a faith for all humanity, it imposes Arab cultural norms, rituals, and language on its followers, creating a religious hierarchy where Arabic is sacred and other cultures are subordinated.

Key Takeaways:

Islam’s universality is undermined by its Arab-centric rituals, language, and cultural practices.
Non-Arab Muslims are expected to adopt Arab religious customs, names, and language.
The Islamic emphasis on Arabic creates a linguistic and cultural barrier that limits genuine understanding for non-Arab Muslims.

Islam’s expansion was not merely a spread of faith — it was also an Arabization of diverse cultures. The question remains: Can a religion truly be universal if it demands that all its followers adopt the language, culture, and rituals of one ethnic group?