Re: Offering prayers in Arabic versus one's native language

Question:
Did the Prophet (sws) emphasize that we must recite the Qur'anic portion of our prayers in Arabic? If you argue that whatever the Prophet (sws) did is a Sunnah and must therefore be followed, then by that logic we must also recite the non-Qur'anic portion of our prayers in Arabic. In fact, then we should also make dua to Allah in Arabic and no other language after our prayers.

Allow me to restate that I believe we should try our level best to learn Arabic; translations are indeed only a temporary solution. Certainly, translations can go wrong, but they are better than nothing, don't you think? Would you ask non-Muslims to learn Arabic first and read the Qur'an subsequently?

You said, "However, you can express yourself in your own language in ruku, sujud, and tashahhud, if you feel like, because these parts of the prayers haven't been confined to any one form by the prophet."

Do you mean to say that the rest of our prayers were confined to one form by the Prophet (sws)? If so, is there any proof of this?

Response:
My understanding is that apart from the obligatory utterings in the prayers: Surah al-Fatiha, a portion of Qur'an following it in each rak'at, 'Allahu Akbar' on each changing posture, 'Sami'Allahu Liman Hamidah', and ending the prayer with 'Assalamo Alaikum Wa Rahmatullah'; all other forms of Zikr were given to us by the Prophet, alaihissalaam, in a way that they were not made binding. We therefore can say whatever good things we want to express to God Almighty in whatever language we want, except for not reciting the Qur'an in ruku' and sujud, which the prophet has asked us not to do. Of course, if we use the words used by the Prophet or the transaltion of those words, it would be the best way of doing it.

The following are the reasons why I accept the above opinion as correct:

1) It is only the azkaar (chantings for remembering Allah Almighty) I mentioned above that were taught formally by the Prophet, alaihissalaam, to his companions in a way that nothing else was suggested as alternative(s).

2) In the case of other azkaar, in most cases, it is the companions who reported that the Prophet used to read such and such thing. Had such chantings been required to be binding, the initiative should have come from the Prophet himself.

3) In situations, it is reported that the Prophet admired the chantings suggested by other people. My question is that in case some other people chant some other good words for Allah's praise and for seeking His help, why should the use of such expressions be admonished?

4) In case our religion wants to stop us from doing something, it clearly does so. When the Qur'an tells us that prayers are basically meant to remember Allah, why should we not say things in our own language as well, when we know that we can sometimes pray more effectively in it? There has to be a definite statement that should stop us from doing so.

5) According to the Qur'an, the Tawaf of Ka'bah is also a form of prayer. What do we do in it? I am sure that most non-Arabs pray in their own languages while doing Tawaf. Why should it not be considered similarly wrong?

6) The Prophet, alaihisslaam, mentioned to his companions to pray whatever they wanted to, at the time of tashahhud. He never mentioned that it should be done in Arabic alone.

7) People start praying in their own language after the prayer is over because they feel that they have not really asked God for the things they wanted to ask Him for. If asking God for help after the prayer is fine, why not within the prayer? What is the evidence?

8) Most people, while praying formally, pray to God in their heart even while chanting formal words in Arabic. What they say in their hearts is, of course, not in Arabic. Should that too be stopped? If that shouldn't be stopped, then why should praying with expressions in one's own language be stopped? What is the evidence?

In short, what I am saying is that the formal prayer is meant to remember God. It should be done the way the Prophet has taught us and in a way that the purpose of remembrance is effectively achieved. What I am suggesting achieves both objectives simultaneously. And Allah knows best.

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