Fidelity & Flexibility: The Validity of Prayers in Non-Arabic Languages For New Muslims
Islamic legal scholarship extensively debates the permissibility of performing prayers in non-Arabic languages. This discussion is deeply rooted in the interpretation of specific Quranic verses and prophetic narrations (hadiths), leading to varied juristic viewpoints.
1. Quranic Foundations:
• A considerable number of jurists reference the verse
“إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ”
“Indeed, we revealed it: the Arabic Quran, so you will think.” Quran (43:3)
to assert the necessity of Arabic in prayer, suggesting that the divine message’s comprehension is tied to its Arabic revelation.
Imam Abu Hanifa, however, interprets the more inclusive verse
“فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ”
“Recite whatever is easy for you from the Quran.”
as allowing for prayer in any language if Arabic recitation is beyond a person’s ability.
2. Key Hadiths Informing the Debate:
• The hadith
“لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ”
“There is no prayer without al-Fatiha.”(Al-Bukhari 756 and Muslim 394)
is pivotal for those advocating Arabic exclusivity in prayers, emphasizing Al-Fatiha’s central role.
•Conversely,
“إِذَا قُمْتَ إِلَى الصَّلاَةِ فَكَبِّرْ، ثُمَّ اقْرَأْ مَا تَيَسَّرَ مَعَكَ مِنَ الْقُرْآنِ”
“When you start your prayer then say Allahu Akbar, and then read whatever is easy for you from the Quran.” (Al-Bukhari 757, Muslim 397)
supports the notion of linguistic flexibility in prayer for those who struggle with Arabic, according to Imam Abu Hanifa’s interpretation.
Juridical Perspectives
1. The Hanafi Position:
• There is a section in a reliable Hanafi text that elucidates Abu Hanifa’s stance, allowing for non-Arabic recitation under specific conditions, highlighting the Quran’s revelatwion in Arabic as a foundational aspect of this discussion. تبيين الحقائق شرح كنز الدقائق(1/110)
2. Ibn Qudama’a View:
• Reflecting a more conservative interpretation, Ibn Qudama, and by extension, Imam al-Shafi’i, advocate for the indispensability of Arabic in Quranic recitation during prayer, emphasizing the intrinsic connection between the Quran’s message and its language.
3. Maliki Considerations:
• Al-Kharshi, in his commentary on “Mukhtasar Khalil,” outlines the Maliki approach, which is generally restrictive of non-Arabic prayers for those proficient in Arabic but allows exceptions for those who are not, demonstrating a pragmatic approach to worship.
What To Say At A Minimum
Often new Muslims: non-Arabic speakers, can feel overwhelmed by things. This is not novel! Even the early Arab new-Muslims felt challenged. The narration reported by Rafa’a bin Rafi’ in Abu Dawud’s collection provides important guidance:
“إِذَا قُمْتَ إِلَى الصَّلاَةِ، فَإِنْ كَانَ مَعَكَ قُرْآنٌ فَاقْرَأْ بِهِ، وَإِلَّا فَاحْمَدِ اللَّهَ، وَهَلِّلْهُ، وَكَبِّرْهُ”
“When you stand for prayer, if you have the Qur’an with you, then recite it; otherwise, praise Allah, glorify Him, and magnify Him.”
This hadith emphasizes adaptability in worship practices, offering alternatives for those unable to recite in Arabic, thus underscoring the importance of sincerity and effort in religious observance.
However, as with an dispensation, this concession is temporary, and barring an serious issues that would prevent a person from learning the prayers in Arabic, a new-Muslim must invest in learning the prayer and some short chapters of the Quran in Arabic. You embraced Islam, not vice versa!
Conclusion
The discourse on non-Arabic prayers within Islamic jurisprudence reflects a rich tapestry of interpretive traditions, legal reasoning, and scholarly debate. While a significant portion of Islamic scholarship upholds the primacy of Arabic for the performance of prayers, rooted in the Quran’s linguistic essence and the prophetic guidance, there is notable flexibility afforded by certain juridical positions for individuals who face linguistic barriers. This flexibility, particularly evident in the Hanafi school and partially accommodated by the Maliki and Shafi’i interpretations under specific conditions, highlights the inherent adaptability of Islamic jurisprudence to the varied circumstances of the Muslim faithful.
The emphasis on intention (niyyah) and effort (ijtihad) within the Islamic tradition further underscores the religion’s focus on the inner state of the worshipper, recognizing the validity of an individual’s sincere attempt to engage with divine guidance, even when faced with linguistic challenges. This aspect of Islamic jurisprudence serves to accommodate the spiritual needs and realities of a diverse global Muslim population, ensuring that the essence of prayer—communication with the Divine—is accessible to all, irrespective of linguistic proficiency.
In conclusion, the scholarly discourse on the legitimacy of non-Arabic prayers in Islamic jurisprudence reveals a dynamic interplay between textual fidelity, linguistic integrity, and pragmatic compassion. It showcases the depth of Islamic legal thought and its capacity to bridge the gap between divine commandments and human circumstances, thereby facilitating a more inclusive and understanding approach to religious practice.
Suhaib Webb