Harshen Larabci harshen Musulunci ne kawai, kuma shi kaɗai ne harshen da Ƙasa ke amfani da shi.

The Arabic language is exclusively the language of Islam and it is the only language used by the State.

Shaidar wannan Babi ta samo asali ne daga gaskiyar cewa, duk da cewa Alkur'ani yana kiran dukkan mutane, kamar yadda Allah (SWT) ya ce:

The evidence of this Article is derived from the fact that although all people are addressed by the Quran as Allah (swt) says.

"Kuma lalle ne Mun karkasa wa mutane a cikin wannan Alƙur'ani daga kowane irin misali." (TMQ 17:89)

“And We have certainly diversified for the people in this Qur'an from every [kind] of example.” (TMQ 17:89),.

"Lalle ne Mun kawo wa mutane a cikin wannan Alqur'ani daga kowane irin misali." (TMQ 30:58), amma Allah (SWT) ya saukar da shi da harshen Larabci, kuma ya sanya shi Alqur'ani na Larabci. Allah (SWT) ya ce:

“And We have certainly presented to the people in this Qur'an from every [kind of] example.” (TMQ 30:58), Allah (swt) has however revealed it in Arabic and made it an Arabic Quran. Allah (swt) says:

"Alƙur'ani a cikin harshen Larabci" (TMQ 12:2), kuma Allah (SWT) ya ce:

"An Arabic Quran" (TMQ 12:2) and Allah (swt) also says:

"A cikin harshen Larabci bayyananne" (TMQ 26:195). Saboda haka, harshen Larabci shi ne kaɗai harshen Musulunci, domin shi ne kaɗai harshen Alkur'ani, kuma domin Alkur'ani shi ne mu'ujizar Manzon Allah ﷺ. Mu'ujizar Alkur'ani tana cikin yadda Alkur'ani ya bayyana da wannan lafazin Larabci; wato, da lafazin Larabci da salonsa. Ko da yake mu'ujizar tana cikin lafazi da ma'ana tare, ba ana nufin mu'ujizar ma'ana ba ta abin da Alkur'ani ya kawo ta fuskar ma'anoni da batutuwa, domin Sunnah ta bayyana waɗannan ma'anoni da batutuwa, amma ba a ɗauke shi a matsayin mu'ujiza ba. Mu'ujizar ma'ana tana tabbata ne ta hanyar cewa ma'anar kanta an bayyana ta da wannan lafazi da wannan salo. Saboda haka, bayyana irin wannan ma'ana cikin irin wannan lafazi da irin wannan salo abu ne na mu'ujiza. Don haka, mu'ujizar tana cikin lafazin Larabci da ke bayyana ma'ana da salon Larabci. Wato, faɗin Allah (SWT):

"In a clear Arabic language" (TMQ 26:195). Therefore, the Arabic language is the sole language of Islam because it is the sole language of the Quran and because the Quran is the miracle (Al-Mu’jizah) of the Messenger of Allah (pbuh) . The miracle of the Quran lies in the Quran’s expression with this Arabic wording; in other words, with the Arabic wording and style. Although the miracle is found in both the wording and the meaning inseparably, what is meant by its miracle in meaning is not the miracle of what the Quran has brought in terms of meanings and topics for the Sunnah has expressed these meanings and topics and yet it is not considered a miracle. The miracle in meaning is established through the fact that the meaning is itself expressed by this wording and this style. Hence, expressing such a meaning in such a wording and in such a style is miraculous. Therefore, the miracle lies in the Arabic wording that expresses the meaning with the Arabic style. In other words, Allah’s (swt) saying:

"Idan kuna jin tsoron cin amana daga wani mutane, to ku jefa musu [yarjejeniyarsu] ta koma gare su, kuna daidai da su" (TMQ 8:58) a cikin kansa yana hana dukan mutane yin wani abu makamancinsa. Mu'ujizarsa tana fitowa ne daga kyawun bayyana waɗannan ma'anoni da wannan tsari da kuma wannan salo. Don haka, mu'ujizar ita ce kalmomin Larabci da salon Larabci da suka bayyana wannan ma'ana. Saboda haka, mu'ujizar Alkur'ani tana kasancewa cikin Larabcinsa, domin shi ne asalin mu'ujizar kuma abin ƙalubalen yin wani abu daidai da shi. Saboda haka, harshen Larabci sashe ne na Alkur'ani wanda ba za a iya raba shi da shi ba. Alkur'ani kansa ba zai zama Alkur'ani ba tare da shi ba. Don haka, haramun ne a fassara Alkur'ani, domin idan aka canza shi zai rasa tsarinsa, ba zai ƙara zama Alkur'ani ko kamar Alkur'ani ba; sai dai ya zama tafsiri a kansa. Idan tafsirinsa ya kasance kamar shi, to da mutane ba su kasa yin wani abu daidai da shi ba lokacin da aka ƙalubalance su. Bugu da ƙari, faɗin Allah (SWT).

“If you [have reason to] fear from a people betrayal, throw [their treaty] back to them, [putting you] on equal terms.” (TMQ 8:58) is in itself incapacitating to all people to produce something similar. Its miracle comes from the splendour in expressing these meanings with this formulation and with such a style. Thus, the miracle was the Arabic wording and the Arabic style that expressed this meaning. Therefore, the miracle in the Quran is confined in its Arabic for it is the origin of the miracle and the subject of the challenge to produce something equal to it. Hence, the Arabic language is an integral part of the Quran that cannot be separated from it. The Quran itself could not be considered Quran without it. It is ,therefore, forbidden to translate the Quran for if it were altered it would lose its order and it would no longer be the Quran or be like the Quran; it would rather be a commentary of it, and if its commentary were anything like it then people would not have failed to produce something equal to it when they were challenged to do so. Besides, Allah’s (swt) saying.

"Alƙur'ani na Larabci" yana nufin cewa idan ba Larabci ba ne, ba za a iya kiransa Alƙur'ani ba. Haka kuma, muna bauta wa Allah (SWT) da lafazinsa; saboda haka, sallah ba za ta zama daidai ba sai da shi, tun da Allah (SWT) ya ce:

“An Arabic Quran” means that if it were not Arabic it could not be called Quran. Furthermore, we worship Allah (swt) with its wording; therefore, the prayer would not be correct without it since Allah (swt) says:

"Saboda haka ku karanta abin da ya sauƙi daga Al-Qur'ani." (TMQ 73:20) Kuma Manzon Allah ﷺ ya ce:

“So read (recite) what is easy [for you] of the Qur'an.” (TMQ 73:20) and the Messenger of Allah (pbuh) said:

.» لاَ صَلاَةَ لِمَنْ لَمْ يَ قْرَأْ بِفَاتِحَةِ الْكِتَابِ «.

.» لاَ صَلاَةَ لِمَنْ لَمْ يَ قْرَأْ بِفَاتِحَةِ الْكِتَابِ «.

"Babu sallah ga wanda bai karanta Fatihatil-Kitab ba." (Muttafaqun 'alaih daga 'Ubadah). Saboda haka, harshen Larabci wani sashe ne na asali na Musulunci. Game da fadar Allah (SWT):

“There is no Salah for one who does not recite Fatihatil- Kitab.” (agreed upon through ‘Ubadah). Therefore, the Arabic language is an integral part of Islam. As for Allah’s (swt) saying:

"Kuma an saukar da wannan Alkur'ani gare ni domin in yi muku gargaɗi da shi, da kuma duk wanda ya isa gare shi." (TMQ 6:19), wato: domin in gargaɗe ku da abin da ke cikin Alkur'ani, kuma wannan ya shafi gargaɗi ga mutane da lafazinsa da tafsirinsa, duk wannan ana ɗaukarsa gargaɗi ne. Sabanin haka, maganar Allah (SWT):

“And this Qur'an was revealed to me that I may warn you thereby and whomever it reaches.” (TMQ 6:19), this means: so that I warn you with what is in the Quran, and this applies to warning people with its wording and with its commentary for all of this is considered as warning. By contrast, Allah’s (swt) saying:

"Karatu" ba ya nufin karanta tafsirinsa, kuma ba ya nufin karanta fassararsa, domin karanta littafi na nufin karanta asalin rubutunsa, ba fassararsa ko tafsirinsa ba. Don haka wannan ba ya kama da gargaɗi da Littafin, wanda ke nufin gargaɗi da asalin rubutunsa da abubuwan da ke cikinsa. Bugu da ƙari, Allah (SWT) ya riga ya ƙaddara cewa gargaɗin Manzon Allah ﷺ za a yi shi da Larabci, kamar yadda Allah (SWT) ya ce:

“Read” does not refer to the reading of its commentary and nor does it refer to the reading of its translation, because reading a book means reading its text, and not its translation or commentary. This is ,therefore, not akin to warning with the Book, which means warning with its text and its contents. Besides, Allah (swt) had decreed that the warning of the Messenger of Allah (pbuh) is made in Arabic as Allah (swt) says:

"Ruhul Amin ne ya sauko da shi; A kan zuciyarka, [Ya Muhammadu] - domin ka zama daga cikin masu gargadi. Da harshen Larabci bayyananne." (TMQ 26:193-5). Wannan ya zama hujja bayyananniya cewa haramun ne a karanta Fatiha a cikin sallah da wani harshe banda Larabci, kuma wannan ya karyata kuma ya warware hujjar wadanda suka ce ayar da Allah (SWT) ya ce:

“The Trustworthy Spirit has brought it down; Upon your heart, [O Muhammad] - that you may be of the warners -In a clear Arabic language.” (TMQ 26:193-5). This serves as a conclusive evidence that it is forbidden to read the Fatiha in prayer in other than the Arabic language, and this nullifies and refutes the argument of those who claimed that the verse in which Allah (swt) says:

"Kuma an yi wannan Alkur'ani ya zama wahayi a gare ni." (TMQ 6:19) yana nufin halaccin karanta Suratul Fatiha da wani yare banda Larabci ga wanda bai iya Larabci ba.

"And this Qur'an was revealed to me." (TMQ 6:19) refers to the permissibility of reading the Fatiha in other than the Arabic language for those who do not master Arabic.

Wannan ya samo asali ne daga cewa harshen Larabci wani muhimmin sashe ne na Musulunci. Dangane da hujjar cewa harshen Larabci ya kamata ya zama harshen hukuma kawai na Ƙasa, hujjar ita ce: a lokacin da Manzon Allah ﷺ ya aika wasiƙu zuwa ga Kaisar, Kisra da Muƙawƙas yana kiran su zuwa Musulunci, an rubuta waɗannan wasiƙu da harshen Larabci duk da cewa za a iya fassara su zuwa harsunansu. Ko da yake Kaisar, Kisra da Muƙawƙas ba Larabawa ba ne, kuma ko da yake Manzon Allah ﷺ ya rubuta wasiƙun ne don isar da Musulunci gare su, Manzon Allah ﷺ bai rubuta wasiƙunsa da harsunansu ba. Saboda haka, wannan yana zama hujja cewa harshen Larabci shi ne harshen hukuma kawai na Ƙasa, domin Manzon Allah ﷺ ya yi haka. Bugu da ƙari, kasancewar buƙatar fassara domin isar da Musulunci tana da matsi, amma Manzon Allah ﷺ bai fassara ba, wannan yana nuna wajabcin takaita hulɗar Ƙasa da mutane ga harshen Larabci, ko masu karɓar saƙon Larabawa ne ko waɗanda ba Larabawa ba. Saboda haka, duk mutanen da ba Larabawa ba su koyi harshen Larabci, kuma an haramta harshen hukuma na Ƙasa ya zama wani harshen dabam da harshen Larabci.

This is from the fact that the Arabic language being a fundamental part of Islam. As for the evidence pertaining to the fact that the Arabic language should be exclusively the official language of the State, the evidence for it is that when the Messenger of Allah (pbuh) sent letters to Caesar, Kisra and Muqawqas in which he invited them to Islam, those letters were written in Arabic though they could have been translated into their own languages. Although Caesar, Kisra and Muqawqas were not Arabs and although the Messenger of Allah (pbuh) wrote the letters to convey Islam to them, the Messenger of Allah (pbuh) didn’t write his letters in their languages. Hence, this serves as evidence that the Arabic language is exclusively the official language of the State because the Messenger of Allah (pbuh) did this. Besides, the fact that the need to translate in order to convey Islam was pressing but the Messenger of Allah (pbuh) did not translate serves as an indication for the obligation of restricting the State’s address of people to the Arabic language whether the addressees were Arabs or non- Arabs. Therefore, all non-Arab people should learn the Arabic language and it is forbidden for the State’s official language to be other than the Arabic language.

Imam Al-Shafi'i ya bayyana a cikin sanannen littafinsa na Usul (tushen ilimin fiqhu) mai suna Al-Risalah cewa: "Allah (SWT) ya wajabta a kan dukkan al'ummai su koyi harshen Larabci saboda kiransu da Alkur'ani da bautar da suke yi da shi."

Imam Al-Shafi’i outlined in his celebrated book of Usul (foundations of jurisprudence) entitled Al-Risalah the following: “Allah (swt) has made it an obligation upon all nations to learn the Arabic tongue following their address with the Quran and their worshipping by it”.

Saboda haka, duk wannan ya sa ya zama wajibi ga Gwamnati ta karɓi harshen Larabci a matsayin harshen hukuma kaɗai.

Therefore, all this makes it obligatory for the State to adopt the Arabic language as the exclusive official language.

Amma dole a bayyana cewa, karɓar harshen Larabci a matsayin harshen keɓantacce na Ƙasa ba lallai ba ne ya hana Ƙasa amfani da wani harshe banda Larabci, domin an halatta wa Ƙasa amfani da wani harshe banda Larabci a cikin wasiƙun hukuma saboda tsoron murdiya, don samun muhimman bayanai, don isar da kiran Musulunci zuwa ƙasashen waje, ko kuma saboda wani dalili makamancin haka. Wannan kuwa saboda Manzon Allah ﷺ ya yi amfani da harshen Ibrananci da na Suryaniyya. Don haka hukuncin yana tabbatar da amfani da harshen Larabci kaɗai a lokacin karɓar harshen hukuma na Ƙasa, ba yana hana Ƙasa amfani da wani harshe banda Larabci ba.

However, it must be made clear that adopting the Arabic language exclusively as the State’s language does not necessarily mean that the State could not use other than the Arabic language since it is permitted for the State to use other than the Arabic language in an official correspondence either for fear of distortion, to acquire vital information, to convey the call to Islam abroad or for any similar reason. This is the case because the Messenger of Allah (pbuh) used Hebrew and Syriac. Hence, the ruling stipulates the sole use of the Arabic language when adopting the State’s official language rather than preventing the State from using other than the Arabic language.

Tambaya da ke zuwa yanzu ita ce: Shin za a halatta a sami wani harshe na rubutu da magana banda Larabci a cikin ƙasashen da Daular Musulunci ke mulki?

The question that comes to mind now is: Would it be permitted to have a written and spoken language other than Arabic in the lands ruled by the Islamic State?

Amsar wannan tambaya itace cewa magana da rubutu a wasu harsuna na iya kasancewa da alaka da Jiha kanta, da alakar talakawa da Jiha, da talakawan kansu, ko kuma da alakar daidaikun mutane da juna.

The answer to this is that the speaking and the writing of other languages could either be related to the State itself, to the subjects’ relationship with the State, to the subjects themselves or to individuals with one another.

Idan yana da alaƙa da Dawlar kanta ko da alaƙoƙin Dawlar, to a wannan yanayin ba zai halatta harshen ya zama wani ba sai harshen Dawlar (harshen Larabci). Wannan saboda Manzon Allah ﷺ bai fassara wasiƙunsa zuwa ga waɗanda ba Larabawa ba duk da matsananciyar buƙatar fassarawa domin isar da Musulunci, kuma wannan shaida ce da ke tabbatar da wajabcin amfani da harshen Larabci kaɗai a cikin mulkin Dawla da alaƙoƙinta ko duk abin da ke da alaƙa da ita. Bisa wannan, Dawla ba za ta sami wuri a cikin tsarin karatunta na ilimi ba don koyar da wani harshe banda Larabci, ko harsunan al'ummomin da ba Larabawa ba waɗanda ke ƙarƙashin ikon Dawlar Musulunci, ko harsunan al'ummomin da ke wajen ikon Dawlar Musulunci. Haka kuma, makarantun gwamnati an hana su karɓar wani abu banda harshen Larabci a matsayin harshen koyarwa, ko gabatar da wani harshen banda Larabci a matsayin darasi, domin dole ne su bi tsarin karatun Dawla. Saboda haka, duk wani al'amari da ya shafi Dawla, alaƙoƙinta, alaƙar talakawanta da ita, ko duk wani al'amari da ke da alaƙa da ita, dole ne a gudanar da shi da harshen Larabci kaɗai, a magana da rubutu.

If it were related to the State itself or to the State’s relations, then in this case it would not be permitted for the language to be other than the language of the state (the Arabic language). This is because the Messenger of Allah (pbuh) did not translate his letters to the non-Arabs despite the pressing need to translate in order to convey Islam and this serves as evidence stipulating the obligation of the sole use of the Arabic language in the State’s administration and relations or in anything related to it. Based upon this, the State would not have any place in its educational curricula to teach any other language apart from Arabic whether these were the languages of the non-Arab peoples living under the authority of the Islamic State or the peoples living outside the authority of the Islamic State. In the same manner, public schools are prevented from adopting anything other than the Arabic language as an academic language and from introducing other than the Arabic language as a subject because they are obliged to adhere to the State’s curricula. Accordingly, every matter related to the State, to its relations, the relations of its subjects with it or any other matter related to it must be conducted solely in the Arabic language, spoken and written.

Amma idan magana da rubutu da wani harshe banda Larabci ana nufin kawai al'amuran duniya ko alaƙar mutane da juna, to hakan halal ne, domin Manzon Allah ﷺ ya halatta fassarar sauran harsuna zuwa Larabci, kuma ya halatta koyon wasu harsuna. Wannan yana nuna cewa halal ne a yi magana da rubutu da wani harshe banda Larabci. Daga wani ruwaya daga Zaid Ibn Thabit:

However, if speaking and writing in other than the Arabic language were related exclusively to the subjects or related to people’s relationships amongst themselves, this would be permitted because the Messenger of Allah (pbuh) permitted the translation of other languages into Arabic and permitted the learning of other languages. This indicates that it is permitted to speak and to write in other than Arabic. In a narration from Zayd Ibn Thabit:

. كتُبَهُ أَمَرَهُ أَنْ يَ تَ عَلَّمَ كِتَابَ الْيَ هُودِ حَتَّى كَتَبْتُ لِلنَّبِيِّ أَنَّ النَّبِيَّ « » وَأَقْ رَأْتُهُ كُتُبَ هُمْ إِذَا كَتَبُوا إِلَيْهِ .

. كتُبَهُ أَمَرَهُ أَنْ يَ تَ عَلَّمَ كِتَابَ الْيَ هُودِ حَتَّى كَتَبْتُ لِلنَّبِيِّ أَنَّ النَّبِيَّ « » وَأَقْ رَأْتُهُ كُتُبَ هُمْ إِذَا كَتَبُوا إِلَيْهِ .

“Annabi ﷺ ya umarce shi da ya koyi rubutun Yahudawa. Ni ma na rubuta wasiƙu ga Annabi ﷺ (zuwa ga Yahudawa), kuma na karanta wasiƙunsu lokacin da suka rubuta masa.” Al-Bukhari ne ya ruwaito. Don haka, wannan hujja ce da ke nuna halascin magana da rubutu da harsuna banda Larabci. A zamanin Sahabbai, akwai mutanen da suke magana da rubutu da wasu harsuna banda Larabci, ba a tilasta su koyon Larabci ba, kuma akwai wanda yake fassara wa sarki.

“The Prophet (pbuh) commanded him to learn the writing of the Jews. I even wrote letters for the Prophet (pbuh) (to the Jews) and also read their letters when they wrote to him.” transmitted by Al-Bukhari. So, this is an evidence for the permissibility of speaking and writing in other than the Arabic language. In the times of the Companions, there were people who used to speak and to write in other than Arabic and they were not forced to learn it, and someone used to interpret for the ruler.

Al-Bukhari ya ruwaito a cikin babin "Tarihin Shugabanni": "Kharija bin Zaid bin Thabit ya ruwaito daga Zaid bin Thabit cewa ya ce:

Al-Bukhari reported in the section “History of the Rulers”: “Kharija Bin Zaid Bin Thabit from Zaid Ibn Thabit said:

. أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَهُ أَنْ يَ تَ عَلَّمَ كِتَابَ الْيَ هُودِ حَتَّى كَتَبْتُ « » لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُتُبَهُ وَأَقْ رَأْتُهُ كُتُبَ هُمْ إِذَا كَتَبُوا إِلَيْهِ .

. أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَهُ أَنْ يَ تَ عَلَّمَ كِتَابَ الْيَ هُودِ حَتَّى كَتَبْتُ « » لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُتُبَهُ وَأَقْ رَأْتُهُ كُتُبَ هُمْ إِذَا كَتَبُوا إِلَيْهِ .

“Annabi (ﷺ) ya umarce shi da ya koyi rubutun Yahudawa. Har ma na rubuta wasiƙu ga Annabi (ﷺ) (zuwa ga Yahudawa), kuma na karanta wasiƙunsu lokacin da suke rubuta masa.” Umar (ra) ya ce a gaban ‘Ali, ‘Abdur-Rahman da Uthman: “Me wannan matar take cewa?” Abdur-Rahman Ibnu Hatib ya ce: “Tana sanar da ku game da mutumin da ya yi mata kaza da kaza.” Abu Hamzah ya kuma ce: “Ina yin fassara tsakanin Ibn Abbas da sauran mutane.”

“The Prophet (pbuh) commanded him to learn the writing of the Jews. I even wrote letters for the Prophet (pbuh) (to the Jews) and also read their letters when they wrote to him.”. Omar (ra) said in the presence of ‘Ali, ‘Abd Al-Rahman and Uthman: “What is this woman saying?” Abdul-Rahman Ibnu Hatib said: “She is informing you about the man who did so and so to her.” Abu Hamzah also said: “I used to translate between Ibn Abbas and other people”.

Dalilai guda biyu da ke nuna halaccin fassara su ne: hadisin da Manzon Allah ﷺ ya umarci Zaid bin Thabit ya koyi littafin Yahudawa, da kuma lokacin da Umar (ra) ya tambayi abin da wannan mace take fada – yana nufin matar da aka samu da juna biyu – sai ‘Abdur-Rahman ya yi masa fassara. Haka kuma, kasancewar Abu Hamza yana fassara wa Ibn ‘Abbas abin da mutane suke fada yana nuna cewa akwai mutanen da suke magana da wani yare ba Larabci ba. Saboda haka, magana da rubutu da wani yare ba Larabci ba halal ne bisa Sunnah da kuma aikin Sahabbai. Bisa wannan, Gwamnati za ta amince da buga littattafai, jaridu da mujallu da wani yare ba Larabci ba, kuma buga su ba zai bukaci izini ba, domin yana cikin ayyukan Mubah (halatattu). Haka kuma ana halatta a watsa shirye-shirye da wani yare ba Larabci ba ta tashoshin talabijin idan tashoshin mallakin mutum ne ko kungiyar mutane. Sai dai hakan za a hana shi a tashoshin rediyo da talabijin na Gwamnati, domin duk abin da ya shafi Gwamnati dole ne ya zama da Larabci kadai. Amma abin da ya shafi mutane a tsakaninsu, za a halatta musu amfani da wani yare ba Larabci ba a cikin komai, sai dai duk wani lamari na musamman wanda asalinsa halal ne amma yana iya kai ga cutarwa; a irin wannan hali, za a hana wannan lamari.

Two evidences that indicate the permission of translation are: the narration in which the Messenger (pbuh) ordered Zaid Bin Thabit to learn the Book of the Jews and when Umar (ra) asked what that woman was saying - he meant the woman who was found pregnant - ‘Abd Al-Rahman was translating for him. The fact that Abu Hamza used to translate what people would say for Ibn ‘Abbas means that there were people who spoke other than Arabic. Therefore, speaking and writing in other than Arabic is permitted according to the Sunnah and to the actions of the Companions. Accordingly, the State would allow the publication of books, newspapers and magazines in other than Arabic, and their publication would not require a permit because it is part of the Mubah (permitted) actions. It is also allowed to televise programmes in other than Arabic if these stations belonged to an individual or to a group of people. However, this will be prohibited in the State’s own radio and television stations because everything related to the State must be exclusively in Arabic. As for what is related to people among themselves, it will be permitted for them to use other than Arabic in everything except for any specific issue which was in origin permitted that may lead to harm; in such case, that matter will be prohibited.