Arab tili faqat Islom tilidir va u Davlat tomonidan foydalaniladigan yagona tildir.

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

Ushbu moddaning dalili shundan iboratki, Qur'onda barcha odamlar xitob qilingan holda, Alloh (SWT) aytadi:

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

«Biz bu Qur'onda odamlar uchun har xil misoldan turli-tuman qildik.» (TMQ 17:89).

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

"Darhaqiqat, biz bu Qur'onda odamlar uchun har xil misollarni bayon qildik" (TMQ 30:58). Ammo Alloh (SWT) uni arab tilida nozil qildi va uni arabcha Qur'on qildi. Alloh (SWT) aytadi:

“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:

"Arabcha Qur'on" (TMQ 12:2) va Alloh (SWT) shunday deydi:

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

"Aniq arab tilida" (TMQ 26:195). Shunga ko'ra, arab tili Islomning yagona tilidir, chunki u Qur'onning yagona tili hamda Qur'on Allohning Elchisi ﷺ ning mo''jizasidir. Qur'onning mo''jizasi uning shu arabcha so'z va uslubdagi ifodasida yotadi; boshqacha aytganda, arabcha so'z va uslubda. Mo''jiza so'z va ma'noda ajralmas holda mavjud bo'lsa-da, ma'nodagi mo''jiza deganda Qur'on ma'no va mavzular bo'yicha olib kelgan narsalarning mo''jizaligi nazarda tutilmaydi, chunki bu ma'no va mavzularni Sunnat ham ifodalagan, lekin u mo''jiza hisoblanmagan. Ma'nodagi mo''jiza shu bilan isbotlanadiki, ma'nning o'zi aynan shu so'z va shu uslub orqali ifodalangan. Demak, bunday ma'noni bunday so'z va bunday uslubda ifodalash mo''jizaviydir. Shunday ekan, mo''jiza ma'noni arab uslubida ifodalovchi arabcha so'zda yotadi. Boshqacha aytganda, Allohning (SWT) quyidagi so'zi:

"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:

“Agar siz biror qavmdan xiyonat qo‘rquvi bo‘lsa, ularga [shartnomani] teng sharoitda qaytarib bering” (TMQ 8:58) — bu oyat o‘zi bilan birga, uning kabi biror narsani keltirishga barcha odamlarni ojiz qilib qo‘yadi. Uning mo‘‘jizasi shu ma’nolarni aynan shu tarzda, shu nazm va shunday uslubda ifodalashdagi go‘zallikdadir. Demak, mo‘‘jiza Qur’onning arabcha so‘zlari va bu ma’noni ifodalagan arabcha uslubi edi. Shuning uchun Qur’ondagi mo‘‘jiza uning arabchasida mujassamdir, chunki u mo‘‘jizaning manbai va unga teng narsa keltirish bo‘yicha chaqiriqning predmetidir. Shu sababli arab tili Qur’onning ajralmas qismidir va undan ajratib bo‘lmaydi. Arab tilisiz Qur’onni Qur’on deb atash mumkin emas. Shu boisdan Qur’onni tarjima qilish man etiladi, chunki agar u o‘zgartirilsa, o‘z tartibini yo‘qotadi, endi Qur’on bo‘lmaydi yoki Qur’onga o‘xshamaydi; u faqat uning sharhi bo‘lib qoladi. Agar sharhi uning o‘ziga o‘xshash bo‘lganida edi, odamlar unga teng narsa keltirishga chaqirilganda ojiz qolmas edi. Bundan tashqari, Allohning (SWT) quyidagi so‘zi ham bor.

“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.

"Arabcha Qur'on" degani, agar u arabcha bo'lmasa, uni Qur'on deb atash mumkin emas. Bundan tashqari, biz Allohni (SWT) uning so'zlari bilan ibodat qilamiz; shuning uchun, Alloh (SWT) aytganidek, u bo'lmasa, namoz to'g'ri bo'lmaydi:

“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:

«Qur'ondan osonroq tilovat qiling» (TMQ 73:20). Payg'ambar ﷺ esa shunday dedilar:

“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 «.

“Fotihatil-Kitob”siz namoz yo‘q” (Ubada orqali ittifoq qilingan). Demak, arab tili Islomning ajralmas qismidir. Allohning (SWT) quyidagi so‘ziga kelsak:

“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:

"Va bu Qur'on menga vahiy qilindi, toki uning orqali sizlarni va kimga yetib borsa, ogohlantirishim uchun." (TMQ 6:19), bu shuni anglatadi: Qur'onda bor narsa bilan sizlarni ogohlantirishim uchun, va bu uning lafzi bilan ham, uning tafsiri bilan ham odamlarni ogohlantirishga tegishlidir, chunki bularning barchasi ogohlantirish hisoblanadi. Bunga qarama-qarshi ravishda, Allohning (SWT) quyidagi so'zi:

“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:

"O'qish" so'zi uning tafsiriни o'qishni ham, uning tarjimasini o'qishni ham anglatmaydi, chunki kitobni o'qish uning matnini o'qishdir, tarjimasini yoki sharhini emas. Shu sababli bu, Kitob bilan ogohlantirish kabi emas, chunki Kitob bilan ogohlantirish uning matni va mazmuni bilan ogohlantirishni anglatadi. Bundan tashqari, Alloh (SWT) Allohning Elchisi ﷺ ning ogohlantirishi arab tilida bo'lishini hukm qilgan, Alloh (SWT) aytadi:

“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:

"Ishonchli Ruh uni yetkazdi; sizning qalbingizga, [ey Muhammad] — siz ogohlantiruvchilardan bo‘lishingiz uchun — aniq arab tilida."(TMQ 26:193-5). Bu, namozda Fotiha surasini arab tilidan boshqa tilda o‘qish man etilganligining qat’iy dalilidir va bu, Alloh (SWT) "...." degan oyatni dalil qilib, boshqa tilda o‘qish mumkin, deb da’vo qilganlarning fikrini rad etadi va barbod qiladi.

“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:

"Ushbu Qur'on menga vahiy qilindi." (TMQ 6:19) ayati arab tilini bilmaydiganlar uchun Fotiha surasini arab tilidan boshqa tilda o'qish mumkinligiga ishora qiladi.

"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.

Bu Arab tilining Islomning asosiy qismi ekanligidan kelib chiqadi. Arab tilining Davlatning yagona rasmiy tili bo'lishi kerakligiga dalil sifatida, Allohning Elchisi ﷺ Qayser, Kisro va Muqavqasga Islomga da'vat qilib xat yuborganlarida, bu xatlar arab tilida yozilgan edi, garchi ularni ularning o'z tillariga tarjima qilish mumkin bo'lsa ham, deyiladi. Qayser, Kisro va Muqavqas arab bo'lmasalar ham, va Allohning Elchisi ﷺ Islomni ularga yetkazish uchun xat yozgan bo'lsalar ham, Allohning Elchisi ﷺ o'z xatlarini ularning tillarida yozmagan. Shunday ekan, bu Arab tilining Davlatning yagona rasmiy tili ekanligiga dalildir, chunki Allohning Elchisi ﷺ shunday qilgan. Bundan tashqari, Islomni yetkazish uchun tarjimaga ehtiyoj katta bo'lgan, ammo Allohning Elchisi ﷺ tarjima qilmagan, bu esa odamlarga Davlat murojaatini addressatlar arab bo'ladimi yoki arab bo'lmaydimi, farqsiz, arab tiliga cheklash majburiyatiga ishoradir. Shuning uchun barcha arab bo'lmagan xalqlar arab tilini o'rganishi kerak va Davlatning rasmiy tili arab tilidan boshqa bo'lishi harom.

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.

Imom Shofe’iy o‘zining mashhur usul kitobi “Ar-Risola”da quyidagilarni bayon qilgan: “Alloh (subhanahu va taolo) barcha xalqlarga Qur’on orqali ularga qaratilgan xitobni tushunish va uni o‘qib ibodat qilish uchun arab tilini o‘rganishni farz qilgan”.

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”.

Shu sababli, davlat arab tilini yagona rasmiy til sifatida qabul qilishi vojib bo‘lib qoladi.

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

Shuni aniq bilish kerakki, davlat tili sifatida arab tilini yagona til qilib belgilash, davlatning boshqa tildan foydalanishi mumkin emas degani emas. Chunki davlat rasmiy yozishmalarda arab tilidan boshqa tilni ishlatishi mumkin, masalan, buzib talqin qilinishdan qo'rqqanda, muhim axborotni olish uchun, chet elda Islomga da'vatni yetkazish uchun yoki shunga o'xshash boshqa sabablarga ko'ra. Buning sababi shuki, Allohning Elchisi ﷺ ibroniy va suryoniy tillaridan foydalanganlar. Shunday ekan, hukm davlat rasmiy tilini belgilashda arab tilidan yagona foydalanishni nazarda tutadi, davlatni arab tilidan boshqa tilni ishlatishdan man etmaydi.

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.

Savol shu: Islom davlati hukmronlik qilgan yerlarda arab tilidan boshqa yozma va og'zaki tilni qo'llashga ruxsat berilganmi?

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?

Bu savolga javob shundaki, boshqa tillarda gapirish va yozish davlatning o‘zi bilan, fuqarolarning davlat bilan munosabati bilan, fuqarolarning o‘zlari bilan yoki shaxslarning bir-biri bilan bog‘liq bo‘lishi mumkin.

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.

Agar bu masala Davlatning o‘zi yoki Davlat munosabatlariga taalluqli bo‘lganda, bunday holatda tilning Davlat tilidan (arab tilidan) boshqa bo‘lishi joiz bo‘lmas edi. Chunki Allohning Rasuli ﷺ kofirlarga Islomni yetkazish uchun tarjimaga bo‘lgan zarur ehtiyojga qaramay, o‘z maktublarini g‘ayri arablarga tarjima qildirmagan. Bu esa Islom Davlatining boshqaruvida va munosabatlarida, yoki unga taalluqli har qanday ishda faqat arab tilidan foydalanish majburiy ekanligiga dalildir. Shunga asosan, Davlatning ta’lim dasturlarida arab tilidan boshqa tilni o‘qitishga o‘rin bo‘lmaydi, u tillar Islom Davlati hokimiyati ostida yashovchi g‘ayri arab xalqlarning tillari bo‘lsinmi yoki Islom Davlati hokimiyatidan tashqarida yashovchi xalqlarning tillari bo‘lsinmi. Xuddi shunday, davlat maktablariga Davlat dasturlariga rioya qilishi shart bo‘lganligi sababli, arab tilidan boshqa biror narsani ta’lim tili sifatida qabul qilish va arab tilidan boshqa tilni fan sifatida kiritish taqiqlanadi. Demak, Davlatga, uning munosabatlariga, fuqarolarining u bilan munosabatlariga yoki unga taalluqli boshqa har qanday masalaga oid barcha ishlar og‘zaki va yozma ravishda faqat arab tilida olib borilishi kerak.

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.

Ammo arab tilidan boshqa tilda gapirish va yozish faqat mavzularga yoki odamlarning o‘zaro munosabatlariga taalluqli bo‘lsa, bu ruxsat etilgan bo‘lar edi, chunki Allohning Elchisi ﷺ boshqa tillarni arab tiliga tarjima qilishga ruxsat bergan va boshqa tillarni o‘rganishga ruxsat bergan. Bu arab tilidan boshqa tilda gapirish va yozish mumkinligini ko‘rsatadi. Zayd ibn Sobitdan rivoyat qilinishicha:

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 .

“Payg‘ambar (pbuh) unga Yahudiylarning yozuvini o‘rganishni buyurdilar. Men hatto Payg‘ambar (pbuh) uchun (Yahudiylarga) xatlar yozdim, ular unga yozgan xatlarini esa o‘qib berdim.” — Al-Bukhariy rivoyat qilgan. Shunday ekan, bu arab tilidan boshqa tilda gapirish va yozishning joiz ekanligiga dalildir. Sahobalar davrida arab tilidan boshqa tilda gapiradigan va yozadigan kishilar bor edi, ularni bu tilni o‘rganishga majburlashmas edi, shuningdek, hukmdor uchun tarjimonlik qiladigan kishi ham bo‘lardi.

“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-Buxoriy "Hukmdorlar tarixi" bobida rivoyat qiladi: Xorija ibn Zayd ibn Sobit Zayd ibn Sobitdan rivoyat qildi, u shunday dedi:

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 .

“Payg‘ambar (pbuh) unga yahudiylarning yozuvini o‘rganishni buyurdilar. Men hatto Payg‘ambar ﷺ uchun (yahudiylarga) xatlar yozdim va ular unga yozgan xatlarini ham o‘qidim.” Umar (ra) ‘Ali, ‘Abd Al-Rahmon va Usmon huzurida dedi: “Bu ayol nima deyapti?” Abdurahmon ibn Hotib dedi: “U sizga falon ishni qilgan kishi haqida xabar berayapti.” Abu Hamza ham dedi: “Men Ibn Abbos bilan boshqa odamlar o‘rtasida tarjimonlik qilardim.”

“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”.

Ikki dalil tarjimaga ruxsat borligini ko'rsatadi: birinchisi – Payg'ambar (alayhissalom) Zayd ibn Sobitga Yahudiylarning kitobini o'rganishni buyurgan rivoyat va Umar (roziyallohu anhu) homiladorligi aniqlangan ayol nima deyayotganini so'raganida, ‘Abd ar-Rahmon u uchun tarjima qilgani haqidagi rivoyat. Ikkinchisi – Abu Hamza Ibn ‘Abbos uchun odamlarning gaplarini tarjima qilib berardi, bu esa arab tilidan boshqa tilda gapiradigan odamlar bo'lganini bildiradi. Demak, arab tilidan boshqa tilda gapirish va yozish Sunnat va sahobalarning amaliyotiga ko'ra ruxsat etilgan. Shunga ko'ra, davlat arab tilidan boshqa tillarda kitoblar, gazeta va jurnallar nashr etilishiga ruxsat beradi va bunday nashr uchun ruxsatnoma talab qilinmaydi, chunki bu mubah (ruxsat etilgan) ishlardan hisoblanadi. Agar bu stansiyalar bir shaxs yoki guruh mulki bo'lsa, arab tilidan boshqa tillarda teleko'rsatuvlar berish ham ruxsat etiladi. Biroq, bu davlatning o'z radio va televideniye stansiyalarida taqiqlanadi, chunki davlatga oid barcha narsa faqat arab tilida bo'lishi kerak. Odamlarning o'zaro munosabatiga kelsak, ular uchun asl holatda ruxsat etilgan, lekin zarar keltirishi mumkin bo'lgan biron-bir aniq masala bundan mustasno, arab tilidan boshqa tilni qo'llash ruxsat etiladi; bunday holatda o'sha masala taqiqlanadi.

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.