Making Duʿāh in Non-Arabic Languages During Sujūd: A Fiqh-Based Reflection

By: Dr. Huseyn Zakaria

Introduction:

I was motivated to write this brief article by a close friend who, as usual, asked me about the ruling on making duʿāh (supplication for one’s needs, hopes, and protection from harm) in a non-Arabic language during sujūd (prostration) in prayer. Although I gave him a private answer, he insisted that I should write something for others like him across the Ummah who face the same question. Hence, this brief yet thoughtful reflection, which I hope will be of benefit to many Muslims facing similar concerns.

Allah’s Knowledge and the Universality of Language:

Allah is the Creator of the universe and all that it contains. He brought human beings into existence and their various languages of communication. As the Qur’an states:

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِلْعَالِمِينَ.

“And among His signs is the creation of the heavens and the earth and the diversity of your languages and your colours; indeed, in that are signs for those of knowledge.” (al-Rūm 30:22)

This clearly affirms that Allah understands all languages, for He is their Creator. Therefore, anyone may speak to Him, call upon Him, or seek His help in whatever language they understand best.

The moment of sujūd, or prostration, is the closest position a servant can be to his Lord. The Prophet (pbuh) said: “The closest that a servant is to his Lord is when he is in prostration, so increase your supplications therein.” (Muslim, 482)

Since this is the position of utmost humility and intimacy with Allah, there is no barrier preventing a servant from speaking to Him in the language that flows naturally from the heart. The Lord who created the tongues surely understands every one of them. Except that one should not speak to the hearing of the closet person to him.

The Guidance of the Early Generations (al-Salaf al-Ṣāliḥ):

The reason we always consult the opinions and explanations of the four Sunni schools of law: Ḥanafiyyah, Mālikiyyah, Shāfiyyah, and Ḥanbaliyyah is because they are the most authentic institutions that represent and protect the legacy of the Salaf al-Ṣāliḥ (the righteous predecessors).  Similarly, it is because true Islam is not based on the opinions of later generations, but on what has been transmitted from the earliest best sets of Muslims and has been lived during the best three generations of Islam. Allah says:

وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ َصِيرًا

“And whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers,  We will turn him to what he has chosen and burn him in Hell; and evil is that destination.” (al-Nisāʾ 4:115)

Imam Mālik (رحمه الله) beautifully said:

لن تصلح هذه الأمة إلا بما صلح به أولها

“This Ummah will never be rectified except by what rectified its first generation.”

Thus, in matters of ʿibādah (acts of worship), the safest and most authentic path is to adhere to the models of those early Imams, for they embodied the purest understanding of revelation. Any contrary or innovative opinions should be politely or firmly set aside, depending on the situation and the preservation of unity.

On the Wisdom of Allowing Non-Arabs to Make Duʿāh in Their Own Languages:

A strong and reasonable justification for allowing non-Arabs to make duʿāʾ in their native languages is that it gives them the freedom and confidence to express themselves sincerely before Allah without fear of mispronunciation or linguistic confusion when speaking to their Lord secretly. The wisdom behind this allowance lies in the fact that not every Muslim is fluent in Arabic, and those who are not may unknowingly alter meanings in ways that can drastically change the sense of their prayers.

Take, for example, the Arabic phrase: اللهم أجرنا من النار 

(Allāhumma ajirnā minan-nār).

The word: أجرنا can carry two completely opposite meanings: 

AJIRNA and AJURNA, depending on pronunciation due to the change of the vocalization and context. One means “O Allah, protect us from the Hellfire”,  ie: AJIRNA, which is the correct and intended phrase, while a slight mispronunciation as a result of the change of the vocalization; AJURNA, 

has turned the phrase it into harmful prayer: “O Allah, compensate us with a portion of the Hellfire!”, a meaning that is catastrophically against the supplicant’s desire.

These subtle shifts show how sensitive the Arabic structure is. Hence, allowing non-Arabs to supplicate in their own languages is not only merciful but profoundly wise. It helps them avoid serious linguistic mistakes while enabling them to communicate their needs, fears, and hopes clearly to their Creator Who understands every language clearly. But that is not a license to not learn the Arabic language, for it is still better to pray or make duʿāh in Arabic language. So, we try to master short and powerful duʿāh which inclusive in its meaning. Here are 10 very short and powerful duʿāh in clear Arabic, each paired with a simple, precise meaning. They are widely rooted in Qur’ānic or Prophetic language, easy to pronounce, and ideal for new or non-Arabic-speaking Muslims to memorize and use daily.

• رَبِّ اغْفِرْ لِي

Rabbi ighfir lī

Meaning: My Lord, forgive me.

• رَبِّ ارْحَمْنِي

Rabbi irḥamnī

Meaning: My Lord, have mercy on me.

• اللَّهُمَّ اهْدِنِي

Allāhumma ihdinī

Meaning: O Allah, guide me.

• حَسْبِيَ اللَّهُ

Ḥasbiyallāh

Meaning: Allah is sufficient for me.

• اللَّهُمَّ عَافِنِي

Allāhumma ʿāfinī

Meaning: O Allah, grant me well-being.

• رَبِّ زِدْنِي عِلْمًا

Rabbi zidnī ʿilmā

Meaning: My Lord, increase me in knowledge.

• اللَّهُمَّ ثَبِّتْ قَلْبِي

Allāhumma thabbit qalbī

Meaning: O Allah, make my heart firm.

• رَبِّ يَسِّرْ لِي

Rabbi yassir lī

Meaning: My Lord, make it easy for me.

• اللَّهُمَّ أَعِنِّي

Allāhumma aʿinnī

Meaning: O Allah, help me.

• اللَّهُمَّ تَقَبَّلْ مِنِّي

Allāhumma taqabbal minnī

Meaning: O Allah, accept from me.

These types of duʿāh are ideal for beginners because they are:

• Very short (1–3 words in most cases)

• High spiritual impact

• Clear pronunciation

• Universally applicable (for prayer, hardship, learning, fear, gratitude)

Indeed, Allah judges not by eloquence of speech, but by sincerity of the heart. That is to say, the heart that calls upon Allah in humility and sincerity, whether in Arabic, Hausa, English, or any other language, is heard and answered by the Lord of all tongues.

Opposing Scholarly Opinions and Their Evidences: However, some jurists of the early generations discouraged or prohibited making duʿāʾ in non-Arabic languages during ṣalāh, especially for those who can express themselves in Arabic. Their reasoning was grounded in the sanctity and prescribed structure of ritual prayer.

The Imams Mālikī and Shāfiʿī schools were particularly cautious. According to al-Mudawwanah al-Kubrā (vol. 1, p. 203), Imam Mālik warned against introducing foreign language elements into prayer, viewing it as a deviation from the prophetic model. The Shāfiʿī school, as recorded by Imam al-Nawawī in al-Majmūʿ Sharḥ al-Muhadhdhab (vol. 3, p. 500), held that duʿāʾ in non-Arabic is impermissible for those capable of Arabic, though permissible for those who are not.

Their rationale rests on two principles:

1.     Preservation of the Language of Revelation

إِنَّا أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ.

“Indeed, We have sent it down as an Arabic Qur’an so that you may understand.” (Yūsuf , 12:2)

They argued that maintaining Arabic preserves the linguistic sanctity of worship.

2.     Fear of Alteration (Taḥrīf al-ʿIbādah)

Ibn ʿAbd al-Barr wrote in al-Tamhīd (vol. 9, p. 54):

“Uniformity of language in prayer is among the symbols of unity in religion. To open that door is to risk the loss of what the Prophet (pbuh) established.”

Thus, even amid disagreement, the scholars united on one essential truth: what truly matters is sincerity, humility, and understanding of what exactly one asks from Allah.

The jurists are unanimously agreed on the legitimacy of supplication during prostration, but they differed regarding the ruling on supplicating in a language other than Arabic within the prayer: is it permissible, and does it affect the validity of the prayer?

However, for the purpose clarification and further arguments by scholars we do not share the same fatwa, the following precepts will serve as general rules across all the four schools of jurisprudence:

1. The Ḥanafī School:

It is not permissible to supplicate in a language other than Arabic during prayer for one who is able to speak Arabic. If such a person supplicates in another language, his prayer is invalidated. But, for those who are unable to speak Arabic are permitted to supplicate in their own language temporarily, until they learn the  Arabic language.

The reason of Hanafīs was that prayer is founded upon transmitted formulae expressed verbatim, and speaking in another language is regarded as ordinary human speech.

2. The Mālikī School:

Although supplications in a language other than Arabic during prayer is disliked (makrūh), it is not invalidated. That was according to the majority of Mālikīs. But  for one who is unable to speak Arabic, it is preferable for him to restrict himself to only reported (prophetic) supplications.

3. The Shāfiʿī School:

Supplications in Salat is permissible for non-Arabic language speakers, unless the worshipper is capable of speaking Arabic. That is to say,  it is not permissible for anyone who can speak Arabic. But, if he is incapable of Arabic, it is permissible, and the prayer remains valid.

4. The Ḥanbalī School:

Supplication in prostration in a language other than Arabic is permissible when there is a need. But, if the worshipper is able to speak Arabic, the Salat remains valid. However,  it is preferable and more complete to supplicate in Arabic.

However, there are stipulated conditions among the scholars who permit du’ah in languages other than Arabic:

a. It must be only when the need to do arise.

b. It must not be always.

c. It must be free from sin or disobedience.

d. It be pure supplication, not dialogue or narrative speech.

e. It does not contain purely worldly expressions resembling ordinary human speech.

f. It does not disturb the form and solemnity of the prayer, nor involve excessive length.

To promote an unambiguous expression of one’s request to his Lord during the most sacred period and heartfelt connection.

Allah says: يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ

“Allah intends for you ease and does not intend for you hardship.” (al-Baqarah 2:185) 

True fiqh (understanding) is never blind rigidity, but the ability to uphold the maqāṣid al-Sharīʿah, the higher objectives of mercy, ease, sincerity, and unity.

Conclusion:

From the preceding discussion, the balanced and most reasonable view is that duʿāh in non-Arabic languages during sujūd is permissible, particularly for non-Arabs and those who cannot express themselves properly in Arabic language. Such permission reflects both the mercy of Islam and the universal nature of divine communication.

However, those capable of Arabic language should strive to learn and use the prophetic duʿāh, as they are concise, comprehensive, and blessed by revelation. Yet, this effort should not exclude heartfelt communication in one’s native tongue at the moment when the soul feels closest to its Creator.

Ultimately, Allah listens to the language of the heart, not the structure of the tongue. In His boundless mercy, He hears every whisper of a servant who prostrates before Him, whether spoken in Arabic or any other language.

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ.

“And your Lord says: Call upon Me; I will respond to you.” (Ghāfir 40:60)

Allah knows best!