Topic Nine: On “Raṭānah”

Here we pause to consider what the author calls “raṭānah,” that is, Muslims’ learning and speaking languages other than Arabic. This question is a pressing one for Muslims today; it calls for lengthy research and a precise, detailed legal assessment. My purpose here is not to pronounce new rulings, but to draw out benefits and directions from the author’s words—words that set forth the general ruling, relate the positions of the early generations toward other tongues, and highlight the effects of those tongues on Muslims’ religion and creed.

The author makes clear that the Companions adopted well-known stances on the matter, summed up in ʿUmar’s admonition: “Beware of the jargon of the non-Arabs.” They loathed a Muslim’s habitual, continual use of any language but Arabic when no necessity demanded it.

When need or necessity arises, however—when the common interest of the Muslims requires it—such use is permissible, and the Sunnah itself provides precedent. The Messenger of Allah, peace and blessings be upon him and his family, instructed Zayd ibn Thābit to learn Syriac, the language of the Jews, so that he might read their writings, correspond with them, translate their speech, and guard against their scheming.

The Rightly Guided Caliphs did likewise, keeping certain administrative registers in languages other than Arabic until they were able to Arabize them. After the conquests, Muslims also found themselves obliged to address the newly converted peoples in those peoples’ own languages.