in their own specialized terminology, provided that the meanings explained to them are those of the Quran and Sunnah. This resembles reciting the Quran in a language other than Arabic. Such translation to enable the listener to understand is permissible, without disagreement among scholars. As for a person’s reciting it for himself, most scholars do not permit this, whether within prayer or outside it. Some permit it without restriction, but only for someone who is not proficient in Arabic.

Addressing someone, however, is not like teaching the recitation of the Quran. Rather, it resembles remembering Allah, praising Him and supplicating to Him in forms for which the Lawgiver has not prescribed any particular wording. For this reason, many or most scholars also consider replacing Arabic with another language disliked unless there is a need, while some do not consider it disliked.

Once this is clear, his argument can be answered in several ways. First, the line of argument he has mentioned is one of the arguments