Is it permissible to use non-Arabic terms for the Name of Allah that are common among Muslims in India, Pakistan, and Iran?

Eid Abbasi : Well, is it permissible to use a name for the Lord other than the Name of Allah or the Most Beautiful Names; such as ... knowing that these are non-Arabic terms and are common among Muslims in India, Pakistan, and Iran?

The Shaykh : There is no doubt that it is permissible to use such terms in matters other than worship, in the language of the community, which is their language; there is no harm in using these terms because they are not intended to draw near to Allah (Mighty and Majestic). However, using these terms in acts of worship, such as prayer, for example, or Hajj and the like, is not permissible. For example, the takbir in prayer: instead of saying "Allahu Akbar," one says, for example, in Turkish, "Tanrı büyük," or in Albanian, "...," or the like. Even if some of the early scholars permitted this, distinguishing between the pillar and the obligation, saying that the pillar is entering the prayer with the takbir of ihram in any term and in any language, while the specific term is obligatory. If you say "Allahu Akbar," you have fulfilled both the pillar and the obligation. If you say "Allah is the Greatest" or "Allah is the Most Magnificent" in your Arabic language, you have fulfilled the pillar but not the obligation, because the obligation is to say "Allahu Akbar." If you do so, you have fulfilled the pillar along with it. But if you deviate from this takbir that the Messenger of Allah (peace and blessings be upon him) was consistent in and commanded, to magnification with another phrase, you have fulfilled the pillar but not the obligation.
Similarly, if you magnify your Lord when you enter the prayer in your non-Arabic language, whatever language it is, you have fulfilled the pillar but not the obligation. This is what the Hanafi scholars said, led by their imam Abu Hanifah. As for the majority, they rejected this from them and made it obligatory to adhere to the takbir, because the Messenger of Allah (peace and blessings be upon him) said to the one who prayed poorly: , This term can be said to be general, but its specification came in some narrations related to the hadith of the one who prayed poorly with the term: . This was confirmed by the description of the Prophet's (peace and blessings be upon him) prayer, where, as Aisha (may Allah be pleased with her) and others said, when he entered the prayer, he would say: Allahu Akbar.
So, expressing Allah (Mighty and Majestic) with non-Arabic names in non-Arabic languages is not prohibited; because Allah (Mighty and Majestic) said in the Noble Qur'an: . It is a great hardship to obligate these peoples, especially if they are new to Islam, to avoid the terms they have inherited from generation to generation, and to utter Arabic terms except in acts of worship. It is necessary to obligate them to do so, as we discussed in prayer. From this, we know that what is narrated from Abu Hanifah (may Allah have mercy on him) that he permitted translating the Qur'an, I mean, translating the opening of the Qur'an into the language of the people and reciting it in prayer in their language; this narration is mentioned by the Hanafis themselves in their jurisprudential books as a narration from Abu Hanifah that if one recites al-Fatihah in his language, translated into his language, he has fulfilled the obligation. This opinion is anomalous and it is not permissible to adopt it, especially since it is not practically possible to translate the Noble Qur'an literally. The Qur'an can be translated interpretively. If the verse, for example, has five words, by translation it becomes six or seven words, and so on.
There is no harm in mentioning to you a point, by way of relaxation and explaining the inimitability of the Qur'an at the same time. Once, a train brought me together with a Maronite Lebanese priest. A long story ensued, which is not our concern now. The conversation between him and me concerned matters related to Islam and Christianity, naturally. Until this priest asked about the reason Muslims refrain from translating the Qur'an into famous world languages; even though translating the Qur'an is beneficial for their religion, because it helps in spreading it? Why do they prohibit this translation? And I said to him the following: I said: Islam prohibits something that is possible, but as for something that cannot be approached or done, there is no prohibition of it in our religion; because it is an impossible matter, how can it be said: Do not do it? This is compulsion, as it was said:
He threw him into the sea with his hands tied, then said to him: *** Beware, beware, lest you get wet with water.
So, there is no prohibition in Islam of something that cannot be done; because prohibition and permissibility is a trial from Allah for His servants, and the trial is based on what the accountable person is able to do. As for translating the Qur'an, changing it is possible. I said this to him after I was sure of him, and I said to him: What do you mean by translation? Literal word-for-word translation or interpretive translation? He said: No, I mean literal translation. I answered him with what preceded. He said: How is this impossible? We said to him: If you wish, let us enter into the experiment. He was a Lebanese man, and naturally the Lebanese were colonized by France and are proficient in the French language. I had with me some young Muslims, among them one who spoke French. So I said to him: Let us enter into an experiment. He said: Bring it, let us see. I said to him: I will bring you the shortest verse, so you interpret it according to the previous condition, a literal word-for-word interpretation. He said: Bring it. I said: Allah (the Exalted) said: Translate it, let us see. He said: What is "As-sa'isa"? I said: Here lies the experiment. "As-sa'isa" in the Arabic language gives two opposite, contrasting, contradictory meanings: it approached and it turned away. "As-sa'isa" means it approached and it means it turned away. Do you have in your French language a word that conveys the meaning of "As-sa'isa" with the two opposite, contradictory meanings? He said: No. I said: So what do you do?
Look at what he said, and the man was truly fair. And unfortunately, I say it with regret, we can debate with the disbelievers, but we cannot debate with our brothers, these Muslim sheikhs! Because they are not good at debating in the first place, they have no logic, and secondly, their hearts are filled with anger and hatred, and so on. This man boarded the train with us from the Barakah station in Damascus, if any of you know it, to "Mada'a," the village of "Mada'a." Throughout the journey, we were with him in discussion, and none of us raised our voice at all, ever, even though we were debating matters ... meaning ... on religion and ... and so on. Of course, after I moved the topic in a way that I said we do not need to enter into its details, and we arrived at ... He said: So we say: He said: I will study the verse and look at the context and the preceding text, and I will choose from the two meanings the one suitable for the context and the preceding text. I said: No harm, choose what you wish. He said: I will say: if it approached in French. I said to him: You have lost the other meaning. He said: So we open a parenthesis and say: or it turned away. Good, the word "As-sa'isa" became now "if it approached or it turned away"; we added two words. This is a problem. First, your claim that it is possible to interpret the Qur'an, to translate the Qur'an literally, has been refuted.
But look at the problem that caused you to fall into what you are in: the existence of seventy or eighty gospels. They arranged all the gospels and kept only four, and they are not even agreed upon on those! Another translator will come after you and think as you did, choosing the opposite of what you chose. You chose to say: "And the night when it approaches or departs," so a second will come and say: "And the night when it departs or approaches." Then a third will come last and say: "Neither this nor that, but 'And the night when it approaches and departs,'" and this is actually the intended meaning; because when Allah placed this word—and it is a word that gives two opposite meanings, as we said—He did not place it in vain, may He be exalted from that, but rather—to use the Levantine expression—to kill two birds with one stone. He draws your attention with one word to two verses: the verse of the night's approach and the verse of the night's departure. This is the height of eloquence, rhetoric, and inimitability. So it was dropped from the man's hand, and it became clear to him that the Qur'an cannot be translated literally. Therefore, it cannot be said: It is permissible to recite the Qur'an, and the Qur'an in the prayer, and the prayer is valid, and the Qur'an is translated into a language other than the language of the Arabs; this is impossible.
Other than that?