In the name of Allah,
Reciting the Qur’an in any other language during prayer is forbidden. This is the predominant stance among Malikis, Shafiis, and Hanbalis. The Zahiri school and Abu Hanifah’s two students Abu Yusuf and Muhammad ibn al-Hasan agree. However, their impressibility depends on him not knowing Arabic, but else it is permitted.
The majority denounce this as they don’t have any proof to back them up. The prayer is invalid if one recites a translation of the Quran even if one does not know Arabic.
Qadi Abu Bakr[Maliki] said on this verse:
‘Had We revealed it as a non-Arabic Quran, they would have certainly argued, “If only its verses were made clear ˹in our language. What! A non-Arabic revelation for an Arab audience!”[Translation Quran 41:44]
‘Our scholars (Malikis) have said this verse refutes the view of Abu Haneefah (r) that the Quran may be recited in its translation such as Persian. This is because the verse negates the attribute of the Quran (Non-Arabic).’[i]’
Al Hidaya (Hanafi) stated:
If he commences prayer in Farsi or recites it in Farsi or slaughters an animal with a pronouncement in Farsi, when he can pronounce the Arabic form, his acts are deemed valid according to Abu Hanifah (r). The two disciples said that only the slaughter is valid, however, if he cannot pronounce it in Arabic, his acts are valid.’’[ii]
Imam An Nawawi (R) said, ” It is not permissible to recite Quraan in any language other than Arabic, regardless of whether a person is capable of speaking in Arabic or not, and whether such recitations occur during prayer or not”.[iii]
Ibn Hajar (R) said, ” If a person is capable of its recitation in Arabic, then he is not allowed to change it (another language), and his prayer is void (if he does this). This is the case even if he is not capable of this.. ”
Ibn Taymiyyah (R) said” As for the Quran it is not to be recited in other than Arabic, whether a person is capable of doing it or not. This is according to the majority opinion, and it is the correct opinion, without a doubt. ”
It is reported that Imam Abu haneefah (R) reverted to the opinion of the two disciples and this is what is relied upon.[iv]
References:
[i] Manna’ Al-Qaththan – Kitab Mabahits Fi Ulum Al-Quran (Arabic), page 312-313
[ii] Al-Hidayah THE GUIDANCE, Burhan Al Din Al Farghani Al Marghinani, Vol 1 page 111
[iii] An introduction to the sciences of the Quran, Abu Ammar Yasir Qadhi, page 352
[iv] Nur-Al Idah, The light of clarification, Hasan Shurunbulali, Page 160]