Can the Turkish translation of the surahs be recited during prayer?

It is not permissible to recite the Turkish translation of the surahs during prayer. Regarding this issue, the High Council of Religious Affairs, in its decision numbered 103 dated 04.12.1997, states as follows:

As for reciting the Turkish translation of the Qur’an during prayer: As stated in the Qur’an, “Recite, then, as much of the Qur’an as may be easy for you.” (al-Muzzammil, 73/20), and as the Prophet (peace be upon him) recited the Qur’an in all prayers and, when instructing a companion who did not know how to pray well, said, “...Then recite whatever is easy for you from the Qur’an that you know by heart.” (Muslim, Salat, 45 [397]). Thus, recitation (qira’ah), that is, reading the Qur’an in prayer, is a fard (obligatory) act established by the Book, the Sunnah, and consensus (ijma). As is known, the Qur’an is the name of the words that indicate the meaning revealed by Allah to Muhammad (peace be upon him) through Gabriel. It was revealed to the heart of the Messenger of Allah (peace be upon him) not only in meaning but also in its very words. Therefore, the meaning understood from these words and expressed with other words is not the Qur’an. Because, if expressed in words other than those in which it was revealed—even if in Arabic—the meaning is not the speech of Allah, but the interpretation of the translator. However, the concept of the Qur’an includes not only its meaning but also its wording as an essential element. Indeed, as stated in verses such as: “Indeed, it is a revelation from the Lord of the worlds. The Trustworthy Spirit (Gabriel) has brought it down upon your heart, [O Muhammad]—that you may be of the warners—in a clear Arabic language.” (ash-Shu’ara, 26/192-195); “Thus We have sent it down as an Arabic Qur’an...” (Ta-Ha, 20/113); “We have sent down an unaltered Arabic Qur’an so that they may be conscious.” (az-Zumar, 39/28); “A Book whose verses have been detailed, an Arabic Qur’an for a people who know.” (Fussilat, 41/3), and in ten other places (Yusuf, 12/2; ar-Ra’d, 13/37; an-Nahl, 16/103; ash-Shura, 42/7; az-Zukhruf, 43/3; al-Ahqaf, 46/12), it is clear and definite from the verses stating that the Qur’an is in Arabic that not only its meaning but also its wording is included in the concept of the Qur’an. For this reason, Islamic scholars are unanimously agreed that a translation cannot be called the Qur’an and that its translation does not have the same status as the Qur’an.

As is known, translation means expressing the meaning of a statement in another language with an equivalent statement. However, every language has its own unique expressions, styles, and modes of expression that are not found in other languages. Therefore, except for some dry statements lacking literary and emotional aspects, no translation can fully replace the original, and no translation can completely match the original in every respect. Thus, the difference between the original of a book with divine eloquence and inimitability like the Qur’an and its translation is as great as the difference between the Creator and the created. For one is the speech of Almighty Allah, the Creator; the other is the inadequate expression of a created servant. Can such a translation ever be substituted for the word of Allah and be regarded as having the same status? Moreover, Islam is a universal religion. The use of a common language in worship by all Muslims who speak different languages is a requirement of its universality.

If everyone were to worship in their own language, it would contradict the form taught by the Prophet (peace be upon him) and practiced up to the present day, and would undoubtedly lead to inextricable disputes. From the perspective of our country, such a practice could be used as material against Turkey abroad and against the state domestically, would undermine the unity and solidarity of citizens, and ultimately cause unrest.

Reciting the Turkish translation in prayer and making supplication (du’a) in Turkish should not be confused. Supplication is the servant’s request from Allah. It is only natural that this be done in the language everyone speaks, and in fact, supplication is generally made in Turkish in our country.

On the other hand, one of the most important features of the Qur’an is its inimitability (i’jaz). The Qur’an has challenged all humanity to produce anything like it. This inimitability cannot be said to be only in meaning. On the contrary, from the challenge verses meaning “If you are in doubt about what We have sent down, then produce something like it” (al-Baqara, 2/23-24; Yunus, 10/37-38; Hud, 11/13; al-Isra, 17/88; at-Tur, 52/33-34), it is understood that this feature is more related to its wording.

Moreover, from verse 88 of Surah al-Isra, which states that even if humans and jinn were to come together and support each other, they could not produce anything like it, it is clearly understood that nothing like the Qur’an can be produced, and therefore its translation cannot be considered the Word of Allah, cannot be regarded as having the same status, and thus its translation cannot be recited in prayer. Indeed, regarding the incident in 1926 when Cemal Efendi, the Imam-Khatib of Göztepe Mosque in Istanbul, recited the Turkish translation of the Qur’an during Friday prayer, the Istanbul Mufti’s letter dated 20 March 1926, numbered 92-93, and the decision of the Advisory Board dated 9 Ramadan 1324/23 March 1926, numbered 743, signed by Rıfat Börekçi, the first President of Religious Affairs appointed by Atatürk, stated:

“Recitation of the Qur’an in prayer is, by consensus, obligatory, and it is, likewise by consensus, not permissible to call any translation of the Qur’an by any language the Qur’an, and the inadmissibility of reciting the translation of the Qur’an in place of the Qur’an during prayer is established by the consensus of the jurists of all schools of thought. Therefore, acting contrary to this changes the religious nature of the prayer, constitutes disrespect and mockery of the religious command, and leads to division and discord among Muslims and to unrest in the country. Therefore, it has become necessary to remove Cemal Efendi, who has been proven to have committed this act, from his religious and scholarly duties, and to notify him accordingly...”

Undoubtedly, it is extremely important for a Muslim to at least know the meanings of the Qur’anic texts recited in prayer and to recite them with understanding and awareness, and this is not difficult. However, the ruling on translating the Qur’an and reading its translations, interpretations, and exegeses for the purpose of understanding its guidance and learning the commands, prohibitions, and advice of our Lord is one thing; the ruling on substituting these translations for the Qur’an and treating them as the Qur’an is another.

The Qur’an is recited in its original wording in prayer and as an act of worship. To learn the advice, commands, and prohibitions of our Lord and to benefit from His guidance, translations, interpretations, and explanations are read. Reading the translations, interpretations, and explanations of the Qur’an for this purpose is highly meritorious and, in a general sense, an act of worship.

Source: T.C. Diyanet İşleri Başkanlığı, Din İşleri Yüksek Kurulu