"Regarding the use of the Obligatory Prayers..., it is clear that when any of these three prayers is to be performed as a prescribed daily Obligatory Prayer, the worshipper is required to follow the instructions that accompany that prayer. Although there is no explicit prohibition on the use of these prayers, wholly or in part, as regular prayers without any genuflections, to open or close a meeting or fireside, it is preferable for the friends not to follow such a practice. Bahá'ís have so many other beautiful prayers revealed by the Twin Manifestations and 'Abdu'l-Bahá for such meetings."2. Substitution of "daughter of" for "son of"
"With respect to your question as to whether it is permissible for a female in reciting the Long Obligatory Prayer to say, "I am Thy handmaiden, O my Lord, and the daughter of Thy handmaiden", you are correct in your understanding that the Guardian did not wish Bahá'ís to change the gender of pronouns and nouns in the revealed prayers. The following excerpt from a letter dated 14 January 1947 written on his behalf makes this clear:"3. Repetition of the Greatest Name in the Long obligatory Prayer
'In regard to the question you asked him: As Bahá'u'lláh Himself specified, in the long prayer for the dead, that the gender could be changed and "his" said for "her", etc., it is permissible to do it - nay obligatory - but in all other prayers, including those for the dead, we must adhere to the exact text and not change the gender.'
"The House of Justice does not feel it appropriate to change Shoghi Effendi's usage of certain nouns in his translations. The challenge, therefore, is to accept the use of pronouns and of certain nouns such as "son" and "servant" in their generic sense, which will lead one to view the matter in terms of a spiritual response, rather than one of semantics."
"Let him then repeat the Greatest Name thrice, and bend down with hands resting on the knees, and say..." "Let him then repeat the Greatest Name thrice, and kneel with his forehead to the ground, and say..."In contrast to the first occasion where the raising of the hands forms part of the explicit instructions, in the second and third instances no mention is made of raising the hands.
(1) Bahá'í Prayers: A Selection of Prayers Revealed by Bahá'u'lláh, the Báb, and 'Abdu'l-Bahá (Wilmette: Bahá'í Publishing Trust, 1993), p. 10; 14 and 15.Universal House of Justice
Regarding the direction "Let him then stand and raise his hands twice in supplication, and say;...", the believer does not have to read twice the paragraph which follows. Whether the believer raises his hands twice before the reciting of the passage, or commences the reciting after having raised his hands once, and raises them a second time soon thereafter, is left to his choice.
"As to whether or not it is appropriate for a female to substitute the words 'daughter of' for 'son of' when reciting the Long Obligatory Prayer, we provide the following extract from a letter dated 31 August 1997, written on behalf of the Universal House of Justice. The letter addresses this specific issue: 'With respect to your question as to whether it is permissible for a female in reciting the Long Obligatory Prayer to say, "I am Thy handmaiden, O my Lord, and the daughter of Thy handmaiden", you are correct in your understanding that the Guardian did not wish Bahá'ís to change the gender of pronouns and nouns in the revealed prayers. The following excerpt from a letter dated 14 January 1947 written on his behalf makes this clear: "In regard to the question you asked him: As Bahá'u'lláh Himself specified, in the long prayer for the dead, that the gender could be changed and 'his' said for 'her', etc., it is permissible to do it nay obligatory but in all other prayers, including those for the dead, we must adhere to the exact text and not change the gender." The House of Justice does not feel it appropriate to change Shoghi Effendi's usage of certain nouns in his translations. The challenge, therefore, is to accept the use of pronouns and of certain nouns such as 'son' and 'servant' in their generic sense, which will lead one to view the matter in terms of a spiritual response, rather than one of semantics."It could be inferred from this that if one cannot change the gender in prayers (other than that one prayer for the dead), and if in that regard the believers are to adhere to the "exact" text, then nothing else in any prayer can likewise be altered. If that conclusion is correct, then the distinction you're making has some basis. That is, songs can be based on prayers, but prayers using the revealed writings should be left unaltered. That would mean that a prayer that alters the texts, becomes in effect a song, and not a proper devotional recitation. In that case there is a distinction between song and prayer (at least prayer using the canonical texts), but I'm not sure that the difference includes a distinction between song and chanting.
"Teach your children the verses revealed from the heaven of majesty and power, so that, in most melodious tones, they may recite the Tablets of the All-Merciful in the al coves within the Mashriqu'l-Adhkárs. Whoever hath been transported by the rapture born of adoration for My Name, the Most Compassionate, will recite the verses of God in such wise as to captivate the hearts of those yet wrapped in slumber." (p. 74)