Friday Khutbah

The.
Languageofthe
Friday Khutbah

M l I I MUHAMMAD TAQI .USMANI
IDARATUL M I R I ~
Karachi. Pakistan

Read
Past Issues

THE ISLAMIC BULLETIN

REFLECT ON THE WONDERS OF ISLAM!

Islamic videos and TV
Watch Discover Islam in English and
Iqra in Arabic
Interested in Islam?
Read converts stories in
HOW I EMBRACED ISLAM
Need to find direction to pray?
Type your address in our
QIBLA LOCATOR

Want to learn Tajweed?
Hear the worlds most
RENOWNED RECITERS!
Learning how to pray?
Step-by-step guide!
The Islamic Bulletin is the Official Newsletter of the Islamic Community of N. California Since 1991!

Mountains of
Information for
Muslims &
non-Muslims!

Available now in:
Arabic
French
German
Italian
Spanish

GO TO:
www.islamicbulletin.org

Click:
ENTER HERE

Our site is
user friendly
With EASY-FINDING
icons
Plus QUICK-LOADING
for all systems

Email us at:
info@islamicbulletin.org
Free
E-Books!
Last Will
and
Testament

Masjid
Finder
Live Quranic
Radio
From all over
the world
One-Page
Hajj Guide
In 8 different
languages!
IB hopes that this
website can bring both
Muslims and non-
Muslims together in a
place of mutual
respect and
enlightenment.
Friends or Family interested in
Islam?
Read an introductory book on the
beauty of Islam.

2000

PRINTERS,

IDARATUL 'ARIF,
POSTCODE75180,TEL # 5049733, 5032020
ADDRESS:mol,dfaqiCyber.'l t.pk

DARUL ISHAT, URDUBAZAR,
IDARAEISLA1vIIYAT,
AZHARACADEMY,NORBURY,LONDON. TEL:6796786, FAX:6796787
PREFACE
In substantial number of mosques in different parts
of USA and some other western countries the Khutbah
of Friday is delivered in English or other local
languages. respected brother Dr. Muhammad Ismai1
Madani asked to explain the correct Shar.i'ah
position about the language of the Khutbah. Certain
article.s have appeared in Urdu the purpose but the
English knowing people cannot benefit them,
therefore, it was suggested learned brother that 1
should write article in English. The present booklet
is meant to fulfill this need and 1 hope that it will clarify
doubts the subject. 1 would request the readers to
consider the points raised in this article with
impartial and unbaised approach because the matter
relates to very important Islamic of wofship.
Allah guide us to the straight path according to His
own pleasure.
MuhammadTaqiUsmani
3
LANGUAGE OF FRIDA KHUTBAH

J.".....; j)l.Jlj .JJ.4:L1
J5 .
<JI
It is of the basic requirements of the Friday
prayer that it should preceded Khutbah
delivered the Imam. It is Wajib (mandatory) for every
Muslim to attend the Khutbah from the very beginning.
Being part ofthe it has some special
rules and traits which distinguish it from the normal
lectures given other of these special
traits is .that like the prayer (Salah) it is delivered in
Arabic. the Muslims have delivering the
Khutbah of Friday in other language than Arabic,
where the audiencedoes not understand its
meaning. It was in the present century for the first time
that the idea of delivering the Khutbah in other
languages emerged insome Muslim societies
majority of the audience could not understand Arabic
properly. The intention behind this change was that
without letting the understand its contents, the
Khutbah hardly of meaningful use for the
general people who are addressed Conversely, if
Khutbah is delivered in locallanguage, very useful
5
www.islamicbulletin.com
LANGUAGEOF FRIDA KHUTBAH
message eonveyedthrough it every Friday and it
ean serve as an effeetive medium for edueating people in
wide area of Islamie teaehings.
Apparently, the seems to very logieal.
That is why it has found eurreney in the eountries far
from the eentres of deeper Islamie knowledge. But
before we aeeept it its value, we should first
examine it inthe light ofthe Holy Qur'an, the Sunnah of
the Holy Prophet rLJ ~ ~ , the praetiee of his
and the juristie views adopted different
sehools of Islamie jurisprudenee. .
It is true that Islam being universal religion, does
not want to restriet it to partieular raee or language.
The Holy Qur'an has mentioned in express terms:
A . o ~ ~ I J.,...,.),jA l.:.L...) Lo
J
W never sent. messenger but in the
language ofthe nation he was sent 00.
The Holy Prophet . : was so keen to convey the
Islamie message to foreign nations in their own
languages that he sent some of his eompanions, like
Zayd ibn Harithah ..:.&. JJI..?; to Syria to learn the Hebrew
and the Syriae languages, so that he preaeh Islam
to the nations who did not know Arabie.
But at the same time, we notiee that while leaving
wide speetrum of edueation and preaehing to any
language eonvenient for the purpose, Islam has speeified
some limited funetions to performed in Arabie only.
For it is mandatory for every Muslim to
perform his five times prayers (Salah) in Arabie. This
rule applies to also who eannot normally
6
LANGUAGE OF
understand what they reeiting, rather, sometimes it
is diffieult them to learn the exaet pronuneiation of
the words used in the Likewise, Adhan
is the attending the eongregation of Salah. It is
addressed to the loeal people. But it is made obligatory
that it is pronouneed in Its translation into
other language is not aeeeptable. Similarly, while
performing we directed to read talbiyah O.!4:J
in Arabie. translation of these \vords eannot
serve the purpose. While greeting other, we
obligated to say in the exaet words.
Upon exaet translation of
eannot fulfill the requirement of the reeognized
(masnoon) greeting though the expression is
eomprehensible English knowing person
than the latter. Similarly, while eommeneing
important work it is desirable to say "r-:I.;,..I JJ11""""'!'"
These speeifie words translated into
English other language easily understood the
speaker and the addressee but it will always
preferable to reeite the original words.
emphasis exaet words in some such
matters is not based bias in of the
language, because Islam has always proponent of
inter-nationalism rather than nationalism. Holy
Prophet rl--' JJI ..;- has himself eradicated the prides
based colour and language. announced in his
landmark sermon of his last that:

An Arab has superiority over
7
However, for being internationally united
ummah, the Muslim should have some
features, in the ways of their worship. The
modes of worship which require some oral recitations
have, therefore, prescribed in that
recitations arecarried out in language?
regardless of the linguistic affiliation of the recitors.
has selected for this purpose, it is
the language in which Qur'an was revealed and in which
the Holy Prophet r-L-J .JJI addressed the human
kind. The Holy Qur'an ai1d Sunnh of the Holy Prophet
;g: have. taken as the basic resources from where
the rules of Shari'ah deduced. Both being in Arabic,
it is always ..that.a Muslim
with it to the best possible extent. make
medium of expression for Mtislims, at least
in the ritual recitings, serves this purpose also. When
non-Arab in fivetimes
day , he automati.cal1y establishes strong relationship
with the Ql,1r'anic language which makes him
understand of the terms and phrases used in
the Holy Qur'an and Sunnah.
In short, it is enjoined the Muslims in some
modes of worship that their oral recitations must in
Therefore, to resolve the issue of the language of
Khutbah we will have to examine whether the Khutbah
of Friday is form of worship it is ordinary lecture
meant only to educate people.
The following points help knowing the correct
position in this respect :
8 www.islamicbulletin.com
. 1. It is established authentic resources that the
Khutbah of Friday is part of the and stands for
two Rak'at of prayer. day, other than Friday, the
prayer 6f zuhr consist of four Rak'ats, while Friday
the number of Rak'at of the prayer has
reduced to two, and the other two Rak'ats have
substituted the Khutbah. Sayyidna Umar A.:S
the second caliph of the Holy Prophet JJI J.- says:
L.6J.! " .: '1 . L.6J.1 UI
. . .
lA...)1
The Khutbah has prescribed in lieu of
two rakats. Whosoever failsto deliver
must pray four rakat.:
2. The Holy Qur'an theKhutbah as Dhikr
in the verse:
Ii.r! I.J'O o)l..a1J I.S 1.".;..0 I I I
u11 '......... .
believers, when there is for Salah
Friday, rush for the Dhikr of Allah and leave
trade. (al-Jumu'ah:9)
Here the word 'Dhikr' stands for the Khutbah,
because after hearing the Adhan, the Salah (prayer)
does not start immediately. What starts after Adhan is
Khutbah. That is why the Holy Qur'an did not say,
'When there is for rush for the
rather it has said, "when there is for rush
for the Dhi'kr of It is for this reason that th'e
Muslim schools of jurists unanimous the point
that it is necessary every Muslim to set out for the
Masjid as soon as hears the and should reach the
Masjid at time when Khutbah is yet to start,
because hearing the fuHKhutbah is wajib (mandatory)..
9
This is sufficient to prove that the Holy Qur'anhas
used the word 'Dhikr' for the Khutbah. Dhikr means
'recitation of the of Al1ah' as against 'Tadhkir'
which means 'giving advice', educate' or
admonish'. This is clear indication from the Holy
Qur'an that the basic purpose of Khutbah is Dhikr and
not the Tadhkir and that it is part of the worship
rather than being normallecture.
3. At another place, the Holy Qur'an has referred to
the Khutbah of Friday as "the recitation of the
Qur' The verse says:
iJyo> ..J iJ
"And when the Qur'an is recited before
listen to it carefully and silent, so that
receive mercy. (al-'Araf:204)
According to 1arge number of commentators the
'recitation of the Qur'an in this verse refers to the
Khutbah de1ivered before the prayer of Jumu'ah.
again the word of recitation is used for the Khutbah
which indicates that it is very similar to the recitation of
Qur'anic verses during performing prayers.
number of authentic ahadith a1so, the Khutbah
of Friday has rferred toas Dhikr. For in
hadith reported Imam a1-Bukhari the Prophet
.lJ1..).- , whi1e persuading Mus1ims to go to the
Masjid Friday at the ear1iest, has said:
)'.lJ1 u.;-A> rl.o)'1 (.?-
"Because when the Imam out (to deliver
Khutbah) the angels to listen to the
Dhikr. (Sahih al-Bukhari 121)
another narration, the same princip1e has
established in the fol1owig words:
10
LANGUAGE OF FRJDA
.JjJI iJ.".' - -'.J '.J.,1 i Lo I 1; lj !
Because when imam comes out (for Khutbalt)
the angels close their books (recording the
noble deeds) and listen tothe Dltikr (i.e.
(Sahih al-Bukhari V.1, 127)
..
Based this ' characteristic of the
Khutbahof Frifiay it is admittedly subject to certain
rules which not applicable to normal religious
lectures. of these rules are the fol1owing:
(i) It is mandatory requirement valid
Khhutbah Frida.y to contain at least verse from
the Holy Qur'an which the Khutbah is valid,
while in normal lectures recitation from the Holy
Qur'an is necessary.
(ii) Another rule is that it must contain
woids in praise of Allah Almighty and for sending
Salah (durood) to the Holy Prophet rL.J JJI while
such requirement is mandatory in the case of normal
lectures.
(iii) The Khutbah being part of the
from the audience is allowed to utter single word
during Khutbah. The Holy Prophet has
emphasized this principle in the following words:
u.,.a.J J.U I r.J"'. ..::....l):.; 1;'
"If speak during Khutbah Friday,
commit absurdity."
w ...I"i; i.J"'. Ju
,';L...:JI.f.,V. \f.,.f., i.....:.Prl--
(\t"Af., ;"';'1
"Whoever says to his friend while Imam is
delivering Friday "keep quiet"
11
LANGUAGE OF FRIDA
commitsabsurdity."
It is obvious that the words 'keep quiet' do not
disturbtheKhutbah, nor dotheystop one from hearing
its contents.Rather,they induceotherstomaintain
silence. Still, the Holy Prophet r-L-J JJI U-I- has
forbidden to utterthese words theKhutbah of

The reasonis thattheKhutbah ofFridayenjoys
.the same status as the Salah itself. While offering
Salah, cannoteven say, 'keep quiet'to stop someone
from speaking.Similarrulehasbeen appliedto.Khutbah
also, which is another indication that theKhutbah of
Fridayis notlike normallecture.Itis partofSalah,
therefore, most oftherulesapplicable toSalah arealso
applicabletoit.
4. TheKhutbah hasbeen as prerequisite for
the Friday prayer. No Fridayprayeris valid without
Khutbah. theMuslimjuristsareunanimous this
point. Had itbeen normal lecture for the purpose of
preaching,itwould have nothingto dowiththevalidity
oftheJumu'ah prayer.
5. It is admitted thatthe Khutbah must
delivered after the commencement of the prescribed
time of Jumu'ah prayer. If the Khutbah is delivered
before theprescribed time it is not valid, even ifthe
prayerisofferedwithinthe prescribedtime. In thiscase,
both the Khutbah and the prayer will have to
repeated.(al-Bahr 158)
If the purpose of the Khutbah r10thing but
preachingor education, itshouldhave been acceptable
that the Khutbahis delivered before the time of
and the is offered after the
commencement of the prescribed time. This strictness
about the time of the Khutbah further confirms that it is
part of the Salah and is subject to the similar rules as
rules provided Salah.
6. If the Imam confines himself to the hamd (praising
Allah) and Salah (Durood) the Holy Prophet JJI.).4
rLJ and to reciting some verses the Holy Qur'an,
and making some (supplication) and does not utter
single word to preach to educate people, the
Khutbah is held to valid and the Salah of
offered after that. Had the purpose to
people, it would have the main ingredient
of the Khutbah to say at least few words this
purpose without which it should not have valid
Khutbah. But it has held valid even without the
words of preaching educating. Sayyidna Uthman
JJI delivered his f1rst Khutbah (after he assumed the
C'harge of Khilafa[) exactly in this fashion anddid not
say single word the purpose of preaching. Stil1 his
Khutbah was held as valid. It was in the presence of the
Sahabah J)I but them challenged the
validity of such Khutbah.
This is again clear proof of the fact that the basic
purpose of the Khutbah i8 Dhikr and not Tadhkir. Being
part ofthe itis ofwor8hip and
not basicaHy methodof preaching and education.
these points go long way to prove that, unlike
lectures sermons, certain to
Salah have prescribed the Khutbah of Jumu'ah.
It is in this context thai it has held nece8sarythat
13
LANGUAGE OF FR1DA
it should delivered in Arabic only. Just as Salah
performed in any language other than bic
the Khutbah of Jumu'ah too, cannot delivered in any
other language. That is why the Holy Prophet JJI
rL..: never tried to direct his companions to deliver the
Khutbah in the locallanguage where the audience could
not understand Arabic. Even the audience of the Holy
Prophet rL..: JJI sometimes included non-Arabs, but
he tried to get his Khutbah translated an
interpreter like he did while he spoke to foreign
delegations.
After the demise of the Holy J.JI.)...>
the noble companions conquered vast area ofthe globe.
Even in the days of Sayyidna Umar A.:.r. , the whole
Persia and major part of the Roman Empire was
brought under the Muslim rule, and thousands of
non-Arab people embraced Islam, so much so that. the
majority of the Muslims living in Iraq, Iran, Syria, and
Egypt were non-Arbs. These new converts were in
desperate need of being educated in their own language,
so that they acquire proper knowledge of the
Islamic rules and principles. It was not the age of
printing, publishing and modern audio-visual
instruments, therefore, the only source of acquiring
knowledge was the personal contact. Still, the'
companions of the Holy Prophet r-L..: .J..JI never
thought about delivering the Friday - Khutbah in the
local languages, did' they ever arrange for an
interpreter to get it translated simultaneously. One
cannot argue thatthe Sahabah could not speak the local
languages, because large number of them was either
non-Arab origin, like Salman al-Farisi .JJII..,.::..J
Suhayb al-Rumi, Bilal al-Habashi or has
learnt the locallanguages, like Zayd bin Harithah JJI
14
LANGUAGE OF FRIDA
. It was universally accepted that, like the Salah and
Adhan, the Khutbahof Friday must delivered in
Arabic, and it is not permissible to deliver it in any
other language, even when the audience not to
understand Arabic, because it is basical1y form of
Dhikr worship, and not of education. If the
audience understand Arabic, it also serve
secondary purpose of educating them, but it is not the
basic ingredient or the exclusive objective of Khutbah.
. Rulings of the recognized jurists:
This position is unanimously held all the four
schools of the Islainic jurisprudence. Their specific
rulings are reproduced below:
MaHki School
The Maliki scholars are very specific in declaring
this rule. AI-Dasuqi, , the well-known Maliki jurist,
writes:
).1 4-'.,,).1)
1JtS')j ,4..r1
1
. rl4..r
.r-$JI
"And it is condition for the validity of
Jumu'ahthat the Khutbah is delivered in
Arabic, even though the people non-Arabs
and do not know the Arabic language.
Therefore, if there is nobody who deliver
Khutbah in Arabic properly, the of
Jumu'ah is not obligatory them (in which
they will offer the zuhr
In Minah-al-jalil, another recognized book of Maliki
jurisprudence, the principle has been mentioned in
greater detail:
15
LANGUAGE OF FRIDA K H U H
Al-Adawi, another Maliki jurist, mentions the principle in
the following words:
.,AJ iJl 'i
J I u-i r-' iJU
.. r-' J;"-! r-' iJU
( J.:.!.>.
1t is necessary that the is in Arabic.
Therefore, the delivered in any other
language is void. 1f one from the people
knows and the knows it, the
Jumu'ah is obligatory but ifthe does not
know Arabic, the obligation of Jumu'ah prayer
is' more effective.
The principle has been established the
,recognized books of Maliki jurisprudence. .))1
.... ..".:; - Y,\V:, .;1"..J141"iJ10'\:
Shafi'i School
Similar principle has been the Shafi'i jurists
also. Al-Ramli is one of the famous Shafi'i jurists of the later
days who has been relied upon the Muftis of Shafi'i school.
writes:
,....iliI
J
t.4;'i
,.b.I
J
.
IJ U I -') iJt..:, .,..L.5
iJ!J r+! 'iJ
.1 -'Li.h.;l.li,.L;U l.o: I.U . :11 .
i \J"::'" 1,) j"""
rl-JI 4;,.L;U 'j.;.J1
.J i.h.:L11 L....J 1 ili il.J,1
rJ. . 1.J>..r:'
J "YV:' t4.:.l
1
1+1

And it is condition (for the validity of
Khutbah) that it is delivered in Arabic. This is
to follow the way of the sahabah and their.
17
LANGUAGE OF FRIDAY KHLITBAH
deeedants. And to learn Arabie (for the
purpose of delivering Khutbah) is Fard
al-Kifayah, therefore, it is suffieient that at
least one learns it ... But if one learns
it, all of them wiH sinful and their jumu'ah
prayer will not aeeeptable. Instead, they
will have to perform zuhr prayer. However, if
it is not at possible (due t short time) that
the Arabie is learnt, then it is permissible that
the Imam delivers Khutbahin his own
language, even though the people do not
understand it... If somebpdy raises the
question as to what purpose served
the Khutbah when it is not understood the
people, our answer would that the purpose
is served when the people merely know that
the Khutbah is being delivered, beeause it is
expressed1y mentioned that if the audienee
1isten to the and do not understand
its meaning, it is sti11 va1idKhutbah.
given in other recognized books
of Shafi'i school also. rt.:' ..s..,.....ul
r J...)
School
The school is different from the main
stream of the MusIim scholars. They too; of the
belief that the Khutbah must delivered in Arabic.
However, they tbat if nobody is found who
deliver it Arabic, then in that only the Khutbah
delivered in other language. But far
there is single person who speak Arabic, it is
necessary that he delivers it in Arabic, even though the
audience do not understand its meanings. AI-Buhooti,
the renowned jurist of the School, writes:
18
i,;J.il1 t: '1-,
'1 4-iL;
1.).11 .r:uJ1 t:
1.).111 LSi
(rv:" tl;A)/..JL:.S') .
And the Khutbah is not valid if it is delivered
in any language other than when
somebody is to deliver it in Arabie. It is
like the reeitation of the Holy Qur'an (in
prayer) whieh eannot done in non-Arab
language. However, the Khutbah in any other
language'is valid only if nobody ean deliver it
in Nevertheless, the reeitation of the
Holy Qur'an (as part of the Khutbah) is not
valid exeept in If somebody eannot
reeite in it is obligatory him to
reeite Dhikr instead of verse of the Holy
Qur'an, like in Salah (the person who eannot
reeite the Qur'anic verses is required to make
Dhikr.)
The same rules are also mentioned in other books of
the Hambali sehool. (See for example: t!.;J1 ,;-,L.;S
"
Hanafi School
The Hanafi sehool of Islamie jurisprudenee also
agrees with the former three sehools in the prineiple
that the Friday Khutbah should delivered in Arabie
and it is not permissible to deliver it in other
language. However, there is slight differenee of
opinion about some details of this principle. Imam
Yousuf and Imam Muhammad, the two pupils of Imam
Hanifah are of the view that Khutbah
is not aeceptable in the sense that it cannot fulfill the
19
requirement of Jumu'ah therefore, Jumu'ah
offered after it. Rather, the Khutbah must
delivered again in Arabie without whieh the following
Jumu'ah prayer will not valid. However, if one
from the eommunity is able to de1iver an Arabie
Khutbah, then only in that ease non-Arabie Khutbah
fulfill the requirement based the doetrine of
neeessity. The view of Imam Yousuf and Imam
Muhammad, in this respeet, is elose to the views of
Imam Shafii and Imam Ahmad bin Hambal.
Imam Hanifah, the other hand, says that
although it is Makrooh (impermissible) to deliver
Khutbah in language yet if someone violates
this prineiple and delivers it in any other language, then
the requirement of Khutbah wi1l held as fulfilled and
the Jumu'ah offered after it will valid.
Some people misunderstood the position of Imam
Hanifah in this matter from two different angels:
Firstly, some writers elaim that this view represents
the earlier position of Imam Hanifah and he had,
later withdrawn from it and had eoneurred to 'the
view of his two pupils.
This statement is . eorreet. In faet, there two
separate issues whieh should not eonfused. One issue
is whether not the reeithtion of the Holy Qur'an in
non-Arabie language is aeeeptable. It is with regard to
this issue that Imam Hanifah had an view
whieh aeeepted the reeitation even in non-Arab
language, but later he reealled this view and
eoneurred with the view of his two pupilsand l l other
jurists who do not hold any reeitation of Qur'an during
Salah asva1id unless it is in the original Arabie
20
LANGUAGE OF FRIDA
1anguage. It is now sett1ed with eonsensus and Imam
Hanifah does longer differ from this unanimous
position of the Muslim jurists.
The seeond issue re1ates to the Khutbah of Friday
and to some other Adhkar of Salah 1ike.;$1 ete. This is-
sue is still matter of differenee between Imam
nifah and other jurists ine1uding Imam Yousuf and
Imam Muhammad who of the view that the Khutbah
in non-Arabie 1anguageis not at aeeeptable, and
is va1id after sueh Khutbah, whi1e
Imam says that, despite being Makrooh,
non-Arabie Khutbah is reeognized to the extent that it
va1idates the performed after it. This
view of Imam Hanifah still ho1ds good and he did
never resi1e it. Cbll 3.)
The seeond with regard to the position
of Imam Hanifah in the issue of Khutbah is that
some have misinterpreted his view to say that
non-Arabie Khutbah is quite permissible aeeording to
Imam Hanifah.
This is again wrong statement. Imam Hanifah
does not ho1d it quite permissible to de1iver Khutbah in
non-Arabie 1anguage. ho1ds it "Makrooh Tahreeman",
term a1most ana1ogous to 'impermissible', whieh
means that it is not allowed to de1iver Khutbah in
1anguage other than Arabie. However, if somebody
eommitsthis Makrooh (impermissible) aet, his Khutbah
will not deemed as void, and the J
performed after it wi1l va1id.
understand his position, one must
that the Khutbah is eondition preeedent to the validity
of Without Khutbah, is
21
void. Now most of the jurists, ineluding Imam
Yousuf and Imam Muhammad are of the opinion that
non-Arabie Khutbah is not aeeeptable at If somebody
delivers it non-Arabie language it never held as
Khutbah of Friday, it will not fulfiH the
eondition of Jumu'ah prayer and Jumu'ah prayer
performed after it unless Arabie Khutbah is
delivered again.
Imam differs from them in this aspeet
only. says that admittedly, non-Arabie Khutbah is
Makrooh or impermissible, yet the non-Arabie language
does not rendet it as void. Therefore, it used for
- fulfilling the eondition ofthe Jumu'ah Therefore;
the people who attend sueh Khutbah partieipate in
the Jumu'ah prayer and the obligation of Jumu'ah will
held as diseharged.
It is thus evident that the four reeognized sehools
of Islamie Fiqh are unanimous the point that the
must delivered in The Maliki jurists
havEL gone to the extent that if Arabie-knowing
person is available for delivering Khutbah, the Jumu'ah
is eonverted into Zuhr prayer. Shafii jurists say that
in this ease the Muslims_ under obligationto
appoint someone to l'earn as mueh Arabie words as
suffieient to artieulate shortest possible Khutbah.
However, if the time is too short to learn, then the
Khutbah delivered in other possible
language. Similar is the view of the Hanbali jurists who
in.sist that in this ease the Imam eonfine himself to
the short words of Dhikr like or JJ..I.J.I-. ->JL:AJI
This being allowed, he need not resort to
delivering Khutbah in other language.
22
LANGUAGE OF FRIDAY
This analysis would show that the exceptions
conceded the Shafii or Hanbali schools relate to the
situation where nobody is to utter afew words
in Arabic. This situation is similar to situation where
person embraces Islam and does not find time to learn
the basic ingredients of Salah in which casehe is
allowed to utter few words of Dhikr in whatever
manner he Obviously, the rule governing this
phenomenon applied to the normal situations
where Khutbah delivered in Arabic.
It must noted here that those who have
allowed some exceptions to the general rule have done
so only when person to deliver Arabic Khutbah
is not But jurist has ever allowed such
concession to situation where such person is
available but the audience do not understand Arabic.
conversely, one of them has clearly mentioned that
the rule wi1l remain effective even when the audience do
not understand the meaning of Khutbah.
It should remembered that these juristic
rulings were given at time when Islam had spread
over the world, and the Muslim community was not
confined to the Arabian Peninsula; of the
Muslims belonged to non-Arab countries who did not
know Arabic. In the beginning of the Islamic history
even Syria, Iraq, Egypt and other Northern countries of
Africa were non-Arabs. Their residents did not know
Arabic. Moreover, Iran, India, Turkey, China and
the Eastern Muslim countries are sti1l non-Arabs and
very few of their residents know Arabic. The need for
their Islamic education was too obvious to doubted.
The Muslim leaders spared effort to fu1fill this need,
but nobody' has suggested to chahge the language of
23
tANGUAGE OF FRIDA KHUTBAH
Khutbah to use it as source of education. Evidently,.
the jurists quoted were not unaware of the need to
educate the people, were they heedless to
the basic requirements of the community. Still, their
consistent practice throughout centuries was that the
Khutbahof was always delivered in Arabic. No
from the non-Arab audience has ever raised objec-
tion against nor did the leaders of the Muslim
othought ever try to change its language. They knew
that there other occasions to deliver
in the locallanguage to educate people, but the Khutbah
of Friday, like Salah, has some peculiar characteristics,
which should not disturbed.
In order to benefit from the congregation of Friday
and to use this occasion for educating
the non-Arab Muslim communities started lecture in
the local language before the secdndAdhan or after
prayer. For centuries the Muslims in India,
Pakistan, China and the countries of Asia
arrange for generallecture in the locallanguage before
the second Adhan of Jumu'ah. But after the second
Adhan the arabic is-delivered followed the
Jumu'ah prayer. In some places, the lecture in the local
language is after theJumu'ah is over.
Through this practice, the Muslims have
the hand, preserved the distinct characteristics of
the Khutbah and maintained the consistent practice of
the Ummah and the other hand, they have availed of
this opportunity for educating the people also.
Some people two objections against this
tice; First, with regard to its acceptability from the Sha-
ri'ah point of view, and second, with reference to its
practical aspect. The first objection is that the lecture in
24
LANGUAGEOF FRIDAY
the locallanguage is addition to the recognized
ponents of the congregation. It is tantamount
to raising the number of Khutbah from two to three.
cording to them, this kind of addition should regard-
ed 'bidah' innovation) it has precedent
in the practice of the Holy Prophet rLJ .JJI .).... or
companions. objection, however, is not valid
for two reasons:
Firstly, it is not correct to term every new praCtice
'bidah'. In fact,' new practice 'bidah' only
when it is taken to part of the ritual practices, or is
held to wajib (obligatory) or masnoon practice
prescribed the Holy Prophet rLJ .)....). If new
practice is adopted simply for the sake of convenience
andneither it is held obligatory,
nobodyis compelled to follow it, nor
for .avoiding it, rather it is taken to, JJ1- u
(permissible), then such practice held
'bidah'. For example building of minarets or domes over
the is new practice which did not exist in the
days of the Holy Prophet JJI , but it has never
termed .'bidah' for the simple reason that this,
practice is not taken to wajib or masnoon. Nobody has
everthought thatit is necessary for mosqueto
minarets and domes, that without domes
apd minarets is not masjid. This been
adopted for the sake of convenience only, therefore, it is
not bidah or prohibited innovation in
Simi1arly, lecture before the secondAdhan of
in whatever language it is not bidah,
nobody deems it part of the Jumu'ah prayer, nor is it
held to wajib or masnoon. It has adopted for the
sake ofconvenience and is compelled to deliver it,
2S
nor to attend it. If sueh leeture is delivered, nobody
believes thatthe Jumu'ah eongregation is defieient or
ineomplete. Therefore, this additional leeture eannot
held as bid'ah, though it is presumed that it is
new praetiee adopted the Muslims oflater days.
Seeondly, it is not eorreet to assume that this
additionalleeture has preeedent in the earlier days of
the Islamie history. In faet, it is reported several
authentie sourees that Sayyidna Umar ..:.s..JJ1 ~ J had
permitted Sayyidna Tamim al-Dari ..:.s. JJI J to give
leeture sermon in the masjid before Sayyidna Umar ~ J
~ JJI) eomes out to deliver the Khutbah of Friday. This
praetiee of Sayyidna Umar JJI J reveals two points;
firstly, that sueh additional leeture is permissible,
and secondly that this additional leeture is meant
t;xclusjvely to edueate people, while the formal Friday
l / utbah other otherwise it was needless
to additional leeture for edueation while both
were in Arabie.
seeond objeetion against this praetiee is that it is
not feasibe, speeially in the eountries where Friday is
not observed as aweekly holiday. In sueh eountries the
people to attend the Jumu'ah prayer from their
working plaees and to go baek to their work in
shortest possible time. Therefore, it is diffieult for them
to attend additionalleeture before the Khutbah.
But this diffieulty easily resolved
shortening the Arabie Khutbah and using the time so
saved for the leeture in the loeal language. 1 seen
that almost in mosque in India, Pakistan, China,
South Afriea and in large number of the mosques in
UK, USA and Canada, both the Khutbah and
26
lANGUAGE OF FRIDAV( KHUTBAH
preeeding leeture easily eombined within the time
offieially allowed for the Jumu'ah prayer and it has
ereated diffieulty at The only requirement for this
praetiee is that the speaker of the additional leeture
. remains to-the-point, whieh is advisable otherwise also.
It is argued that even if the is
delivered in loeal language, it is always started
some Arabie words eontaining Hamd (praise to Allah
Subhanahu) and Salah (prayer to Allah's blessing) for
the Holy Prophet r-L-' J.JI.)-:> and at least verse
the Holy Qur'an. This mueh is enough for fulfilling
the neeessary requirements of valid Arabie Khutbah.
. After this neeessary requirements, the rest of the
delivered in language.
But this argument overlooks the point that it is
Sunnah that the Arabie Khutbah is followed.
Jumu'ah prayerimmediately without eonsiderable gap
between the two. Therefore, this praetiee, too, is not in
harmony with the masnoon way of delivering

Our brothers who insist that the Friday-Khutbah
must delivered in loeallanguage are requested to
eonsider the foHowing points in the light of the foregoing
diseussion:
1. The eonsistent praetiee ofthe Ummah throughout
eenturies has to deliver the Friday-Khutbah in
Arabie even in the non-Arab eountries. Why should the
eontemporary deviate from the eonsistent
praetiee?
2. Khutbah is part of the Jumu'ah hence
mode of worship. The modes of worship not to
our rational opinion. They have eertain preseribed forms
27
LANGUAGE OF FRIDAY KHUTBAH
whieh must permanent aet and should ehanged
through rational arguments. this door is
opened in of worship, there is reason why
other forms not subjeeted to similar ehanges. The
Argument in of Urdu English Khutbah
the door Urdu English Adhan and Salah
also the same analogy. The ways of worship
meant ereating sense of obedienee and submission.
Muslim is supposed to performthese aets as
obedient slave of AHah, without questioning the
rationality of these aets, otherwise throwing stones
the Jamarat of Mina rushing aeross Safa and
Marwah apparently irrational aets; but, being
the slaves of AHah, we have to perform these aets as
modes ofworship. This is exaetly what the word 'Ibadah'
means. alteration in these ways the basis of
opinion is to the sense and
philosophy of 'Ibadah' worship.
3. the reeognized sehools of Islamie jurisprudenee
unanimous the point that delivering
Friday-Khutbah in Arabie is obligatory. Most of the
jurists have gone to the extent that in ease the Khutbah
is delivered in other language, Jumu'ah
offered after it is valid. Some others (1ike Imam
Hanifah) hold the non-Arabie Khutbah as valid in the
sense that the Jumu'ah prayers offered after it is' not
void, yet at the same time they hold this praetiee to
impermissible, whieh means that the impermissibility
of non-Arabie Khutbah is point of eonsensus between
the reeognized sehools of Islamie Fiqh.
deviation sueh eonsensus hardly render
serviee to the Muslim eommunity exeept to ereate
differenees and between them. It seen
28
LANGUAGE OF FRIDAY KHUTBAH
that practically, this deviation has divided Muslims and
their mosques into two groups. Even if it is accepted for
the sake of argument that the non-Arabic Khutbah is
permissible, it is at the most permissible and not
obligatory, and if permissible act cause disunity
among the Muslims, thegreater interest of the Muslim
Ummah requires that it should abandoned. Holy
Prophet .g dropped the idea of rebuilding the kabah
Abrahamic foundation merely because it might have
created disputes, even though the proposed construction
of the kabah was not only permissible, but also
advisable. If such pious act avoided for the
sake of unity, the newly invented custom of delivering
Khutbah in non-Arabic language deserves the more
to avoided for maintaining unity.
4. Those who believe that the Khutbah
delivered in non-Arabic language do believe that
the Arabic Khutbah is not permissible, while the
followers of the four recognized schools of Islamic Fiqh
believe that non-Arabic Khutbah is' not permissible. It
means that an Arabic Khutbah is permissible according
to while non-Arabic Khutbah is not permissible
according to the majority of the Muslims in the world.
Obviously, in such situation, the preferable practice
would the one which is permissible according to
the Muslims, so that every individual satisfied
that is performing the required worship in
permissible manner.
Instead of making it matter of prestige we should
o u l our ways in accordance with the interest of the
Ummah as whole. grant us Taufiq to act
according to His pleasure.
29
LANGUAGE OF FRIDA
Although there is specific prescribed
the Shari'ah, however, for the sake of convenience,
Khutbah, abridged from the Khutbah of Maulana
Muhammad Isma'il Shaheed .JJI is given here just
for example. second is taken the
compiled Maulana Ashraf Ali Thanavi JJI

30
m

t
l
o
(
.
.
"

\
"

\
1
.
.
.
.
'
-
"
\

t
:
:
t

_
\
,
\

1

\

[
,
.

.
.
.

"

\

.
.
.
.

.
"
1
(
.
"

-
4

.
.
.
.
.
t

1
\

(
;
.
.
.
.
.
.

\
\

\
t
'
H

1
0

-
\

1
1

.
.
.
.

,
.
,
.

\

\
t
.
=
\
\

-
-
\
.

.
\
'
1
-
1
\

'
'
'
t

\
,
,
"

-
"
.
.

'
t
.
'
-
1
\

.
"

\
\

\
I

(
j
)
.
.
.
.

t
;
:

t
:
t
'
0
5
:

.
.
.
\

-
\
-
1
'
1
\

(
;
,
1
\

t
'
\

m

(
;
'
:
,

"
-
"

.
\

\

1
-
\

f

t
:
.

.
.
.
.
.

L
:

.
.
.

-
.

\

\

\

-
.
"
\
-
'
-
\
c

'
-
.
.
.
.
.
.
.
.
.

t
:
,

\
.
t
"

.
:
2
\

\

,
,
\
(
;
.
.

\

t
-
.
"

'
i
=
"
.
.
.
.

\

\
\
.

\

"

_
"

m
t
,
.
.
.
.
.
[
\

f
\
'

\
t

(
,
.
.

r
"

t

.
1
:
-
\
'

,

,
.
1
1
-
-
,

}
"

:
r
.
:

"

\
J
-
"

\
'
\
,
.
.

\

\
.

\
,
.
-
-
,
,
.
.
-
.

z
,

'
"
"
.
\

\

'
"

'
-
.
.
.
.

.
.
.

-
\

1
\

"
,
,
-
.
\

1
"

'
o
.
t
,

.
\

-
'
"

'
-
,
.
.
\
_

-
"

t
i
"

-
,
:
t
\

1
.
.
"

\
L
\

\

\

"

-
,
'
\

"

,
(
;
,
1

1
\

I
'
-
:
:
-
C
.
\

(
;
"
"
"
,

{
,
.
.
\

1
0

.
.
.

'
(
1

t
"
.
.
.
.
s
-
=

\
-
\

.
.
.
.

'

t
'
\

\

(
,
\

\
l
.

'
-
.
"

\

I
-
\
>

.
\

\

\
.

\

.
.
.
.

,
t
.
:

.
'
-
'

\
;
"
.
.
.
.

\

\
'
L
'
t
.
'
.
.
.
.
.

1
:
-
.
,

1
'
"

1
\

"

.
.
.
.
.

-
\

\

"

-
"

'
t
:
1

-
\
t
:
.
.
.
-
"

\
.
\

t
\

I

-
\
t
"

'
-
;

,

,
.
:
.
,

_
.

.
.
.

,
\

1
:
"

.
.
.
.

"
,
-
-
,

"
'
.
\

\
,
\
l
'

:
t
"

-
\

'
'
'
'

.
"

'
1
0
'

"
\

\
.
U
\
-
t
t
.
.
.
.

"
\

[
\
\

_

"

\

1
.
"
;
;
,
,

1
1

.
"
.
\

1
.
.
.
.
.
.
.
.

'
\
1
.
.
.
.
\

'
t
\

.
.
.

\

I
\

.
:
'
{

1
\
'

t .

.
\
.
.
.
.
.

\
.
"
\
"
,

.
.
.
.
.

.
.
.

'\

.
"
,

.
\

[

-
"

-
.
.
.

\

(
,

"
r

_

1
.
1
\
_

.
.
.

.
.
.
.

.

\
-
\

.
\
?
"
.

[
.
.
.
.
.

J
:
.
'
"

1
;
(
;
.
.
-
-
"

1
\

"
.

f
;
"
J
i
'

.
,

\
-
.
.
.
.
.
.
;
.
"
.
,

"
L
\

-
,
\
.

.
.
.
.

-
,

-
:
.
.
,

\
-
(
,
\

.
\
-
.
.
.
.

\
-
LANGUAGEOF FRlDA K H L I H
32

Friday Khutbah

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Friday Khutbah

Uploaded by

Copyright:

Available Formats

The.

forbidden to utterthese words theKhutbah of

You might also like