Written by: Shaykh Mubashir Ahmad Rabbani (Hafidhahullah)
"And We did not send any Messenger except in the language of his people so that he might make the message clear to them."
(Surah Ibrahim: 4)
From this verse, it is clear that a sermon is only beneficial and effective when delivered in the language understood by the audience. If the preacher (Khateeb) speaks one language and the audience speaks another, the intended purpose of the sermon will be lost.
"The Prophet (ﷺ) would recite the Qur'an and admonish the people."
(Sahih Muslim, Kitab al-Jumu'ah: Bab Dhikr al-Khutbatayn Qabl al-Salat, Hadith No. 862)
The condition for an effective admonition (Maw'izah) is that it must be understood by the listeners. The term Khutbah (sermon) itself implies communication and speech that must be meaningful to the audience.
"The author did not impose the condition that the Khutbah must be in Arabic, as it has already been explained in the chapter 'Sifat al-Salah' that, according to Imam Abu Hanifa, it is not a requirement, even if the audience understands Arabic. However, Imam Abu Yusuf and Imam Muhammad require Arabic for the Khutbah, except when Arabic is not possible, in which case they also permit another language."
Thus, even within the Hanafi school of thought, Arabic is not a strict condition for delivering the Khutbah, especially when the audience does not understand Arabic.
Question:
Is it permissible to deliver the Jumu'ah Khutbah in a language other than Arabic to explain religious issues to the attendees? The Companions (Sahabah) spread to various regions; which language did they use for Khutbahs in those areas? Please clarify this issue.Answer:
The purpose of the Jumu'ah Khutbah is to provide advice, reminders, and religious teachings to the listeners. A sermon that fails to convey understanding and clarity to its audience is ineffective. This is why Allah (ﷻ) sent all Prophets and Messengers in the language of their respective nations, as He states:"And We did not send any Messenger except in the language of his people so that he might make the message clear to them."
(Surah Ibrahim: 4)
From this verse, it is clear that a sermon is only beneficial and effective when delivered in the language understood by the audience. If the preacher (Khateeb) speaks one language and the audience speaks another, the intended purpose of the sermon will be lost.
Evidence from Hadith:
In the Hadith about the Jumu'ah Khutbah, the following words are found:"The Prophet (ﷺ) would recite the Qur'an and admonish the people."
(Sahih Muslim, Kitab al-Jumu'ah: Bab Dhikr al-Khutbatayn Qabl al-Salat, Hadith No. 862)
The condition for an effective admonition (Maw'izah) is that it must be understood by the listeners. The term Khutbah (sermon) itself implies communication and speech that must be meaningful to the audience.
Ruling of the Hanafi Scholars:
In "Fatawa Shami" (Volume 1, Page 543), it is mentioned:"The author did not impose the condition that the Khutbah must be in Arabic, as it has already been explained in the chapter 'Sifat al-Salah' that, according to Imam Abu Hanifa, it is not a requirement, even if the audience understands Arabic. However, Imam Abu Yusuf and Imam Muhammad require Arabic for the Khutbah, except when Arabic is not possible, in which case they also permit another language."
Thus, even within the Hanafi school of thought, Arabic is not a strict condition for delivering the Khutbah, especially when the audience does not understand Arabic.
Practice of the Sahabah:
- The Sahabah (Companions) did not deliver sermons in languages other than Arabic because both they and their audiences spoke Arabic.
- In regions where the language was different, the principle of conveying the message effectively applies, as shown by the Qur'anic verse mentioned earlier.
Conclusion:
- The primary objective of the Khutbah is to communicate religious teachings and reminders effectively.
- Delivering the Khutbah in a regional language understood by the audience is permissible and ensures that the purpose of the sermon is fulfilled.
- Arabic is not a strict condition for the Khutbah, as evidenced by the Hanafi scholars’ rulings.