There is absolutely no doubt in the fact that the Khutbahs recited by Rasulullah (sallallahu alayhi wasallam) and his Sahaabah were all in the Arabic language. This practice of reciting the Khutbah in Arabic was not confined to Arab audiences. Even after the non-Arab lands were conquered and Islam established its domination, the Khutbah continued to be recited in the Arabic language.

After the demise of Rasulullah (sallallahu alayhi wasallam), thousands of Sahaabah fanned out into the various parts of the world and took up residence in non-Arab lands. These Sahaabah who propagated the Deen to the newly converted Muslims recited the Jumuah Khutbah in only Arabic. Islamic history bears ample evidence to this irrefutable fact.

In the early days there was a greater need for Tableegh and Ta’leem since Islam was spreading among non-Muslims who were entering the fold of Imaan by the thousand. All these new converts had to be given the knowledge of Islam. While the Sahaabah fully involved themselves with the propagation of Islam among the non-Arab Muslims, they never utilized the Friday Khutbah as a medium for imparting Ta’leem. The Khutbah was retained in the Arabic language inspite of the audience being non-Arabs not understanding the Arabic language.

Among the Sahaabah there were many non-Arabs who propagated the Deen. Hadhrat Salmaan Faarsi (radhiallahu anhu) was a Persian. But, never was the Khutbah delivered in Persian. Hadhrat Zaid Bin Thaabit (radhiallahu anhu) was well versed in several languages, but he never recited the Khutbah in any non-Arabic language. Hadhrat Bilaal (radhiallahu anhu) was an African. Hadhrat Suhaib (radhiallahu anhu) was a Rumi. In his Sharhul Muatta, Hadhrat Shah Waliullah (rahmatullah alayh) states:

“When we view the Khutbahs of the Nabi (sallallahu alayhi wasallam) and his Khulafa (radhiallahu anhum), we discern a few things. Among these are the Hamd, the two Shahaadats, the Durood on the Nabi (sallallahu alayhi wasallam), commanding taqwa, tilaawat of the Qur`aan, dua for Muslims and the Khutbah being in Arabic. Because this has always been the permanent practice of all Muslims of the east and the west inspite of the fact that in many lands the audiences were non-Arabs.”

Thus, inspite of the audiences being non-Arabs, the permanent practice of the Ummah from the age of the Sahaabah was to recite the Khutbah in the Arabic language. Although the need in those days was greater for Tableegh/Ta’leem since it was the initial ages of Islam, the Khutbah was nevertheless retained in the Arabic language just as the Salaat and other acts of Ibaadat are always executed in Arabic. In view of the fact that the Khutbah is a Thikr in lieu of two raka’ts Salaat, it is necessary to recite it in Arabic.

In view of the indisputable historical evidence that the Khutbah was recited in Arabic throughout the long passage of Islam’s history from the very age of Rasulullah (sallallahu alayhi wasallam) and because the Khutbah is not an ordinary lecture, we find that all Mathaahib (Hanafi, Maaliki, Shaafi and Hambali) are unanimous in their verdicts on the need for the Khutbah to be in Arabic. Some of our brothers may seek to deny this fact by presenting certain technical interpretations and rulings of the Fuqahaa in this regard. However, their lack of understanding the technical meanings of the legal terms of the Fuqahaa (Jurists) cause them to draw erroneous conclusions.

The differences among the Fuqahaa regarding the Arabic recitation of the Khutbah pertain to the question of ‘ishtiraat’ or condition. According to some Fuqahaa, Arabic is not a condition (shart) for the validity of the Khutbah. As long as the five fundamental parts of the Khutbah are discharged in Arabic, the Khutbah will be valid. However, those who claim that Arabic is not a condition for the validity of the Khutbah, nevertheless aver that it is Makrooh Tahrimi (i.e. a forbidden act) to recite the Khutbah in a language other than Arabic.

There is a difference between validity and permissibility. An act may be valid without it being permissible. If a person comes into the Musjid clad in only a cloth which conceals his satr, the rest of his body remaining open and he performs Salaat in this way, his Salaat will be valid, but such an act is not permissible. If three talaaqs are issued simultaneously, the talaaq while valid is not permissible, i.e. although it is valid, it is sinful to issue talaaq in this way. If a person performs Salaat with the qiraa’t being recited in incorrect order, i.e. he deliberately reverses the order of the Surahs, then while his Salaat is valid, his act is not permissible. Similarly, according to those Fuqahaa who maintain that Arabic is not a shart (condition) for the validity of the Khutbah, reciting the Khutbah in a non-Arabic language will be valid, but not permissible.

It is entirely erroneous to conclude from the view that the Arabic language is not a shart for the Khutbah, that it is permissible to recite the Khutbah in a language other than Arabic. Only those who have failed to understand the language of the Fuqahaa will resort to such baseless interpretation. We shall now present the rulings of the four Math-habs on this question.

HANAFI MATH-HAB

“There is no doubt in the fact that the Khutbah in non-Arabic is in conflict with the Sunnat-e-Mutawaarithah of Nabi (sallallahu alayhi wasallam). It (reciting it in a language other than Arabic) is, therefore, Makrooh Tahrimi (which is a forbidden and a sinful act).”(Umdatur Riaayah)

SHAAFI MATH-HAB

The one view:

“It is a condition (for the validity of the Khutbah) that the Arkaan of both Khutbah be in the Arabic language. Thus, non-Arabic will not be sufficient when it is possible to learn Arabic. Regarding the other parts of the Khutbah which are not the Arkaan, Arabic is not a condition (for the validity of the Khutbah), but it is Sunnat.”
(Al-Mathaahibul Arba ‘ah, page 392, Vol.1)

The other view:

“It is a condition (shart -- for the validity of the Khutbah) that the whole Khutbah be in Arabic as has been the practice of the people (i.e. the Ummah of Islam)......... If there is no one among the Musallis who is versed with the knowledge of Arabic, then one of them shall recite the Khutbah in his language. And, it is compulsory that one among them learns the Khutbah in Arabic. If then so much time lapses in which it is possible to learn and none of them learns (to recite the Khutbah in Arabic), then all of them have sinned. There is then no Jumuah for them. On the contrary, they have to perform Zuhr.”

(Al-Qalyubi, page 278, Vol.1)

“Imaam Raaf’i ( among the senior Shaafi Fuqahaa) said: ‘Is it a condition that the whole Khutbah be in Arabic? On this question there are two views. The Saheeh (correct view) is that it is a condition (shart). Therefore, if among them there is no one versed in Arabic, the Khutbah will be recited in non-Arabic and it is Waajib on them to learn Arabic otherwise they have sinned. And there will be no Jumuah for them.’”

(Sharhul Ihyaa of Sayyid Murtadha Zubaidi, page 226, Vol.3)

“Is it a condition for the whole Khutbah to be in Arabic? The Saheeh (correct view) is that it is conditional (i.e. the whole Khutbah to be in Arabic is a shart for the validity of the Khutbah). Therefore, if there is no person among them versed in Arabic, then the Khutbah shall be recited in non-Arabic. And, it is obligatory on all of them to learn the Arabic Khutbah........If such time passes in which it was possible to learn and they did not learn, then all of them have sinned. There is then no Jumuah for them.”

(Raudhatut Taalibeen of Imaam Nawawi, page 26, Vol.2)

THE MAALIKI MATH-HAB

“It is a condition (for the validity of the Khutbah) that the Khutbah be in the Arabic language even if the audience (the people listening to the Khutbah) is ajam (non-Arab) who do not understand Arabic. If among them there is no one versed in Arabic to discharge the Khutbah in Arabic, then Jumuah is waived for them.”

(Al-Mathaahibul Arba`ah, page 392, Vol.1)

THE HAMBALI VIEW

“The Hanaabilah say: The Khutbah in non-Arabic is not Saheeh (not valid) if the khateeb is able to recite in Arabic. If he is unable to recite in Arabic then he should execute it in non-Arabic in a language he is versed. (This is) whether the people are Arabs or non-Arabs. But, the aayat (Qur’aanic verse) which is the Rukn among the Arkaan of both Khutbah -- it is not permissible to recite it in non-Arabic. (Where the khateeb cannot recite Arabic) he should substitute it with any form of Thikr in Arabic as he pleases. If he is unable (to recite even some Arabic Thikr) then he should remain silent for the duration of the recitation of the aayat.”

(Al-Mathaahibul Arba`ah, page 39I, Vol.1)

From the aforegoing references the following facts emerge:

1) According to the Hanafi Math-hab it is not permissible to recite the Khutbah in any language other than Arabic. It is forbidden and a sinful act to recite the Khutbah in any language besides Arabic.

2) According to the Shaafi Math-hab the correct and official view is that the recitation of the whole Khutbah in Arabic is a condition for the validity of the Khutbah.

According to the Maaliki Math-hab the Khutbah in Arabic is a condition for the validity of the Khutbah.

4) According to the Hambali Math-hab, the Khutbah in a language other than Arabic is not valid.The unanimous verdict of the Shariah is, therefore, that the Jumuah Khutbah is not permissible in any language other than Arabic. We have absolutely no need to abandon the permanent and the beautiful practice of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah and all their followers down the various ages of Islam. Those who are out to tamper with the Khutbah are in fact influenced by the norms of modernity and are endeavouring to modernize Islam. May Allah Ta’ala grant us all hidaayat and the taufeeq to understand the ahkaam of Islam