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2a]
As for the evidence that it is permissible in cases of necessity;
there is some evidence to that effect in sharee'ah. Allaah says
(interpretation of the meaning):
"And We sent not a Messenger except with the language of his people,
in order that he might make (the Message)clear for them"
[Ibraaheem 14:4]
For example, when the Sahaabah invaded non-Arab lands such as Persia
and Byzantium, they did not fight them until they called them to Islam
via interpreters. Endquote.
Majmoo' Fataawa Ibn Baaz (12/372).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
The correct view with regard to this matter is that it is permissible
for the khateeb to deliver thekhutbah in a language that the people
present understand, if the people present are not Arabs and do not
know Arabic. He may deliver the khutbah in their language, becausethat
is the means of explaining to them, and the purpose of the khutbah is
to explain the sacred limits of Allaah to His slaves, and exhort them,
and guide them. But the verses of Qur'aan should be recited in Arabic,
then explained in the language of the people.
The fact that he may give the khutbah in the language of the people is
indicated by the verse in which Allaah says (interpretation of the
meaning):
"And We sent not a Messenger except with the language of his people,
in order that he might make (the Message)clear for them"
[Ibraaheem 14:4].
Allaah stated that the means of conveying should be in the
languagethat the people addressedunderstand. Based on that, he may
give the khutbah in a language other than Arabic, but if he recites
verses of Qur'aan, they must be in Arabic, in which the Qur'aan was
revealed, then after that he may explain them to these people in their
language. End quote.
Fataawa Noor 'ala al-Darb.
See the answer to question no. 984 .
Secondly:
The format of Jumu'ah prayer should not be changed to what is
mentioned in the question, whereby there are two khutbahs, one before
the adhaan in the people's language and another after the adhaan in
Arabic. Rather there should a khutbah either inthe language of the
people or in Arabic then translated into the other language
straightaway whilst the khateeb is still on the minbar.
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) was asked
about translating the Friday khutbah into some other languages, after
Jumu'ah prayer in al-Masjid al-Haraam, so that those who do not know
Arabic could benefitfrom it. He replied:
We do not agree with what has been mentioned, and there is no
justification for delivering another khutbah on Friday before or after
the prayer.
If the aim is to translate the khutbah to those whodo not understand
Arabic, then the khutbah etc can be translated via the radioat times
other than Jumu'ah prayer. End quote.
Majmoo' Fataawa al-Shaykh Muhammad ibnIbraaheem (3/20).
We encourage all Muslimsto learn Arabic, because it is the language of
the Qur'aan and through it they can understand Islam better, and
understand the meanings of the ahaadeeth of the Prophet (peace and
blessings of Allaah be upon him).
Shaykh Rasheed Rida (may Allaah have mercy on him) said:
We have stated more than once that knowledgeof Arabic is obligatory
upon every Muslim, because understanding the religion, establishing
its rituals and fulfilling its obligations all depend on understanding
this language, and cannot be valid without it. Although the Friday
khutbah does not absolutely have to be in Arabic, this ritual is of
great importance.
The non-Arabs who entered Islam in the early period hastened to learn
Arabic in order to understand the Qur'aan and Sunnah and to form bonds
through the language without which the unity of the ummah cannot be
achieved. The Sahaabah used to addressthe people in Arabic in every
land that they conquered, and it was notlong before the language of
the lands that they entered became Arabic, due to the influence of the
spirit of Islam, not for worldly gains or by force of compulsion. If
they hadthought that it was acceptable to leave the non-Arab nations
who entered their religion with their own languages,they would have
hastened to learn the languages of those nations and established the
religious obligations and acts of worship for them in those languages,
and Greek would have remained Greek, Persian would have remained
Persian, and so on.
The difference in languages that we see today among Muslims is one of
the most serious bad effects of politics. If the Ottoman and Iranian
states do not try to spread Arabic in their realms, there will come a
day when they will regretthat. We cannot rely on any religious reform
in India or elsewhere in the Muslim world,
:->
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