2b] Friday khutbah in languages other than Arabic

Key word - {*Friday Prayers:-}
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2b]
elsewhere in the Muslim world, unless Arabic is taught from the
primary stage and is made the language of knowledge. End quote.
Majallat al-Manaar (6/496).
Fourthly:
With regard to praying four Sunnah rak'ahs before Jumu'ah, there is no
Sunnah prayer before Jumu'ah. Rather it is prescribed to offer
voluntary prayers in general before it, without specifying any
particular number.
And Allaah knows best.

2a] Friday khutbah in languages other than Arabic

Key word - {*Friday Prayers:-}
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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,
:->

2] Friday khutbah in languages other than Arabic

Key word - {*Friday Prayers:-}
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2]
Could you kindly detail what should be done by the congregation for
Jumaprayers? Basically, we listen to a speech in our language then
Adhan, then four sunna salaat. After this the Imam devlivers the
khutba in Arabic. During his khutbhahow should we sit? Then there is a
pause in the khutbha, what should be recited here?.
Praise be to Allaah.
The fuqaha' are unanimously agreed that it is better for the khutbah
to be in Arabic, but they differed as to whether that is essential.
There are three points of view:
1-
That it is essential for it tobe in Arabic for the one who is able to
do that, even if the listeners do not know Arabic.
This is the view of the Maalikis and it is the well-known view of the Hanbalis.
See: al-Fawaakih al-Diwaani (1/306) and Kashshaaf al-Qinaa' (2/34).
2-
That it is essential for it tobe in Arabic for the one who is able to
do that, unless none of the listeners know Arabic, in which case he
should givethe khutbah in their language.
This is the correct view according to the Shaafa'is,and it is the view
of some of the Hanbalis.
See: al-Majmoo' by al-Nawawi (4/522).
3-
It is mustahabb for the khutbah to be in Arabic but it is not
essential, and the khateeb may deliver the khutbah in his own language
instead of Arabic. This is the view of Abu Haneefah and some of the
Shaafa'is.
See: Radd al-Muhtaar (1/543) and al-Mawsoo'ahal-Fiqhiyyah (19/180).
This third view is the correct one, and it is the view favoured by a
number of our contemporary scholars, because there is no clear
evidence to say that the khutbah must be in Arabic, and because the
purpose of the khutbah is to exhort, benefit and teach, which can only
be done by using the language of the people present.
It says in a statement of the Fiqh Council of the Muslim World League:
The fairest opinion is that using Arabic when giving the khutbah on
Friday and at Eid in countries where it is not spoken is not a
condition of it beingvalid, but it is better to say the preliminaries
of the khutbah and any Qur'aanic verses quoted inArabic, so as to get
non-Arabs used to hearing Arabic and the Qur'aan, which will make it
easier to learn it and read the Qur'aan in the language in which it
was revealed. Then the khateeb can follow that with exhortation in
their language which they understand. End quote.
Qiraaraat al-Majma' al-Fiqhi (p. 99) (fifth session, fifth statement).
The scholars of the Standing Committee for Issuing Fatwas said:
There is no proof in the hadeeth to suggest that the Prophet (peace
and blessings of Allaah be upon him) stipulated that the Friday
khutbah shouldbe in Arabic, rather he delivered the khutbah in Arabic
because it was his language and the language of his people. Sothe one
who addressed them and guided them and reminded them spokein their
language that they understood. But he sent letters in Arabic to the
kings and rulers of nations, and he knew thatthey spoke languages
other than Arabic, and he knew that they would have them translated
intotheir languages so that they would know what was in them.
Based on this, it is permissible for the khateeb to deliver the
khutbah in a language where the people or the vast majority of its
inhabitants do not know Arabic to deliver the khutbah in Arabic then
translate it into the local language, so that they will understand
what he is advising and reminding them of, and they will benefit from
his khutbah.
He may also deliver the khutbah in the language of his country, even
if it is not Arabic, and thus he will accomplish the guidance,
teaching, exhortation and reminderthat are the purpose of the khutbah.
But it is better to deliver the khutbah in Arabic and then translate
it to the listeners, so as to combinethe guidance of the Prophet
(peace and blessings of Allaah be upon him) in his khutbahsand his
letters with achieving the aim of giving the khutbah, and so as to
avoid an area concerning which there is scholarly dispute. End quote.
Fataawa al-Lajnah al-Daa'imah (8/253).
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
Perhaps it is better, and Allaah knows best, to discuss this matter in
detail and say:
If the majority of people in the mosque are non-Arabic speakers who do
not understand Arabic, then there is nothing wrong with giving the
khutbah in a language other than Arabic, or delivering it in Arabic
thentranslating it.
But if most of the people present know Arabic and understand it in
general, then it is better to stick toArabic and not go against the
guidance of the Prophet (peace and blessings of Allaah be upon him),
especially since the salaf used to deliver khutbahs in mosques where
there were non-Arabs present, and it is not narrated that they used to
translate it, because Islam was prevalent and so was Arabic.:->

1a] What should be said when the imam sits down between the two khutbahs at Jumu’ah prayer?

Key word - {*Friday Prayers:-}
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1a]
The same may also be said of the imam; he should say du'aa' between
the two khutbahs but it should be silent, asking for whatever he wants
of things in this world and inthe Hereafter.
The same may also be said concerning prostration during Jumu'ah
prayer, after reciting the adhkaar that were narrated from the Prophet
(peace and blessings of Allaah be upon him), one may say du'aa' as one
wishes.
And after the tashahhud and before the salaam, one may say du'aa' for
whatever one wants, aftersaying du'aa' for that which it is narrated
one should say du'aa' for. End quote.
He also said (may Allaah have mercy on him):
Du'aa' during this time is good and is mustahabb, because this time is
a time when it is hoped prayers will be answered. The Prophet (peace
and blessings of Allaah be upon him) told us that on Friday there is a
time when no Muslim slave asks Allaah for something when he is
standing and praying but He will answer him.
The time of prayer is the most likely to be the time when du'aa's are
answered, because of the report narrated by Muslimfrom Abu Moosa
al-Ash'ari(may Allaah be pleased with him), according to which the
Prophet (peace and blessings of Allaah be upon him) said: "It is
between the time when the imam comes out until the prayer ends."
Based on this, one should make the most of this opportunity and say
du'aa' between the two khutbahs.
With regard to raising thehands, I do not think there is anything
wrong with it, because the basic principle with regard to du'aa' is
that its etiquette includes raising the hands.So if a person raises
his hands there is nothing wrong with it, and if he says du'aa'
without raising his hands there is nothing wrong with it. This has to
do with du'aa' between the two khutbahs. End quote.
Fataawa Noor 'ala al-Darb(Fataawa al-Salaah/Salaat al-Jumu'ah)
Thirdly:
Some fuqaha' said that it is mustahabb to recite Qur'aan when the imam
sits down between the two khutbahs, and some of them mentioned Soorat
al-Ikhlaas in particular, based on the hadeeth of Jaabir ibn Samurah
(may Allaah be pleased with him) who said: The Prophet (peace and
blessings of Allaah be upon him) used to give two khutbahs, sitting in
between them. He would recite Qur'aan and remindthe people. Narrated
by Muslim (862). A similar version was narrated by Ibn Hibbaan in his
Saheeh (7/42), which he included in a chapter entitled "Mention of
what the Prophet (peace and blessings of Allaah be upon him) used to
say when he sat down between the two khutbahs." End quote.
Al-Khateeb al-Sharbeeni (may Allaah have mercy on him) said:
His sitting between the two khutbahs was about the length of Soorat al-Ikhlaas.
Should he recite Qur'aan or dhikr therein, or remain silent?
They did not discuss it, but in Saheeh Ibn Hibbaanit says that the
Prophet (peace and blessings of Allaah be upon him) used to recite
Qur'aan therein. End quote.
Mughni al-Muhtaaj (1/557).
The correct view is that the words of Jaabir ibn Samurah in the
hadeeth, "he would recite Qur'aan and remind the people" do not refer
to the sitting between the two khutbahs, rather they refer to what is
mentioned at the beginning of the hadeeth,"The Prophet (peace and
blessings of Allaah be upon him) used to give two khutbahs", i.e., he
(peace and blessings of Allaah be upon him) would deliver two khutbahs
on the minbar, which both included recitation of Qur'aan and
exhortation and reminders to the people.
Hence al-Haafiz al-Dhahabi said in Siyar A'laam al-Nubala' (16/102),
in his biographyof Ibn Hibbaan, in an important discussion of mistakes
made by Ibn Hibbaan in his Saheeh: One of the things which al-Dhahabi
regarded as a mistake on his part was his categorizing of this
hadeeth, when he – Ibn Hibbaan – said: Mention of what [the Prophet]
(peace and blessings of Allaah be upon him) used to recite when he sat
down between the two khutbahs. And he did not mention anything. End
quote. Meaning that the hadeeth does not indicatewhat he mentioned in
thechapter heading.
The more correct view –and Allaah knows best – is that there is no
binding Sunnah from the Prophet (peace and blessings of Allaah be upon
him) concerning this matter. The one who wants to use this brief
moment of silence to say du'aa' or dhikr or recite Qur'aan may do so,
so long as he does not disturb others.
And Allaah knows best.