Why should we give the Khutbah in another language?

What reason can be put forward to give the Khutbah in another language?

There is only one reason. There is no other reason besides this reason. They do it with the impression that it is a lecture which people should understand. What will happen if it is done in Arabic in a place where people do not know Arabic? Will the Khutbah be valid or not? According to our knowledge, no one has said that it is not valid. This shows that giving Khutbah in a language that people understand may be a good idea but it is not that essential and important. Without people understanding it also, it is valid. There is nothing which is not good or undesirable. Because Khutbah is more a symbolic practice than a rational one. And the symbolic aspect is predominant. The symbolic aspect is so strong that the idea of the Khutbah being understood is completely lost.

Let us assume that we are in a conference where all the learned scholars and the professionals of Deen are gathered. In the Khutbah of Jummah, Imam Sahib dealt with a topic using such a content/subject matter/theme regarding which the audience knew and understood much more. Is this Khutbah beneficial? Obviously yes because the Salah of Jummah won’t be valid without it. If it was just a talk, it could have been omitted since the present 'Ulama know much more than it. But despite this, it had to be accomplished. Otherwise the Salah of Jummah would not be valid. It would not be permissible to perform 2 Rak'at of Jummah instead of 4 Rak'at of Zuhr.

Let’s say if we put a recording of a lecture at the time of the Khutbah instead of someone giving the khutbah, will this recording dispense us of the necessity of the Khutbah? Without doubt, it will not suffice. There must be someone in person to do it for the Salah of Jummah to be valid. If the Maqsad and the aim of Khutbah were a lecture, then it should have sufficed. But there is another aspect which is more important and predominant. And it is its symbolic aspect which will be realisable when it is done in Arabic.

Khutbah has a structure which must be respected. It is a person who should do it. It is not sufficient to fulfill it by playing a recording because it is not a lecture which can be disposed of through another means besides people.

There are two Khutbah to be given with a short break between the two in the sitting posture. These two Khutbah are made in standing posture. It is against the Sunnah of Nabi (Sallallaahu Alaihi Wasallam) to give them in the sitting posture or to do only one Khutbah instead of two. All of this shows that Khutbah is something unique that distinguishes it in many ways from a lecture. A Sahaabi, by the name of Hazrat Ka'b Bin 'Ujrah (Radiyallahu Anhu), labelled as خبيث (impure), a person who was giving Khutbah in a sitting posture. It is not easy to call someone impure. It must be something very serious for the Sahaabi to term him as خبيث. To explain the statement of the Sahaabi, the 'Ulama say that it is an impurity which is found in the inner self of the person which made him oppose an established practice. It is an undisciplined and a reckless person who will have the audacity to modify or change a structure which is established by the practice of Nabi (Sallallaahu Alaihi Wasallam), the Sahaabah-e-Kiraam (Radiyallahu Anhum), the Taabi'in, the Tabi Taabi'in and the 'Ulama of all times. The factor of standing and sitting is relatively less important than the factor of language. If one is labelled as خبيث due to sitting instead of standing, then imagine for a moment how will a person who changes the Arabic language be branded? No doubt it is a really disgusting and undesirable practice. This is what the Fuqaha (Jurists) term as Makruh Tahreemi. It is good to know that persisting on an act and a practice which is Makruh Tahreemi leads to the degree of Haraam.

In addition to all that, there is a very striking point. If it happens that the audience consists of deaf people, then also the Khutbah must be given. Without Khutbah, it will not be permissible to do Jummah. According to our logic, it will be a waste of time to address an audience who does not have the faculty of hearing but yet the Khutbah should be given.

This may seem unreasonable or ridiculous but it is also true that at time, we must stop using our logic and we must submit to the Divine laws of the Shari'ah. One should not use one’s opinion in such contexts. One must submit. It also shows in a complete and in a clear way that Khutbah is more a symbolic practice. Therefore it should be left as it is. How can Khutbah be treated as a lecture and as consequence the principles of lecture be applied when it is a practice that must be done even if the audience does not understand or does not hear or are deaf people who cannot even hear.

[English version of "Ki faire bizin faire khutbah en créole ?" – Al Jamiat – Vol.7 No.10]