1 – Objective of Khutbah
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:
‘On the day of Jumu’ah’ there is a Khutbah (sermon) the objective of which is to glorify Allaah and regard Him as Magnificent, and testify to singling out Allaah Alone as the Creator, and testify that His Messenger -sallAllaahu alayhi wa sallam- brought the message.
Also to remind the worshippers about the Messenger’s days. To warn the people from Allaah’s torment and His punishment, and advising them with that which will bring them closer to Allaah and to His Paradise.
Likewise prohibiting them from that which will bring them close to His Anger and His Fire. Therefore, this is the purpose / intent of the Khutbah and gathering for it.’
[Taken from: ‘Zad al-Ma’ad’ by Ibn Qayyim vol. l/p. 398 point 22]
2 – Description of the Khutbah and what is Taught in it.
Shaykh al-Muhhadith Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said:
‘Know that the type of Khutbah which is legislated is that which the Messenger –sallAllaahu alayhi wa sallam– regularly used to be upon, which was persuading (with good rewards) the people dissuading (warning) them-this in reality is the soul of the Khutbah for which it was legislated.’
He continues:
‘Admonition in the Khutbah of Jumma’ is what should be the context of the talk. Therefore, if the Khateeb (the one delivering the Khutbah) does this, then he has performed a legislated action, except that if he precedes it with praising and glorifying Allaah, and sending Salat upon His Messenger, or to proceed in his admontion the catastrophies mentioned in the Qur’aan then this would be better and more complete.’
‘So briefly, the soul of the Khutbah is giving a good admonition from the Qur’aan or other than it. The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to praise Allaah –Ta’ala- in his Khutbah and send Salat upon Allaah’s Messenger –sallAllaahu alayhi wa sallam– or by the two testifications and reading a complete Soorah and the intent and purpose of the admonitioning with the Qur’aan, and prompt with what the Qur’aan rebukes, where ever possible, and that is not specific to mentioning a complete Soorah.’
The Prophet –sallAllaahu alayhi wa sallam– used to teach his Companions in the Khutbah the principles of Islaam and its Sharia’ and gave them orders and prohibitions in his Khutbah when he came across an order or prohibition. Like when he ordered the person entering into the Masjid while the Prophet was delivering the Khutbah and he ordered him to pray two Rakaat. The Prophet reminded the people with the pillars of the Sharia’ and with Paradise, Hell-fire the Day of Judgement and ordered them to have Taqwa of Allaah and warned them against the anger of Allaah. The Prophet –sallAllaahu alayhi wa sallam– would encourage the people in those things which obligate His Pleasure, and he would recite the Ayaat of the Qur’aan, so in the hadeeth of (Saheeh) Muslim:
‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to deliver two Khutbahs and sit between them, he would also recite the Qur’aan, remind the people and warn them.’
[Taken from: ‘al-Ajwiba an-Nafiah ‘an ‘Asseelah lajna Masjid aj-Jamia’ summarised from p.94 -99]
3 – Shortening of the Khutbah & Lengthening of the prayer
Shaykh al-Muhhadith Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said:
‘From ‘Amaar bin Yassir who said: I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– saying:
‘Indeed a person who lengthens the prayer and shortening the Khutbah is a sign of the Fiqh of a man.’
[Collected by Imam Muslim]
Meaning that a person’s Fiqh (understanding) is known by this. Everything that indicates to a issue is a sign for it.
Indeed the shortening of the Khutbah is a sign of understanding. This is becase a Faqeeh (scholar) is someone who researches the reality of the meaning of the texts [of the Book & the Sunnah], and comprehensive wording, whereby he has the ability to express using eloquent beneficial statements.
This is why the complete wording of this hadeeth is :
‘Lengthen the prayer, and shorten the Khutbah, and indeed there is magic in speech.’
The meaning of a long prayer is the length where the one who prays does not come under the prohibited length of the prayer.
The Messenger –sallAllaahu alayhi wa sallam– used to pray the Jumma’ prayer reciting Soorah al-Jumma’ and Soorah al-Munafiqoon, and likewise as is collected by Muslim from Ibn Abbas and an-Num’aan bin Basheer -RadhiAllaahu anhumma :
‘The Messenger –sallAllaahu alayhi wa sallam– used to recite in the two Eid prayers and in the Jumma’prayer with Soorah al-Ala and al-Ghashiyah [1].
This was long in relation to his Khutbah, and not so long that it entered into the length which is prohibited.
From Umm Hisham bint Haritha bin an-Nu’maan who said:
‘I did not take <<Qaf, By the Glorious Qur’aan>> Soorah Qaf, except from the mouth of the Messenger of Allaah –sallAllaahu alayhi wa sallam; he would recite it every Friday upon the Mimber when he would address the people.’
[Collected by Muslim]
In this narration is an evidence for the permissibiltiy for reading a Soorah or a part of it in the Khutbah. The Prophet -sallAllaahu alayhi wa sallam- chose to be continuous upon this Soorah since he-sallAllaahu alayhi wa sallam- was the best in giving admonition and in reminding. Also, in this is an evidence of frequently giving admonition in the Khutbah.’
[Taken from Ajwibaa an-Nafi Albaani p. 57 ]
4 – Length of the Jumma’ Khutbah
‘The Prophet -sallAllaahu alayhi wa sallam- used to shorten the Khutbah and lengthen the prayer:
The Messenger of Allaah -sallAllaahu alayhi wa sallam- was given the ‘Jawama’ al-Kalim’ (comprehensive speech), and fountains of wisdom would spring from between his noble lips -sallAllaahu alayhi wa sallam. Therefore, if he -sallAllaahu alayhi wa sallam- addressed the people he would speak with a few words, if a person counted them then he would be able to do so, because the aim of the Khutbah is teaching, reminding, admonishing without making it burdensome or making it boring.
This is why the advice of the Messenger of Allaah -sallAllaahu alayhi wa sallam- to his Companions was to shorten speeches, and at the head of that was the Khutbah of Jumma’.
The Prophet -sallAllaahu alayhi wa sallam- explained that the shortening of the Khutbah indicates to the good understanding [Fiqh] of a person.
From ‘Ammar bin Yassir -Radi Allaahu anhu- who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:
‘Indeed a person who lengthens the prayer and shortens the Khutbah is a sign of the Fiqhof a man.’
[Collected in Saheeh Muslim]
From Abdullah bin Masood who said:
‘Indeed shortening the Khutbah and lengthen the prayer is a sign of the Fiqh of a man.’
[Collected by Ibn Abee Shaybah, Saheeh. Taken From: ‘Ma Saha min ‘Athar Sahabah Fee Fiqh’ p.486 Vol.1]
This is why the Messenger -sallAllaahu alayhi wa sallam- commanded to shorten the Khutbah and said:
‘Lengthen the prayer and shorten the Khutbah.’
[Collected in Saheeh Muslim]
From ‘Ammar bin Yassir -Radi Allaahu anhu- who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- ordered us to shorten the Khutbah.’
[Collected by Abu Dawood – Hasan]
This was the instruction from him -sallAllaahu alayhi wa sallam- and his guidance upon which he followed and continued upon.
From Jabir bin Samarah who said: The Messenger of Allaah-sallAllaahu alayhi wa sallam- would not lengthen the admonition on Friday, rather it would be a few words.’ [Collected by Abu Dawood – Hasan lighayrihi]
Even though the Messenger -sallAllaahu alayhi wa sallam- used to sometimes lengthen the Jumma’ Khutbah, however generally it would be short.
Ibn Qayyim -Rahimullaah- said: ‘He would sometimes shortens his Khutbah, and lengthen it sometimes according to the needs of the people. His irregular Khutbah would be longer than his regular Khutbah.’
(Zaad al-Ma’ad 1/191)
[Taken from the book: ‘Min Hadi an-Nabi -sallAllaahu alayhi wa sallam- fee Khutbah ul – Jumma’ p.22]
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.
[1] Collected by Muslim and Abu Dawood
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