Juma Khutba Uae
Mellissa Sprock
I do hope that you will understand that part of khutbah when the Imam e Jama'at recites the blessed names of our Imams in the Khutba & you were definitely reciting the durood while listening to their blessed names & you would stand in honor when he takes the name of Imam of our times, Imam Mahdi (ajtf)...
It is ok to attend the jama'ah, whether you understand or not the first part of the khutbah.
Note: This is my personal opinion.
742. A few rules concerning Jumuah prayers: It is permissible for a person, who is exempted from Jumuah prayers, and for whom presence in Jumuah prayers is not obligatory, to hasten for Zuhr prayers in the early part of its time. It is Makrooh to talk while Imam delivers the sermon. And if the noise created by talking prevents others from listening to the sermon, then it is haraam, regardless of whether the attendance is the minimum required or more. As an obligatory precaution, it is wajib to listen to both the sermons. However, listening to the sermons is not obligatory upon those, who do not understand their meanings. The second Adhan on Friday is an innovation. And it is the same Adhan which is usually called the third Adhan. It is not obligatory for a person wishing to join Jumuah Namaz to be present while Imam is delivering the sermon. Conducting purchase and sale at the time when people are called to Jumuah prayers is haraam, if it hinders the prayers, and not if it does not hinder. And inspite of it being haraam, the transaction done would not be void. When it was obligatory for a person to be present in Jumuah prayers and he abandoned it, and offered Zuhr prayers, his prayers would be in order.
First khutba: In the Name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, who made Friday the master of days. We do not worship or seek help except from Him. And He is the one who enjoined the Friday prayer. So, hasten to the remembrance of Allah (Quran 62:9).
And peace and blessings be upon Muhammad, the master of mankind and upon his honorable family and companions. Especially (benedictions be upon) the best of human beings after the prophets, in truth, the Leader of the Believers, Abu Bakr as-Siddiq. And (benedictions be upon) the truthful & righteous friend, the Chief of the Faithful, Umar ibn al-Khattab. And (benedictions be upon) the bearer of perfect modesty and belief, the Commander of the Loyal, Uthman ibn Affan. And (benedictions be upon) the most victorious of all, the Head of the Believers, Ali ibn Abi Talib. And (benedictions be upon) the two imams, the martyrs, Al-Hasan and Al-Hussain and their mother, the leader of righteous women, Fatima az-Zahra. And (benedictions be upon) the two noble and purified defenders, Al-Hamza and Al-Abbas (uncles of the Prophet ﷺ). And (benedictions be upon) the remaining Ashra Mubashra (the 10 Jannati Sahaba), the companions and the followers. May Allah be pleased with them all.
Second khutba: All praise is due to Allah, and we seek His help and forgiveness. And we believe and put our trust in Him. We seek refuge with Allah from the evil of our own souls and from our bad deeds. Whomsoever Allah guides will never be led astray, and whomsoever Allah leaves astray, no one can guide. We bear witness that there is no god but Allah alone, without any partner. And we bear witness that Muhammad is His servant and Messenger (Sunan Ibn Majah 1893).
Indeed, Allah confers blessing upon the Prophet, and His angels (ask Him to do so). O you who have believed, ask (Allah to confer) blessing upon him and ask (Allah to grant him) peace (Quran 33:56). O Allah! send peace and blessings upon Muhammad and his family by the count of those who pray and fast. O Allah! send peace and blessings upon Muhammad and his family by the count of those who sit and stand (in prayer). And (peace and blessings be upon) all the Prophets, the Messengers and the noble Angels. And (peace and blessings be upon) the righteous servants by your mercy, O the Most Merciful!
After concluding the Khutbah, the Iqamah is given and Salah started as normal with loud recitation. After the two Rakaats, make your own Dua's and adhkaar and offer your Sunnah as normal and comlete the Salah.
Download the images of both halves of the khutbah so you don't have to worry about finding the link to this page again and keep the images safe on your phone/tablet. You can also bookmark this page on your phone. If there are other students who are well versed in the Quran and Sunnah, then let them lead the Salah, otherwise you lead the Salah keeping the Surah's or Verses short like they do in Mosques.
When I pray at my local masjid the juma prayer, when the imam reads the khutba, some people sit as if in prayer with their hands crossed on their waist, then when the imam in the middle of the khutba sits down and gets up again saying alhamdulillah, then people place their hands on their legs as in prayer, I just wanted to know is this part of the hanafi fiqh or a practice from the Indian subcontinent or are all Muslims supposed to do this.
But the sunna is to face the imam as it is clearly stated in a hadith, that the Messenger of Allah (Allah bless him and give him peace) when gave a khutba, the companions used to face him, and those who were on the left or right used to turn towards him (Tahtawi ala Maraqi al-Falah pg 421)
And it is mentioned in Khulasa that it is preferable to face the imam if one is in front of the imam, and if one is on the right or left near to the imam, then one should turn towards the imam in preparation to listen to the khutba)
In summary, the hadiths and texts of fiqh show that one should either face the imam or the qibla, the former preferable, and nothing is mentioned of hands crossed on the waist in the first khutba, and placing the hands on the knees, as in prayer in the second. The only thing that the above is done could be, because of respect and to show attentiveness towards listening to the khutba.
This answer was indexed from Qibla.com, which used to have a repository of Islamic Q&A answered by various scholars. The website is no longer in existence. It has now been transformed into a learning portal with paid Islamic course offering under the brand of Kiflayn.
Khutbah is an Arabic word that means sermon and is commonly used to refer to the Friday khutbah, which is done before the Jumu'ah prayer (Friday noon prayer). It is a key component of Jumu'ah, and is considered a replacement for the two rak'ahs that are usually read for Zuhur (noon prayer). The khutbah is obligatory, so without it, the Friday prayer is invalid[1]XResearch source Finally, the Qur'an says, regarding the Friday prayer: O believers! When the call to prayer is made on Friday, then proceed diligently to the remembrance of Allah and leave off your business. That is best for you, if only you knew.
This may be performed quickly while the khutbah (Friday sermon) is delivered unless one comes at the end of the khutbah and does not have enough time (i.e., before the actual prayer begins) to perform tahiyyatul-masjid.
Malik, al-Layth, Abu Hanifah, ath-Thawri and many other successors are of the view that any person who enters the mosque, while the Imam is delivering the Friday sermon, is not to perform these two rakahs of greeting the mosque. They say that such a person should listen to the Imam and, thus, he is to sit down.
Based on the above, it becomes crystal clear that there is a difference among scholars concerning this issue. In the light of the aforementioned views, we conclude that performing two rakahs in the midst of Friday sermon is optional; one can offer them or sit down and listen to the sermon upon entering the mosque.
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.
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 should be in Arabic, rather he delivered the khutbah in Arabic because it was his language and the language of his people. So the one who addressed them and guided them and reminded them spoke in their language that they understood. But he sent letters in Arabic to the kings and rulers of nations, and he knew that they spoke languages other than Arabic, and he knew that they would have them translated into their 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 reminder that 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 combine the guidance of the Prophet (peace and blessings of Allaah be upon him) in his khutbahs and 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.
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 then translating it.
But if most of the people present know Arabic and understand it in general, then it is better to stick to Arabic 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.
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