How to give the Friday sermon (Jum`ah Khutbah) - ٍShaikh Muhammad al Munajjid

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Brief notes on the description of the Jum`ah khutbah:

1. The prophet used to praise Allah with all love and thank him and he used to say the famous phrase: 

إِنَّ الْحَمْدَ لله نَحْمَدُهُ وَنَسْتَعِيْنُهُ وَنَسْتَغْفِرُهُ، وَنَعُوْذُ بلله مِنْ شُرُوْرِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ الله فَلَا مُضِلَّ لَهُ وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ، أَشْهَدُ أَنْ لَا إله إلا الله وَحْدَهُ لَا شَرِيْكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ.

2. Sending the salutations of peace and blessings upon the beloved prophet, as the salaf would do.

3. Reminding the people and advising them of taqwa. 

4. Recitation of at-least an aayah that gives a message. So, it would not be enough to say: مُدْهَامَّتَانِ as this alone is not enough. 

5. Some scholars like Ibn al-Qayyim considered it obligatory to say the shahadatain, infact, a pillar! 

These are the obligatory parts according to a group of scholars, although each of them is debatable. Meaning, if someone were to say: “There *must* be salutations sent to the prophet” or “there *must* be an aayah recited”, etc. This is debatable. Because a group of scholars went to the extent of saying that there is nothing specific that is obligatory, and this was what Muhammad ibn Hassan and Abu Yusuf, the two companions of Abu Hanifa. And this looks apparently the opinion of shaikh-ul Islam Ibn Taymiyyah (rahimahullah), and was opted by Shaikh as-Sa`adi. They viewed that nothing specific is necessary as long as the people receive something that reminds them of Allah. 

But although this opinion is considerable, it does not mean that one begins to shorten the khutbah to a word or leaves praising Allah, leaves the shahaadatayn, and sending salutations on the prophet, and leaves the command to have taqwa, and leaves the recitation of the Qur`an, etc. This is especially when the individual is in a land where people follow the madhab or opinion of obligation of any of the above mentioned. As this won’t be wise, even if he brings the speech of shaikh-ul Islam to defend his view. 

And what prevents one to combine these aforementioned like recitation of an aayah, praising Allah, etc., along with the specific topic of the khutbah, be it Salah, zakah, being good to the parents, etc. 

And even if a man were to stand and say like a robot: Alhamdulillah, ashadu alla ilaah illa allah wa ashadu anna Muhammad rasool allah, Allahumma salli ala Muhammad, fear Allah, Allahumma igfirlil mu`mineen, and sit down. Then stood and repeated the same and recited “qul huwa Allahu ahad”. And ended the khutbah with this alone. Even this is deficient, although it has all the points mentioned included, as it goes against the very purpose of a khutbah which is reminder of Allah.

Making dua for the ruler in the Khutbah?

After proving that making dua for general good is permissible, shaikh al-Munajjid went on to discuss on whether it is permissible to make dua for the rulers:

And with regards to dua for the rulers, An-Nawawi (rahimahullah) said: As for dua for the rulers of Muslims and those in authority for their reform, and for their guidance to the truth, and standing for justice, and such prayers like for the army of Islam, it is mustahab (recommended) by agreement. (Al-Majmoo`)

This dua for them is due to the effect they have. Because when they are reformed, the land gets reformed. And for the sake of unity, establishment of peace, fulfillment of rights, reform of people, etc. And the opposite if they are evil, corruption may occur to the extent which Allah azzawajal alone knows. This is with regards to a general dua, without naming anyone or pointing specifically. 

And as for the dua for the ruler himself, a group of scholar viewed that there is no issue with it. And some permitted it. And some said that it is not legislated, while others considered it a made-up Bid`ah. 

Ibn Jurayj narrated that he said to Ataa: The one who views to make dua in the khutbah, have you received anything such from the prophet (sallallahu alayhi was allam) or those who followed him? He said: No, it is made-up. Indeed, khutbah used to be a reminder (only). [Narrated by Al-Bayhaqi with an authentic chain, as mentioned by an-Nawawi in al-Majmoo`]

And al-Bayhaqi narrated from Ibn Awn that he said: Umar Ibn Abdul Azeez wrote asking not to name anyone. 

Meaning, to make a dua generally, without specifying. 

Imam ash-Shafi`ee said: If dua is made specifically, I dislike it. [Ma`rifatus-Sunan wal athar al Bayhaqi]

An-Nawawi said: And as for dua for the sultan, then our companions are agreed that neither it is obligatory nor recommended. And apparent speech of the author is that it is either disliked or that opposes what is preferred. This is when dua is made by specifying. End quote.

As for a general dua, then we mentioned earlier his statement that it is recommended. Pray for the rulers and those in authority, due to the great positive effects of their reform… And an-Nawawi stipulated that it should not go beyond the limits in his praise. 

And the fatawa of al-Lajnah ad-Daimah: It is best if the khateeb makes a general dua for the ruler and his people. End quote. 

Therefore, even the reform of people is necessary.. the youth, the people of the land.. no doubt that dua for them is as well important. 

- Shaikh Muhammad al-Munajjid (Commentary on Manhaj as-Salikeen of `allamah Abu Abdullah `Abdur-Rahman as-Sa`adi)