{"_id":"69b5d1cb3ed13b7d15fe9165","title":"{\"ops\":[{\"attributes\":{\"size\":\"huge\",\"bold\":true},\"insert\":\"Politics at the Minbar: Legal Parameters and Contemporary Practice\"},{\"insert\":\"\\n\"}]}","article":"{\"ops\":[{\"insert\":\"The Question\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nThis document addresses the permissibility and limits of political speech, specifically mentioning political figures, endorsements, and campaigns, within the Friday khuṭbah and in masjid announcements immediately following Jumuʿah.\\n\\nThe Ruling\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"A. Within the Khuṭbah:\"},{\"insert\":\"\\n\\nIt is not permissible to promote secular political figures, endorse candidates, or advocate for specific political parties or campaigns within the Friday khuṭbah. The khuṭbah is a legislated act of worship (ʿibādah) with a defined sacred purpose: the remembrance of Allah (dhikr), moral admonition (waʿẓ), and exhortation toward taqwā. Speech that serves partisan political objectives—even when framed in religious language—falls outside this purpose and constitutes an innovation (bidʿah).\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"B. After Jumuʿah:\"},{\"insert\":\"\\n\\nIt is also impermissible, after the Jumuʿah prayer, to promote political figures or parties, because this leads to communal division through partisanship, compromises the authority of the religious platform, and instrumentalizes religion for political ends. This is based on the legal maxim that the prevention of harm is given priority over the pursuit of benefit.\\n\\nIf political information must be shared post-Jumuʿah, it should be clearly framed as community information (not religious directive), recognize multiple perspectives, affirm individual conscience, and be completely separate from the worship itself. Better still, civic education and engagement should occur in dedicated community settings outside the masjid context.\\n\\nSummary of Evidence\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nThis ruling is based on:\\n\\nThe Qurʾānic command: \\\"Hasten to the remembrance of Allah\\\" (Sūrat al-Jumuʿah 62:9), which classical exegetes explicitly interpret as referring to the khuṭbah.\\nThe Prophetic practice: The Prophet's ﷺ khuṭbahs consistently focused on tawḥīd, the Hereafter, moral reform, and taqwā—never on worldly political advocacy.\\nCross-madhhab scholarly consensus: All four Sunni schools define the khuṭbah's purpose as dhikr and waʿẓ (admonition).\\nThe explicit requirement, as stated by the jurists, that the khuṭbah be continuous and free from foreign or unrelated speech.\\nThe principle that preventing harm takes precedence over securing benefit (darʾ al-mafāsid muqaddamun ʿalā jalb al-maṣāliḥ) demands that we avoid tying religious authority to partisan politics. The harms—undermining the masjid's role as a unifying space, instrumentalizing religion for worldly power, and threatening community cohesion—outweigh any potential political benefits, making such entanglement impermissible.\\n\\nWhat IS Permissible in the Khuṭbah\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nThe khuṭbah should address moral and ethical issues, even when these have political dimensions:\\nTeaching Islamic principles on justice, honesty, integrity, and compassion\\nAddressing specific injustices without partisan framing (e.g., oppression, corruption, dishonesty)\\nReminding the community of their responsibilities as citizens and moral agents\\nEncouraging civic participation as a general religious duty\\nIn cases of community emergency, mobilizing religious response as taught by the Sharīʿah.\\n\\nThe distinction is clear: principles yes, partisanship no; moral guidance yes, political endorsements no.\\n\\nPractical Implications\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nReligious leaders should:\\n\\n- Guard the khutbah as sacred space dedicated exclusively to Allah\\n- Resist pressure to endorse candidates or parties, even when framed as religious necessity\\n- Provide Islamic moral education that equips community members to make informed decisions\\n- Create separate venues for civic education and political discussion that respect diverse views\\n- Preserve the masjid as a space of unity, worship, and moral formation\\n\\nThe Sharʿī Purpose of the Khuṭbah\"},{\"attributes\":{\"header\":1},\"insert\":\"\\n\"},{\"insert\":\"\\nThe Purpose of the Khuṭbah in the Qurʾān\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nThe khuṭbah was legislated for dhikr (remembrance of Allah), waʿẓ (admonition), and commanding taqwā. This has been clearly stated by the scholars as the objective and purpose of the Friday khuṭbah.\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Allāh Most High says:\"},{\"insert\":\"\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَلَاةِ مِن يَومِ الجُمُعَةِ فَاسعَوا إِلَىٰ ذِكرِ اللهِ وَذَرُوا البَيعَ  ذٰلِكُم خَيرٌ لَكُم إِن كُنتُم تَعلَمُونَ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"O you who believe! When the call is proclaimed for the Friday prayer, hasten to the remembrance of Allah and leave all trade. That is better for you, if you but knew.\"},{\"attributes\":{\"id\":\"e9a12246-2cf3-4d07-8bfe-1d451af9664c\",\"text\":\"Quran [62:9]\"},\"insert\":{\"footnote\":{\"id\":\"e9a12246-2cf3-4d07-8bfe-1d451af9664c\",\"text\":\"Quran [62:9]\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\nThis verse establishes that what believers are commanded to hasten toward on Friday is “the remembrance of Allah.”\\n\\nThe Prophetic Explanation of “Dhikr” on Friday\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nThe Prophet ﷺ explained the nature of this dhikr in the context of Jumuʿah.\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"إِذَا كَانَ يَومُ الجُمُعَةِ وَقَفَتِ المَلَائِكَةُ عَلَىٰ بَابِ المَسجِدِ يَكتُبُونَ الأَوَّلَ فَالأَوَّلَ ، وَمَثَلُ المُهَجِّرِ كَمَثَلِ الَّذِي يُهدِي بَدَنَةً ، ثُمَّ كَالَّذِي يُهدِي بَقَرَةً ، ثُمَّ كَبشًا ، ثُمَّ دَجَاجَةً ، ثُمَّ بَيضَةً ، فَإِذَا خَرَجَ الإِمَامُ طَوَوا صُحُفَهُم ، وَيَستَمِعُونَ الذِكرَ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"When Friday comes, the angels stand at the doors of the mosque recording who arrives first. … When the imam comes out, they fold their records and sit listening to the dhikr.\"},{\"attributes\":{\"id\":\"9cb4dcf9-0756-49f7-b9ec-55b1a7d06796\",\"text\":\"Bukhārī 929; Muslim 850\"},\"insert\":{\"footnote\":{\"id\":\"9cb4dcf9-0756-49f7-b9ec-55b1a7d06796\",\"text\":\"Bukhārī 929; Muslim 850\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\nThis ḥadīth explicitly identifies the khuṭbah as dhikr, since the angels stop recording arrivals once the imam begins and instead listen attentively to it.\\n\\nProphetic Examples of the Khuṭbah\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nThe practice of the Prophet ﷺ further clarifies the content and purpose of the khuṭbah. His sermons consistently revolved around praise of Allah, reminders of the Hereafter, encouragement toward taqwā, and moral exhortation, with no trace of worldly advocacy or instrumental aims.\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Ibn Isḥāq narrates:\"},{\"insert\":\"\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"قَالَ ابنُ إِسَحاقَ: كاَنَت أَوَّلَ خُطبَةٍ خَطَبَهَا رَسُولُ اللهِ ﷺ فِيمَا بَلَغَنِي عَن أَبِي سَلَمَةَ بنِ عَبدِ الرَحمَنِ \"},{\"attributes\":{\"font\":\"uthmanic\",\"italic\":true},\"insert\":\"—\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\" وَنَعُوذُ بِاللهِ أَن نَقُولَ عَلَىٰ رَسُولِ اللهِ ﷺ مَا لَم يَقُل \"},{\"attributes\":{\"font\":\"uthmanic\",\"italic\":true},\"insert\":\"—\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\" أَنَّهُ قَامَ فِيهِم خَطِيبًا ، فَحَمِدَ اللهَ وَأَثنَى عَلَيهِ بِمَا هُوَ أَهلُهُ ، ثُمَّ قَالَ: أَمَّا بَعدُ أَيُّهَا النَاسُ ، فَقَدِّمُوا لِأَنفُسِكُم ، تَعلَمُنَّ وَاللهِ لَيُصعَقَنَّ أَحَدُكُم ثُمَّ لَيَدَعَنَّ غَنَمَهُ لَيسَ لَهَا رَاعٍ ، ثُمَّ لَيَقُولَنَّ لَهُ رَبُّهُ وَلَيسَ لَهُ تُرجُمَانٌ وَلَا حَاجِبٌ يَحجُبُهُ دُونَهُ: أَلَم يَأتِكَ رَسُولِي فَبَلَّغَكَ ، وَآتَيتُكَ مَالًا وَأَفضَلتُ عَلَيكَ ، فَمَا قَدَّمتَ لِنَفسِكَ؟ فَلَيَنظُرَنَّ يَمينًا وَشِمَالًا فَلَا يَرَى شَيئًا ، ثُمَّ لَيَنظُرَنَّ قُدَّامَهُ فَلَا يَرَى غَيرَ جَهَنَّمَ ، فَمَنِ استَطَاعَ أَن يَقِيَ وَجهَهُ مِنَ النَارِ وَلَو بِشِقٍّ مِن تَمرَةٍ فَليَفعَل ، وَمَن لَم يَجِد فَبِكَلِمَةٍ طَيِّبَةٍ ، فَإِنَّ بِهَا تُجزَى الحَسَنَةُ بِعَشرِ أَمثَالِهَا إلى سَبعِمِائَةِ ضِعفٍ ، وَالسَلَامُ عَلَيكُم وَرَحمَةُ اللهِ وَبَرَكَاتُهُ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Ibn Isḥāq said: The first khuṭbah delivered by the Messenger of Allah, according to what has reached me from Abū Salamah b. ʿAbd al-Raḥmān — and we seek refuge in Allah from attributing to the Messenger of Allah what he did not say — was that he stood among them delivering a sermon. He praised Allah and extolled Him as He deserves, then said:\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"“O people, send forth deeds for yourselves. By Allah, one of you will surely be struck down and will leave his flock with no shepherd. Then his Lord will say to him, with no interpreter and no barrier between them: ‘Did My messenger not come to you and convey the message? Did I not grant you wealth and favor you? So, what did you send forth for yourself?’\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"He will look to his right and left and see nothing, then look ahead and see nothing but Hellfire. So, whoever can protect his face from the Fire, even with half a date, let him do so; and whoever cannot find that, then with a good word. For by it a good deed is multiplied tenfold up to seven hundred times.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Peace be upon you, and the mercy of Allah and His blessings.”\"},{\"attributes\":{\"id\":\"44bed40e-58a8-4600-98f3-bdb92b42b91e\",\"text\":\"Ibn Hishām, al-Sīrah al-Nabawiyyah\"},\"insert\":{\"footnote\":{\"id\":\"44bed40e-58a8-4600-98f3-bdb92b42b91e\",\"text\":\"Ibn Hishām, al-Sīrah al-Nabawiyyah\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\nIbn Isḥāq then narrates another khuṭbah of the Prophet ﷺ:\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"قالَ ابنُ إسحاقَ: ثُمَّ خَطَبَ رَسُولُ اللهِ ﷺ مَرَّةً أُخرى فَقالَ: إِنَّ الحمدَ للهِ أحمَدُهُ وأستَعِينُهُ ، نَعُوذُ بِاللهِ مِن شُرُورِ أَنفُسِنَا وسَيِّئَاتِ أَعمَالِنَا ، مَن يَهدِهِ اللهُ فَلَا مُضِلَّ لَهُ ، وَمَن يُضلِل فَلَا هَادِيَ لَهُ ، وَأَشهَدُ أَن لَا إِلَهَ إِلَّا اللهُ وَحدَهُ لَا شَرِيكَ لَهُ. إِنَّ أَحسَنَ الحَدِيثِ كِتَابُ اللهِ ، قَد أَفلَحَ مَن زَيَّنَهُ اللهُ فِي قَلبِهِ وَأَدخَلَهُ في الإِسلَامِ بَعدَ الكُفرِ ، فَاختَارَهُ عَلى مَا سِوَاهُ مِن أَحَادِيثِ النَاسِ ، إِنَّهُ أَحسَنُ الحَدِيثِ وَأَبلَغُهُ. أَحِبُّوا مَا أَحَبَّ اللهُ ، أَحِبُّوا اللهَ مِن كُلِّ قُلُوبِكُم ، وَلَا تَمَلُّوا كَلَامَ اللهِ وَذِكرَهُ ، وَلَا تَقسُ عَنهُ قُلُوبُكُم. فَإِنَّهُ مِن كُلِّ مَا يَخلُقُ اللهُ يَختَارُ وَيَصطَفِي ، قَد سَمَّاهُ اللهُ خِيرَتَهُ مِنَ الأَعمَالِ ، وَمُصطَفَاهُ مِنَ العِبَادِ ، وَالصَالِحَ مِنَ الحَدِيثِ ، وَمِن كُلِّ مَا أُوتِيَ النَاسُ مِنَ الحَلَالِ وَالحَرَامِ. فَاعبُدُوا اللهَ وَلَا تُشرِكُوا بِهِ شَيئًا ، وَاتَّقُوهُ حَقَّ تُقَاتِهِ ، وَاصدُقُوا اللهَ صَالِحَ مَا تَقُولُونَ بِأَفوَاهِكُم ، وَتَحَابُّوا بِرُوحِ اللهِ بَينَكُم ، إِنَّ اللهَ يَغضَبُ أَن يُنكَثَ عَهدُهُ ، وَالسَلَامُ عَلَيكُم وَرَحمَةُ اللهِ وَبَرَكَاتُهُ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Then the Messenger of Allah delivered another sermon and said:\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"“All praise is due to Allah. We praise Him and seek His help. We seek refuge in Allah from the evil of our souls and from our bad deeds. Whomever Allah guides, none can misguide, and whomever He misguides, none can guide. I bear witness that there is no god but Allah alone, without partner.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Indeed, the best speech is the Book of Allah. Successful is the one whose heart Allah has adorned with it and whom He has entered Islam after disbelief, choosing it over all other speech of people. It is the best and most eloquent of all speech.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Love what Allah loves. Love Allah with all your hearts. Do not grow weary of the speech of Allah and His remembrance, and do not let your hearts harden away from it.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"From all that Allah creates, He chooses and selects. He has named it His chosen from among deeds, His selected from among servants, the righteous among all speech, and from all that people are given of what is lawful and unlawful.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"So, worship Allah and associate nothing with Him. Fear Him as He deserves to be feared. Be truthful with Allah in the righteous words you utter with your tongues. Love one another through the spirit of Allah among you. Indeed, Allah becomes angry when His covenant is broken.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Peace be upon you, and the mercy of Allah and His blessings.”\"},{\"attributes\":{\"id\":\"4975f23b-3494-4335-90a9-a61bb89b4874\",\"text\":\"Ibid\"},\"insert\":{\"footnote\":{\"id\":\"4975f23b-3494-4335-90a9-a61bb89b4874\",\"text\":\"Ibid\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Legal Significance\"},{\"insert\":\"\\n\\nThese prophetic khuṭbahs demonstrate that:\\nThe khuṭbah is centered on tawḥīd, taqwā, accountability, the Hereafter, and moral reform.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Its language is admonitory and devotional, not instrumental or strategic.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"It functions as dhikr and waʿẓ, reinforcing the scholarly consensus on its legislated purpose.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"This prophetic model provides a decisive framework for evaluating what speech is appropriate within the khuṭbah and what falls outside its sharʿī function.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\nTafsīr of “Dhikr Allāh” as the Khuṭbah\"},{\"attributes\":{\"header\":1},\"insert\":\"\\n\"},{\"insert\":\"\\nMany classical mufassirūn explain that “dhikr Allāh” in this verse refers to the khuṭbah, as supported by the ḥadīth mentioned above.\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Al-Baghawī:\"},{\"insert\":\"\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"قَولُهُ ﴿إِلَى ذِكرِ اللهِ﴾ أَيْ إِلَى الصَلَاةِ ، وَقَالَ سَعِيدُ بنُ المُسَيَّبِ: \\\"فَاسعَوا إِلَى ذِكرِ اللهِ\\\" قَالَ هُوَ مَوعِظَةُ الإِمَامِ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"'To the remembrance of Allah’ means the prayer. And Saʿīd b. al-Musayyib said: ‘Hasten to the remembrance of Allah,’ meaning the admonition of the imām.\"},{\"attributes\":{\"id\":\"79e0b4da-4ffe-4877-81bd-51d563a90058\",\"text\":\"al-Baghawī, Ma'ālim al-Tanzīl\"},\"insert\":{\"footnote\":{\"id\":\"79e0b4da-4ffe-4877-81bd-51d563a90058\",\"text\":\"al-Baghawī, Ma'ālim al-Tanzīl\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Al-Nasafī:\"},{\"insert\":\"\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"﴿إلى ذِكرِ اللهِ﴾ أيْ: إلى الخُطبَةِ ، عِندَ الجُمهُورِ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"To the remembrance of Allah,’ meaning the khuṭbah, according to the majority.\"},{\"attributes\":{\"id\":\"ebadd5e5-3ad8-45c3-b3e2-15b368a1fedd\",\"text\":\"al-Nasafī, Madārik al-Tanzīl\"},\"insert\":{\"footnote\":{\"id\":\"ebadd5e5-3ad8-45c3-b3e2-15b368a1fedd\",\"text\":\"al-Nasafī, Madārik al-Tanzīl\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Al-Suyūṭī:\"},{\"insert\":\"\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"وَأَخرَجَ ابنُ أَبِي شَيبَةَ ، عَن سَعِيدِ بنِ المُسَيَّبِ في قَولِهِ ﴿فاسعَوا إلى ذِكرِ اللهِ﴾ قالَ: مَوعِظَةِ الإِمَامِ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Ibn Abī Shaybah reports from Saʿīd b. al-Musayyib regarding ‘hasten to the remembrance of Allah’ that it refers to the imām’s admonition.\"},{\"attributes\":{\"id\":\"9af19850-6910-46f0-9987-a06241ae75ee\",\"text\":\"al-Suyūṫī, al-Durr al-Manthūr\"},\"insert\":{\"footnote\":{\"id\":\"9af19850-6910-46f0-9987-a06241ae75ee\",\"text\":\"al-Suyūṫī, al-Durr al-Manthūr\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Significance\"},{\"insert\":\"\\n\\nTaken together, the Qur’ānic verse, the ḥadīth, and the statements of the mufassirūn establish that:\\n- The khuṭbah is an act of dhikr and worship, not a neutral platform.\\n- Its core function is religious admonition and guidance toward taqwā.\\n- Speech delivered within it is evaluated based on whether it serves this legislated purpose.\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"al-Qurṭubī on the Meaning of “Dhikr Allāh”\"},{\"insert\":\"\\n\\nAl-Qurṭubī offers one of the most explicit and legally consequential discussions of “dhikr Allāh” in the context of Jumuʿah, directly tying it to the khuṭbah and defining its legitimate content.\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"قَولُهُ ﴿إِلى ذِكرِ اللهِ﴾ أَيِ الصلَاةِ. وَقِيلَ الخُطبَةُ وَالمَوَاعِظُ ، قَالَهُ سَعِيدُ بنُ جُبَيرٍ. ابنُ العَرَبِيِّ: وَالصَحِيحُ أَنَّهُ وَاجِبٌ في الجَمِيعِ ، وَأَوَّلُهُ الخُطبَهُ وَبِهِ قَالَ عُلَمَاؤُنَا ، إِلَّا عَبدَ المَلِكِ بنَ المَاجِشُونِ فَإِنَّهُ رَآهَا سُنَّةً. وَالدَلِيلُ عَلَى وُجُوبِهَا أَنَّهَا تُحَرِّمُ البَيعَ ، وَلَولَا وُجُوبُهَا مَا حَرَّمَتهُ ، لِأَنَّ المُستَحَبَّ لَا يُحَرِّمُ المُبَاحَ. وَإِذَا قُلنَا: إِنَّ المُرَادَ بِالذِكرِ الصَلَاةِ ، فَالخُطبَةُ مِنَ الصَلَاةِ. وَالعَبدُ يَكُونُ ذَاكِرًا لِلّٰهِ بِفِعلِهِ ، كَمَا يَكُونُ مُسَبِّحًا لِلّٰهِ بِفِعلِهِ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Regarding His saying, “to the remembrance of Allah,” it means the prayer. It has also been said that it refers to the khuṭbah and admonitions, as stated by Saʿīd b. Jubayr. Ibn al-ʿArabī said: the correct position is that it is obligatory in all of these, and its beginning is the khuṭbah. This is the view of our scholars.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"The proof of its obligation is that it renders trade prohibited, and were it not obligatory, it would not have prohibited it, because what is merely recommended does not prohibit what is otherwise lawful.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"If we say that what is meant by “dhikr” is the prayer, then the khuṭbah\"},{\"insert\":\" \"},{\"attributes\":{\"italic\":true},\"insert\":\"is part of the prayer. A servant may be remembering Allah through his actions just as he remembers Him through verbal glorification.\"},{\"attributes\":{\"id\":\"03e9ebf9-ae59-4e65-88ff-bc4a6512a84a\",\"text\":\"al-Qurtubī, al-Jāmi' li-Aḥkām al-Qur'ān\"},\"insert\":{\"footnote\":{\"id\":\"03e9ebf9-ae59-4e65-88ff-bc4a6512a84a\",\"text\":\"al-Qurtubī, al-Jāmi' li-Aḥkām al-Qur'ān\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\nAl-Qurṭubī then cites al-Zamakhsharī, who makes a critical distinction regarding the content of the khuṭbah:\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"الزَمَخشَرِيُّ: فَإِن قُلتَ: كَيفَ يُفَسِّرُ ذِكرُ اللهِ بِالخُطبَةِ وَفِيهَا غَيرُ ذَلِكَ؟ قُلتُ: مَا كَانَ مِن ذِكرِ رَسُولِ اللهِ ﷺ وَالثَنَاءِ عَلَيهِ وَعَلَى خُلَفَائِهِ الرَاشِدِينَ ، وَأَتقِيَاءِ المُؤمِنِينَ ، وَالمَوَاعِظَةِ وَالتَذكِيرِ ، فَهُوَ في حُكمِ ذِكرِ اللهِ. فَأَمَّا مَا عَدَا ذَلِكَ مِن ذِكرِ الظَلَمَةِ وَأَلقَابِهِم ، وَالثَنَاءِ عَلَيهِم ، وَالدُعَاءِ لَهُم ، وَهُم أَحِقَّاءُ بِعَكسِ ذَلِكَ ، فَهُوَ مِن ذِكرِ الشَيطَانِ ، وَهُوَ مِن ذِكرِ اللهِ عَلَى مَرَاحِلَ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Al-Zamakhsharī said: If it is asked, how can “the remembrance of Allah” be interpreted as the khuṭbah when it contains other things as well? The answer is that whatever consists of mentioning the Messenger of Allah, praising him, praising his rightly guided successors and the pious among the believers, and of admonition and reminder, all of this falls under the ruling of the remembrance of Allah. As for anything beyond that, such as mentioning tyrants and their titles, praising them, and supplicating for them—when they deserve the opposite—this is from the remembrance of Shayṭān, even if it is presented as remembrance of Allah by degrees.\"},{\"attributes\":{\"id\":\"dd9a2a63-0730-4db2-9c11-fd56f143eb21\",\"text\":\"Ibid\"},\"insert\":{\"footnote\":{\"id\":\"dd9a2a63-0730-4db2-9c11-fd56f143eb21\",\"text\":\"Ibid\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Significance\"},{\"insert\":\"\\n\\nThis passage from al-Qurṭubī is especially important because it:\\n- Explicitly defines the khuṭbah as obligatory dhikr,\\n- Establishes that its content must remain within praise of Allah, His Messenger ﷺ, righteous believers, and admonition, and\\n- Draws a sharp boundary between legitimate religious remembrance and corrupting the khuṭbah with praise of worldly power and injustice.\\n\\nDefining Waʿẓ (Admonition)\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nSince the khuṭbah is repeatedly described by the Qurʾān, Sunnah, and the scholars as an act of waʿẓ, it is necessary to clarify what waʿẓ entails in language and usage.\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"الوَعظُ في اللُغَةِ: هُوَ زَجرٌ مُقتَرِنٌ بِتَخوِيفٍ ، يُقَالُ: وَعَظَهُ يَعِظُهُ وَعظًا ؛ أَي أَمَرَهُ بِالطَاعَةِ وَوَصَّاهُ بِهَا. وَمِن مَعَانِي الوَعظِ أَيضًا: النُصحُ وَالتَذكِيرُ بِالعَوَاقِبِ ، وَمِنهُ قَولُهُ تَعَالَى: ﴿قُل إِنَّمَا أَعِظُكُم بِوَاحِدَةٍ﴾ وَالِاسمُ: المَوعِظَةُ ، وَهِيَ مَا يُوعَظُ بِهِ مِن قَولٍ أَو فِعلٍ ، وَالوَاعِظُ مَن يَنصَحُ وَيُذَكِّرُ وَيَأمُرُ بِالمَعرُوفِ وَيَنهَى عَنِ المُنكَرِ وَفِي الِاصطِلَاحِ هُوَ التَذكِيرُ بِالخَيرِ فِيمَا يَرِقُّ لَهُ القَلبُ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Admonition (waʿẓ) in the Arabic language is a form of rebuke coupled with warning. It is said: waʿaẓahu yaʿiẓuhu waʿẓan waʿiẓatan, meaning that one commands another to obedience and exhorts him toward it. Among the meanings of admonition is also sincere counsel and reminding of consequences. From this is the saying of Allah Most High: “Say: I only admonish you with one thing” (Qur’an 34:46).\"},{\"attributes\":{\"id\":\"85023cbd-4556-4fea-8ae2-b32da6b0e955\",\"text\":\"al-Miṡbāh al-Munīr, al-Mu'jam al-Wasīṫ, al-Qāmūs al-Muḥīṫ, and al-Mufradāt fī Gharīb al-Qur'ān\"},\"insert\":{\"footnote\":{\"id\":\"85023cbd-4556-4fea-8ae2-b32da6b0e955\",\"text\":\"al-Miṡbāh al-Munīr, al-Mu'jam al-Wasīṫ, al-Qāmūs al-Muḥīṫ, and al-Mufradāt fī Gharīb al-Qur'ān\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"It is admonition with goodness in matters that soften the heart.\"},{\"attributes\":{\"id\":\"7fddbc3b-eee9-483c-aa19-86ff5e7adbdc\",\"text\":\"al-Jurjānī, al-Ta'rīfāt\"},\"insert\":{\"footnote\":{\"id\":\"7fddbc3b-eee9-483c-aa19-86ff5e7adbdc\",\"text\":\"al-Jurjānī, al-Ta'rīfāt\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Significance\"},{\"insert\":\"\\n\\nThis linguistic definition reinforces several critical points:\\nWaʿẓ serves to admonish and direct the soul toward righteousness, not to inform the intellect or outline strategies.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"It is inherently tied to obedience to Allah, warning of consequences, and reminding of the Hereafter.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"It aims at inner reform (tazkiyah) and moral restraint, not mobilization toward worldly objectives.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Therefore, when the khuṭbah is described by the Qurʾān and the scholars as dhikr and waʿẓ, this constrains its content to:\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"admonition toward taqwā,\"},{\"attributes\":{\"indent\":1,\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"sincere counsel,\"},{\"attributes\":{\"indent\":1,\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"and reminders that orient the heart toward Allah and the Hereafter.\"},{\"attributes\":{\"indent\":1,\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\nScholarly Consensus on the Objective of the Khuṭbah\"},{\"attributes\":{\"header\":1},\"insert\":\"\\n\"},{\"insert\":\"\\nAcross the four Sunni madhhabs, scholars consistently describe the khuṭbah as an act centered on dhikr, waʿẓ, admonition, and reminding the community of Allah, even though they differ on technical conditions and minimum requirements. This reinforces that the khuṭbah functions not as an open forum, but as a ritual act directed toward a particular spiritual end.\\n\\n1. Ḥanafī Madhhab\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"وَأَمَّا كَيفِيَّةُ الخُطبَةِ وَمِقدَارُهَا فَقَد قَالَ أَبو حَنِيفَةَ: إِنَّ الشَرطَ أَن يَذكُرَ اللهَ تَعَالَى عَلَى قَصدِ الخُطبَةِ ، كَذَا نُقِلَ عَنهُ في الأَمَالِي ، مُفَسِّرًا قَلَّ الذِكرُ أَم كَثُرَ ، حَتَّى لَو سَبَّحَ أَو هَلَّلَ أَو حَمِدَ اللهَ تَعَالَى عَلَى قَصدِ الخُطبَةِ أَجزَأَهُ. وَقَالَ أَبُو يُوسُفَ وَمُحَمَّدٌ: الشَرطُ أَن يَأتِيَ بِكَلَامٍ يُسَمَّى خُطبَةً في العُرفِ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"As for the manner and extent of the khuṭbah, Abū Ḥanīfah said: the condition is that Allah Most High be mentioned with the intention of delivering the khuṭbah, as transmitted from him in al-Amālī, whether the remembrance is brief or extensive. Even if one merely glorifies Allah, proclaims His oneness, or praises Him with the intention of the khuṭbah, it suffices. Abū Yūsuf and Muḥammad said: the condition is that one deliver speech that is customarily recognized as a khuṭbah.\"},{\"attributes\":{\"id\":\"7eca6168-2529-471c-959b-a48c356119c3\",\"text\":\"al-Kāsānī, Badāʾiʿ al-Ṣanāʾiʿ fī Tartīb al-Sharāʾiʿ, 1/262\"},\"insert\":{\"footnote\":{\"id\":\"7eca6168-2529-471c-959b-a48c356119c3\",\"text\":\"al-Kāsānī, Badāʾiʿ al-Ṣanāʾiʿ fī Tartīb al-Sharāʾiʿ, 1/262\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Significance\"},{\"insert\":\"\\n\\nEven at its minimal threshold, the khuṭbah is defined by intentional dhikr, not by neutral or worldly speech.\\n\\n2. Shāfiʿī Madhhab\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"أَخبَرَنَاهُ أَبُو سَعِيدٍ قَالَ: حَدَّثَنَا أَبُو العَبَّاسِ قَالَ: أَخبَرَنَا الرَبِيعُ قَالَ: أَخبَرَنَا الشَافِعِيُّ قَالَ: أُحِبُّ أَن يُخلِصَ الإِمَامُ الخُطبَةَ بِحَمدِ اللهِ ، وَالصَلَاةِ عَلَى رَسُولِهِ ﷺ ، وَالعِظَةِ وَالقِرَاءَةِ ، لَا يَزِيدُ عَلَى ذَلِكَ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Abū Saʿīd informed us, saying: Abū al-ʿAbbās narrated to us, saying: al-Rabīʿ informed us, saying: al-Shāfiʿī informed us, saying: \\\"I prefer that the imām devotes the sermon exclusively to praising Allah, sending blessings upon His Messenger, exhortation, and recitation [of the Qurʾān]. \"},{\"attributes\":{\"italic\":true,\"bold\":true},\"insert\":\"He should not add anything beyond that.\"},{\"attributes\":{\"italic\":true},\"insert\":\"\\\"\"},{\"attributes\":{\"id\":\"92620f91-f78b-42c6-9068-f01de9710eaa\",\"text\":\"Imam al-Shāfiʿī, al-Umm, Dār al-Fikr edition, 1:233\"},\"insert\":{\"footnote\":{\"id\":\"92620f91-f78b-42c6-9068-f01de9710eaa\",\"text\":\"Imam al-Shāfiʿī, al-Umm, Dār al-Fikr edition, 1:233\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"أَخبَرَنَا عَبدُ المَجِيدِ ، عَنِ ابنِ جُرَيجٍ قَالَ: قُلتُ لِعَطَاءٍ: مَا الَّذِي أَرَى النَاسَ يَدعُونَ بِهِ فِي الخُطبَةِ يَومَئِذٍ ، أَبَلَغَكَ عَنِ النَبِيِّ ﷺ ، أَو عَن مَن بَعدَ النَبِيِّ ﷺ؟ فَقَالَ: لَا. إِنَّمَا أُحدِثَ. إِنَّمَا كَانَتِ الخُطبَةُ تَذكِيرًا\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"ʿAbd al-Majīd informed us, from Ibn Jurayj who said: I said to ʿAṭāʾ: \\\"What is this that I see people supplicating for in the sermon on that day? Has this reached you from the Prophet , or from those after the Prophet?\\\" He said: \\\"No. This was merely introduced as an innovation. \"},{\"attributes\":{\"italic\":true,\"bold\":true},\"insert\":\"The sermon was only meant to be a reminder/exhortation.\"},{\"attributes\":{\"italic\":true},\"insert\":\"\\\"\"},{\"attributes\":{\"id\":\"dd65416f-2460-4484-88c5-adaef51420af\",\"text\":\"Ibid\"},\"insert\":{\"footnote\":{\"id\":\"dd65416f-2460-4484-88c5-adaef51420af\",\"text\":\"Ibid\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"وَ(الثَالِثُ) الوَصِيَّةُ بِالتَقوَى (لِلِتِّبَاعِ ، رَوَاهُ مُسلِمٌ. وَلِأَنَّ المَقصُودَ مِن الخُطبَةِ الوَعظُ وَالتَحذِيرُ)\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"The third [pillar of the khuṭbah] is exhortation to taqwā, following the prophetic practice reported by Muslim, because the intended purpose of the khuṭbah is admonition and warning.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Significance\"},{\"insert\":\"\\n\\nIn the Shāfiʿī school, the khuṭbah’s objective is explicitly defined as waʿẓ and moral warning, reinforcing the earlier linguistic and tafsīr-based analysis.\\n\\n3. Mālikī Madhhab\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"وَبِخُطبَتَينِ قَبلَ الصَلَاةِ ... (وَكَونُهَا) مِمَّا تُسَمِّيهِ العَرَبُ خُطبَةً (بِأَن يَكُونَ كَلَامًا مَسجَعًا يَشتَمِلُ عَلَى وَعظٍ ، فَإِن هَلَّلَ أَو كَبَّرَ لَم يُجزِئ)\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"[The prayer must be preceded by] two khuṭbahs… and among their conditions is that they be what the Arabs would call a khuṭbah, meaning speech with rhythmic phrasing that contains admonition. If one merely proclaims the oneness of Allah or says takbīr, it does not suffice.\"},{\"attributes\":{\"id\":\"88338e5d-29bd-47cc-8c04-50dd3a3c223b\",\"text\":\"al-Dasūqī, Ḥāshiyat al-Dasūqī ʿalā al-Sharḥ al-Kabīr, 1:378\"},\"insert\":{\"footnote\":{\"id\":\"88338e5d-29bd-47cc-8c04-50dd3a3c223b\",\"text\":\"al-Dasūqī, Ḥāshiyat al-Dasūqī ʿalā al-Sharḥ al-Kabīr, 1:378\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Significance\"},{\"insert\":\"\\n\\nHere, waʿẓ is not incidental but essential to what qualifies as a khuṭbah in the Mālikī tradition.\\n\\n4. Ḥanbalī Madhhab\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"وَالخُطبَةُ المَقصُودُ بِهَا الوَعظُ وَالتَذكِيرُ وَحَمدُ اللهِ وَالصَلَاةُ على رَسُولِهِ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"The purpose of the khuṭbah is admonition, reminder, praise of Allah, and prayers upon His Messenger.\"},{\"attributes\":{\"id\":\"9afab285-4b95-49cd-865e-3c5152649eab\",\"text\":\"Shams al-Dīn Ibn Mufliḥ, al-Furūʿ wa-Taṣḥīḥ al-Furūʿ, 3:170\"},\"insert\":{\"footnote\":{\"id\":\"9afab285-4b95-49cd-865e-3c5152649eab\",\"text\":\"Shams al-Dīn Ibn Mufliḥ, al-Furūʿ wa-Taṣḥīḥ al-Furūʿ, 3:170\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Significance\"},{\"insert\":\"\\n\\nThe Ḥanbalī school, like the others, defines the khuṭbah as religious exhortation and remembrance.\\n\\nSummary\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nTaken together, the four madhhabs agree that:\\nThe khuṭbah is fundamentally dhikr and waʿẓ,\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Its legitimacy depends on intentional religious exhortation, and\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Speech that does not serve this function falls outside its sharʿī purpose, even if lawful in other contexts.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\nIbn al-Qayyim on the Objective of the Khuṭbah\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nIbn al-Qayyim, drawing on the Prophetic Sunnah, offers one of the most comprehensive descriptions of the purpose and substance of the khuṭbah.\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"الثَانِيَةُ وَالعِشرُونَ: أَنَّ فِيهِ الخُطبَةَ الَّتِي مَقصُودُهَا الثَنَاءُ عَلَى اللهِ وَتَمجِيدُهُ ، وَالشَهَادَةُ لَهُ بِالوَحدَانِيَّةِ ، وَلِرَسُولِهِ بِالرِسَالَةِ ، وَتَذكِيرُ العِبَادِ بِأَيَّامِهِ ، وَتَحذِيرُهُم مِن بَأسِهِ وَنِقَمِهِ ، وَوَصِيَّتُهُم بِمَا يُقَرِّبُهُم إِلَيهِ وَإِلَى جَنَّاتِهِ ، وَنَهيُهُم عَمَّا يُقَرِّبُهُم مِن سَخَطِهِ وَنَارِهِ ، فَهَذَا هُوَ مَقصُودُ هَذِهِ الخُطبَةِ وَالِاتجتِمَاعِ لَهَا\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"The twenty-second point: within it is the khuṭbah whose objective is to praise Allah and glorify Him; to testify to His oneness and to the messenger-ship of His Messenger; to remind the servants of His days; to warn them of His might and His punishments; to advise them regarding what draws them closer to Him and to His gardens; and to forbid them from what draws them closer to His wrath and His Fire. \"},{\"attributes\":{\"italic\":true,\"bold\":true},\"insert\":\"This, then, is the purpose of this khuṭbah and of gathering for it.\"},{\"attributes\":{\"id\":\"662e6405-7a20-4f9c-b30a-2eb2c33526bb\",\"text\":\"Ibn al-Qayyim, Zād al-Maʿād fī Hady Khayr al-ʿIbād, ʿAṭāʾāt al-ʿIlm edition, 1:492\"},\"insert\":{\"footnote\":{\"id\":\"662e6405-7a20-4f9c-b30a-2eb2c33526bb\",\"text\":\"Ibn al-Qayyim, Zād al-Maʿād fī Hady Khayr al-ʿIbād, ʿAṭāʾāt al-ʿIlm edition, 1:492\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Significance\"},{\"insert\":\"\\n\\nIbn al-Qayyim’s formulation is especially valuable because it:\\nEnumerates the affirmative aims of the khuṭbah (praise, tawḥīd, reminder, exhortation),\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"dentifies its preventive function (warning from punishment and sin), and\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Explicitly states that this is the very reason people gather for the khuṭbah.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\nThis description leaves little room for redefining the khuṭbah as a platform for external aims. Instead, it reinforces a unified classical vision across the schools:\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The khuṭbah\"},{\"insert\":\" \"},{\"attributes\":{\"bold\":true},\"insert\":\"exists to orient hearts toward Allah, the Hereafter, and moral reform, and anything that diverts it from this purpose undermines its very raison d’être.\"},{\"insert\":\"\\n\\nIbn al-ʿAṭṭār on the Function and Content of the Khuṭbah\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nIbn al-ʿAṭṭār gives a detailed description of what the khuṭbah should contain, what it should aim to cultivate, and what must be avoided.\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"وَيَنبَغِي أَن تَكُونَ المَوعِظَةُ فِي كُلِّ وَقتٍ وَزَمَانٍ ، عَلَى حَسبِ حَاجَةِ النَاسِ إِلَيهَا مِمَّا يَجهَلُونَهُ مِنَ الأَحكَامِ الشَرعِيَّةِ ، وَالتَرغِيبَاتِ الرَبَّانِيَّةِ ، وَمَا يحملُ عَلَى طَاعَةِ اللهِ تَعَالَى وَطَاعَةِ رَسُولِهِ ﷺ ، وَعَلَى قصرِ الأملِ فِي الأُمُورِ الدُنيَوِيَّةِ دُونَ الأخرويَّةِ ، وَمَا يحملُ عَلَى الإِيمَانِ بِالبَعثِ وَالنُشُورِ ، وَالجَنَّةِ وَالنَارِ ، وَعَلَى العَمَلِ وَالإِخلَاصِ فِيهِ ، وَعَلَى التَنَاصُفِ وَالتَوَاصُلِ وَالتَرَاحُمِ ، وَتَركِ التَاقَاطُعِ وَالتَادَابُرِ وَالتَظَالُمِ ، وَعلَى التَعَاوُنِ عَلَى البِرِّ وَالتَقوَى ، وَنَصرِ المَظلُومِ ، وَنَصرِ الظَالِمِ بِمَنعِهِ مِنَ الظُلمِ ، وَحَثِّ وُلَاةِ الأَمرِ عَلَى العَدلِ وَالإِنصَافِ وَالإِحسَانِ ، وَتَركِ الجورِ وَالإِثمِ وَالعُدوَانِ ، وَحَثِّ النَاسِ عَلَى القِيَامِ بِوَظِيفَةِ الأَمرِ بِالمَعرُوفِ وَالنَهيِ عَنِ المُنكَرِ الَّتِي هِيَ سَبَبٌ لِرَفعِ البَلَاءِ ، وَالنَصرِ عَلَى الأَعدَاءِ ، وَعَدَمِ تَعمِيمِ العَذَابِ ، وَاستِجَابَةِ الدُعَاءِ مِن رَبِّ الأَربَابِ ، وَإِنزَالِ البَرَكَاتِ ، وَغفرِ الذُنُوبِ وَالتبعَاتِ. وَيَذكُرُ فَضلَ الأَزمِنَةِ وَالشُهُورِ وَالأَعوَامِ ، وَيَحِثُّ عَلَى الصَلَاةِ وَالصِيَامِ ، وَالحَجِّ ، وَإِقَامَةِ الشَعَائِرِ وَالمَنَاسِكِ وَالقِيَامِ. وَهَكَذَا كَانَ رَسُولُ اللهِ ﷺ وَالخُلَفَاءُ الرَاشِدُونَ ، وَالأَئِمَّةُ وَالعُلَمَاءُ العَارِفُونَ ، وَاعتِمَادُهُم في خُطبَتِهِم وَوَعظِهِم وَتَذكِيرِهِم ، وَمَقصُودِهِم بِإِنذَارِهِم وَتَبشِيرِهِم فَهَذَا هُوَ السُنَّةُ ، وَمَا عَدَاهُ هُوَ البِدعَةُ ، وَلِيَحذُر كُلَّ الحذرِ مِن إِيرَادِ الأَحَادِيثِ وَالمَوضُوعَةِ وَالضَعِيفَةِ لِقَصدِ التَرغِيبِ خُصُوصًا في البدعِ وَالتَرهِيبِ وَذِكرِ الأُمُورِ المُشتَبِهَةِ لِقَصدِ تَركِ الاِختِلَافِ وَالتَشبِيبِ ، وَلَكِن لِيَكُن جَلُّ مَقصُودِهِ بِمَوعِظَتِهِ الِائتِلَافَ عَلَى طَاعَةِ اللهِ وَعَدمِ الخِلَافِ ، وَالِاجتِمَاعَ عَلَى البِرِّ وَالتَقوَى وَالإِنصَافِ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Admonition should be delivered at all times and occasions according to the people’s need for it, concerning what they are ignorant of from the rulings of the Sacred Law, divine encouragements, and whatever motivates obedience to Allah Most High and obedience to His Messenger.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"It should encourage shortness of hope regarding worldly matters as opposed to the Hereafter, belief in resurrection and gathering, Paradise and Hellfire, sincerity in action, mutual fairness, maintaining ties, mercy, abandoning severance, turning away, and oppression; cooperating upon righteousness and piety; aiding the oppressed; restraining the oppressor from oppression; urging those in authority toward justice, fairness, and excellence; abandoning injustice, sin, and transgression; and urging people to fulfill the duty of commanding right and forbidding wrong, which is a cause for lifting afflictions, granting victory over enemies, preventing collective punishment, answering supplication by the Lord of lords, sending down blessings, and forgiving sins and liabilities.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"He should mention the virtues of times, months, and years, and encourage prayer, fasting, pilgrimage, establishing the rituals, and standing in devotion.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"This was the way of the Messenger of Allah, the Rightly Guided Caliphs, the imāms, and the knowledgeable scholars. This was their method in their sermons, admonitions, and reminders, and this was their objective in warning and giving glad tidings.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true,\"bold\":true},\"insert\":\"This is the Sunnah, and whatever departs from it is innovation.\"},{\"attributes\":{\"italic\":true},\"insert\":\" One must be extremely cautious about introducing fabricated or weak ḥadīths for the sake of encouragement—especially regarding innovations and intimidation—and about mentioning ambiguous matters that lead to dispute or provocation. Rather, - the primary objective of his admonition should be unity upon obedience to Allah, avoidance of discord, and gathering upon righteousness, piety, and fairness.\"},{\"attributes\":{\"id\":\"22476325-461f-4b70-b24c-169e82c437ac\",\"text\":\"Ibn al-ʿAṭṭār, Adab al-Khaṭīb, pp. 125-126\"},\"insert\":{\"footnote\":{\"id\":\"22476325-461f-4b70-b24c-169e82c437ac\",\"text\":\"Ibn al-ʿAṭṭār, Adab al-Khaṭīb, pp. 125-126\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Significance\"},{\"insert\":\"\\n\\nThis passage is especially powerful because Ibn al-ʿAṭṭār:\\nExplicitly defines the khuṭbah as moral, devotional, and reformative in nature.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Grounds its content in obedience to Allah and the Hereafter, not worldly mobilization.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Warns against introducing matters that provoke division, agitation, or partisanship.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"- States plainly that departing from this model is bidʿah.\\n\\nAl-ʿIzz ibn ʿAbd al-Salām’s Fatwa on the Content of the Khuṭbah\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nAl-ʿIzz ibn ʿAbd al-Salām was asked in his legal rulings about whether a preacher should address current local events during the Friday sermon—such as confronting injustice, the ruler's good treatment of his people, supplications for the ruler, and alerting the congregation to severe weather conditions like extreme heat, cold, or strong winds. He responded as follows:\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"وَلَا يَنبَغِي لِلخَطِيبِ أَن يَذكُرَ في الخُطبَةِ إِلَّا مَا كَانَ يُوَافِقُ مَقَاصِدَهَا مِنَ الثَنَاءِ وَالدُعَاءِ وَالتَرغِيبِ وَالتَرهِيبِ بِذِكرِ الوَعدِ وَالوَعِيدِ ، وَكُلَّ مَا يَجِبُ عَلَى طَاعَةٍ أَو يزجرُ عَن مَعصِيَةٍ ، وَكَذَلِكَ تِلَاوَةَ القُرآنِ. وَكَانَ النَبِيُّ ﷺ يَخطُبُ بِسُورَةِ ﴿ق﴾ في كَثِيرٍ مِنَ الأَوقَاتِ لِاشتِمَالِهَا عَلَى ذِكرِ اللهِ وَالثَنَاءِ عَلَيهِ ، ثُمَّ عَلَى مَا نومُوس بِهِ النُفُوس وَبِمَا تَكتُبُهُ المَلَائِكَةُ عَلَى الإِنسَانِ مِن طَاعةٍ وَعِصيَانٍ ، ثُمَّ بِذِكرِ المَوتِ وَسَكرَتِهِ ، ثُمَّ بِذِكرِ القِيَامَةِ وَأَهوَالِهَا وَالشَهَادَةِ عَلَى الخَلَائِقِ بِأَعمَالِهَا ، ثُمَّ بِذِكرِ الجَنَّةِ وَالنَارِ ، ثُمَّ بِذِكرِ الصِحَّةِ وَالنُشُورِ وَالخُرُوجِ مِنَ القُبُورِ ، ثُمَّ بِالوَصِيَّةِ في الصَلَوَاتِ. فَمَا خَرَجَ عَنِ هَذِهِ المَقَاصِدِ فَهُوَ مُبتَدَعٌ ، وَلَا يَنبَغِي أَن يَذكُرَ فِيهَا الخُلَفَاءَ وَلَا المُلُوكَ وَلَا الأُمَرَاءَ ، لِأَنَّ هَذَا مَوطِنٌ مُختَصٌّ بِاللهِ وَرَسُولِهِ بِمَا يَجِبُ عَلَى طَاعَتِهِ ويزجر عَن مَعصِيَتِهِ ، ﴿وَأَنَّ المَسَاجِِدَ لِلّٰهِ فَلَا تَدعُوا مَعَ اللهِ أَحَدًا﴾ ، وَلَو حَدَثَ بِالمُسلِمِينَ حَادِثٌ فَلَا بَأسَ بِالتَحدِيثِ فِيمَا يَتَعَلَّقُ بِذَلِكَ الحَادِثِ بِمَا حَثَّ الشَرعُ عَلَيهِ وَندب إِلَيهِ كَعَدُوٍّ يحضرُ وَيَحثُّ الخَطِيبُ عَلَى جِهَادِهِ وَالتَأَهُّبِ لِلِقَائِهِ. وَكَذَلِكَ مَا يَحدُثُ مِنَ الجدبِ الَّذِي يُستَسقَى لِمِثلِهِ فَيَدعُوا الخَطِيبُ بِكَشفِهِ ، وَعَلَى الخَطِيبِ اجتِنَابُ الأَلفَاظِ الَّتِي لَا يَعرِفُهَا إِلَّا الخواص ، فَإِنَّ المَقصُودَ نَفعُ الحَاضِرِينَ بِالتَرغِيبِ وَالتَرهِيبِ ، وَإِذَا لَم يَفهَمُوا مَا يَقُولُهُ الخَطِيبُ لَم يَحصُل. وَمَقصُودُ الخُطبَةِ لِلأَكثَرِينَ وَهَذَا مِنَ البدعِ القَبِيحَةِ ، وَنظير ذَلِكَ أَن يخطُبَ لِلعَرَبِ بِأَلفَاظٍ أَعجَمِيَّةٍ لَا يَفهَمُونَهَا ، وَاللهُ أَعلَمُ \"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"The preacher should only mention in the sermon what aligns with its objectives: praising God, supplication, encouragement and warning through mentioning promise and threat, everything that obligates obedience or deters from disobedience, as well as recitation of the Qurʾān.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"The Prophet (ﷺ) would deliver sermons using Sūrah Qāf on many occasions because it contains the remembrance and praise of God, then what restrains souls and what the angels record of people's obedience and disobedience, then mentioning death and its agonies, then the Day of Resurrection and its terrors and the testimony against creation for their deeds, then mentioning Paradise and Hell, then mentioning resurrection and emergence from the graves, then the exhortation regarding prayers.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Whatever goes beyond these objectives is an innovation, and it is not appropriate to mention in it the caliphs, kings, or rulers, because this is a place specifically designated for God and His Messenger regarding what obligates obedience to Him and deters from disobedience to Him. “And the mosques are for Allah, so do not invoke with Allah anyone”.\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"However, if an incident occurs among the Muslims, there is no harm in speaking about that incident regarding what Islamic law encourages and recommends—such as an enemy approaching, so the preacher urges jihad against them and preparation to meet them. Likewise, regarding drought that warrants prayer for rain, the preacher supplicates for its removal. The preacher should avoid words that only specialists understand, for the purpose is to benefit those present through encouragement and warning. If they do not understand what the preacher says, the objective is not achieved. The sermon's purpose is for the majority, and this [using obscure language] is an ugly innovation. Similar to this would be delivering a sermon to Arabs in foreign words they do not understand. And Allah knows best.\"},{\"attributes\":{\"id\":\"ff5aeee3-cdef-4d16-ae4d-58ed530ee020\",\"text\":\"al-ʿIzz ibn ʿAbd al-Salām, Fatāwā al-ʿIzz ibn ʿAbd al-Salām, pp. 77-78\"},\"insert\":{\"footnote\":{\"id\":\"ff5aeee3-cdef-4d16-ae4d-58ed530ee020\",\"text\":\"al-ʿIzz ibn ʿAbd al-Salām, Fatāwā al-ʿIzz ibn ʿAbd al-Salām, pp. 77-78\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Significance\"},{\"insert\":\"\\n\\nAl-ʿIzz ibn ʿAbd al-Salām, himself deeply involved in the political sphere, nonetheless maintains that the khuṭbah has defined objectives and anything beyond these objectives is innovation.\\n\\nAl-ʿIzz's exception for \\\"incidents\\\" refers to urgent, existential crises requiring immediate collective religious response—his examples are an enemy army approaching (necessitating defensive jihād) and severe drought (requiring communal supplication). Electoral politics, by contrast, involves neither immediate existential threat nor direct worship obligation, and can be addressed through other community channels without instrumentalizing the khuṭbah.\\n\\nThe Prohibition of Foreign Speech in the Khuṭbah\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nShāfiʿī jurists explicitly require that the khuṭbah be delivered with consecutiveness (الموالاة), meaning uninterrupted continuity between its essential components, and that it not be broken by speech unrelated to the khuṭbah’s purpose.\\n\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"وَذِكرُ المَنَاقِبِ لَا يَقطَعُ الوَلَاءَ مَا لَم يُعَدَّ بِهِ مُعرِضًا عَن الخُطبَةِ ، وَصَرَّحَ القَاضِي في الدُعَاءِ لِوُلَاةِ الأَمرِ بِأَنَّ مَحَلَّهُ مَ لَا يَقطَع نَظمَ الخُطبَةِ عُرفًا ، وَفِي التَوَسُّطِ يُشتَرَطُ أَن لَا يُطِيلَهُ إِطَالَةً تَقطَعُ المُوَالَاةَ ، كَمَا يَفعَلُهُ كَثِيرٌ مِن الخُطَبَاءِ الجُهَّالِ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"Mentioning virtues does not break consecutiveness so long as it is not considered a diversion from the khuṭbah. The judge [Ḥusayn] explicitly stated regarding supplication for rulers that it is permissible if it does not, by customary standards, interrupt the structure of the khuṭbah. In cases of moderate inclusion, it is stipulated that it not be lengthened in a way that breaks continuity, as many ignorant preachers do.\"},{\"attributes\":{\"id\":\"75097b71-8940-49b7-bccc-388152ca31c7\",\"text\":\"Ibn Ḥajar al-Haytamī, Tuḥfat al-Muḥtāj\"},\"insert\":{\"footnote\":{\"id\":\"75097b71-8940-49b7-bccc-388152ca31c7\",\"text\":\"Ibn Ḥajar al-Haytamī, Tuḥfat al-Muḥtāj\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Significance\"},{\"insert\":\"\\n\\nEven permissible elements become legally problematic when they disrupt continuity or overshadow the khuṭbah's core function. If the preacher mentions the virtues of any individual—as some preachers did with political figures—such an interruption would invalidate the khuṭbah if it exceeded approximately two minutes (the time required for two brief rakʿahs).\\n\\nSpeech is only tolerated insofar as it remains organically connected to the khuṭbah’s pillars. Anything foreign, intrusive, or agenda-driven breaks the required continuity.\\n\\nFrom these texts, the Shāfiʿī position is clear:\\nThe khuṭbah must proceed without interruption by unrelated speech\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Even permissible content becomes impermissible when it:\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"breaks customary flow, or\"},{\"attributes\":{\"indent\":1,\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"diverts from exhortation toward obedience and taqwā\"},{\"attributes\":{\"indent\":1,\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Speech that introduces foreign speech or prolonged digressions violates the legal structure of the khuṭbah\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\nThis establishes the khuṭbah as an uninterrupted act of worship, not a general-purpose platform for unrelated content.\\n\\nLengthy Admonition Does Not Break Continuity\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"font\":\"uthmanic\"},\"insert\":\"قَولُهُ: وَبَينَ أَركَانِهِمَا وَلَا يَقطَعُهَا نَفسُ الوَعظِ وَإِن طَالَ ؛ لِأَنَّهُ مِن مَصَالِحِ الخُطبَةِ ، فَالخُطبَةُ الطَوِيلَةُ صَحِيحَةٌ\"},{\"attributes\":{\"align\":\"center\",\"direction\":\"rtl\"},\"insert\":\"\\n\"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"attributes\":{\"italic\":true},\"insert\":\"His statement, “and between their pillars,” means that the continuity is not broken by the admonition itself, even if it is lengthy, because admonition is among the interests and purposes of the khuṭbah. Therefore, a long khuṭbah is valid.\"},{\"attributes\":{\"id\":\"470e5fd7-8c9b-4a30-b191-e1fc26f762c7\",\"text\":\"Al-Jamal, Ḥāshiyat al-Jamal\"},\"insert\":{\"footnote\":{\"id\":\"470e5fd7-8c9b-4a30-b191-e1fc26f762c7\",\"text\":\"Al-Jamal, Ḥāshiyat al-Jamal\"}}},{\"insert\":\" \"},{\"attributes\":{\"align\":\"center\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Significance\"},{\"insert\":\"\\n\\nThis passage establishes a critical Shāfiʿī distinction:\\nLength is not the problem\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Foreignness is the problem\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\nIn other words:\\n\\nProlonged waʿẓ, exhortation, warning, and moral instruction, even if extensive, does not interrupt continuity, because it serves the khuṭbah’s core objective.\\n\\nWhat does interrupt continuity is:\\nspeech unrelated to exhortation,\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"discourse that diverts from obedience, taqwā, and moral reform,\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"or material introduced for purposes external to the khuṭbah.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\nContemporary Application\"},{\"attributes\":{\"header\":1},\"insert\":\"\\n\"},{\"insert\":\"\\nHaving established the classical foundations in comprehensive detail, we now turn to the specific contemporary questions posed.\\n\\nA. Mentioning Political Figures and Campaigns in the Khuṭbah\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The Ruling\"},{\"insert\":\"\\n\\nIt is not permissible to mention secular political figures, endorse candidates, or advocate for specific political parties or campaigns within the Friday khuṭbah.\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The Evidence\"},{\"insert\":\"\\n\\nThe khuṭbah is legislated dhikr: As established by Qurʾān, Sunnah, and scholarly consensus, the khuṭbah is an act of worship with a defined sacred purpose.\\nPolitical endorsements fall outside this purpose: Mentioning candidates, parties, or campaigns serves partisan worldly objectives, not the objectives of dhikr and waʿẓ.\\nAl-ʿIzz's explicit prohibition: \\\"It is not appropriate to mention in it the caliphs, kings, or rulers\\\" applies directly to modern political figures.\\nAl-Zamakhsharī's warning: Praising worldly authorities in the khuṭbah is \\\"from the remembrance of Shayṭān.\\\"\\nForeign speech breaks the continuity of the khuṭbah.\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The Distinction: Principles vs. Partisanship\"},{\"insert\":\"\\n\\nThis does not mean the khuṭbah must avoid all topics that have political dimensions. The key distinction is:\\n\\n\"},{\"attributes\":{\"underline\":true},\"insert\":\"Permissible:\"},{\"insert\":\"\\nTeaching Islamic moral principles (justice, honesty, integrity, compassion)\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Addressing specific injustices without partisan framing\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Reminding congregants of their responsibilities as moral agents and citizens\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"General encouragement of civic participation as religious duty\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"underline\":true},\"insert\":\"Not Permissible:\"},{\"insert\":\"\\nEndorsing specific candidates or parties\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Comparing party platforms or policies\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Directing congregants to vote for particular candidates\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Making political endorsements sound like religious obligations\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Examples\"},{\"insert\":\"\\n\"},{\"attributes\":{\"underline\":true},\"insert\":\"Impermissible:\"},{\"insert\":\" \\\"Muslims must vote for Candidate X because they support our values and Candidate Y opposes them. As believers, we have a religious duty to support Candidate X.\\\"\\n\"},{\"attributes\":{\"underline\":true},\"insert\":\"Permissible:\"},{\"insert\":\" \\\"Islam teaches us that leaders must be just, truthful, and protect the vulnerable. As citizens, we have a responsibility to support justice through our civic engagement. Each of us must use our own judgment and conscience to determine how best to fulfill this duty.\\\"\\n\\nB. Mentioning Political Figures and Campaigns After Jumuʿah\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The Ruling\"},{\"insert\":\"\\n\\nIt is also impermissible, after the Jumuʿah prayer, to promote political figures or parties, because this leads to communal division through partisanship, compromises the authority of the religious platform, and instrumentalizes religion for political ends.\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The Evidence\"},{\"insert\":\"\\n\\nThis is based on the legal principle that the prevention of harm is given priority over the pursuit of benefit (darʾ al-mafāsid muqaddamun ʿalā jalb al-maṣāliḥ).\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"Better Alternative\"},{\"insert\":\"\\n\\nCivic education and political discussion should occur in dedicated community settings outside the masjid context—town halls, community forums, educational sessions—where:\\nMultiple viewpoints can be presented\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Discussion and debate are appropriate\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"The association with worship is completely absent\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"The masjid's sacred character is preserved\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\nResponding to Counterarguments\"},{\"attributes\":{\"header\":1},\"insert\":\"\\n\"},{\"insert\":\"\\nSeveral common objections are raised to the position outlined above. We address the most significant.\\n\\nObjection 1: \\\"Civic Engagement Is a Religious Duty\\\"\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The Objection:\"},{\"insert\":\"\\n\\nMuslims have a religious duty to participate in civic life and work for justice. Therefore, political speech in the khutbah is not only permissible but necessary.\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The Response:\"},{\"insert\":\"\\n\\nThis objection conflates two distinct things:\\nThe duty to pursue justice (which is indeed a religious obligation)\"},{\"attributes\":{\"list\":\"ordered\"},\"insert\":\"\\n\"},{\"insert\":\"Partisan political endorsements in the khutbah (which violate the khuṭbah's legislated purpose)\"},{\"attributes\":{\"list\":\"ordered\"},\"insert\":\"\\n\"},{\"insert\":\"\\nThe khuṭbah should teach Islamic principles of justice, honesty, and moral responsibility. It should remind Muslims of their duty to stand for justice and participate constructively in society. But this is different from endorsing specific candidates or parties.\\n\\nObjection 2: \\\"The Prophet ﷺ Addressed Political Matters\\\"\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The Objection:\"},{\"insert\":\"\\n\\nThe Prophet ﷺ was a political and military leader. He addressed matters of governance, war, and community affairs. Therefore, political speech in the khuṭbah follows his example.\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The Response:\"},{\"insert\":\"\\n\\nYes, the Prophet ﷺ was a leader in all domains. But when he delivered the khuṭbah, its content was consistently focused on:\\nPraise of Allah and tawḥīd\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"The Hereafter, death, resurrection, Paradise, and Hell\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Moral exhortation and taqwā\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Qurʾānic recitation\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\nAs documented in Part One, his khuṭbahs did not endorse tribal leaders, discuss treaty negotiations, or mobilize for political objectives.\\n\\nThe Prophet's ﷺ example supports our position: the khuṭbah remained sacred, focused on Allah and the Hereafter, even while he governed a community.\\n\\nObjection 3: \\\"Silence Enables Injustice\\\"\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The Objection:\"},{\"insert\":\"\\n\\nIf religious leaders don't speak out about political issues and endorse just candidates, they are complicit in injustice. Remaining neutral is itself a political choice.\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The Response:\"},{\"insert\":\"\\n\\nThis objection falsely assumes that not endorsing candidates = silence on injustice. This is not true.\\n\\nReligious leaders must speak against injustice, teach Islamic moral principles, and call the community to righteousness. They should:\\nCondemn specific injustices (oppression, dishonesty, corruption, cruelty)\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Teach Islamic values that critique unjust systems\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Remind Muslims of their duty to stand for justice\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"But they should not tell people how to vote or endorse partisan platforms. Why?\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"It violates the khuṭbah's sacred purpose\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"It ties religious authority to worldly power in dangerous ways\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\nObjection 4: \\\"Modern Contexts Are Different\\\"\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The Objection:\"},{\"insert\":\"\\n\\nClassical scholars lived under autocracies. We live in democracies where political participation is essential. Their rulings don't apply to our context.\\n\\n\"},{\"attributes\":{\"bold\":true},\"insert\":\"The Response:\"},{\"insert\":\"\\n\\nThe purpose of the khuṭbah does not change based on political systems. Whether under monarchy, autocracy, or democracy, the khuṭbah remains:\\nAn act of dhikr\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"A means of moral and spiritual formation\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"A space dedicated exclusively to Allah\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\nIn fact, the need to protect the khuṭbah's sacred character is even greater in democratic contexts where:\\nPolitical competition is intense and divisive\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Communities are politically diverse\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"The temptation to instrumentalize religion for political gain is strong\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\nDemocracy increases the need for religious spaces that transcend partisan divisions, not the opposite.\\n\\nContemporary Wisdom and Conclusion\"},{\"attributes\":{\"header\":1},\"insert\":\"\\n\"},{\"insert\":\"\\nThe classical fiqh foundations are clear and decisive. But there are also profound contemporary reasons—rooted in wisdom, experience, and understanding of religious authority—that reinforce why political endorsements in the khuṭbah are deeply problematic.\\n\\n1. The Integrity of Religious Authority\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nReligious organizations and religious leaders should exercise great caution when engaging in political activity, particularly when it comes to endorsing specific political candidates or parties. The primary responsibility of religious leadership is to provide moral and spiritual guidance to the community.\\n\\nPublic political endorsements risk tying religious authority to partisan allegiance, which can weaken trust among community members who hold differing political views. When an imām endorses a candidate, congregants who disagree politically may feel:\\nAlienated from their religious community\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"That their political views are religiously suspect\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Pressure to conform politically to remain in good standing religiously\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\nThis fundamentally distorts the relationship between religious authority and community. Religious leaders should guide principles; individuals should apply those principles according to their own conscience and judgment.\\n\\n2. Preserving Community Unity\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nPolitical involvement can contribute to division within the community, because it may alienate those who disagree politically and risk turning the masjid into a space of political conflict rather than a space that promotes unity, facilitates worship, and offers guidance.\\n\\nThe masjid is one of the few remaining spaces in society where people of different backgrounds, professions, and yes, political views, come together in shared worship and community. This unity is precious and fragile. Political endorsements threaten it.\\n\\nWhen the masjid becomes associated with one political party or faction:\\nThose who disagree feel unwelcome\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Political factions form within the community\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"The focus shifts from worship and moral formation to political mobilization\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"The masjid's role as sanctuary is compromised\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\n3. Avoiding the Instrumental Use of Religion\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nWe must be cautious not to allow religion to be used as a political instrument. Religion is meant to serve as a moral check on power, not a vehicle through which power is pursued.\\n\\nWhen religious leaders endorse political candidates:\\nReligion becomes a tool for political gain\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Politicians can co-opt religious authority for their agendas\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"The prophetic role of speaking truth to power is compromised\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"Religious communities become pawns in partisan struggles\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"This inverts the proper relationship: religion should hold power accountable, not serve it.\"},{\"attributes\":{\"list\":\"bullet\"},\"insert\":\"\\n\"},{\"insert\":\"\\n4. The Path Forward\"},{\"attributes\":{\"header\":2},\"insert\":\"\\n\"},{\"insert\":\"\\nThe way forward is clear:\\n\\nGuard the khuṭbah as sacred space. Protect it from being instrumentalized for any worldly purpose, including political mobilization.\\nTeach principles, not partisanship. Provide robust Islamic moral education that equips believers to navigate complex political realities with wisdom and conscience.\\nCreate appropriate venues. Civic education and political discussion should occur in dedicated community settings where dialogue, debate, and diverse views are welcomed.\\nModel integrity. Religious leaders should demonstrate that faith provides moral guidance without requiring political conformity.\\nPreserve unity. The masjid must remain a space where all Muslims feel welcome, regardless of their political views.\\n\\nConclusion\"},{\"attributes\":{\"header\":1},\"insert\":\"\\n\"},{\"insert\":\"\\nThe Friday khuṭbah is not ours to repurpose. It belongs to Allah. Its purpose was defined by Him, demonstrated by His Messenger ﷺ, and preserved by the scholarly tradition across centuries.\\n\\nPolitical endorsements, even when motivated by sincere concern for justice, violate this sacred trust. They transform an act of worship into a tool of worldly mobilization. They replace moral formation with partisan instruction. They divide communities that should be united in worship.\\n\\nOur duty is not to silence religious voices on matters of justice and morality. Rather, it is to ensure that religious authority remains prophetic—speaking truth to power, holding all accountable to higher principles, and nurturing believers who can navigate political complexity with wisdom, conscience, and integrity.\\n\\nMay Allah guide us to preserve what He has legislated, to speak His truth with wisdom, and to keep our masājid as places of unity, worship, and divine remembrance.\\n\\nAllah knows best,\\nOmar Mohsin\\n\"}]}","published":true,"tags":[],"createdOn":"2026-02-16T07:50:50.449Z"}