All praise is due to Allah, the Lord of all worlds. May peace and blessings be upon our Master Muhammad, and upon his family and companions.
The Friday sermon (Khutbah Al-Jumu'ah) is a blessed gathering ordained by the merciful Sharia for Muslims every week. It is a sacred occasion where believers unite as brothers—strengthening love, mercy, and sincere advice among themselves. Through it, worshippers listen to reminders of Allah The Exalted, His Messenger (PBUH), and the Hereafter, purifying their hearts from worldly distractions and cleansing their souls from base desires and misguidance. Since the success of the Friday sermon rests upon the Khateeb (Islamic preacher), it is essential for him to give due attention to his role and his sermon. He must embody qualities that enable him to fulfill this duty in the best manner. Among the key qualities that make a Khateeb successful in delivering his message and fulfilling his mission are:
First: Giving Utmost Importance to Sincerity (Ikhlas) for Allah
Allah The Exalted Says (What means): "And they were not commanded except to worship Allah, being sincere to Him in religion, inclining to truth, and to establish prayer and give zakah. And that is the correct religion." [Al-Bayenah/5]
The importance of sincerity—and the danger of neglecting it—lies in the fact that its opposites are shirk (associating partners with Allah) and Riya (showing off), both of which lead to a person’s destruction on the Day of Judgment. They cause deeds to be rejected and may lead to the Fire—may Allah protect us. In contrast, sincerity is the believer’s salvation from Hell and the key to eternal success and bliss.
It has been said regarding the meaning of sincerity: "Sincerity is when a servant’s stillness and movements are for Allah alone."
Another said: "Sincerity is forgetting the sight of creation by constantly focusing on the Creator."[1]
As for the Khateeb (Islamic preacher), his sincerity is measured by his attitude toward fellow preachers. If he rejoices when people are drawn to others’ sermons, which is a sign of his sincerity.
Besides, Imam Al-Ghazali (may Allah have mercy on him) states in Ihya Ulum Al-Din: "You may see a preacher boasting about advising people and admonishing rulers, delighting in how crowds accept his words and turn to him—while claiming he is merely happy to serve the religion. Yet if a fellow preacher delivers a better sermon and people turn away from him, he becomes sad and resentful. Had his intention truly been for the sake of Allah, he would have thanked Him for fulfilling this duty through someone else."[2]
Second: Perfecting the Skill of Qur'anic Recitation
It is essential for the Khateeb to possess sound knowledge of the Qur'anic verses, memorizing a substantial portion so that when he cites an ayah, he does so with confident accuracy - avoiding both obvious and subtle errors in recitation. The importance of memorization is evidenced by the hadith narrated by 'Amrah Bint 'Abdur-Rahman from her sister who said: "I memorized 'Qaf. By the Glorious Qur'an...' (Qaf/1) directly from the mouth of Allah's Messenger (peace be upon him) on a Friday while he was reciting it on the pulpit during every Friday prayer." [Muslim]
The fundamental principle for the khateeb is to present the verses in a clear and understandable manner to the congregation. Imam An-Nawawi (may Allah have mercy on him) stated in Al-Majmu': "There is unanimous agreement that if one recites 'Then he looked' (Al-Modather, 21) incorrectly, it does not suffice - even though it is counted as a verse. Rather, it is required that the recitation conveys proper meaning."[3]
From all this, we understand that the Khateeb must be diligent in citing Quranic verses accurately, avoiding any errors in recitation, and ensuring they are clear and comprehensible.
Third: Presenting Authentic Hadiths and Citing Their Sources
The warning against fabricating statements attributed to the Messenger of Allah (peace be upon him) is clear from his saying: "Whoever intentionally lies about me, let him prepare his seat in the Fire" [Al-Bukhari].
Therefore, the khateeb should:
- Ensure hadiths are traced back to their original sources
- Limit himself to authentic narrations, as they are sufficient
- Address commonly cited but unauthentic sayings, such as: "Do not make me a leader (sayyid) in prayer" - Al-Sakhawi stated: "It has no basis" [4]
Just as it is obligatory for the khateeb to:
- Follow scholarly methodology in presenting hadiths
- Select only authentic narrations
He must also:
Counter commonly spread weak/fabricated hadiths used to establish false rulings. An example being: "Consult women but oppose them" - Al-Sakhawi commented: "I have not found it attributed to the Prophet (peace be upon him)", noting that the Prophet (peace be upon him) consulted Umm Salamah (may Allah be pleased with her) during the Treaty of Hudaybiyyah due to her sound judgment - making this incident evidence for the permissibility of consulting virtuous women. [5]
Fourth: Mastering the Arabic Language and Avoiding Linguistic Errors and Obscure Expressions
This requires the khateeb to diligently study the fundamental rules and styles of Arabic. The deeper his understanding of linguistic structures, the more effectively he can convey his message to listeners.
The necessity of preserving proper Arabic grammar is evidenced by the incident where 'Adi Ibn Hatim reported that a man delivered a sermon before the Prophet (peace be upon him), saying: "Whoever obeys Allah and His Messenger has been rightly guided, and whoever disobeys them has gone astray." The Messenger of Allah (peace be upon him) corrected him: "What a poor Khateeb you are! Say instead: "Whoever disobeys Allah and His Messenger has gone astray." [Moslim].
The reason for this correction lies in the fundamental requirements of Khutbah (sermon) delivery: clarity of expression and avoidance of ambiguous references [6].
To maintain proper Arabic usage, grammar, and eloquent expression, the khateeb should:
• Study classical books of rhetoric (Balagha)
• Select the finest expressions
• Strengthen his linguistic skills
• Avoid crude or vulgar terms
• Steer clear of obscure and unfamiliar vocabulary
Fifth: Advising People and Educating Them About Their Religion
The Khateeb must recognize his responsibility in advising others. Imam An-Nawawi (may Allah have mercy on him) stated: "The primary purpose of the Khutbah (sermon) is to offer admonition" [7].
The Khutbah serves as a legitimate means to educate people about their religious matters. I am not suggesting here that preachers should present controversial jurisprudential issues on the pulpit - these require specialized Fiqh lessons. Rather, I mean that a successful khateeb should focus on addressing relevant issues by clarifying the Islamic rulings concerning them. These should encompass various life matters, explaining Islam's stance on different life affairs, its establishment of reform and justice, its prohibition of all forms of oppression, and teaching people civilized behavior in all aspects of their lives.
A successful Khateeb identifies the needs of the congregation praying behind him, observes their shortcomings, and strives to elevate their intellectual level. He works to transform their ears into receptacles of knowledge that accept truths and reject misguidance and superstitions.
Sixth: Considering the Congregation's Circumstances Regarding Time, Season, and Place
The Khateeb is a caller to Allah The Almighty and must therefore exercise wisdom and skill in determining appropriate speaking times and carefully selecting his words. Since, Abu Wa'il reported: "Abdullah Ibn Mas'ud (May Allah Be Pleased with him) would admonish the people every Thursday. A man said to him: "O Abu Abdur-Rahman, I wish you would admonish us daily." He replied: "What prevents me from doing so is that I dislike boring you. I choose suitable moments for admonition, just as the Prophet (peace be upon him) would do with us - fearing we might grow weary." [Agreed upon].
Al-Imam An-Nawawi explained this hadith: "He would choose suitable moments" meaning he would consider their circumstances and times of receptiveness. This hadith demonstrates moderation in admonition to prevent hearts from tiring, which would defeat its purpose [8].
Key observations:
1. The successful Khateeb avoids exhausting the congregation by carefully selecting his topics.
2. The successful Khateeb considers his listeners' conditions. For example:
o When the mosque is overcrowded, forcing some to stand outside in extreme heat or cold
o When those inside sit uncomfortably crowded
o Cultural sensitivities and local contexts
He must account for temporal, spatial, and cultural factors to effectively deliver his message. As Ibn Mas'ud demonstrated following the Prophet's (PBUH) example, the Khateeb should balance regular reminders with consideration for his audience's capacity, ensuring his words remain impactful rather than burdensome.
Seventh: Avoiding Excessive Length in the Khutbah
The prohibition against lengthy sermons is established by the authentic hadith where 'Ammar Ibn Yasir (May Allah Be Pleased with them) delivered a concise yet comprehensive Khutbah. When he descended from the pulpit, it was said to him: "O Abu Yaqzan, you were indeed eloquent and brief. Had you elaborated..."[9] He responded: "I heard Allah's Messenger (peace be upon him) say: "The length of a man's prayer and the brevity of his Khutbah are signs of his understanding [10]. Therefore, prolong the prayer and shorten the Khutbah, for indeed some eloquent speech contains magic." [Moslim].
AI-Imam An-Nawawi clarifies: "This hadith does not contradict the well-known narrations about keeping prayers brief, as another version states: "His prayer was moderate and his Khutbah was moderate.' The meaning is that the prayer should be lengthy relative to the Khutbah - not so long as to burden the congregation, but rather balanced. Similarly, the Khutbah should be moderate in its composition." [11] The successful Khateeb:
• Focuses on essential points within an appropriate timeframe
• Avoids both negligent brevity and tedious prolongation
• Strikes the prophetic balance between substance and conciseness
• Recognizes that true eloquence lies in precision, not verbosity
Eighth: Selecting Unifying Topics and Avoiding Divisive Matters
The Friday Khutbah serves as a vital means through which the Khateeb can instill values of unity within the Ummah, strengthen Islamic identity, and promote social cohesion. In this regard, the Prophet (peace be upon him) represents the perfect example, as he consistently emphasized Muslim unity in his sermons while warning against divisive matters.
Abdullah Ibn Umar (may Allah be pleased with them) reported that the Prophet (peace be upon him) said at Mina: "Do you know what day this is?" They replied: "Allah and His Messenger know best." He said: "This is a sacred day. Do you know what land this is?" They said: "Allah and His Messenger know best." He said: "A sacred land. Do you know what month this is?" They said: "Allah and His Messenger know best." He said: "A sacred month." Then he declared: "Allah has made your blood, your property, and your honor as sacred as this day of yours in this month of yours in this city of yours." [Al-Bukhari].
A successful Khateeb can benefit from books that have prepared ready-made and authored sermon topics, using them as a reference to learn the methods and skills for preparing an effective sermon.
Ninth: Cleanliness of Clothes, Good Appearance, and Pleasant Fragrance
Cleanliness is an important matter for the Khateeb, as well as having a good appearance and neat clothing. Some people may be repelled by a Khateeb who does not observe proper cleanliness or appears in a manner that does not align with general decorum. In fact, cleanliness and a good appearance are considered among the preferred qualities for selecting an imam, according to scholars.
Al-Badr Al-‘Ayni (may Allah have mercy on him) said regarding this: "Priority is given to cleanliness of clothing, meaning cleanliness from dirt, not from impurities — for prayer with impurities is invalid. Then, a good voice is considered next, as it draws people to pray behind him, increasing the congregation. Then comes a good appearance." ([12])
Likewise, a pleasant fragrance that emanates from the Khateeb endears him to the people and inclines their hearts to his speech and sermon. This is why the Messenger of Allah (PBUH) forbade the eating of garlic and onions before coming to the mosque. He (PBUH) said:
"Whoever eats from this plant – meaning garlic – let him not come near our mosque." [Al-Bukhari].
From the above, it is understood that the wisdom behind this characteristic is to increase the size of the congregation and the number of those attending Jumu‘ah, so that they engage in the rites of Islam. By this, Islam is strengthened, and its people are honored through its honor.
Tenth: Using Real-Life Examples
This is because minds and hearts are more engaged and responsive when real-life examples are mentioned, in a way that they do not respond to abstract speech alone. Examples clarify meanings more effectively than plain words, and they also depict the consequences of the doer of good and the doer of evil. They have a great impact in nurturing and purifying the souls.
All praise is due to Allah, Lord of all worlds.
[1]. Al-Ghazālī, Iḥyā’ ‘Ulūm al-Dīn (7/3–4).
[2]. Iḥyā’ ‘Ulūm al-Dīn (3/468).
[3]. Al-Nawawī, Al-Majmū‘ Sharḥ al-Muhadhdhab (4/520).
[4]. Al-Sakhāwī, Al-Maqāṣid al-Ḥasanah (1/240).
[5]. Al-Maqāṣid al-Ḥasanah (1/134).
[6]. Al-Nawawī’s commentary on Ṣaḥīḥ Muslim (3/250).
[7]. Al-Majmū‘ (4/521).
[8]. Al-Nawawī’s commentary on Ṣaḥīḥ Muslim (9/207).
[9]. Tanaffasat: meaning the speech was slightly extended; its origin comes from the idea that when a speaker takes a breath, his speech becomes longer.
[10]. Mi’nah — with a fatḥah on the mīm, then a kasrah under the hamzah, followed by a shaddah on the nūn — means “a sign.” See: Al-Nawawī’s commentary on Ṣaḥīḥ Muslim (3/249).
[11]. Al-Nawawī’s commentary on Ṣaḥīḥ Muslim (3/249).
[12]. Al-‘Aynī, ‘Umdat al-Qārī Sharḥ Ṣaḥīḥ al-Bukhārī (8/335).
