There is no single answer — the schools of Islamic law differ, and this is a genuinely debated question. Nearly all agree that the Qur’anic verse recited within the khutbah is said in Arabic. Beyond that, the Maliki school treats Arabic as a condition of validity, while the relied-upon Hanafi view and many contemporary scholars permit the body of the sermon in the local language, especially for a congregation that does not understand Arabic.
This article summarises those positions as fairly as we can. It is a survey of what scholars have said, not a fatwa — for a ruling on your own situation, ask a qualified local scholar. With that clear, here is the honest map.
The key distinction: the integrals vs the body
Almost every disagreement here makes more sense once you separate two parts of the khutbah:
- The integrals (arkan) — the obligatory elements. Depending on the school these include praise of Allah, sending blessings on the Prophet (peace be upon him), an exhortation to taqwa, and the recitation of at least one verse of the Qur’an.
- The body — the general advice, teaching and elaboration that makes up most of what you hear.
The strongest agreement across the schools is that the Qur’anic verse is recited in Arabic, because it is Qur’an. Most of the disagreement is about the rest.
What the four schools say
Presented as attributed positions, from most permissive to strictest on the language of the sermon:
Hanafi
The view relied upon from Abu Hanifa is that delivering the khutbah in a language other than Arabic is disliked in principle, but if done, the khutbah is still valid and the Jumu‘ah prayer performed after it counts — so Arabic is not treated as a condition of validity. His two main students held the stricter view that it must be in Arabic. (As reported by Hanafi fatwa references and by Egypt’s Dar al-Ifta.)
Shafi‘i
The well-known position is that the integrals of the khutbah are delivered in Arabic, while the body may be in another language; if no one in the community is able to deliver the integrals in Arabic, another language is permitted, with an obligation on the people to learn Arabic. (As reported by IslamQA, citing al-Nawawi’s al-Majmu‘.)
Hanbali
The predominant view is that the khutbah should be in Arabic if the khatib is able, and if he is unable, another language is permitted — with the Qur’anic verse still recited in Arabic where possible. (As reported by IslamWeb and Dar al-Ifta, citing al-Bahuti’s Kashshaf al-Qina‘.) Some Hanbali scholars align with the Shafi‘i position.
Maliki
The strictest of the four: Arabic is treated as a condition of the validity of the khutbah, and therefore of the Jumu‘ah. In the classical articulation, if no one in a community is able to deliver it in Arabic, Jumu‘ah may not be obligatory on them — though practice in Maliki-majority regions today varies. (As reported by IslamQA.)
Contemporary scholars and fatwa bodies
Many modern authorities lean toward permitting the local language for the body of the sermon, on the reasoning that the purpose of the khutbah is admonition and teaching, which requires a language the congregation understands:
- Egypt’s Dar al-Ifta states that the prevalent opinion is that a non-Arabic sermon is permissible and the prayer is valid, while noting that the preferred practice is to keep the Qur’anic verses, hadith and introduction in Arabic and then continue or translate in the local language.
- Shaykh Ibn ‘Uthaymeen is reported as holding that the khateeb may deliver the khutbah in a language the attendees understand, since the aim is to exhort and teach them.
- Several fiqh councils recommend a middle path: the integrals and Qur’an in Arabic, and the exhortation in the local language, so a non-Arab congregation both understands the sermon and stays connected to Arabic.
It is worth being precise: this permissive position is strong and widely endorsed, but it is not a claim of consensus (ijma‘). The Maliki position, and the default Shafi‘i and Hanbali positions, remain part of the picture.
What mosques actually do
In practice, across the world, one pattern is near-universal and the rest varies by region:
- The ritual core stays Arabic almost everywhere — the opening praise, the blessings, and above all the Qur’anic recitation.
- Arab-majority countries typically deliver the whole khutbah in Arabic.
- South Asia commonly pairs a pre-khutbah talk (bayan) in Urdu, Bengali or the local language with the formal khutbah in Arabic.
- Western and other non-Arab diaspora mosques very often deliver the body of the sermon in English or the local language, keeping the formulae, du‘as and Qur’an in Arabic — or deliver in Arabic and translate.
So the honest one-line summary is: an Arabic core, with mixed practice for the rest, trending toward the local language for the body in non-Arab communities.
So — does it have to be in Arabic?
It depends on which school and which scholars your community follows. What is not in dispute is the Arabic of the Qur’anic recitation. For the rest, the range runs from the Maliki school’s condition of Arabic to the Hanafi and contemporary view permitting the local language, particularly where people do not understand Arabic. For a decision that applies to you and your mosque, the right step is to ask your local imam or a qualified scholar — not to take a blog’s word for it.
However your mosque does it, you can follow the meaning
Whichever position your mosque takes, if the khutbah is in Arabic and you do not follow it, you are not stuck. A live translation app transcribes the imam’s Arabic and shows the meaning on your phone in real time, and there are other practical routes too — our guide on how to follow the khutbah without Arabic walks through all of them. Understanding the sermon is possible either way.
Sources
For readers who want the underlying scholarship, these reputable fatwa references cover the question in detail:
- IslamQA — the Friday khutbah in languages other than Arabic
- Egypt’s Dar al-Ifta — translating the Friday sermon for non-Arabic speakers
- IslamWeb — Jumu‘ah khutbah in a language other than Arabic
Frequently asked
Does the Friday khutbah have to be in Arabic?
The schools of law differ. The Maliki school treats Arabic as a condition of validity; the relied-upon Hanafi view and many contemporary scholars permit the body of the sermon in the local language, especially for congregations that do not understand Arabic. The Qur’anic recitation within the khutbah is said in Arabic in nearly all views. For your own situation, ask a qualified local scholar.
Is a khutbah in English valid?
According to the relied-upon Hanafi view and many contemporary fatwa bodies (such as Egypt’s Dar al-Ifta), a sermon delivered in English or another language is permissible and the Jumu‘ah is valid, particularly where the congregation does not understand Arabic. The Maliki school and the default Shafi‘i and Hanbali positions are stricter about Arabic. This is a matter scholars differ on.
Does the whole khutbah have to be in Arabic, or just part of it?
Most of the discussion distinguishes the integrals (such as praise of Allah, blessings on the Prophet, and the Qur’anic verse) from the body of advice. The Qur’anic verse is recited in Arabic in nearly all views; opinions differ mainly on the language of the rest.
If following the khutbah is your practical concern, see how live khutbah translation works — or read how to follow the khutbah without Arabic.