The Islamic Khutba as a Global Speech Genre.doc

Classical Arabic Humanities in their Own Terms: Festschrift for Wolfhart Heinrichs, 2008

We know of no orations (khuÔbas) except by the Arabs and Persians. As for the Indians, they have inscribed themes, ageless books, that cannot be ascribed to any known man … The Greeks have philosophy and the craft of logic, but the author of the Logic [Aristotle] himself … was not described as eloquent … The Persians have orators, except that the speech of the ÝAjam … derives from long contemplation and … the studying of books … [As for] the [speech] of the Arabs it is all extemporaneity and spontaneity, as though it is [simply] inspiration … (al-JÁÎiÛ, d. 255/868 or 9, al-BayÁn wa-l-tabyÐn) 1 17 A less common plural form is makhÁÔib, which is also said to be a plural of makhÔab, a noun of place, meaning the place where the khuÔba is delivered. KHUÓBA 181 ceremonial occasion such as a public celebration." 18 It subsumes meanings conveyed by multiple English terms-exhortation, admonition, discourse, sermon, homily, debate, and speech-which also express the wide range of applications of the khuÔba. The definition of the term khuÔba by E.W. Lane, based on the medieval lexica, includes the umbrella category of "oration," as well as the subcategories mentioned in the OED. 19 All these applications of khuÔba (and several others, such as the proposing of marriage), are associated with the underlying denotation of "direct address" of the root kh-Ô-b. The scribe and critic IsÎÁq b. IbrÁhÐm al-KÁtib (wrote in or after 335/946 or 7) as well as the famed lexicographer Ibn ManÛÙr (d. 711/1311) offer an alternative derivation from "khaÔb," which means "an important event" or "a calamity," saying the khuÔba was thus named because the Arabs only delivered it on momentous or catastrophic occasions. 20 The morphological classifications of the relevant derivatives of kh-Ô-b are as follows: The form I verb "khaÔaba" (with a fatÎa on the 2 nd root letter), according to the medieval lexicographers, means to deliver an oration, while "khaÔuba" (with a Ãamma on the 2 nd root letter), means to become a preacher. To indicate the orator, the intensive noun form (ism al-mubÁlagha) "khaÔÐb" (pl. khuÔabÁÞ) is generally used in place of the active participle form (ism al-fÁÝil) "khÁÔib." However, the intensive sense of khaÔÐb is not completely lost, for the term is also used to connote a superb orator or a professional preacher. The word "khuÔba" is most commonly categorized as a form I verbal noun (maÒdar). Alternatively, it is categorized as a substantive used as a maÒdar or passive participle (ism al-mafÝÙl) equivalent to makhÔÙba. 21 18 The OED also offers two other specialized meanings of the word "oration:" a derogatory usage, denoting "any impassioned, pompous, or long-winded speech;" and, in the 15 th -19 th centuries, "a prayer or supplication to God," derived from the Latin etymon orare = to pray; this latter usage is now rare, and confined chiefly to the Roman Catholic Church. 19 Lane 1863, kh-Ô-b. Lane leaves out the OED's (internet site) oration subcategory of debate; but, as we shall see in Section IV, this was a valid subtype of the khuÔba. 20 IsÎÁq b. IbrÁhÐm al-KÁtib (d. after 335/946), al-BurhÁn fÐ wujÙh al-bayÁn, 192; Ibn ManÛÙr, LisÁn al-Ýarab. 21 Lane 1863 says it is "a word of the measure fuÝla in the sense of the measure mafÝÙla, like nuskha in the sense of mansÙkha." TAHERA QUTBUDDIN 182

Communication is the key of all sorts of relations and societies. Religion is one of them, which is related with both individuals and the society they belong to. Muslim religion is mainly based on communication. But this is not usually interaction between individuals but giving advices of the one who is more knowledgeable. In this way higher ethic values, friendship and cooperation was promoted to the community.

Global Journal of HUMAN-SOCIAL SCIENCE: C Sociology & Culture, 2020

In this article we will try to show the process of transformation that underwent the Arab oratory, the ḫaṭâbah, from its genesis up to the construction of the cultual model of ḫuṭbat ṣalât al-ǧumu'ah (sermon of Friday's canonical prayer) spread today among Muslims. Our brief socio-historical analysis of ḫuṭbah goes from the period called Ǧâhilliyyah (pre-Islamic, up to 610 AD) to the dominion of the Abbasid dynasty (750-1258 AD). We will see how the ḫuṭbah in Ǧâhilliyyah was situated in a precise space-time framework and had specific socio-cultural functions, how its producers had definite roles and its development possessed well-known characteristics. The arrival of Islam sacralized this social practice, turning it into a religious rite, and so the ḫuṭbat al-ǧumu'ah was born. The death of the prophet of Islam in 632 AD caused a charismatic emptiness that generated a conflict of a symbolic order (Pace, 20042). The protagonists of the discord used the ḫuṭbah as a communicative tool to launch their own theological-political invectives. With the Umayyad hegemony (from 661 AD to 750 AD), this practice entered a period of great transformations.

Encyclopaedia Iranica, 2013

http://www.iranicaonline.org/articles/kotba-sermon ḴOṬBA (oration, speech, sermon), a formal public address performed in a broad range of contexts by Muslims across the globe, rooted in the extemporaneously composed discourses of pre-Islamic and early Islamic Arabia.

Journal of Oriental and African Studies (Athens), 2016

2020

In this article we will try to show the process of transformation that underwent the Arab oratory, the ḫaṭâbah, from its genesis up to the construction of the cultual model of ḫuṭbat ṣalât al-ǧumu'ah (sermon of Friday's canonical prayer) spread today among Muslims. Our brief socio-historical analysis of ḫuṭbah goes from the period called Ǧâhilliyyah (pre-Islamic, up to 610 AD) to the dominion of the Abbasid dynasty (750-1258 AD). We will see how the ḫuṭbah in Ǧâhilliyyah was situated in a precise space-time framework and had specific socio-cultural functions, how its producers had definite roles and its development possessed well-known characteristics. The arrival of Islam sacralized this social practice, turning it into a religious rite, and so the ḫuṭbat al-ǧumu'ah was born. The death of the prophet of Islam in 632 AD caused a charismatic emptiness that generated a conflict of a symbolic order (Pace, 20042). The protagonists of the discord used the ḫuṭbah as a communic...

2017

This study aims to objectively analyze one year's worth of Friday Khutbah texts prepared by JAKIM in 2012, in an endeavor to study the nature content in terms of its titles, topics, issues covered; to discover their relevance, strengths and weaknesses. Since, presently, the Friday Khutbah in Malaysia is facing many challenges and obstacles, in terms of the topics and issues covered, and the relevance of the contents for society, whether they can reflect with the changing needs of the society or not. It is vital that the Khutbah texts should be analyzed, since Friday Khutbah has a great role in enlightening the Muslim Ummah, as well as unifying them in their stand over the challenges facing them, it has effective influences and important role in changing the thoughts in our society in all walks of life. This study is particularly based on text analysis of the texts of Khutbah and reading materials on the topic. The study uses qualitative research which basically involves the tool...

The Qur’an and Adab: The Shaping of Literary Traditions in Classical Islam, 2017

2013

800x600 Friday prayer is indeed a very important weekly occasion because it involves a large section of the Muslim community regardless of their social standing. The sermon (khutbah) is the opportunity to deliver the essential message of Islamand to remind the congregation of their mistakes and shortcomings. Only a right person is appointed for the job . The study used CDA approach by Norman Fairclough. The data taken from youtube that broadcast Friday Khutbah in English. From the study, it is found that in delivering his khutbah , the khatib cited the ayah from the Holy Quran, of course, in Arabic language, to make better understanding. It can be used to convince the jamaah that the khutbah really agree with the content of the Holy book Al Quran, the most comprehensive source book for Muslim. Besides, it was not only the jamaah who should follow the instruction of the khutbah but all people include the khatib , that is why the khatib used the personal pronoun ‘we’ instead of ‘you’ ...

2020

First draft of Islamic Theolinguistics The paper views the Book's verses about creation and language from the viewpoint of Epistemology.