Walaikumus Salam Orahmatullah. Before answering this question, I am referring to a problem. Suppose , then , that some English-speaking , some Urdu-speaking , some Persian-speaking , some Arabic-speaking and some Bengali-speaking worshipers are present in a mosque during the Friday sermon . In this situation, Mr. Khatib will deliver a sermon in the mother tongue for the audience ? May Allah give true understanding to all. Originally giving a sermon in a language other than Arabic is bidat and makrooh tahrimi. Because it contradicts the consensus of the Prophet (peace be upon him) , the Companions , the Tabein , the Tabein and the entire Muslim Ummah. The famous jurist and muhaddith of the subcontinent, Shah Waliullah Muhaddis Dehlabi (Rah.) Mentions in his book Mu'tataye Malik's commentary on Musaffa: Meaning: Rasoolullah (peace be upon him) , Khulafaaye Rashedin , Tabein, Tabetabein and Fuqahaye Keram and Ulamaye Deen's khutbas were observed in Nim. Namely: Praise of Allah , Shahadatain (meaning to bear witness to Tawheed and Prophethood) Darood to the Prophet (peace be upon him) , command of Taqwa , recitation of verses of Holy Quran , Dua for Muslims. They all gave sermons in Arabic. In many parts of the Muslim world, Arabic was not the language , but sermons were delivered in Arabic everywhere. (Musaffah , 1/154) It is said that Imam Abu Hanifa (Rah.) Said that it is permissible to give khutbah in a language other than Arabic. However, according to Imam Abu Haneefah (R.H.), the purpose of the khutbah given in non-Arabic language is permissible , with tahrimi in makrooh. Because , in most of the books of Hanafi fiqh it is clearly mentioned that according to Abu Haneefah (R.H.) khutbah in non-Arabic language is permissible and the intention is permissible with makrooh tahrimi . 64 , Siya , 2/155 ) Therefore , it is not unreasonable and treacherous to present the opinion of Imam Abu Hanifa (Rah.) As a document regarding giving sermon in non-Arabic language. Note that it is also wrong to think of khutbah as waz or speech. Because , Waz or speech is called 'Taykir' in Arabic. But the Qur'an-Sunnah sermon has been called 'Zikr'. (See Surah Jum'ah , verse - 9 , Hadith - 301 , Hadith - 850 , Hadith - 137 , Ibn Majah , Hadith - 1092 , 602 , At- Tafsirul Kabir 9/30 Ahkamul Qur'an 3/597 Tafsir Ibn Kathir 9/456 (Bahrur Rayek , 2/106) There are similar narrations from different companions including Hazrat Umar (RA) . And the prayer was four rak'ats. After that two rak'ats have been done due to the sermon. (Musannaf Ibn Abi Shaybah , Hadith-5331) Therefore, to consider khutbah as waz or speech is nothing but foolishness. Another form of ignorance is to say that the Prophet (peace be upon him) did not give a sermon in Arabic. Rather, he gave a sermon in his mother tongue. The mother tongue of the Prophet (peace be upon him) and his Companions was Arabic , for which they used to give sermons in Arabic. Basically, the argument can be made about prayer , recitation , Azan and Iqamah. So would it be saheeh for others to perform those acts of worship in their mother tongue, arguing that they were performed in their mother tongue ? Seek refuge in Allah ; In fact, these arguments of fools include jokes about worship. Remember , khutbah is a symbol of Islam i.e. Azan , Iqamat , Namaz , Takbeer . Just as Azan Iqamat cannot be given in another language, so khutbah cannot be given in another language. If such an argument continues, there is a demand to deliver the sermon in Bengali today and there will be a demand to perform the prayers in Bengali tomorrow. Those who are doing this innovative work , they want the evidence of Sahih Hadith from the Prophet (peace be upon him) and from the Companions in this regard. Then you will see that their document is the desire of the mind and not the document.