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Advice for those delivering the Eid khutbah

Here are some points khatībs may use for the Eid al-Fitr 1447/2026 khutbah; please make takbīr between these points

By Shaykh Dr. Haitham al-Haddad 29 Ram 47 ◦︎ 18 Mar 26
Advice for those delivering the Eid khutbah
Editorial credit: ColorMaker & YusufAslan / shutterstock.com

Opening and gratitude

  • Recognise this as a blessing not given to everyone
  • Express gratitude for being able to fast, pray, increase in good deeds, and feel a stronger connection to worship
  • Millions are praying across the world, we must increase our expression of thanks to Allah for bringing the Ummah back to its dīn
  • Thank Him (subḥānahu wa ta’āla) for allowing us to complete another Ramadan and perform its acts of worship.

Allah says,

وَلِتُكْمِلُوا۟ ٱلْعِدَّةَ وَلِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

…so that you complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.” [1]

Opportunities behind the wounds of the Ummah

  • We are facing many trials and hardships, with the greatest wound remaining Palestine
  • Gaza is still under siege and the West Bank continues to be illegally occupied (and increasingly so)
  • All of this is happening while the world watches without meaningful action
  • Stay updated on the ongoing violations and attempts to change the reality of Masjid al-Aqsa, particularly as the Zionist regime continues to keep it shut (now for well over two weeks, including the last ten nights of Ramadan)
  • al-Aqsa’s status in Islam: the first qiblah, the land of the prophets, the site of al-’Isrā’ wal-Miʿrāj, and a trust belonging to the entire Ummah
  • Yemen and Sudan are both facing poverty, war, and humanitarian crises — we need to remember them in our prayers
  • On the continuing US–Israeli attacks on Iran, we may disagree with Iran, both ideologically and politically, but let us be clear that these actions are driven by a desire to suppress any independent power resisting global dominance.

Understanding these challenges

  • These trials are a wake-up call from Allah, be mindful that the Ummah is meant to lead humanity, not follow it
  • We have been entrusted with guidance from the Prophet ﷺ as the best of creation and the Qur’ān as the ultimate guide.

Allah says,

إِنَّ هَـٰذَا ٱلْقُرْءَانَ يَهْدِى لِلَّتِى هِىَ أَقْوَمُ وَيُبَشِّرُ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمْ أَجْرًۭا كَبِيرًۭا

Indeed, this Qur’ān guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.” [2]

Way forward for the Muslim community

Allah says,

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّهِ

You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” [3]

  • Continue the spirit of Ramadan throughout the year — maintain acts of worship and make them a consistent part of your life
  • Encourage the youth to enter into these three areas: politics, media, the judiciary, along with any other key areas of influence
  • Community achievements are a major step — such as the Gorton and Denton by-election that secured a win for Hannah Spencer, who condemns the ongoing genocide in Gaza, stands in solidarity with British Muslims, and opposes racism and Islamophobia
  • Such a victory shows that Muslim communities can organise, influence, and achieve outcomes
  • Strengthen unity within the Ummah while avoiding division and differences that pull Muslims apart.

Allah says,

وَاعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًۭا وَلَا تَفَرَّقُوا۟

And hold firmly to the rope of Allah all together and do not become divided.” [4]

And He says,

وَلْتَكُن مِّنكُمْ أُمَّةٌۭ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.” [5]

Humanity is craving for Islam

  • Remain optimistic about the future of the Ummah
  • Allah has promised victory and we must ensure we are part of this journey by contributing to the revival of the Ummah, by striving to be among those who carry it forward to its peak.

Allah says,

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

So direct your face [i.e. self] toward the religion, inclining to truth. [Adhere to] the fitrah of Allah, upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know.” [6]

  • Islam is the only dīn that can provide humanity with peace and tranquillity, and the only dīn that submits to an external power, Allah, through tawhīd
  • It has a clear and just ethical framework, protects family values, and aligns with the natural disposition (fitrah)
  • Islam built great civilisations in the past, and it remains capable of doing so again.

Allah says,

وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَيَسْتَخْلِفَنَّهُمْ فِى ٱلْأَرْضِ كَمَا ٱسْتَخْلَفَ ٱلَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ ٱلَّذِى ٱرْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّنۢ بَعْدِ خَوْفِهِمْ أَمْنًۭا ۚ يَعْبُدُونَنِى لَا يُشْرِكُونَ بِى شَيْـًۭٔا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَـٰسِقُونَ

Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the Earth, just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that — then those are the defiantly disobedient.” [7]

Allah says,

إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَـٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Indeed, Allah orders justice and good conduct and giving [help] to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.” [8]


Source: Islam21c

Notes

[1] al-Qur’ān, 2:185

[2] al-Qur’ān, 17:9

[3] al-Qur’ān, 3:110

[4] al-Qur’ān, 3:303

[5] al-Qur’ān, 3:104

[6] al-Qur’ān, 30:30

[7] al-Qur’ān, 24:55

[8] al-Qur’ān, 16:90

Shaykh Dr. Haitham al-Haddad 29 Ram 47 ◦︎ 18 Mar 26 29 Ram 47 ◦︎ 18 Mar 26
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By Shaykh Dr. Haitham al-Haddad
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Shaykh Dr. Haitham al-Haddad is a jurist who seeks to contextualise classical Islamic knowledge for the modern era. He is a firm believer that Islam is uniquely qualified — more than any other system — to build a divine civilisation capable of helping humanity to enjoy a better life in all spheres by maintaining the correct balance between the rights of the Creator and the rights of the creation. He believes Islam is the only viable alternative to the failing unjust and oppressive contemporary world systems, as Allah says: "You are the best nation produced [as an example] for mankind: you enjoin what is right, forbid what is wrong, and believe in Allah." (al-Qur'ān, 3:110) According to this verse, Shaykh Haitham identifies the pillars of Islamic reform as īmān (faith), unity of the Ummah, impactful action, and knowledge. Drawing from his expertise in Islamic principles — Usūl al-Fiqh, Maqāsid al-Sharī‘ah, ‘Aqīdah, and other Islamic sciences — he promotes these foundational pillars to guide the Ummah’s revival. He is known for developing advanced theories that explore the role of Islamic jurisprudence in obtaining solutions for the contemporary challenges facing humanity, and he critically re-evaluates how Islamic legal rulings (fatāwa) can be formulated in light of modern sociopolitical realities. Shaykh Dr. Haitham al-Haddad earned his PhD from SOAS, University of London, with a doctoral thesis on Islamic jurisprudence concerning Muslim minorities. He also holds a bachelor’s degree in Sharī‘ah and Law from the University of Omdurman, Sudan, and a degree in engineering from the renowned King Fahd University of Petroleum and Minerals (KFUPM) in Saudi Arabia. He has undertaken intensive studies in management, becoming a certified ISO 9000 auditor. In addition, he has studied various Islamic sciences under leading scholars of the Muslim world, including the former Grand Mufti of Saudi Arabia, Shaykh ‘Abdul-‘Aziz ibn Baz, among many others. He has obtained many classical ijāzāt in various Islamic sciences, including Qur'ān and Hadīth. Shaykh Haitham has served as an Islamic judge for several UK-based arbitration and legal bodies for over 20 years; he is a judge at Islamic Council. He has delivered hundreds of courses on topics such as Fiqh, ‘Aqīdah, Usūl al-Fiqh, Maqāsid al-Sharī‘ah, Tafsīr, Sīrah, Islamic Thought, Islamic Leadership and Management, Da'wah, Reform, and Political Engagement. Shaykh Haitham has also submitted many academic papers in many universities around the world. He is frequently consulted by numerous Islamic organisations across Europe and beyond, and serves as a senior scholar at Islam21c. Shaykh Haitham has lectured in various universities around the Muslim world, provided counsel to Islamic institutions, authored several books and textbooks for different institutions, and travelled extensively to advocate for the reform and unity of the Ummah.
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