Attentive listening to the Friday khutbah is one of the most important practices in Islam. Allah (SWT) has blessed Muslims with a weekly gathering every Friday that brings people together for worship, guidance, and reflection. On this day, the Friday prayer (Ṣalāt al-Jumuʿah) is obligatory and is always preceded by the Khuṭbah, the weekly address delivered by the Imam. This gathering is not only a prayer but also a reminder of faith and a lesson for life. That is why it holds a special place in Islam.

Introduction

The Friday sermon, or Khutbah, is an address delivered by the Imam, but it differs from ordinary speeches and has a much greater spiritual impact on the hearts and souls of the believers through the remembrance of Allah (SWT). It carries great significance because it provides guidance and instruction for worshippers, drawing upon the Qur’an and the Hadiths of the Prophet (PBUH).

Listening to the Khutbah, therefore, is part of responding to the divine call and engaging in the remembrance of Allah (SWT). Through the recitation of Qur’anic verses and Hadiths, and through the imam’s scholarly deliberation, worshippers receive advice, guidance, and instruction. Thus, Muslims are instructed to attend the Friday gathering promptly by the command, “hasten to the remembrance of Allah,” as mentioned in verse 62:9 of the Qur’an.

Although the Friday gathering consists of both the Khutbah and the Salāh, this command primarily directs believers to listen attentively to the Khutbah. This is because the Salāh can still be completed even if a person misses part of it, whereas the Khutbah, once missed, cannot be repeated.

The Spiritual Magnitude of Silence

The significance of listening to the Khutbah is further emphasized in many Hadiths of the Prophet (PBUH). He commanded Muslims to remain silent during the Khutbah, to avoid speaking, and to listen attentively to the Khateeb. Even uttering simple words such as “be quiet” to another person is prohibited during the Khutbah, as it distracts from the remembrance of Allah (SWT). Another Hadith mentions that the angels of Allah (SWT) attend the Friday gathering and listen attentively to the Khutbah. This highlights the importance of listening to the Khutbah and is reflected in the phrase “hasten to the remembrance of Allah” in verse 62:9 of the Qur’an.

This article examines the significance of listening attentively to the Friday sermon (Khutbah) in light of the divine instruction in Qur’an 62:9, supported by relevant authentic Hadiths of the Prophet (PBUH). It aims to clarify the religious, spiritual, and communal importance of the Khutbah within the broader framework of Islamic worship.

Qur’anic Instruction on Listening to the Khutbah

[Qur’an 62:9]:

“يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نُودِىَ لِلصَّلَوٰةِ مِن يَوْمِ ٱلْجُمُعَةِ فَٱسْعَوْا۟ إِلَىٰ ذِكْرِ ٱللَّهِ وَذَرُوا۟ ٱلْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌۭ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ”

“Yā ayyuhal-ladhīna āmanū idhā nūdiya liṣ-ṣalāti min yawmil-jumuʿati fa-sʿaw ilā dhikrillāhi wa dharūl-baiʿa dhālikum khayrun lakum in kuntum taʿlamūna.”

“O ye who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly), hasten earnestly to the Remembrance of Allah, and leave off business (and traffic): That is best for you if ye but knew!” [Yusuf Ali]

This verse commands the believers to hasten toward the remembrance of Allah and to abandon trade when the call to prayer is proclaimed on the day of Jumuʿah. The divine imperative, “fa-sʿaw ilā dhikrillāhi” (hasten to the remembrance of Allah), is immediately reinforced by the prohibition, “wa dharūl-baiʿa” (and leave off trade/ business). The coupling of a positive command with a prohibitive directive indicates the obligatory nature of responding to the call. Accordingly, Muslim jurists have understood this verse as establishing the duty of attending the Friday congregation without delay once the Adhān is announced.

The phrase “hasten to the remembrance of Allah” is generally understood to mean that Muslims must give due importance to the Friday gathering and ensure that they attend it on time. It is important to consider that this command to “hasten” is primarily related to listening to the Khutbah rather than rushing to join the Salāh. Because, the Prophet (PBUH) forbade people from hurrying to join the Salāh even after the Iqāmah has been pronounced. In an authentic Hadith, he instructed that when one hears the Iqāmah, one should walk calmly and with dignity to join the Salāh.

Based on this Hadith, some scholars explain that the word “hasten” does not carry the literal meaning of rushing or running quickly; rather, it signifies giving priority to the Friday prayer and refraining from being preoccupied with worldly affairs. Thus, it does not imply physically running to the Friday gathering, but going with seriousness, eagerness, intention, and purpose. Accordingly, the Saheeh International translation uses “proceed” instead of “hasten.” However, the majority of classical-style translators (Pickthall, Yusuf Ali, Arberry, Asad, Maududi) chose “hasten to the remembrance of Allah.” Moreover, the meaning of “fa-sʿaw” and “dhikr,” in the context of attending the Friday gathering, strongly suggest that the command in verse 62:9 is an instruction to hasten to attending the Khutbah.

Linguistic Analysis of Saʿā (سعى)

The Arabic word فَٱسْعَوْا۟ (fa-sʿaw) is derived from the verb سعى – يسعى (saʿā – yasʿā), which conveys the meanings of striving, hastening, moving with intent, exerting effort, or working toward a goal. The core meaning of saʿā varies according to context: at times it denotes physical movement characterized by purposeful motion, and at other times it signifies striving through action and exertion.

When the verb saʿā refers to physical movement, it conveys the meaning of rushing, hurrying, running, or moving quickly with intent. When it refers to deeds, pursuits, or objectives, it signifies striving and exerting effort—whether toward good or evil.

Qur’anic occurrences where saʿā denotes physical movement include:

  • [Qur’an 20:20]: “فَأَلْقَىٰهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَىٰ” — “So he threw it down, and thereupon it was a snake, moving swiftly.” [Saheeh International]
  • [Qur’an 28:20]: “وَجَاءَ رَجُلٌ مِّنْ أَقْصَا ٱلْمَدِينَةِ يَسْعَىٰ” — “And a man came from the farthest end of the city, running.” [Saheeh International]
  • [Qur’an 36:20]: “وَجَاءَ مِنْ أَقْصَا ٱلْمَدِينَةِ رَجُلٌ يَسْعَىٰ” — “And there came from the farthest end of the city a man, running.” [Saheeh International]

Conversely, saʿā is also used to denote exertion and purposeful effort:

  • [Qur’an 2:114]: “وَسَعَىٰ فِى خَرَابِهَآ” — “…and strive toward their destruction.” [Saheeh International]
  • [Qur’an 17:19]: “وَسَعَىٰ لَهَا سَعْيَهَا” — “…and exerts the effort due to it…” [Saheeh International]

Thus, Qur’anic usage demonstrates that saʿā encompasses both physical movement and purposeful striving, depending on contextual indicators. With regard to verse 62:9, the command فَاسْعَوْا إِلَىٰ ذِكْرِ ٱللَّهِ primarily implies directed movement toward the Friday congregation.

Defining “Dhikrillāh” in the Friday Assembly

The expression dhikrillāh in this verse has been interpreted in two principal ways: some scholars understand it to encompass both the khutbah and the ṣalāh, while others maintain that it refers primarily to the khutbah itself. The immediate context—particularly the command to cease trade at the time of the Adhān—suggests that the directive concerns the gathering that precedes the Salāh, namely the Khutbah, during which attentiveness is required.

In determining the intended meaning of dhikr in this verse, reference may be made to an authentic hadith narrated by Abu Huraira, recorded twice in Sahih al-Bukhari (881, 929), in which the Prophet (PBUH) stated that on Friday the angels stand at the gates of the mosque recording the names of those who arrive for the congregational prayer in order of their arrival. However, when the Imam comes out to deliver the Khutbah, the angels fold their records and begin listening to the dhikr.

Narrated Abu Huraira: The Prophet (PBUH) said, “When it is a Friday, the angels stand at the gate of the mosque… When the Imam comes out (for Jumua prayer) they (i.e. angels) fold their papers and listen to the Khutba.” [Sahih Bhukhari, 929]

Narrated Abu Huraira: Allah’s Messenger (PBUH) said, “…When the Imam comes out (i.e. starts delivering the Khutbah), the angels present themselves to listen to the Dhikr.” [Sahih Bhukhari, 881]

In the statement, “When the Imam comes out … the angels present themselves to listen to the dhikr,” the term dhikr is used in direct connection with the commencement of the Khutbah. This provides strong contextual evidence that the word dhikr in verse 62:9 may denote the Khutbah specifically.

Based on the preceding discussion regarding the meanings of saʿā and dhikr, the phrase فَاسْعَوْا إِلَىٰ ذِكْرِ ٱللَّهِ (“hasten to the remembrance of Allah”) may thus be understood as a command to proceed promptly, without any delay, to the Friday gathering in order to attend and listen attentively to the Khutbah. The wisdom underlying the instruction to hasten appears to lie in the central role of the Khutbah as the principal source of guidance in the Friday assembly; delay may result in missing the very message intended for the believers.

Hadiths on Attentive Listening to the Khutbah

Listening attentively to the Khateeb during the Friday sermon is an obligation; it is not permissible for a Muslim to be negligent, engage in conversation, or fidget during the Khutbah.

  • The Reward of Forgiveness: Salmaan al-Faarisi (RA) narrated: the Prophet (PBUH) said, “Whoever takes a bath on Friday… and then remains silent while the Imam is delivering the Khutba, his sins in-between the present and the last Friday would be forgiven.” [Sahih Bukhaari 883]
  • The Reward of a Year’s Worship: Aws bin Aws (RA) narrated that Allah’s Messenger (PBUH) said: “Whoever performs Ghusl on Friday… and listens and is silent, there will be for him in every step he take the reward of a year of fasting and standing (in prayer).” [Jamiat-Tirmidhi 496]
  • The Prohibition of Interrupting Silence: Abu Hurayrah (RA) narrated: Allah’s Messenger (PBUH) said, “When the Imam is delivering the Khutba, and you ask your companion to keep quiet and listen, then no doubt you have done an evil act.” [Sahih Bukhaari 934]
  • The Hierarchy of Reward: Ali ibn Abi Taalib (RA) said: “When a man sits in a place where he can listen… and look… he will receive a double reward… If anyone says to his companion sitting besides him to be silent… he is guilty of idle talk. Anyone who interrupts will receive nothing (no reward) on that Friday.” [Sunan Abu Dawud 1051]

Prohibition of Speaking During Khutbah

Those attending the Friday prayer must remain silent and listen attentively while the Imam delivers the Khutbah. It is not permissible to speak to others, even to tell them to be quiet. Engaging in such behavior constitutes idle talk (laghw); and whoever engages in idle talk forfeits the full reward of their Jumu’ah.

Abu Hurayrah (RA) narrated that the Prophet (PBUH) said: “If you say to your companion when the imam is preaching on Friday, ‘Be quiet and listen,’ you have engaged in idle talk.” [Sahih Muslim, 851]

This prohibition also applies to responding to a question about Islam, like any other kind of speech that has to do with worldly matters. A historical example involves Ubayy bin Ka’b (RA): When Abu Darda’ asked him about a Surah’s revelation during the sermon, Ubayy gestured for silence. Afterward, the Prophet (PBUH) told Abu Darda’, “Ubayy spoke the truth,” clarifying that his question had resulted in him gaining nothing from the prayer but idle talk [Sunan Ibn Maajah, 1111].

Talking with the Khateeb

The prohibition of speaking during the Khutbah applies specifically to worshippers listening to the sermon. However, it is permissible for a worshipper to address the Khateeb directly—or for the Khateeb to speak to an individual—should an important need arise. In such instances, this communication is considered an integral part of the Khutbah itself rather than a disruption.

  • Asking for Rain (Istisqa): Anas ibn Malik (RA) reported that while the Prophet (PBUH) was delivering the Khutbah, a man stood up and said, “O, Allah’s Apostle! The livestock and the sheep are dying, so pray to Allah for rain.” The Prophet then raised his hands and invoked Allah [Sahih Bukhari, 932].
  • Instruction During the Sermon: Jaabir ibn Abd-Allaah (RA) said a man came in while the Prophet (PBUH) was addressing the people. The Prophet asked, “Have you prayed, O So and so?” He said, “No.” He said: “Stand up and pray two rak’ahs” [Sahih Muslim, 875].

However, these hadiths shouldn’t be taken as evidence that it is permissible for worshippers to speak to one another. It refers only to the one who speaks to the Imam or to whom the Imam speaks, which does not distract anyone from listening to the Khutbah.

Conclusion

The Friday sermon (Khutbah) holds profound significance, offering weekly spiritual guidance and moral instruction to the believers. Rooted in the Qur’an and the Sunnah of the Prophet (PBUH), it addresses both the spiritual and practical dimensions of communal life. Since the Khutbah cannot be compensated for if missed, the loss of this essential reminder is considerable.

Accordingly, Allah (SWT) commands the believers in the Qur’an (62:9) to hasten toward the remembrance of Allah, which, as understood from the Prophetic explanation, refers to the Friday sermon from its very commencement. In compliance with this divine directive, the Prophet (PBUH) strongly emphasized attentive listening, and numerous hadiths strictly prohibit speaking or engaging in distractions during it. The gravity of the sermon is further underscored by reports indicating that the angels themselves attend and listen to the Khutbah.

By Prof. Dr. Md. Mamunur Rashid