Surah Al Jumuah PDF
Surah Al Jumuah PDF
Surah Al Jumuah PDF
Surah Al-Jumaah summarises the struggles of the Prophet
in a very comprehensive way. Surah Al-Saff
deals with the mission that ALLAH sent the Prophet
with and what the end goal was. ALLAH will
complete HIS Light and this will be achieved through the
Deen HE sends with HIS final Messenger. How he will
accomplish that goal is articulated in this Surah.
The name of this Surah comes from the final passage, the
only passage in the Quran which refers to the Friday prayer
and the ethics of the Friday prayer. The central Ayah of this
surah is the second Ayah. Everything in this surah revolves
around the second ayah of this Surah. This extra emphasis
on Jumaah at the end tells us in what the Messenger
had to do and the mission he had to
accomplish. Jumaah had a very strategic importance. The
congregation itself, plays a big role in aiding the
accomplishment of the Prophets mission.
This Surah is also known as one of the Musabihat.
Ayah 1
Muhsin Khan
Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah,
the King (of everything), the Holy, the All-Mighty, the All-Wise.
Nouman Ali Khan
Whatever is in the skies and whatever is in the Earth continues to
declare the perfection of ALLAH, The Sovereign, The Inherently
Pure, The Possessor of Respect and Authority [and] the Permanent
Ruler, The All-Wise.
The use of the word
is used it is
talking about that which is not known. If these things were
known the word
is used to
suggest that there are so many things that we do not know
about in the skies and on Earth. All of it, that which we are
aware of and those things which are unknown to us, all are
continuously declaring ALLAHs perfection.
This Surah is unique because usually the Fawasil (the term
used for the endings of Ayat. The Fawasil usually have two
Names of ALLAH. This Fasilah is unique in that it
comprises of four Names of ALLAH:
is a micro
term and
is something that is
inherently pure in and of itself. It was not purified nor did
it go through a process of purification. The verb that comes
from it is from the taf3il form: qadasa/uqadisu/taqdees.
Taqdees is to declare or acknowledge that something is
inherently pure. It is not to purify something. In other
words, it was always pure you just did not acknowledge it.
ALLAH is
:
The source of purity for us, physically in the world, is
water. Water is a purifier. You attain purity by taking a
shower, or making Wudu, etc. The sanctified Arsh
[Throne] of ALLAH is on water.
The more one declares ALLAHs Purity, the more you
cleanse your concept of who ALLAH is. You acknowledge
that ALLAH is free from all impurities impurities also
implies flaws. The more you do that, the more purified
you become.
The Holy lands are also referred to as
. The reason is
they are inherently pure lands. ALLAH has chosen them to
be that way.
is translated as The
Mighty or The Powerful which is actually
combines two things: respect and authority. It is possible
for an individual to have authority but have no respect. It is
also possible that someone is respectful and respected by
others but possesses no authority.
necessarily implies
someone who possesses authority and at the same time
commands respect. People in authority are usually the
subject of a lot of criticism and if they are respected it is
almost forced. One who is truly
this is fa3il. They are ism sifa which means they are
constants the One Permanently Worthy of Respect and
Permanently in a Position of Authority and the All-Wise.
Hakim means ruler not just wise. Therefore, it implies
one who has constant Rule and the Possessor of Constant
Wisdom.
The first Ayah is about ALLAH HIMSELF. The next Ayah
is about the Messenger .
Ayah 2
Muhsin Khan
He it is Who sent among the unlettered ones a Messenger (Muhammad SAW)
from among themselves, reciting to them His Verses, purifying them (from the
filth of disbelief and polytheism), and teaching them the Book (this Quran,
Islamic laws and Islamic jurisprudence) and Al-Hikmah (As-Sunnah: legal
ways, orders, acts of worship, etc. of Prophet Muhammad SAW). And verily,
they had been before in mainfest error;
Nouman Ali Khan
HE is the ONE who has appointed [raised] from among those who
cannot read [unlettered] a Messenger belonging to them, [a
Messenger from among themselves], he reads onto them HIS
miraculous Ayat, and it purifies them and then he teaches them
Book and wisdom. Even though much before, they were in clear
misguidance.
This also makes this Surah unique among the Musabihat.
In a number of these Surahs ALLAH begins by mentioning
something about the universe and then HE continues by
criticising something about humanity or HE makes a
demand from humanity that they are not really fulfilling.
For example, in Surah Al-Hadid, there were six Ayat
dedicated to the Names of Allah, His Attributes and His
Qualities and His Kingdom. It then moves onto believing
in ALLAH and His Messenger and spending
from that which HE has provided you with. In Surah Al-
Saff, after declaring the Perfection of ALLAH in the first
verse, ALLAH refers to those who speak but do not act on
what they say. There is the declaration of ALLAHs
Greatness and then it is followed by criticism.
In this Surah, after ALLAH mentions HIMSELF, HE
mentions His Messenger .
[the Ruh, Jibrael came down with the Quran onto your
heart - the Quran was revealed on to the heart of the
Prophet ]. We read with our eyes but the
Prophet reads from his heart. The Prophet
was not shown a scroll and told to read. He
was grabbed and shaken and told to read.
The Quran is ALLAHs Speech and is therefore different to
the speech of the Prophet . This is evident
when one compares the linguistic structure of the Quran to
that of Hadith. The difference between Quran and Hadith
is that the Quran is literally the word of ALLAH. Hadith is
the teachings of ALLAH but the words are chosen by the
Prophet . It too is Divine revelation but it is
not the word of ALLAH. This also refers to Hadith Qudsi
where the prophet paraphrases ALLAH.
In summarising the prophet's mission,
ALLAH talks about the Quran and in doing so HE is
cleansing them intellectually, giving them a sense of
proportion, having them understand the ethical
foundations of Islam and the justice of our Deen. For
example, the importance of doing right by people is such a
great priority and that is then followed by the legal rulings
in Islam. Today, within the Muslim world, the religious
leaders are legally conscious (aware of Halal and Haram)
but socially they are very unconscious. This is in the sense
of justice to others and fulfilling the rights of others. When
it comes to things such as halal meat, it becomes a big
priority. How much does the Quran emphasise doing
right by others compared references regarding dietary
restrictions. This is not to say that dietary restrictions are
unimportant but we have given emphasis to one thing and
de-emphasised the other. There is a proportion the Quran
gives in and of itself. It allows a balance. This is in reference
to the intellectual aspect.
The third dimension that needs to be mentioned in regards
to the intellectual side is that we are living in the world of
multiple philosophies. The Quran is a response to
intellectually hollow philosophies.
What does spiritual cleansing mean?
One may have anger problems, issues to do with laziness:
character flaws. The Quran begins to hack away at those
character flaws. If you have Ghaflah [youre heedless], or
you have heartless prayer, when you start paying attention
to the Quran and it is read onto you enough times, you
start becoming conscious. It hits you; you can no longer
ignore it. You may not experience the same effect every
time but the frequency at which it occurs will increase due
to an increase in exposure to the Quran. It continues to
purify you. Human beings were given a void in their heart
that could only be filled with revelation. People that do not
have a spiritual exposure to the Quran fill that void with
other things such as movies, music, video games,
addictions, etc. In the religious tradition, when Quran
becomes a distant thing designated to be read only by
scholars not regular Muslims, people gain their spiritual
high through Nasheeds, other creative Athkar or through
other spiritual practices that are supposed to bring you
closer to ALLAH. The highest form of spirituality given to
the Prophet was when he reached the
highest level any human being has ever reached God. He
reached the Arsh [throne] of ALLAH and was given Salat.
A major proportion of Salat involves standing and reciting
Quran. The most spiritual experience that is dictated by
revelation is revelation itself in prayer. However, when
that becomes empty that is when real Dhikhr
[remembrance] becomes popular because there is
something missing in Salat. Muslims have underestimated
the spiritual power of the Quran; that it does purify. Then
you can supplement that with the Athkar, with a teacher
that can teach you Duaa [supplication] that are beautiful
aspects of worship. At the heart of it all is the Quran
because it is a form of purification.
The use of the
is
beneficial knowledge and then acting upon that
knowledge. It could be as simple as understanding that fire
burns and therefore not touching it. The person who
knows that fire burns has knowledge. The one who knows
that fire burns and does not touch it has wisdom. It is
possible to have knowledge but not have wisdom. You
know something is not right but you still choose to do the
wrong thing.
The use of
is
Sunnah. The Book refers to the Quran and
refers to
the Sunnah.
. As mentioned
previously, the Jews were unimpressed because that was the
entire reason they believed that these people should not
have received revelation. They also believed that you can
only have this revelation and guidance if you belonged to
their particular ethnic group. It cant just be exported to
others, it belongs to them, they own it. ALLAH reveals
that on this occasion others will be included.
not yet
ALLAH reveals that the Ummah will be multicultural and
international. They have not yet joined them, but they
will.
like and
comes from
Why would you wish for death?
If you are guaranteed paradise then what are you doing on
Earth. You have to pay the bills here, you age, you get
sick, you have to eat food and go to the bathroom, you
sweat and you need to take showers. So what are you
doing here? If you are guaranteed paradise then you should
not be interested in Dunya anymore. Why do they not
wish for death or pray for it?
In Islam we have been taught many Dua [supplication]
about death one of which is: Give me death amongst the
righteous. When you make a Dua it is fi3il amr in this
case, give death to us. Again there are a large number of
Muslims who are completely confident that they will not
face punishment in the hereafter. They use the hadith in
which the Prophet said that whoever says
la illaha illallah enters paradise. Is this the only thing the
Prophet has ever said? How did the
companion to whom the Prophet was
speaking to regarding this, take this statement? Did he
believe that he was guaranteed paradise and therefore
commit sins? What do the Quran and other Hadiths say
about this? You cannot take one statement disregard
everything else. This is similar to the nation that took part
of the Book and neglected the other parts of it, or took
part of the law and left the other parts, or took the
Quran and tore it to pieces as mentioned in the Quran.
Ayah 7
Muhsin Khan
But they will never long for it (death), because of what (deeds) their hands
have sent before them! And Allah knows well the Zalimun (polytheists, wrong-
doers, disbelievers, etc.).
Nouman Ali Khan
They are not going to be wishing for it ever because of what their
hand has already sent forward. And ALLAH is Fully Knowledgeable
of people who do wrong.
This is referring to the investments they have already made;
the things they have already done. They are aware of what
they have done and therefore do not wish for death. It also
implies that all the investments they have made are in
regards to a better future in Dunya. Why would you want
to leave if all of your investments are tied right here? When
a person makes an investment, they are anticipating and
very patiently waiting for the day when a return on their
investment arrives. If all your investments are for this
world, then you are just waiting for that day to come.
Our Deen is about investing in Dunya for yourself but
more so investing in your Akhira. ALLAH does not allow
us to do one or the other; we must combine these two
things. For example, if a person earns a Halal income, then
they have invested in their Dunya and Akhira at the same
time. They have done both. Giving Sadaqa [charity] is
actually an investment in the Dunya and Akhira. The
Prophet told us that Money does not
decrease when you give in charity. If you give charity,
then it will be refunded by ALLAH guaranteed in this
world. You have also deposited it into an interest Halal
Akhira account that has deposited at least 700 times and
ALLAH adds that HE will multiply on top of that for
whoever HE wants:
[Surah Al-Baqarah 2:261]
It is not literally 700 times - this is an infinite reward and
yet on top of that God will reward some people even
further. Our definition of infinite is not the same as what is
infinite to God. ALLAHs rewards are beyond our
imagination.
When we invest and save in Dunya is it in danger? Our
savings in Dunya are in danger. You can save your money
as money but your account is only so much FDIC insured.
You can save your money and turn it into gold or coins
and place it in a vault but how secure is that vault? You can
invest your money in property and then have it destroyed
by floods or an earthquake. However, when we deposit
our money into an Akhira account, it is guaranteed. There
is only one threat to your Akhira account and that is that
you show off or you mention to any human being how
you gave that money. This is called
.
Ayah 8
Muhsin Khan
Say (to them): "Verily, the death from which you flee will surely meet you,
then you will be sent back to (Allah), the All-Knower of the unseen and the
seen, and He will tell you what you used to do."
Nouman Ali Khan
Tell them, No doubt the death that you people are running away
from, then absolutely it is bound to meet you [it is on the way to
meeting you/it is meeting you]. Then you will all be returned [taken
back] to the Knower of the unseen and the seen and HE will
thoroughly inform you of all the things that you used to do.
Laqa/yulaqi/liqaun/mulaqatun bound to meet you. This
is a mufaala in irregular mufaala form.
There are three Ayat dedicated to death. We have Bani-
Israel who dont carry their book and when they dont
carry their book, they wish to live forever. They run away
from death and do not wish for it. ALLAH says that they
will face it and they will be brought before ALLAH and
brought to trial. There is a link ALLAH makes with not
having a connection with the Torah and then being afraid
of death. There is a relationship between not being tied to
revelation and developing a fear of death. The Prophet
was afraid the Ummah will become weak and
that other nations will eat from us like wolves. The Sahaba
asked him if the Muslims would be few in number. He
replies in the negative but claims that they will have
weakness. The only way to alleviate that weakness is
through remembering death frequently and reciting
Quran. In this Surah, the Jews had a superficial relationship
with their Book and they were running from death. The
Prophet informs us that we will face this
weakness too.
Ayah 9
Muhsin Khan
O you who believe (Muslims)! When the call is proclaimed for the Salat
(prayer) on the day of Friday (Jumu'ah prayer), come to the remembrance of
Allah [Jumu'ah religious talk (Khutbah) and Salat (prayer)] and leave off
business (and every other thing), that is better for you if you did but know!
Nouman Ali Khan
Those of you who claim to believe, when the call is made for prayer
from a part of the day on Friday. Then rush to the remembrance of
ALLAH and leave business [sales]. That is better for you if in fact
you know.
Salat Al-Jumaah is being mentioned strategically. How
does one remember death and what connects an individual
to revelation? Individually one is meant to recite Quran
and make Salat, but on a weekly basis ALLAH forced us to
hold a convention. HE institutionalised a convention a
convention that does not require flyers to be sent out, nor
does it require a Face book event page to be constructed,
nor do you have to make invitations through phone calls.
They will show up on their own the religious and not so
religious individuals, the knowledgeable and the not so
knowledgeable, the practising individuals and the ones
who are not so practising in their Deen, the young and the
old. They will arrive for the twenty minute Khutbah and
Salat. Some may arrive late, others early, but they will all
show up, in more numbers than any other event.
Every single week the Ummah holds a meeting it is
called Salat Al-Jumaah. No other nation on Earth has a
congregation like this on a weekly basis. Not all churches
are packed every single week yet in Muslim countries all
the Masajid are full every single Friday. Regardless of the
Khatib, or the topic being presented, people will continue
to show up because it is Jumaah.
This Ayah defines Jumaah.
from
/yajmaoo/jaman to gather
and
instead of
or
they
rush towards it. ALLAH uses
in and
of itself. They are fulfilling that entire legacy every Friday.
The Prophet has a strategy, a mission that
he was given and how to execute it. One of the pillars of
that execution is Jumaah itself. Every Friday Khutbah is
extremely important in every community. It is a great
Ammanah [trust]. This is the Surah about Jumaah and it
should therefore dictate our mentality towards Jumaah.
Unfortunately, one of the most neglected responsibilities in
our communities is that the appearance and decorative
features of the Masjid [i.e chandeliers are being imported
from Italy, the carpets are being imported from Persia, the
marble is being imported, the parking lot has been
revamped four times over] are given greater importance
than investing in the Khateeb itself. There is no investment
in the Khutbah itself. The Khutbah is more about the
organisation or politics than it is about ALLAHs Book. It
is a violation of the sacred responsibility that we all have.
In the beginning of the Ayah, business was referred to first
and then entertainment is mentioned. By the end of the
Ayah, entertainment is referred to first and then business is
mentioned. In this particular incident which occurred, the
business people would be interested in the trade caravan
first and secondly it holds an element of entertainment.
The entire essence of Jumaah is to remember ALLAH. In
remembering ALLAH you have two distractions: you are
busy at work or busy entertaining yourself. The wider
culprit is entertainment. Some people are busy at work but
all people are distracted by entertainment. We went from a
specific incident where the bigger culprit was business and
by the end of the Ayah we move to a universal problem.
Entertainment is the more universal of the two and is
therefore mentioned first.
They left the Prophet behind the best
Khateeb on the planet. However, ALLAH does not say
tell them that what the Prophet has is better than your
entertainment or business. Rather ALLAH says what HE
has is better. This is great wisdom by ALLAH because it is
not the Prophet who will always be giving
the Khutbah.
What provision has ALLAH mentioned the most in this
Surah? It is revelation and the Prophets company
, what he offers you and what he does for you. He
offers you the Ayat of revelation, he offers you cleansing
and he teaches you the Book and wisdom. That is the
ultimate provision guidance.
In the beginning of this Surah ALLAH mentioned the
methodology of the Prophet [the four
processes]. ALLAH then mentions that when you dont
execute this methodology, the community becomes
hollow and therefore carries the Book on their backs and
become worldly and are afraid of death. Finally ALLAH
mentions that the way to maintain the spirit of the strategy
of the Prophet is through the institution of
Jumaah Prayers. These three things are logically connected
to one another.
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