Bismi Allahi arrahmani arraheem
tafseer
It
is derived from the sentence idha nudiya-lis-salat-imin-yaum-il-
Jumu'ati of verse 9. Although in this Surah injunctions about the Friday
congregational Prayer also have been given, yet "Jumu'ah" is not the
title of its subject-matter as a whole, but this name too, like the
names of other Surahs, is only a symbolic title.
Period of Revelation
The
period of the revelation of the first section (vv. 1-8) is A. H. 7, and
probably it was sent down, on the occasion of the conquest of Khaiber
or soon after it. Bukhari, Muslim, Tirmidhi, Nasa'i and Ibn Jarir have
related on the authority of Hadrat Abu Hurairah that he and other
Companions were sitting in the Holy Prophet's assembly when these verses
were revealed. About Abu Hurairah it is confirmed historically that he
entered Islam after the truce of Hudaibiyah and before the conquest of
Khaiber, and Khaiber was conquered, according to Ibn Hisham, in
Muharram, and, according to Ibn Sa`d, in Jamadi al-Awwal, A.H. 7. Thus
presumably Allah might have sent down these verses, addressing the Jews,
when their last stronghold had fallen to the Muslims, or these might
have been revealed when, seeing the fate of Khaiber, all the Jewish
settlements of northern Hijaz had surrendered to the Islamic government.
The
second section (vv. 9-11) was sent down shortly after the emigration,
for the Holy Prophet (upon whom be Allah's peace) had established the
Friday congregational Prayer on the 5th day after his arrival at
Madinah. The incident that has been referred to in the last verse of
this section must have occurred at a time when the people had not yet
received full training in the etiquette of religious congregations.
Theme and Subject Matter
As
we have explained above, the two sections of this Surah were sent down
in two different periods. That is why their themes as well as their
audiences are different. Although there is a kind of harmony between
them on account of which they have been put together in one Surah, yet
we should understand their themes separately before we consider the
question of their harmony.
The
first section was sent down at a time when all Jewish efforts to
obstruct the message of Islam during the past six years had failed.
First. in Madinah as many as three of their powerful tribes had done
whatever they could to frustrate the mission of the Holy Prophet, with
the result that one of the tribes was completely exterminated and the
other two were exiled. Then by intrigue and conspiracy they brought many
of the Arab tribes together to advance on Madinah, but in the Battle of
the Trench they were all repulsed. After this, Khaiber had become their
stronghold, where a large number of the Jews expelled from Madinah also
had taken refuge. At the time these verses were revealed, that too was
taken without any extraordinary effort, and the Jews at their own
request agreed to live there as tenants of the Muslims. After this final
defeat the Jewish power in Arabia came to an end. Then, Wad-il-Qura,
Fadak, Taima', Tabuk, all surrendered one after the other, so much so
that all Arabian Jews became subdued to the same Islam which they were
not prepared to tolerate before. This was the occasion when Allah
Almighty once again addressed them in this Surah, and probably this was
the last and final address that was directed to them in the Qur'an. In
this they have been reminded of three things:
"You
refused to believe in this Messenger only because he was born among a
people whom you contemptuously call the "gentiles." You were under the
false delusion that the Messenger must necessarily belong to your own
community. You seemed to have been convinced that anyone who claimed to
be a prophet from outside your community, must be an impostor, for this
office had been reserved for your race, and a messenger could never be
raised among the "gentiles." But among the same gentiles Allah has
raised a Messenger who is reciting His Book in front of your very eyes,
is purifying souls, and showing the Right Way to the people whose
misdeeds are well known to you. This is Allah's bounty, which He may
bestow on anyone He may please. You have no monopoly over it so that He
may bestow it over whomever you may please and may withhold it from
whomever you may desire it to be withheld".
"You
had been made bearers of the Torah, but you did not understand your
responsibility for it nor discharged it as you should have. You are like
the donkey which is loaded with books, and which does not know what
burden it is bearing. Rather you are worse than the donkey, for the
donkey is devoid of sense, but you are intelligent. You not only shirk
your responsibility of being bearers of Allah's revelations
deliberately, Yet, you are under the delusion that you are Allah's
favorites and the blessing of apostleship has been reserved for you
alone. More than that, you seem to entertain the notion that whether you
fulfill the demands of Allah's message or not, Allah In any case is
bound not to make any other than you the bearer of His message."
"If
you really were Allah's favorites and you were sure of having a p!ace
of honor and high rank reserved with Him, you would not have feared
death so much as to prefer a life of disgrace to death. It is only
because of this fear of death that you have suffered humiliation after
humiliation during the past few years. Your this condition is by itself a
proof that you are fully conscious of your misdeeds, and your
conscience is aware that if you die with these misdeeds, you will meet
with a greater disgrace before Allah in the Hereafter than in this
world."
This
is the subject-matter of the first section. The second section that was
sent down many years later, was appended to this Surah because in it
Allah has bestowed Friday on the Muslims as against the Sabbath of the
Jews, and Allah wanted to warn the Muslims not to treat their Friday as
the Jews had treated their Sabbath. This section was sent down on an
occasion when a trade caravan arrived in Madinah right at the time of
the Friday congregational service and hearing its din and drum the
audience, except for 12 men, left the Prophet's Mosque and rushed out to
the caravan, although the Holy Prophet (upon whom be Allah's peace) at
that time was delivering the Sermon. Thereupon it was enjoined that
after the call is sounded for the Friday Prayer all trade and business
and other occupations become forbidden. The believers should then
suspend every kind of transaction and hasten to the remembrance of
Allah. However, when the Prayer is over, they have the right to disperse
in the land to resume their normal occupations. This section could be
made an independent Surah in view of the commandments that it contains
about the congregational service on Friday, and could also be included
in some other Surah, but, instead, it has been included here
particularly in the verses in which the Jews have been warned of the
causes of their evil end. Its wisdom in our opinion is the same as we
have explained above.
1For explanation, sec E.N.'s 1, 2 of Surah AI-Hadid, and E.N.'s 36, 37, 41 of Surah AI-Hashr above. This introduction bears a deep relevance to the theme that follows. In spite of the fact that the Jews of Arabia were witnessing clear signs of Prophethood in the person of the Holy Prophet (upon whom be Allah's peace) and his high character and works and in spite of the clear good news given by the Prophet Moses (peace be upon him) in the Torah, which only applied to him, they were denying him only because they did not want to acknowledge the prophet hood of a person who did not belong to their own community and race. They openly proclaimed that they would believe only in that which had come to them, and would not accept any teaching, which came through a non-Israelite prophet, even if it was from God. For this attitude in the following verses they have been reproved. Hence the reason for beginning the discourse with the introductory sentence.
First, it says that everything in the universe is glorifying Allah; that is, the entire universe testifies that Allah is free from all those faults and weaknesses because of which the Jews have formed the concept of their racial superiority. He is not related to anyone: He has nothing to do with favoritism: He treats all His creatures with equal justice, mercy and care. No particular race and nation is His favorite so that He may be bound to bless it whatever it may do; and He is not prejudiced against any race or nation so that He may deprive it of His bounties even if it possesses all the good qualities
.
Then, it says that He is the Sovereign; that is, no worldly power can
restrict His authority and powers, as if to say: "You, O Jews, are His
servants and subjects. 'It is not for you to decide whom He should
appoint His Messenger, and whom He should not, for your guidance. " Then
it says that He is Holy; that is, HE is far exalted and glorified that
His judgments may be mistaken. Human judgments may have mistakes but His
decrees are perfect. In the end, two more attributes of Allah have been
mentioned: that He is All-Mighty, i.e. none can fight Him and win and
that He is All-Wist, i.e. whatever He does, it is always the very demand
of wisdom, and His plans and designs are so well-planned that none in
the world can hinder and frustrate them.
2Here
the word ummi (gentile) has been used as a Jewish term and there is a
subtlety in it. The verse means: "The All-Mighty and All-Wise Allah has
raised a Messenger among the Arabs whom the Jews contemptuously consider
the gentiles and much below themselves, The Messenger has not risen of
his own wish and will, but has been raised by Him Who is the Sovereign
of the universe, Who is All-Mighty and All-Wise, Whose power can be
resisted and opposed only to one's own loss and peril.
One
should know that the word ummi has occurred in the Qur'an at several
places but in different meanings at different places. At one place it
has been used for the people who do not possess any revealed scripture,
which they may he following, as AI-'Imran: 20, where it 'has been said:
"Ask those who possess the Book and those who do not possess (umnris);
'Have you accepted Islam`''" Here, the ummis imply the Arab polytheists,
and they have been regarded as a separate class from the followers of
the Book, i.e. the Jews and the Christians. At another place, it has
been used for the illiterate people among the Jews and Christians, who
are ignorant of the Book of Allah, as in Al-Baqarah: 78:
"Among
the Jews there are some illiterate people (ummis) who have no knowledge
of the Book but are guided by mere conjecture and guess-work. " At
still another place, this word has been used purely as a Jewish term,
which implies all the non-Jewish people, as in Al-'Imran: 75: (The
actual cause of this dishonesty of theirs is that they say:) We are not
to be called to account for out behavior towards the non-Jews (ummis)
This third meaning of ummi is implied in the verse tinder discussion. It
is a synonym of the Hebrew word goyim, which has been translated
gentiles in the English Bible and implies all the non-Jewish or the
non-Israelite people of the world.
But
the real significance of this Jewish term cannot be understood only by
this explanation of it. The Hebrew word goyim originally was used only
in the meaning of a nation, but gradually the Jews reserved it first for
the nation other then themselves, then they gave it the special meaning
that all the nations other than the Jews were un-civilized,
irreligious, unclean and contemptible; so much so that in its
connotations of hatred and contempt this word even surpassed the Greek
term 'barbarian' which they used for all the non-Greeks. In rabbinical
literature, goyim are such contemptible people, who cannot be considered
human, who cannot be made companions in a journey, who cannot be saved
even if one of them is drowning. The Jews believed that the Messiah of
the future would destroy all the goyim and burn them to annihilation.
(For further explanation, see E.N. 64 of Al-'Imran).
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
1. يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ
2.
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو
عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ
وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ
3. وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ
4. ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
5.
مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا
كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا ۚ بِئْسَ مَثَلُ الْقَوْمِ
الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ
الظَّالِمِينَ
6.
قُلْ يَا أَيُّهَا الَّذِينَ هَادُوا إِنْ زَعَمْتُمْ أَنَّكُمْ
أَوْلِيَاءُ لِلَّهِ مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ
كُنْتُمْ صَادِقِينَ
7. وَلَا يَتَمَنَّوْنَهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۚ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ
8.
قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ ۖ
ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ
فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ
9.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ
الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ۚ
ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ
10.
فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا
مِنْ فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ
11.
وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا وَتَرَكُوكَ
قَائِمًا ۚ قُلْ مَا عِنْدَ اللَّهِ خَيْرٌ مِنَ اللَّهْوِ
وَمِنَ التِّجَارَةِ ۚ وَاللَّهُ خَيْرُ الرَّازِقِينَ
In the name of Allah, Most Gracious, Most Merciful.
- Whatever is in the heavens and on earth, doth declare the Praises and Glory of Allah,- the Sovereign, the Holy One, the Exalted in Might, the Wise.
- It is He Who has sent amongst the Unlettered a messenger from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom,- although they had been, before, in manifest error;-
- As well as (to confer all these benefits upon) others of them, who have not already joined them: And He is exalted in Might, Wise.
- Such is the Bounty of Allah, which He bestows on whom He will: and Allah is the Lord of the highest bounty.
- The similitude of those who were charged with the (obligations of the) Mosaic Law, but who subsequently failed in those (obligations), is that of a donkey which carries huge tomes (but understands them not). Evil is the similitude of people who falsify the Signs of Allah: and Allah guides not people who do wrong.
- Say: "O ye that stand on Judaism! If ye think that ye are friends to Allah, to the exclusion of (other) men, then express your desire for Death, if ye are truthful!"
- But never will they express their desire (for Death), because of the (deeds) their hands have sent on before them! and Allah knows well those that do wrong!
- Say: "The Death from which ye flee will truly overtake you: then will ye be sent back to the Knower of things secret and open: and He will tell you (the truth of) the things that ye did!"
- 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!
- And when the Prayer is finished, then may ye disperse through the land, and seek of the Bounty of Allah: and celebrate the Praises of Allah often (and without stint): that ye may prosper.
- But when they see some bargain or some amusement, they disperse headlong to it, and leave thee standing. Say: "The (blessing) from the Presence of Allah is better than any amusement or bargain! and Allah is the Best to provide (for all needs)."
Bismillaahir Rahmaanir Raheem
- Yusabbihu lilaahi maa fis samaawaati wa maa fil ardil Malikil Quddoosil 'Azeezil Hakeem
- Huwal lazee ba'asa fil ummiyyeena Rasoolam min hum yatloo 'alaihim aayaatihee wa yuzakkeehim wa yu'allimuhumul Kitaaba wal Hikmata wa in kaanoo min qablu lafee dalaalim mubeen
- Wa aakhareena minhum lammaa yalhaqoo bihim wa huwal 'azeezul hakeem
- Zaalika fadlul laahi yu'teehi many-yashaaa; wallaahu zul fadlil 'azeem
- Masalul lazeena hum milut tawraata summa lam yahmiloohaa kamasalil himaari yah milu asfaaraa; bi'sa masalul qawmil lazeena kaazzaboo bi aayaatil laah; wallaahu laa yahdil qawmazzaalimeen
- Qul yaaa ayyuhal lazeena haadoo in za'amtum annakum awliyaaa'u lilaahi min doonin naasi fatamannawul mawta in kuntum saadiqeen
- Wa laa yatamannaw nahooo abadam bimaa qaddamat aydeehim; wallaahu 'aleemum biz zaalimeen
- Qul innal mawtal lazee tafirroona minhu fa innahoo mulaaqeekum summa turaddoona ilaa 'Aalimil Ghaibi wash shahaadati fa yunabbi'ukum bimaa kuntum ta'maloon
- Yaaa ayyuhal lazeena aamanoo izaa noodiya lis-Salaati miny yawmil Jumu'ati fas'aw ilaa zikril laahi wa zarul bai'; zaalikum khayrul lakum in kuntum ta'lamoon
- Fa-izaa qudiyatis Salaatu fantashiroo fil ardi wabtaghoo min fadlil laahi wazkurul laaha kaseeral la'allakum tuflihoon
- Wa izaa ra'aw tijaaratan aw lahwanin faddooo ilaihaa wa tarakooka qaaa'imaa; qul maa 'indal laahi khairum minal lahwi wa minat tijaarah; wallaahu khayrur raaziqeen
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