Todas las cosas creadas en los cielos y en la Tierra declaran la trascendencia y la pureza de Al-lah de todo atributo de imperfección que no es propio de Él. Él es el Soberano, Quien está solo en Su soberanía, libre de todo defecto; el poderoso a Quien nadie puede vencer, el sabio en Su creación, decreto y leyes.
Commentary
يُسَبِّحُ لِلَّـهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (All that is in the heavens and all that is in the earth proclaim the purity of Allah,...62:1] Surahs of the Qur'an that begin with 'sabbaha' or 'yusabbihu' [ proclaiming Allah's purity ] are called Musabbihat, in all of which it is established that everything in the heaven and earth proclaims the purity of Allah.
That all creatures in the heavens and the earth declare the purity of Allah in a symbolic way is understandable. Everyone may understand that every single particle created by Allah bears testimony to the wisdom and power of the Wise Creator in their circumstantial language, which is their tasbih (proclamation). However, the fact is that, everything proclaims tasbih in its real sense in its own way, because Allah has bestowed some sort of sense and perception to every particle of this universe, even to stones and trees, according to their ability. Since the first demand upon sense and perception is to recognize its Creator and Maker, and glorify Him, therefore, it is not far-fetched to conceive that everything in nature really declares the purity of Allah in its own peculiar language, though human ears might not be able to hear it. Thus the Qur'an on one occasion says: وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ (...but you do not understand their extolling ...[ 17:44] At the commencement of most Surahs called Musabbihat the past indefinite tense sabbaha is employed. Only at the beginning of Surahs Al-Jumu'ah and At-Taghabun the present form yusabbihu is used. The different forms at the beginning of different Surah have fresh rhetorical elegance and refinement. The past tense connotes certitude, and therefore mostly this tense has been used. The present form connotes continuity, which is employed in two places for this purpose.
All created things in the heavens and all created things on earth declare Allah’s transcendence and purity from every attribute of deficiency that is not appropriate for Him. He is the Sovereign, Who is alone in His sovereignty, free from every deficiency, the Mighty Whom none can overpower, the Wise in His creating, decree and laws.
"Senantiasa bertasbih kepada Allah apa yang ada di langit dan apa yang di bumi. Raja Yang Mahasuci, Yang Mahaperkasa lagi Mahabijaksana." (Al-Jumu'ah: 1).
Madaniyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) ﴾ ٱلۡمَلِكِ ٱلۡقُدُّوسِ ٱلۡعَزِيزِ ٱلۡحَكِيمِ ﴿ "Raja Yang Mahasuci, Yang Mahaper-kasa lagi Mahabijaksana." Maksudnya, seluruh yang ada di langit dan di bumi memahasucikan Allah سبحانه وتعالى, tunduk pada perintahNya dan menuhankanNya. Karena Dia adalah Yang Mahasempurna dan Maharaja, yang milikNya-lah kerajaan langit dan bumi. Semuanya adalah milik Allah سبحانه وتعالى, berada dalam pengaturanNya. Mahasuci lagi Mahaagung, Yang suci dari segala kekurangan dan cela. Mahaper-kasa lagi menundukkan secara paksa segala sesuatu. Mahabijaksana pada makhluk dan perintahNya. Sifat-sifat agung ini menyerukan penyembahan Allah سبحانه وتعالى semata, yang tidak ada sekutu bagiNya.
Nagpapawalang-kaugnayan kay Allāh sa bawat anumang hindi nababagay sa Kanya kabilang sa mga katangian ng kakulangan at nagpapabanal sa Kanya ang lahat ng nasa mga langit at ang lahat ng nasa lupa na mga nilikha. Siya ay ang Haring namukod-tangi lamang sa paghahari, ang pinawalang-kaugnayan sa bawat kakulangan, ang Makapangyarihang walang dumadaig sa Kanya na isa man, ang Marunong sa paglikha Niya, batas Niya, at pagtatakda Niya.
Allah tự thanh lọc bản thân Ngài khỏi mọi thứ không xứng đáng với Ngài, tất cả vạn vận trong các tầng trời và vạn vật dưới đất đều tán dương ca ngợi Ngài bởi Ngài là Đấng Toàn Năng, không ai (vật gì) có thể vượt qua quyền năng của Ngài, và Ngài là Đấng Sáng Suốt và Khôn Ngoan trong lời nói và hành động.
Tutto ciò che è nei Cieli e in Terra glorifica Allāh, elevandolo al di sopra delle mancanze che non Gli si addicono. Egli è Colui che detiene la sovranità assoluta, tramite il Suo Regno, Colui che è privo di ogni imperfezione, Il Potente, Colui che non può essere vinto da nessuno, Saggio nella Sua creazione, nella Sua Legge e nei Suoi Decreti.
Göklerde ve yerde bulunan mahlukatın tamamı; mülkün tek sahibi, her türlü noksanlıktan uzak, hiç kimsenin kendisine galip gelemeyeceği Aziz/mutlak galip ve yaratmasında, şeriatinde ve takdir etmesinde çok hikmet sahibi olan Allah'ı kendisine yakışmayacak olan eksiklik ve kusur içeren her türlü sıfattan/özellikten tenzih eder.
1- Göklerde ve yerde ne varsa hepsi Melik, Kuddûs, Azîz ve Hakîm olan Allah’ı tesbih eder.
(Medine’de inmiştir. 11 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yani göklerde ve yerde bulunan her şey, Allah’ı tesbih etmekte, emrine boyun eğmekte, O’nu ilâh tanıyarak O’na ibadet etmektedir. Çünkü O, ulvi ve süfli âlemlerin mutlak sahibi ve egemeni olan, mülkü kemâl derecesinde olan Meliktir. Hepsi O’nun mülküdürler. O’nun iradesi ve tasarrufu altındadırlar.
O, “Kuddûs” Ta’zim olunan, her türlü afet ve eksiklikten münezzeh olandır; “Azîz” her şeye boyun eğdirendir; “Hakîm” yaratması ve emirleri sonsuz hikmetler ihtiva edendir.
İşte bütün bu yüce sıfatlar hiçbir şeyi ortak koşmaksızın yalnızca Yüce Allah’a ibadet etmeye çağırmaktadır.
Bu son âyetlerde birkaç önemli husus dikkati çekmektedir:
1. Cuma namazı mü’minlere farz olup ona gitmekte eli çabuk tutmak ve ona gereken önemi vermek gerekir.
2. Cuma günü verilen iki hutbe farz olup bunlarda hazır bulunmak gerekir. Çünkü ayette geçen “Allah'ın zikri” ifadesi, Cuma günü irad edilen iki hutbe diye açıklanmıştır. Allah da bu zikre koşmayı emretmiştir.
3. Cuma günü için nidâ/ezan meşrudur ve emrolunmuştur.
4. Cuma ezanından sonra alışveriş yasaklanmış ve haram kılınmıştır. Bunun tek sebebi, alışverişin farzın kaçırılmasına sebep olması ve farzı eda etmeyi önleyecek şekilde kişiyi meşgul etmesidir. Bu da herhangi bir işi yapmak asıl itibari ile mubah olsa dahi bir farzı kaçırmaya sebep oluyor ise o işin bu durumda caiz olmayacağının delilidir.
5. Cuma günü iki hutbede hazır olmak emredilmekte ve bu hutbelerde hazır bulunmayanlar yerilmektedir. Bu hutbeleri can kulağıyla dinlemek de hazır bulunmanın bir gereğidir.
6. Nefsin eğlence, ticaret ve arzularını gerçekleştirmeyi istediği vakitlerde Allah’a ibadete yönelen kulun, Allah’ın nezdindeki hayırları düşünmesi ve O’nun rızasını kendi hevâsına tercih edenlere hazırladıklarını hatırına getirmesi gerekir.
Cuma Sûresi’nin tefsiri -Allah’ın yardımı ve lütfu ile- sona ermektedir.
Âlemlerin Rabbi olan Allah’a hamdolsun.
***
Seluruh makhluk yang ada di langit dan di bumi menyucikan Allah dari segala yang tidak pantas bagi-Nya dari sifat-sifat kekurangan dan memahasucikan-Nya. Sungguh, Dia adalah Maharaja Yang Maha Esa dalam kekuasaan-Nya, tersucikan dari segala kekurangan, Mahaperkasa yang tidak ada seorang pun yang mampu mengalahkan-Nya, dan Mahabijaksana dalam penciptaan, syariat, dan takdir-Nya.
Allah Uzvišeni je čist od svih svojstava manjkavosti i svega onoga što Mu ne priliči i On je svet, čemu svjedoči svako stvorenje na nebesima i na Zemlji. On je Vladar koji jedini ima apsolutnu vlast, On nema nikakvih mahana, Silni kojeg ništa ne može nadvladati i Onaj koji mudro stvara, propisuje i određuje.
The Virtues of Surat Al-Jumu`ah
Ibn `Abbas and Abu Hurayrah narrated that Allah's Messenger ﷺ used to recite Surat Al-Jumu`ah and Surat Al-Munafiqin during the Friday Prayer. Muslim collected this Hadith in his Sahih.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Everything praises and glorifies Allah Allah states that everything in the heavens and the earth glo
Allah the Exalted said in another Ayah,
وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ
(Glorify Him and there is not a thing but glorifies His praise) (17:44) Allah said,
الْمَلِكُ الْقُدُّوسُ
(the King, the Holy,) meaning that He is the Owner and King of the heavens and the earth Who has perfect control over their affairs. He is the Holy, free of all shortcomings, His attributes are perfect,
العَزِيزُ الحَكِيمُ
(the Almighty, the All-Wise.) whose explanation is already discussed in many places.
The Favor that Allah granted by sending Muhammad ﷺ
Allah the Exalted said,
هُوَ الَّذِى بَعَثَ فِى الأُمِّيِّينَ رَسُولاً مِّنْهُمْ
(He it is Who sent among the unlettered ones a Messenger from among themselves,) the word `unlettered' here refers to the Arabs. Allah the Exalted said in another Ayah,
وَقُلْ لِّلَّذِينَ أُوتُواْ الْكِتَـبَ وَالاٍّمِّيِّينَ ءَأَسْلَمْتُمْ فَإِنْ أَسْلَمُواْ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
(And say to those who were given the Scripture and those who are illiterates: "Do you submit yourselves If they do, they are rightly guided; but if they turn away, your duty is only to convey the message; and Allah is All-Seer of (His) servants.) (3:20) Mentioning the unlettered ones in specific here does not mean that Muhammad ﷺ was only sent to them, because the blessing to the Arabs is greater than that of other nations. In another Ayah, Allah said,
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Reminder for you and your people) (43:44). Surely, the Qur'an is also a reminder for those other than Arabs to take heed. Allah the Exalted said,
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred.) (26:214) These Ayat do not negate Allah's statements,
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
(Say: "O mankind! verily, I am sent to you all as the Messenger of Allah.) (7:158), and,
لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ
(that I may therewith warn you and whomsoever it may reach.) (6:19) and in His statement about the Qur'an,
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
(But those of the groups that reject it, the Fire will be their promised meeting place.) (11:17) There are other Ayat that indicate that his Message is universal. He, may Allah's peace and blessings be upon him, was sent to all people, mankind and the Jinns alike. We mentioned this meaning before in Surat Al-An`am producing various Ayat and Hadiths. All praise and thanks are to due to Allah. This Ayah testifies that Allah has indeed accepted the invocation of His friend Ibrahim when he supplicated Allah to send a Messenger to the people of Makkah from among them their own. One who will recite to them Allah's statements, purify them and teach them the Book and the Hikmah. So, Allah -- all praise and thanks be to Him -- sent him when the Messengers ceased and the way was obscure. Indeed it was a time when it was most needed. Especially since Allah hated the people of the earth, Arabs and non-Arabs alike, except for a few of the People of the Scripture, who kept to the true faith Allah the Exalted sent to `Isa bin Maryam, peace be upon him. This is why Allah said,
هُوَ الَّذِى بَعَثَ فِى الأُمِّيِّينَ رَسُولاً مِّنْهُمْ يَتْلُو عَلَيْهِمْ ءَايَـتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَـبَ وَالْحِكْمَةَ وَإِن كَانُواْ مِن قَبْلُ لَفِى ضَلَلٍ مُّبِينٍ
(He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Ayat, purifying them, and teaching them the Book and the Hikmah. And verily, they had been before in manifest error.) In ancient times, the Arabs used to adhere by the religion of Ibrahim, peace be upon him. They later changed, corrupted and contradicted it, choosing polytheism instead of Tawhid and doubts instead of certainty. They invented a religion that Allah did not legislate, just as the People of the Scriptures did when they changed and corrupted their Divine Books. Allah sent Muhammad ﷺ, with a great divine legislation, perfect religion that is suitable for all humans and Jinns. In it, there is guidance and explanations of all that they need in this life and the Hereafter. It draws them closer to Paradise and Allah's pleasure and takes them away from the Fire and earning Allah's anger. In it, there is the final judgement for all types of doubts and suspicion for all major and minor matters of the religion. In Muhammad ﷺ, Allah gathered all the good qualities of the Prophets before him, and gave him what He has never given the earlier and later generations of mankind. May Allah's peace and blessings be on Muhammad ﷺ until the Day of Judgement.
Muhammad ﷺ is the Messenger to Arabs and Non-Arabs alike
Allah said,
وَءَاخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُواْ بِهِمْ وَهُوَ الْعَزِيزُ الْحَكِيمُ
(And others among them who have not yet joined them. And He is the Almighty, the All-Wise.) Imam Abu `Abdullah Al-Bukhari, may Allah have mercy upon him, recorded that Abu Hurayrah said, "We were sitting with the Prophet , when Surat Al-Jumu`ah was revealed to him;
وَءَاخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُواْ بِهِمْ
(And others among them who have not yet joined them.) They said, `Who are they, O Allah's Messenger' The Prophet did not reply until they repeated the question thrice. At that time, Salman Al-Farisi was with us. So Allah's Messenger ﷺ placed his hand on Salman, saying,
«لَوْ كَانَ الْإِيمَانُ عِنْدَ الثُّرَيَّا لَنَالَهُ رِجَالٌ أَوْ رَجُلٌ مِنْ هؤُلَاءِ»
(If faith were on Ath-Thurayya (Pleiades), even then some men or a man from these people would attain it.)" Muslim, At-Tirmidhi, An-Nasa`i, Ibn Abi Hatim and Ibn Jarir collected this Hadith. This Hadith indicates that Surat Al-Jumu`ah was revealed in Al-Madinah and that the Messenger's Message is universal. The Prophet explained Allah's statement,
وَءَاخَرِينَ مِنْهُمْ
(And others among them) by mentioning Persia. This is why the Prophet sent messages to the kings of Persia and Rome, among other kings, calling them to Allah the Exalted and to follow what he was sent with. This is why Mujahid and several others said that Allah's statement,
وَءَاخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُواْ بِهِمْ
(And others among them who have not yet joined them.) refers to all non-Arabs who believe in the truth of the Prophet. Allah's statement,
وَهُوَ الْعَزِيزُ الْحَكِيمُ
(And He is the Almighty, the All-Wise.) asserts that He is Almighty and All-Wise in His legislation and the destiny He appoints. Allah's statement,
ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَآءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
(That is the grace of Allah, which He bestows on whom He wills. And Allah is the Owner of mighty grace.) refers to the great prophethood that He granted Muhammad and the qualities that He favored his Ummah with, by sending Muhammad to them.
Toutes les créatures se trouvant dans les Cieux et sur la Terre purifient et sanctifient Allah de ce qui ne Lui sied pas. Il est le Souverain qui détient à l’exclusivité la Souveraineté, Celui qui est dépourvu de toute déficience, le Puissant à qui personne ne tient tête, le Sage dans ce qu’Il crée, détermine et prescrit.
Siya ay ang nagsugo sa mga Arabe na hindi nakababasa at hindi nakasusulat ng isang sugo na kabilang sa lahi nila, na bumibigkas sa kanila ng mga talata Niya na pinababa Niya rito, nagdadalisay sa kanila mula sa kawalang-pananampalataya at mga kasagwaan ng mga kaasalan, at nagtuturo sa kanila ng Qur'ān at nagtuturo sa kanila ng Sunnah – gayong tunay sila dati bago ng pagsusugo sa kanya sa kanila ay nasa isang maliwanag na pagkaligaw palayo sa katotohanan= yayamang sila dati ay sumasamba sa mga anito, nagpapadanak ng mga dugo, at pumuputol sa ugnayang pangkaanak.
Colui che ha inviato agli Arabi, che non sanno leggere né scrivere, un Messaggero della loro stessa specie che recita loro i Suoi versi che gli sono stati rivelati, e che li purifica dalla miscredenza e dalla cattiva educazione, e che insegna loro il Corano, e che insegna loro la Sunnah. In verità, prima che venne inviato loro, essi erano sviati dalla chiara verità, poiché adoravano gli idoli, spargevano sangue e infrangevano i legami di parentela.
He is the One Who sent amongst the Arabs, who could neither read nor write, a messenger from their own kind, reciting to them His verses, which He revealed to him, purifying them from disbelief and bad morals, teaching them the Qur’ān and teaching them the Sunnah. Prior to his being sent to them they were clearly misguided from the truth, as they used to worship idols, spill blood and sever family ties.
Él es el Quien envió a los árabes, que no podían leer ni escribir, un mensajero de entre ellos, para que les recitara Sus aleyas, los purificara de la incredulidad y de la inmoralidad, les enseñara el Corán y les enseñara la Sunna. Antes de ser enviado a ellos, se encontraban evidentemente extraviados de la verdad, ya que solían adorar ídolos, asesinar y cortar los lazos familiares.
C’est Lui qui envoya aux Arabes, qui ignorent la lecture et l’écriture, un messager issu d’eux qui leur récite les versets qu’Allah lui révèle, les purifie de la mécréance et des vices et leur enseigne le Coran et la Sunna. Avant qu’il ne leur soit envoyé, ils étaient clairement égarés de la vérité puisqu’ils adoraient des idoles, s’entretuaient et rompaient leurs liens de parenté.
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ (He is the One who raised amidst the unlettered people a messenger from among themselves...62:2) The word ummiyyin is the plural of ummiyy, which denotes 'unlettered'. The Arabs were known by this title, because they did not know how to read and write. Very few of them had the knowledge of reading and writing. The Arabs in this verse are specially referred to in order to express the great power of Allah. The Holy Prophet ﷺ is also sent amongst them, who is himself unlettered. The duties and reformative functions of a Prophet [ as set out in the forthcoming verse ] are based on knowledge and education. These reforms are such that no unlettered individual can ever teach them, nor is it possible for an unlettered nation to learn. It was only through the Divine Supreme Power and the miracle of the Messenger of Allah ﷺ that when these reforms started, great scholars, intellectuals, men of letters, savants and sages were born among the unlettered people, and their knowledge, wisdom, sagacity and erudition was recognized by the entire world.
The Three Objectives of the Advent of the Prophet ﷺ
يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ (...to recite His verses to them, and to make them pure, and to teach them the Book and the Wisdom....62:2) In the context of the Divine blessings bestowed to the mankind, three qualities of the Holy Prophet ﷺ have been mentioned. One, to recite the verses of the Qur'an to his Ummah. Two, to purify them of all the outer and inner defilements. This includes outer purification that relates to one's body and dress, and also the inner purification that relates to one's faith, actions and moral attitude. Three, to teach the Book and the wisdom. These three factors are Divine blessings to the mankind on the one hand, and these are the basic objectives and the terms of reference of the Holy Prophet ﷺ for which he was sent to this world.
يَتْلُو عَلَيْهِمْ آيَاتِهِ (...to recite His verses to them) The word tilawah lexically signifies 'to follow, to obey' but in the terminology of the Qur'an, it signifies 'recitation or reading of the Divine Words'. The word 'at refers to the verses of the Qur'an. The prepositional phrase ` alaihim [ to them ] signifies that one of the objectives or duties of the Prophet ﷺ is to recite the verses of the Qur'an to the people.
In the current verse, the second objective of the Holy Prophet ﷺ is to: يُزَكِّيهِمْ (make them pure) which is derived from tazkiyah and it means 'to make pure'. Often it is used exclusively for inner cleanliness, that is, to be free from such inner adulterating matter as kufr, shirk and free from inner moral defilement. But occasionally, it is used in the general sense of both outer and inner cleanliness. Probably, in this context it is used in the general sense of the term.
يُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ (...to teach them the Book and the Wisdom...62:2) The word al-Kitab refers to the Holy Qur'an, and the word al-hikmah refers to all the teachings and guidance that have been received from the Messenger of Allah ﷺ orally or practically. As a result, many of the commentators have interpreted the word hikmah as the Approved Way [ Sunnah of the Holy Prophet ﷺ .
A Question and its Answer
A question arises here that the natural order of wording in the verse should have been thus: [ 1] recitation or teaching of words; followed by [ 2] teaching of meaning; and consequently [ 3] making pure by inculcating righteous deeds and high morals. However, in most places the Qur'an has changed the sequence by inserting '[ 3] tazkiyah or making pure' between '[ 1] tilawah (recitation) and '[ 2] ta` lim (teaching). Ruh-ul-Ma'ani explains that if the natural order of wording were to be maintained in all verses, all three elements would have combined together and become 'one', as it happens in pharmaceutical mixing of many substances, the aggregate of which loses the separate identity of each element, and becomes a single 'compound' whereas probably Allah wanted to maintain separate identities of the Divine blessings and the three Prophetic duties separately identifiable. By changing the natural order in most places, the Holy Qur'an has probably alluded to this fact.
Please see Ma` arif--ul-Qur'an Vol. 1/pp 331-343, under the Surah Al-Baqarah Verse 129, for fuller explanation of this verse.
On je nepismenim Arapima koji nisu znali ni čitati ni pisati, poslao Poslanika, jednog između njih, koji pripada njihovom narodu, da im ajete Njegove koje mu objavljuje, kazuje i da ih očisti od nevjerstva i lošeg ponašanja, i da ih Kur'anu i sunnetu nauči, iako su prije slanja Poslanika bili u očitoj zabludi, i daleko od jasne istine, jer su obožavali kipove, prolijevali krv i kidali rodbinske veze.
Dialah yang mengutus kepada bangsa Arab yang tidak bisa membaca dan menulis seorang rasul dari kalangan mereka, dia membacakan kepada mereka ayat-ayat-Nya yang diturunkan kepadanya, membersihkan mereka dari kekufuran dan akhlak yang buruk, mengajari mereka Al-Qur`ān, dan mengajari mereka Sunah, padahal sesungguhnya mereka sebelum pengutusan rasul tersebut kepada mereka berada dalam kesesatan yang nyata dari kebenaran karena mereka dahulu menyembah berhala-berhala, menumpahkan darah, dan memutuskan silaturahim.
2- Ümmîlere kendi içlerinden onlara Allah'ın âyetlerini okuyan, onları arındıran, onlara Kitap ve hikmeti/sünneti öğreten bir Peygamber gönderen O’dur. Halbuki daha önce onlar gerçekten apaçık bir sapkınlık içinde idiler.
3- (O, bu peygamberi) henüz onlara yetişmemiş olan diğer insanlara da (göndermiştir). O Azîzdir, Hakîmdir.
4- İşte bu, Allah’ın lütfudur ki O, onu dilediğine verir. Allah büyük lütuf sahibidir.
2. “Ümmîlere kendi içlerinden… bir Peygamber gönderen O’dur.” Ümmîlerden kasıt, ilâhi Kitapları olmayan, risaletten yana ellerinde bir miras bulunmayan, gerek Araplardan gerek Arap olmayanlar arasından Kitap ehli olmayan kimseler demektir.
Yüce Allah, onlara öyle büyük bir lütuf ve ihsanda bulunmuştur ki bu, başkalarına olan lütuf ve ihsanından daha büyüktür. Çünkü onlar, ilim ve hayırdan yoksun ve apaçık bir sapıklık içindeydiler. Putlara, ağaçlara, taşlara tapıyorlardı Yırtıcı hayvanlar gibi davranıyorlar, güçlüleri güçsüzlerini yiyip bitiriyordu. Peygamberlerin getirdiği bilgileri bilmeyen, son derece cahil kimselerdiler. İşte Allah onlara kendi içlerinden nesebini, güzel sıfatlarını ve doğruluğunu bildikleri bir peygamber gönderdi. Bu peygambere Kitabını indirdi. Bu peygamber de onlara o Kitabı, iman etmelerini ve yakine ulaşmalarını gerektiren ve son derece kesin olan Allah'ın âyetlerini okuyordu.
Yine bu peygamber üstün ahlâkı kendilerine geniş geniş açıklayarak, bu ahlâka sahip olmayı onlara teşvik ederek, kötü ve bayağı huylardan da uzak durmalarını isteyerek onları arındırmaktaydı. O, “onlara Kitap ve hikmeti/sünneti öğreten” bir peygamberdi. Yani öncekilerin de sonrakilerin de ilimlerini ihtiva eden Kitap ve sünnet ilmini öğretirdi. Bu öğretme ve arındırmanın akabinde onlar, insanların en bilginleri oldular. Hatta ilim ve din sahibi kimselerin önderleri, insanların ahlâken en mükemmelleri, doğruluk ve yaşayışları itibari ile en güzelleri oldular. Hem bizzat kendileri hidâyet buldular, hem de başkalarını hidâyete erdirdiler. Böylelikle hidâyete ermişlerin önderleri, takvâ sahiplerinin liderleri oldular.
Bu yüzden bu peygamberi göndermesi sebebi ile Allah’ın onlara ihsan ettiği nimet, en mükemmel nimet, bu bağış en üstün ve en değerli bağıştır.
3. “(O, bu peygamberi) henüz onlara yetişmemiş olan diğer insanlara da (göndermiştir).” Böylece o ümmilerin dışında başkalarına da lütuf ve ihsanda bulunmuştur. Yani o, ümmîlerin dışında kalıp kendilerinden sonra gelenlere de Kitap ehlinden olup da kendilerine yetişmemiş olanlara da kısaca Allah Rasûlünün davetine muhatap olanlar içerisinde bulunmayanlara da bir lütuftur.
"onlara yetişmemiş olan” ifadesinin, “fazilet yönünden onlara yetişememiş olanlar” manasına gelme ihtimali olduğu gibi “zaman itibari ile onlara yetişmemiş olanlar” manasına gelmesi de ihtimal dahilindedir. Mana her iki halde de doğrudur. Çünkü Allah’ın, kendilerine peygamberini gönderdiği, onu gören, onun davetine doğrudan muhatap olan ve bu daveti kabul eden kimseler, öyle özellik ve faziletlere kavuşmuşlardır ki, bu fazilet ve özellikler noktasında herhangi bir kimsenin onlara yetişmesine imkân yoktur. Bu da Yüce Allah’ın izzet ve hikmetinin bir tecellisidir.
4. Çünkü O, kullarını ihmal etmemiş, başıboş bırakmamıştır. Aksine aralarından peygamberler göndermiş, onlara emir ve yasaklarını bildirmiştir. Bu da Yüce Allah’ın kulları arasından dilediği kimselere ihsan ettiği pek büyük lütfunun bir tecellisidir.
Böyle bir lütuf, bedeni âfiyet, rızık bolluğu ve ibenzer dünyevî nimetlerin hepsinden daha büyük ve daha üstündür. Kurtuluşun ve ebedî mutluluğun kaynağı olan din nimetinden daha büyük hiçbir nimet yoktur.
O (Allah); Arapların içine kendileri gibi okuyup, yazamayan bir elçi gönderendir. O peygamber, onlara Allah'ın kendilerine indirilen ayetlerini okur; onları, küfürden ve kötü ahlaklardan temizler ve onlara Kur'an ve sünneti öğretir. Onlar, o peygamberin kendilerine gönderilmesinden önce apaçık haktan sapmış şekilde ve sapıklık üzere idiler. Putlara tapıyorlar, haksız yere kan döküyorlar ve akrabalık bağlarını koparıyorlardı.
Allah là Đấng đã cử phái từ trong đám người mù chữ tức những người Ả-rập không biết đọc cũng không biết viết một vị Thiên Sứ xuất thân từ họ đến với toàn nhân loại để đọc cho họ nghe Kinh Qur’an, và tẩy sạch họ khỏi những tín ngưỡng sai lệch, những tính cách xấu xa, và dạy cho họ Qur’an và Sunnah. Quả thật, trước đó họ đã lầm lạc khỏi chân lý khi họ thờ phượng bục tượng, gây đổ máu và đoạn tuyệt dòng họ.
"Dia-lah yang mengutus kepada kaum yang buta huruf se-orang Rasul di antara mereka, yang membacakan aya-ayatNya kepada mereka, menyucikan mereka dan mengajarkan kepada mereka Kitab dan hikmah. Dan sungguh mereka sebelumnya benar-benar dalam kesesatan yang nyata. Dan (juga) kepada kaum yang lain dari mereka yang belum berhubungan dengan mereka. Dan Dia-lah Yang Mahaperkasa lagi Mahabijaksana. Demikianlah karunia Allah, diberikanNya kepada siapa yang dikehendakiNya; dan Allah mempunyai karunia yang besar." (Al-Jumu'ah: 2-4).
(2) ﴾ هُوَ ٱلَّذِي بَعَثَ فِي ٱلۡأُمِّيِّـۧنَ رَسُولٗا ﴿ "Dia-lah yang mengutus kepada kaum yang buta huruf seorang Rasul,"yang dimaksud kaum buta huruf adalah kaum yang tidak memiliki kitab suci dan tidak ada jejak kerasulan, baik dari kalangan Arab maupun yang bukan mereka, yang bukan kalangan ahli kitab. Allah سبحانه وتعالى memberikan ujian besar pada mereka yang melebihi karunia kalangan lainnya, karena me-reka tidak memiliki ilmu dan kebaikan. Mereka sebelumnya berada dalam ﴾ ضَلَٰلٖ مُّبِينٖ ﴿ "kesesatan yang nyata." Dengan menyembah patung, pohon, dan batu, dan beretika seperti binatang buas pemangsa, di mana yang kuat di antara mereka memakan yang lemah. Mereka berada di puncak kebodohan terhadap ilmu para nabi. Kemudian Allah سبحانه وتعالى mengutus seorang rasul di kalangan mereka. mereka mengetahui nasab, sifat-sifatnya yang baik serta kejujurannya, dan Allah سبحانه وتعالى menurunkan Kitab suciNya, ﴾ يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِهِۦ ﴿ "yang memba-cakan ayat-ayatNya kepada mereka," yang pasti dan mengharuskan beriman dan meyakini, ﴾ وَيُزَكِّيهِمۡ ﴿ "dan menyucikan mereka," dengan menjelaskan dan mendorong mereka pada sifat-sifat utama serta mencegah mereka dari akhlak-akhlak tercela, ﴾ وَيُعَلِّمُهُمُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ ﴿ "dan mengajarkan kepada mereka Kitab dan hikmah." Maksudnya, ilmu al-Qur`an dan as-Sunnah yang mencakup seluruh ilmu orang-orang terdahulu dan terkemudian. Setelah pembelajaran dan penyucian itu, mereka menjadi manusia paling berilmu bahkan mereka ada-lah pemimpin ahlul ilmi dan agama, manusia paling berakhlak mulia dan paling baik petunjuk dan jalannya. Mereka menjadikan diri mereka sebagai petunjuk dan memberi petunjuk pada orang lain sehingga mereka menjadi pemimpin orang-orang yang men-dapatkan petunjuk dan pemimpin orang-orang yang bertakwa. Merupakan nikmat yang paling sempurna dan karunia terbesar, karena Allah سبحانه وتعالى mengutus di tengah-tengah mereka rasul tersebut.
(3) Allah سبحانه وتعالى berfirman, ﴾ وَءَاخَرِينَ مِنۡهُمۡ لَمَّا يَلۡحَقُواْ بِهِمۡۚ ﴿ "Dan (juga) ke-pada kaum yang lain dari mereka yang belum berhubungan dengan me-reka." Maksudnya, Allah سبحانه وتعالى memberi karunia pada kalangan lain selain mereka. Yaitu, kalangan yang tidak buta huruf yang datang setelah mereka dan juga dari kalangan ahli kitab, ﴾ لَمَّا يَلۡحَقُواْ بِهِمۡۚ ﴿ "yang belum berhubungan dengan mereka," yaitu orang yang bertemu dan langsung mendapatkan dakwah Rasulullah a. Kemungkinan lain, mereka belum bertemu dari segi keutamaan. Kemungkinan lain, mereka belum bertemu dari segi masa. Yang jelas, kedua makna tersebut benar, karena manusia yang didatangkan seorang utusan di tengah-tengah mereka, mereka menyaksikan dan langsung ber-hadapan dengan dakwah rasul tersebut akan mendapatkan ber-bagai keistimewaan dan keutamaan yang tidak mungkin disaingi oleh seorang pun selain mereka.
(4) Ini adalah salah satu keperkasaan dan kebijaksanaan Allah سبحانه وتعالى yang tidak membiarkan hamba-hambaNya begitu saja. Tapi Allah سبحانه وتعالى mengutus di tengah-tengah mereka seorang rasul yang memerintah dan melarang mereka. Itu adalah salah satu karunia agung dari Allah سبحانه وتعالى yang diberikan pada siapa saja yang dikehendaki. Karuna diutusnya seorang rasul lebih besar daripada nikmat kesehatan jasmani dan luasnya rizki bagi mereka. Tidak ada yang lebih baik dari kenikmatan agama yang merupakan sumber keberuntungan dan kebahagiaan abadi.
E inviò questo Messaggero ad altri popoli, Arabi, e ad altri ancora che non sono ancora venuti e che verranno. Egli è Potente, Colui che non può essere vinto da nessuno, Saggio nel Suo Creato, nella Sua Legge e nel Suo Decreto.
Ipinadala ang Sugong ito sa mga iba pang tao kabilang sa mga Arabe at iba pa sa kanila na hindi pa dumating ngunit darating. Siya ay ang Makapangyarihang walang nakadadaig sa Kanya na isa man, ang Marunong sa paglikha Niya, batas Niya, at pagtatakda Niya.
Rasul ini diutus juga kepada kaum Arab yang lain dan kaum selain Arab yang belum datang dan yang akan datang. Sungguh, Dia Mahaperkasa yang tidak ada seorang pun mampu mengalahkan-Nya dan Mahabijaksana dalam penciptaan-Nya, syariat-Nya, dan takdir-Nya.
وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ وَهُوَ الْعَزِيزُ الْحَكِيمُ (...And [ this Messenger is sent also ] to others of them who did not join them so far. And He is the All-mighty, the All-wise...62:3) The word 'akharin means 'other people' and the phrase لَمَّا يَلْحَقُوا بِهِمْ means 'those people who have not yet joined the unlettered people'. This refers to all those Muslims who will enter the fold of Islam until the Last Hour [ as transmitted by Ibn Zaid, Mujahid and others ]. This indicates that the succeeding generations of Muslims will be appended to the earlier generations of believers, that is, the noble Companions. This is great good news for the succeeding generations of Muslims. [ Ruh ].
Grammatically, there are two views regarding the conjoining of the word 'akharin. One view holds that it is conjoined to ummiyyin and it means that 'Allah has sent His Messenger ﷺ among the unlettered people and also among those who have not yet joined them'. Sending the Prophet ﷺ among the present unlettered people is quite obvious, but 'sending him among those who have not yet come' needs explanation. Bayan-ul-Qur'an explains that 'sending among them' stands for 'sending for them' because the preposition fi in Arabic is also used in the sense of 'for'. According to some other grammarians, however, the word 'akharin is conjoined to the objective pronoun him attached to the verb yu'allimu-hum, in which case the interpretation would be 'the Prophet ﷺ teaches the unlettered people and also the people who have not joined them so far'. [ Mazhari prefers the latter interpretation ].
Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ narrates, as recorded in Bukhari and Muslim, that they were sitting in the company of the Holy Prophet ﷺ when Surah Al-Jumu'ah was revealed. He recited it to them, and when he reached the verse وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ (...and others of them who have not joined them so far...62:3) they asked him who are these 'others'. He remained silent. They asked him the second time and he remained silent. They asked him the third time, and he put his blessed hand on the back of Sayyidna Salman Al-Farisi ؓ [ who was at that time in the gathering ] and said: "If faith were on Pleiades, even then some men or a man from these people would attain it." [ Mazhari ]. This narration does not specify people of Persia, but it does prove that they are included in the general sense of 'others'. This narration speaks greatly of all non-Arabs who embrace Islam. [ Mazhari ].
Al-lah envió este mensajero a otros pueblos árabes y a otros no árabes que aún no han llegado, pero que están por llegar. Él es el poderoso a Quien nadie puede vencer, el sabio en Su creación, leyes y decreto.
O (Allah); bu Peygamberi, Araplardan henüz gelmemiş, fakat gelecek olan diğer kimselere de gönderendir. O Azîz'dir/hiç kimsenin kendisine galip gelemeyeceği mutlak galiptir. Yaratmasında, şeriatinde ve takdir etmesinde çok hikmet sahibidir.
Và Ngài cũng cử phải Y đến với những cộng đồng khác đã chưa nhập cùng với họ tức chưa gia nhập Islam từ những người Ả-rập và không phải Ả-rập. Và Allah là Đấng Toàn Năng không một ai (vật gì) có thể vượt qua quyền năng của Ngài, Ngài là Đấng Sáng Suốt và Khôn Ngoan trong lời nói và hành động.
On je Poslanika poslao i drugim Arapima kao i drugim ljudima koji se još nisu pojavili. On je Silni kojeg ništa ne može nadvladati i On mudro stvara, propisuje i određuje.
He sent this messenger to another people from the Arabs and others that have not come yet, but who are still to come. He is the Mighty Whom none can overpower, the Wise in His creating, laws and decree.
Le Messager a également été envoyé à d’autres tribus arabes et à d’autres peuples qui n’ont pas encore été appelés à l’islam mais qui finiront par l’être. Il est le Puissant à qui personne ne tient tête, le Sage dans ce qu’Il crée, prescrit et détermine.
L’envoi du Messager aux Arabes et à d’autres peuples est une grâce qu’Allah accorde à qui Il veut. Allah est le détenteur de l’immense bienfaisance, et l’une des expressions de Sa bienfaisance est qu’Il envoya le Messager issu de ce peuple à toute l’Humanité.
Slanje Poslanika Arapima i drugim narodima, je Allahova blagodat koju On daje kome hoće, a Allah čini veliko dobro, a u to veliko dobro ubraja se i slanje Poslanika ovog ummeta cijelom čovječanstvu.
Việc Allah cử phái vị Thiên Sứ đến cho cộng đồng người Ả-rập và cộng đồng không phải người Ả-rập là một hồng ân vĩ đại từ nơi Allah, và ân phúc của Ngài Ngài muốn cho ai tùy Ngài. Quả thật, Allah là Đấng của những hồng ân vĩ đại.
Hal itu -yakni diutusnya Rasulullah kepada bangsa Arab dan selain mereka- merupakan karunia Allah yang diberikan kepada yang dikehendaki-Nya dan Allah mempunyai kebaikan yang besar. Di antara kebaikan-Nya yang besar adalah Dia mengutus Rasul umat ini kepada seluruh manusia.
Burada haber verilen -Peygamber'in Araplara ve diğerlerine gönderilmesi- Allah'ın lütfudur ve Allah, onu dilediğine verir. Allah, çok lütuf sahibidir. O'nu, bu ümmete ve insanların tamamına peygamber olarak göndermesi de O'nun lütfundandır.
To send the prophets for the guidance of human beings is the expression of the same attributes of God at the level of humanity as those expressed in relation to material things at the level of the universe. The task of the Prophet Muhammad and other prophets was twofold—first, to convey the message of God to the people and, second, to awaken the consciousness of the people, so that they might understand godly matters and connect them with their real life. In future also, the work relating to dawah (the call for Truth) and reform will be twofold, i.e. the teaching of the Quran and intellectual and spiritual development.
Il fatto menzionato, di aver inviato il Messaggero agli arabi e ad altri, è una grazia di Allāh, che Egli concede a chi vuole, e Allāh detiene immensa Generosità, e per Sua immensa Generosità inviò il Messaggero a questo popolo e a tutta la gente.
Ang nabanggit na iyon na pagpapadala sa Sugo sa mga Arabe at sa iba pa sa kanila ay kabutihang-loob ni Allāh; nagbibigay Siya nito sa sinumang niloloob Niya. Si Allāh ay may sukdulang paggawa ng maganda. Bahagi ng sukdulang paggawa Niya ng maganda ang pagsusugo Niya ng Sugo ng Kalipunang ito sa mga tao sa kalahatan.
Esto que se ha mencionado (acerca del envío del mensajero a los árabes y a otros pueblos) es la gracia de Al-lah, que Él concede a quien Él quiere. Al-lah es poseedor de un favor inmenso y parte de su inmenso favor es el envío del mensajero de esta nación a toda la humanidad.
That which has been mentioned - about sending the messenger to the Arabs and to others - is Allah’s grace that He gives to whoever He wishes. Allah possesses great favour and part of His great favour is the sending of the messenger of this nation to all of mankind.
مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا (The example of those who were ordered to bear (the responsibility of acting upon) the Torah, then they did not bear it, is like a donkey that carries a load of books...5) The word asfar is the plural of sifr, which means a 'large book'. The preceding verses described that the Holy Prophet ﷺ was raised up among the unlettered people having three main objectives of his mission. The previous Divine Book Torah described the Holy Prophet ﷺ almost with the same qualities as are described in the Qur'an, which required that as soon as the Jews saw the Holy Prophet ﷺ ، they should have recognized him and believed in him. But the material position and possessions blinded them to the teachings of Torah. Despite their knowledge of Torah, they acted as practical ignoramus. The verse describes their block-headed behaviour with the example of a donkey loaded with weighty tomes. The donkey carries its loads, but it is neither aware of its subject-matter, nor does it benefit by it. Similarly, the Jews carry around the Torah for material gains and to seek position and status among people, but they do not benefit by its guidance.
The Example of a Non-Practicing Scholar
Commentators have stated that the example given by the verse for Jews applies to any religious scholar who does not act upon his knowledge. A Persian poet has put it thus:
نہ محقق بود نہ دانش مند چار پایے برو کتابے چند
'He is neither a scholar, nor a knowledgeable person.
He is but an animal of four legs, carrying the load of some books'
After Allah mentioned His favour by sending the messenger and revealing the Qur’ān, He mentions the conduct of some of the followers of Moses (peace be upon him) who turned away from practicing on what was contained in the Torah, as a warning to this nation against following them, and He said: The example of the Jews who were charged with carrying out what was contained in the Torah and who left out what they were charged with, is like that of a donkey carrying huge books. It does not know what has been loaded onto it. Is it books or something else? How bad is the example of those who deny Allah’s words. Allah does not guide people who do wrong to reach the truth.
Admonishing the Jews and challenging Them to wish for Death
Allah the Exalted admonishes the Jews who were entrusted with the Tawrah and were ordered to abide by it. However, they did not abide by it, and this is why Allah resembled them to the donkey that carries volumes of books. Surely, when the donkey carries books, it will not understand what these books contain because it is only carrying these books using its strength. This is the example of those who were entrusted with the Tawrah; they read its letter but did not understand its meanings nor abided by them. Rather, they even corrupted and changed the Tawrah. Therefore, they are worse than the donkey, because the donkey cannot understand. They, on the other hand, could have understood using their minds, but their minds were of no benefit. This is why Allah the Exalted said in another Ayah,
أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They are like cattle, nay even more astray; those! They are the heedless.) (7:179), and said,
بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُواْ بِـَايَـتِ اللَّهِ وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ
(How bad is the example of people who deny the Ayat of Allah. And Allah does not guide the people who are wrongdoers.) Allah the Exalted said,
قُلْ يأَيُّهَا الَّذِينَ هَادُواْ إِن زَعمْتُمْ أَنَّكُمْ أَوْلِيَآءُ لِلَّهِ مِن دُونِ النَّاسِ فَتَمَنَّوُاْ الْمَوْتَ إِن كُنتُمْ صَـدِقِينَ
(Say: "O you Jews! If you pretend that you are friends of Allah, to the exclusion of other people, then long for death if you are truthful.") meaning, `if you claim that you are on the correct guidance and that Muhammad ﷺ and his Companions are being led astray, then invoke Allah to bring death to the misguided group among the two, if you are truthful in your claim.' Allah said,
وَلاَ يَتَمَنَّونَهُ أَبَداً بِمَا قَدَّمَتْ أَيْديهِمْ
(But they will never long for it, because of what their hands have sent before them!) meaning because of the disbelief, injustice and sins that they commit,
وَاللَّهُ عَلِيمٌ بِالظَّـلِمينَ
(And Allah knows well the wrongdoers.) We mentioned this challenge to the Jews before in Surat Al-Baqarah, where Allah said,
قُلْ إِن كَانَتْ لَكُمُ الدَّارُ الاٌّخِرَةُ عِندَ اللَّهِ خَالِصَةً مِّن دُونِ النَّاسِ فَتَمَنَّوُاْ الْمَوْتَ إِن كُنْتُمْ صَـدِقِينَ - وَلَن يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ وَاللَّهُ عَلِيمٌ بِالظَّـلِمينَ - وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَى حَيَوةٍ وَمِنَ الَّذِينَ أَشْرَكُواْ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
(Say: "If the home of the Hereafter with Allah is indeed for you specially and not for others, of mankind, then long for death if you are truthful." But they will never long for it because of what their hands have sent forth before them. And Allah is Aware of the wrongdoers. And verily, you will find them the greediest of mankind for life and (even greedier) than those who ascribe partners to Allah. One of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment. And Allah is Seer of what they do.) (2:94-96) We explained these meanings there, stating that the challenge was for the Jews to invoke Allah to destroy the misguided group, either they or their enemies. We also mentioned a similar challenge against the Christians in Surah Al `Imran,
فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَآءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتُ اللَّهِ عَلَى الْكَـذِبِينَ
(Then whoever disputes with you concerning him `Isa after (all this) knowledge that has come to you, say: "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves -- then we pray and invoke the curse of Allah upon those who lie.")(3:61) and against the idolators, in Surah Maryam,
قُلْ مَن كَانَ فِى الضَّلَـلَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَـنُ مَدّاً
(Say whoever is in error, the Most Gracious will extend circumstances for him.)(19:75) Imam Ahmad, may Allah be pleased with him recorded that Ibn `Abbas said, "Abu Jahl, may Allah curse him, said, `If I see Muhammad ﷺ praying at the Ka`bah, I will step on his neck.' When the Prophet heard of that, he said,
«لَوْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَةُ عَيَانًا وَلَوْ أَنَّ الْيَهُودَ تَمَنَّوُا الْمَوْتَ لَمَاتُوا وَرَأَوْا مَقَاعِدَهُمْ مِنَ النَّارِ، وَلَوْ خَرَجَ الَّذِينَ يُبَاهِلُونَ رَسُولَ اللهِصلى الله عليه وسلّم لَرَجَعُوا لَا يَجِدُونَ أَهْلًا وَلَا مَالًا»
(Had he done so, the angels would have snatched him away in public. Had the Jews wished for death, they would all have perished and saw their seats in Hellfire. Had those accepted for invoking the curse of Allah with Allah's Messenger ﷺ, they would not have found families or property when they returned home.)" Al-Bukhari, At-Tirmidhi and An-Nasa'i recorded it. His saying;
قُلْ إِنَّ الْمَوْتَ الَّذِى تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَـقِيكُمْ ثُمَّ تُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَـدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
(Say: "Verily, the death from which you flee will surely meet you, then you will be sent back to the Knower of the unseen and the seen, and He will inform you about what you used to do.") is like His saying in Surat An-Nisa':
أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ
(Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high.)
Primjer Jevreja koji su bili zaduženi slijeđenjem Tevrata, pa tu dužnost nisu ispunili, je kao primjer magaraca koji nosi ogromne knjige, ali ne zna da li su to što nosi knjige ili nešto drugo. Ružan je primjer onih koji poriči Allahove ajete, a Allah neće ka istini uputiti narod koji čini nepravdu.
Tevrat'la yükümlü tutulup da daha sonra onu terk eden Yahudilerin örneği, büyük kitapları yüklenmiş/taşıyan eşeğe benzer ki o, kitap mı yoksa başka şey mi taşıdığını bilmez. Allah’ın ayetlerini yalanlayan bir toplumun hali ne kadar kötüdür. Yüce Allah, zalim toplumu hakkı bulma hususunda muvaffak kılmaz.
5- Tevrat’la yükümlü tutulup da sonra bu yükümlülüğü yerine getirmeyenlerin misali, koca koca kitaplar taşıyan eşeğin misali gibidir. Allah’ın âyetlerini yalanlayan toplumun misali ne kötüdür! Allah zalim toplumu hidâyete iletmez.
6- De ki:“Ey Yahudiler! Madem siz, insanlar içinde sadece kendinizin Allah’ın dostları olduğunuzu iddia ediyorsunuz o halde eğer (bu iddianızda) samimi iseniz haydi ölümü temenni edin (de görelim).”
7- Ama kendi elleriyle yaptıklarından ötürü ölümü asla temenni etmezler. Allah zâlimleri çok iyi bilir.
8- De ki:“Sizin kendisinden kaçıp durduğunuz o ölüm var ya, işte o kesinlikle karşınıza çıkacaktır. Sonra gizliyi de açığı da bilen Allah’a döndürüleceksiniz de O da yapmakta olduklarınızı size haber verecektir.”
5. Yüce Allah, kendilerine ümmî peygamberi gönderdiği bu ümmete olan lütfunu, hiçbir kimsenin kendilerine yetişmesi söz konusu olmayan meziyet ve üstünlüklerle onları seçkin kılmasını söz konusu etmişti ki bunlar, ümmî bir ümmet idiler. Ancak bu üstünlükleri ile onlar, öncekileri de sonrakileri de hatta kendilerinin Rabbâni âlimler ve önde gelen bilginler olduklarını iddia eden Kitap ehlini dahi geride bırakmışlardır. İşte bundan sonra Yüce Allah, şunu bildirmektedir: Allah’ın kendilerini Tevrat’ı taşımakla yükümlü tuttuğu, Tevrat’ı öğrenmelerini ve gereğince amel etmelerini emrettiği, ancak kendilerine yüklenen sorumlulukların gereğini yerine getirmeyen yahudilerle hristiyanların hiçbir faziletleri, üstünlükleri yoktur. Onların misali, sırtında koca koca ilim kitapları taşıyan eşeğe benzer. Şimdi böyle bir eşek sırtında taşıdığı bu kitaplardan yararlanabilir mi? Hiç onun bundan dolayı bir fazilet sahibi olduğu söylenebilir mi? Bu koca kitapları taşımakyan başka bir kârı var mıdır?
İşte Tevrat’ın içindeki hükümler gereğince amel etmeyen Kitap ehli âlimleri de buna benzerler. Tevrat’ın içindeki en büyük ve en değerli hüküm ise Muhammed sallallahu aleyhi ve sellem’e uymayı emreden, onun geleceğini müjdeleyen ve getireceği Kur’ân-ı Kerîm’e iman etmeyi bildiren emirlerdir. Şimdi bu niteliğe sahip olanların, Tevrat’tan yan -hüsrana uğramanın ve onlara karşı delilin ortaya konulmuş olmasının dışında- herhangi bir faydaları oldu mu? İşte bu örnek, gerçekten de onların durumuna tam olarak uygun bir örnektir.
Rasûlümüzün de getirdiklerinin de doğruluğuna delil teşkil eden “Allah’ın âyetlerini yalanlayan toplumun misali ne kötüdür!”“Allah zalim toplumu hidâyete iletmez.” Yani zulüm, ayrılmaz nitelikleri, inat temel özellikleri olarak devam ettiği sürece onları menfaatlerine olacak şeylere iletmez. Bâtıl üzere olduklarını bildikleri halde yalan yere hak üzere olduklarını iddia etmeleri ve insanlar içinde sadece kendilerinin Allah’ın dostları olduklarını söylemeleri de yahudilerin zalimliklerinin ve inatlarının bir göstergesidir. Bundan dolayı Yüce Allah, rasûlüne şunları söylemesini emretmektedir:
6. Yani sizler kendi iddianıza göre hak üzere iseniz ve gerçekten Allah’ın dostları iseniz “haydi ölümü temenni edin.” Bu basit bir istektir. Eğer kendilerinin hak üzere olduklarını biliyor olsalardı, Yüce Allah’ın, eğer temenni ederlerse doğruluklarına, etmeyecek olurlarsa yalancı olduklarına delil olarak ortaya koyduğu bu meydan okumanın gereğini yerine getirmekte hiçbir şekilde tereddüt etmezlerdi.
Bu, onlara karşı açıkça ilan edilmekle birlikte böyle bir temennide bulunmadıklarına göre izlemekte oldukları yolun bâtıl ve çürük olduğunu bildikleri açıkça ortaya çıkmış olmaktadır. Bundan dolayı da şöyle buyrulmaktadır:
7. “Ama kendi elleriyle yaptıklarından” yani kendileri sebebi ile ölümden çekindikleri günah ve masiyetlerinden “ötürü ölümü asla temenni etmezler. Allah zâlimleri çok iyi bilir.” Zalimliklerinden hiçbir şeyin O’na gizli kalmasına imkân yoktur.
8. Eğer ellerinin yaptıkları sebebiyle ölümü temenni etmiyor, aksine ondan alabildiğine kaçıyor iseler şüphesiz ki bu, kendilerini kurtarmaya yetmeyecektir. Bilakis Allah’ın kulları için kesin olarak takdir etmiş olduğu ölüm ile karşılaşmaları kaçınılmaz bir şeydir. Ölümden ve ecellerin tamamlanmasından sonra bütün insanlar, Kıyamet gününde gizliyi ve açığı bilen Allah'ın huzuruna döndürülecekler, O da dünyada iken yaptıkları hayır ve şer, az ya da çok her şeyi kendilerine bildirecektir.
"Perumpamaan orang-orang yang dipikulkan kepadanya Taurat, kemudian mereka tiada memikulnya adalah seperti keledai yang membawa kitab-kitab yang tebal. Amatlah buruknya perum-pamaan kaum yang mendustakan ayat-ayat Allah itu. Dan Allah tiada memberi petunjuk kepada kaum yang zhalim. Katakanlah, 'Hai orang-orang yang menganut agama Yahudi, jika kamu men-dakwakan bahwa sesungguhnya kamu sajalah kekasih Allah bu-kan manusia-manusia yang lain, maka harapkanlah kematianmu, jika kamu adalah orang-orang yang benar.' Mereka tiada akan mengharapkan kematian itu selama-lamanya disebabkan keja-hatan yang telah mereka perbuat dengan tangan mereka sendiri. Dan Allah Maha Mengetahui akan orang-orang yang zhalim. Ka-takanlah, 'Sesungguhnya kematian yang kamu lari darinya, maka sesungguhnya kematian itu akan menemui kamu, kemudian kamu akan dikembalikan kepada (Allah), yang mengetahui yang ghaib dan yang nyata, lalu Dia beritakan kepadamu apa yang telah kamu kerjakan'." (Al-Jumu'ah: 5-8).
(5) Ketika menyebutkan nikmatNya yang diberikan pada umat ini, umat yang di tengah-tengahnya diutus seorang nabi yang tidak bisa baca-tulis, serta berbagai keistimewaan dan sifat baik yang diberikan yang tidak bisa didapatkan oleh umat yang lain padahal mereka adalah umat yang tidak tahu baca-tulis, umat yang mengungguli orang-orang dahulu dan terkemudian hingga ahli kitab yang mengira bahwa mereka adalah ulama rabbani dan para pendeta yang terdahulu. Selanjutnya Allah menyebutkan, bahwa orang-orang yang membawa kitab Taurat dari kalangan Yahudi dan juga Nasrani dan diperintahkan agar dipelajari dan diamalkan namun mereka tidak membawa dan menunaikan apa yang dipe-rintahkan. Dengan demikian mereka tidak memiliki keutamaan. Mereka tidak ubahnya seperti keledai yang membawa barang berupa kitab-kitab ilmu di atas punggungnya. Bisakah keledai memanfaatkan kitab-kitab yang dibawa di atas punggungnya itu? Apakah karena sebab itu mereka berhak mendapatkan keutamaan? Ataukah jatah mereka hanya sekedar membawa saja. Inilah perum-pamaan ulama ahli kitab. Mereka adalah orang-orang yang tidak mengajarkan isi Taurat, yang di antara perintah terbesar dan ter-agungnya adalah mengikuti Muhammad a serta kabar gembira bagi orang yang beriman dengan al-Qur`an yang dibawanya. Orang yang sifatnya seperti ini tidak bisa memanfaatkan Taurat melain-kan hanya kerugian dan tegaknya hujjah atas diri mereka sendiri. Perumpamaan ini persis seperti kondisi mereka. ﴾ بِئۡسَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِ ٱللَّهِۚ ﴿ "Amatlah buruknya perumpamaan kaum yang mendustakan ayat-ayat Allah itu." Yang menunjukkan atas kebenaran rasul kita dan kebenaran yang dibawanya, ﴾ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ ﴿ "dan Allah tiada memberi petunjuk kepada kaum yang zhalim." Maksudnya, tidak menunjukkan mereka pada maslahat-maslahat mereka selama ke-zhaliman dan pembangkangan masih lekat sebagai sifat mereka.
(6) Di antara kezhaliman dan pembangkangan Yahudi ada-lah mereka mengetahui bahwa mereka berada di atas kebatilan, namun mereka mengklaim berada di atas kebenaran. Mereka juga mengklaim bahwa hanya merekalah para kekasih Allah سبحانه وتعالى, bukan kaum lain. Karena itu Allah سبحانه وتعالى memerintahkan RasulNya untuk berkata kepada mereka, ﴾ إِن زَعَمۡتُمۡ أَنَّكُمۡ أَوۡلِيَآءُ لِلَّهِ مِن دُونِ ٱلنَّاسِ فَتَمَنَّوُاْ ٱلۡمَوۡتَ ﴿ "Jika kamu mendakwakan bahwa sesungguhnya kamu sajalah kekasih Allah bukan manusia-manusia yang lain, maka harapkanlah kematianmu." Ini adalah perintah yang ringan, sebab seandainya mereka mengetahui bahwa mereka berada di atas kebenaran, tentu mereka tidak ter-diam menghadapi tantangan seperti ini yang dijadikan Allah سبحانه وتعالى sebagai bukti atas kebenaran mereka. Jika mereka benar-benar mengharapkan kematian berarti mereka benar, namun jika tidak, berarti mereka dusta belaka.
(7) Ketika mereka tidak mengharapkan kematian padahal mereka mengetahui hal itu, mereka pun mengetahui bahwa mereka berada di atas kebatilan dan mereka juga mengetahui ketidakbe-narannya. Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَلَا يَتَمَنَّوۡنَهُۥٓ أَبَدَۢا بِمَا قَدَّمَتۡ أَيۡدِيهِمۡۚ ﴿ "Dan mereka tidak akan mengharapkan kematian itu selama-lamanya, karena kesalahan-kesalahan yang telah diperbuat oleh tangan mereka (sen-diri)." Maksudnya, karena dosa dan kemaksiatan yang membuat mereka merasa takut dari kematian. ﴾ وَٱللَّهُ عَلِيمُۢ بِٱلظَّٰلِمِينَ ﴿ "Dan Allah Maha Mengetahui akan orang-orang yang zhalim." Tidak mungkin kezhaliman mereka samar bagi Allah سبحانه وتعالى sedikit pun.
(8) Begitulah, meski mereka tidak mengharapkan kematian karena perbuatan yang mereka lakukan bahkan mereka akan lari dari kematian sejauh mungkin, tapi hal itu tidak bisa menyelamat-kan mereka, karena kematian pasti menemui mereka karena telah ditentukan dan dituliskan oleh Allah سبحانه وتعالى pada para hambaNya. Kemudian setelah kematian dan sempurnanya ajal, semua manu-sia dikembalikan pada Hari Kiamat menuju Allah سبحانه وتعالى Yang Maha Mengetahui yang ghaib dan yang nyata kemudian akan memberi-tahukan amal perbuatan mereka, baik dan buruknya, sedikit dan banyaknya.
Permisalan orang-orang Yahudi yang dibebani untuk melaksanakan apa yang ada di dalam Taurat lalu mereka meninggalkan apa yang dibebankan kepada mereka, seperti keledai yang mengangkut kitab-kitab yang besar, namun ia tidak mengerti apa yang dibebankan kepadanya, apakah itu kitab atau lainnya? Sungguh amat buruk permisalan suatu kaum yang mendustakan ayat-ayat Allah dan Allah tidak memberikan taufik kepada kaum yang zalim untuk mendapatkan kebenaran.
Les juifs qui ont été chargés de mettre en application ce que contient la Torah et n’ont pas obéi, sont semblables à un âne qui porte des livres volumineux mais qui ignore leur nature: sont-ce des livres ou bien d’autres objets? Qu’il est mauvais l’exemple des gens qui traitent les versets d’Allah de mensonges et Allah ne facilite pas aux injustes l’accès à la vérité.
Después de que Al-lah se refirió a Su favor al enviar al mensajero y revelar el Corán, menciona la conducta de algunos de los seguidores de Moisés u que rechazaron la práctica de lo que estaba contenido en la Torá, como una advertencia para que esta nación no haga lo mismo, y dijo: “Los judíos encargados de poner en práctica lo que estaba contenido en la Torá y que incumplieron lo que se les encomendó, son como el burro que lleva una carga enorme de libros. No sabe lo que le han cargado. ¿Son libros o algo más?” ¡Qué malo es el ejemplo de aquellos que desmienten las palabras de Al-lah! Al-lah no guía los injustos a la verdad.
Gli Ebrei, ai quali venne affidata la Torāh e che abbandonarono ciò che venne loro affidato, sono come l'asino che trasporta grandi libri; non è consapevole di ciò che trasporta, se siano libri o altro. Che infausto esempio sono i popoli che smentiscono i Segni di Allāh! Allāh non guida i trasgressori alla Retta Via.
Ang paghahalintulad sa mga Hudyo na inatangan ng pagsasagawa ng nasa Torah, saka iniwan nila ang iniatang sa kanila, ay gaya ng paghahalimbawa sa asno habang pumapasan ng mga malaking aklat; hindi ito nakababatid kung ano ang ipinapasan dito kung ito ba ay mga aklat o iba pa. Kaya pangit ang paghahalimbawa sa mga taong nagpasinungaling sa mga tanda ni Allāh! Si Allāh ay hindi nagtutuon sa mga taong tagalabag sa katarungan para sa pagtamo ng katotohanan.
Hình ảnh của những người Do Thái đã được giao phó trách nhiệm gánh vác Kinh Tawrah (Cựu ước) mà lại chối bỏ trách nhiệm giống như hình ảnh của những con lừa được chuyên chở trên lưng chúng bao nhiêu là sách nhưng con vật nào có biết nó đang chở gì đâu: đó là sách hay là thứ gì khác? Thật xấu xa và thảm hại cho đám người phủ nhận các lời mặc khải của Allah và quả thật Allah không bao giờ ban sự thành công cho những kẻ làm điều sai quấy đã vượt quá giới hạn của Ngài.
-Ey Peygamber!- De ki: "Ey tahrif edilip bozulduktan sonra Yahudilik (dini) üzerinde kalanlar! Bütün insanların değil de, yalnız kendinizin Allah'ın dostları olduğunu iddia ediyorsanız ve bunda da samimi iseniz iddia ettiğiniz bu itibarı Yüce Allah'ın size çabucak vermesi için haydi ölümü temenni edin!"
Di', o Messaggero, a coloro che continuano a seguire l'Ebraismo, dopo che fu chiara la sua alterazione: "Se affermate di essere alleati di Allāh e che Egli vi abbia scelto come Suoi alleati, a esclusione degli altri, desiderate la morte, così da affrettare questi onori che vi ha promesso, se siete sinceri nelle vostre affermazioni, cioè che Allāh vi abbia preferiti rispetto agli altri".
Say, O Messenger: O you who have remained on Judaism after it was distorted, if you claim that you are Allah’s friends, whom He has specifically chosen as friends to the exclusion of other people, then hope for death, so that He can quickly give you the honour He has chosen for you - according to your claim - if you are true in your claim that you are Allah’s friends to the exclusion of other people.
Diles, Mensajero: “¡Ustedes que han permanecido en el judaísmo después de que fue tergiversado! Si afirman ser los elegidos de Al‑lah, excluyendo a las otras personas, entonces deseen la muerte para que Él pueda apresurarse a darles el honor para el que los eligió (de acuerdo a lo que ustedes afirman) si es que son sinceros cuando afirman que son los elegidos exclusivos de Al-lah.
قُلْ يَا أَيُّهَا الَّذِينَ هَادُوا إِن زَعَمْتُمْ أَنَّكُمْ أَوْلِيَاءُ لِلَّـهِ مِن دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِن كُنتُمْ صَادِقِينَ
(Say, "0 those who are Jews, if you claim that you are the friends of Allah to the exclusion of all other people, then express your desire for death, if you are true…62:6)
Friends of Allah to the exclusion of all other people, then express your desire for death, if you are true…62:6)
Despite their kufr, shirk and moral aberration, the Jews claimed نَحْنُ أَبْنَاءُ اللَّـهِ وَأَحِبَّاؤُهُ (…We are the sons of Allah and His favourites) [ 5:18] and they also claimed لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا (…no one shall ever enter Paradise unless he is a Jew) [ 2:111]. In other words, they believed themselves to be safe and immune from the punishment of the Hereafter, and thought that the blessings of Paradise are their personal property. Obviously, if a person believes that the blessings of the Hereafter are a zillion times better than the blessings of this world, he must, of necessity, wish for death, so that he is able to enter Paradise sooner and start enjoying its blessings forthwith. He sees with his own eyes that this world is not free from miseries, sorrows and hardships and one has to suffer from certain diseases as long as he is living here. Then if he believes that, as soon as he dies, he will certainly receive those numerous and eternal blessings, a wise man should naturally wish for death in his heart, so that he may be set free from this miserable world and reach the next world where he will reside forever in eternal peace and comfort. That is why the Messenger of Allah ﷺ is instructed in the present verse to challenge that if they are Allah’ s children and His beloved ones they do not have any fear of punishment in the Hereafter, then the reason demands that they should wish for death. Then the Holy Qur’ an itself falsified them in the following words:
Ngươi hãy nói - hỡi Thiên Sứ -: Hỡi những ai vẫn còn trên tôn giáo Do Thái sau khi đã bóp méo, nếu các người cho rằng các người là những người được Allah bảo hộ còn thiên hạ thì không, thế thì các người hãy cầu mong được chết đi để các người sớm được hưởng những thứ dành riêng cho các người - như các người đã khẳng định -, để xem các người có trung thực giống như lời các người đã tuyên bố hay không.
Ô Messager, dis: Ô vous qui êtes restés fidèles au judaïsme, bien que cette religion ait été altérée, si vous dites vrai lorsque vous prétendez qu’Allah vous a spécifiquement pris pour alliés au détriment des autres gens, souhaitez donc la mort afin que vous obteniez l’honneur qu’Il vous a spécifiquement accordé, comme vous le prétendez, si vous êtes véridiques lorsque vous alléguez que vous êtes les alliés d’Allah en dehors du reste des gens.
O Poslaniče, reci: "O vi koji slijedite jevrejsku vjeru nakon što se ona iskrivila, ako smatrate da ste vi Allahovi miljenicu i da je vas, mimo ostalog svijeta, odlikovao time, onda poželite smrt, kako bi vam što prije stigla počast kojom ste, prema vašem mišljenju, odlikovani. Poželite to, ako je istina da ste vi, mimo ostalih ljudi, Allahovi miljenici."
Katakanlah -wahai Rasul-, “Wahai orang-orang yang tetap memeluk agama Yahudi setelah diselewengkan! Jika kalian menganggap bahwa kalian adalah kekasih Allah dan bahwa Dia mengkhususkan kalian sebagai kekasih-Nya bukan manusia lainnya, maka berharaplah kematian untuk kalian agar Allah menyegerakan karamah (kemuliaan) yang dikhususkan untuk kalian -sebagaimana yang kalian klaim- jika kalian adalah orang-orang yang jujur dalam pengakuan kalian sebagai kekasih Allah, bukan manusia lainnya."
Sabihin mo, O Sugo: "O mga nanatili sa Hudaismo matapos ng paglilihis nito, kung umangkin kayo na kayo ay mga katangkilik para kay Allāh na nagtangi sa inyo sa pagtangkilik bukod sa mga tao, magmithi kayo ng kamatayan upang magpadali Siya para sa inyo ng itinangi Niya sa inyo – alinsunod sa pag-aangkin ninyo – na karangalan kung kayo ay mga tapat sa pinagsasabi ninyo na kayo ay mga katangkilik ni Allāh bukod sa mga tao."
Or ils ne souhaiteront jamais la mort mais souhaitent plutôt vivre éternellement dans le bas monde en raison de leur mécréance, de leurs péchés, de leur injustice ainsi que de leur falsification et de leur altération de la Torah. Allah connaît le mieux les injustes. Rien de leurs agissements ne Lui échappe et Il les rétribuera selon leur nature.
Nunca desearán la muerte. En cambio, desearán permanecer para siempre en el mundo debido a la incredulidad, los pecados y las injusticias que cometieron, así como la tergiversación y los cambios que le hicieron a la Torá. Al-lah conoce a los injustos. Ninguna de sus acciones está oculta de Él y Él los retribuirá por ellas.
Hindi sila magmimithi ng kamatayan magpakailanman; bagkus magmimithi sila ng pananatili sa Mundo dahilan sa ginawa nila na kawalang-pananampalataya, mga pagsuway, kawalang-katarungan, pagpapalihis sa Torah, at pagpapalit nito. Si Allāh ay Maalam sa mga tagalabag sa katarungan: walang nakakukubli sa Kanya mula sa mga gawain nila na anuman, at gaganti sa kanila sa mga ito.
Những người Do Thái đó sẽ không bao giờ dám mong muốn cái chết, ngược lại, họ luôn tham vọng được sống mãi trên thế gian bởi trong thâm tâm họ thừa biết những gì làm từ sự vô đức tin, sai trái và tội lỗi, bóp méo và thay đổi Kinh Tawrah của họ sẽ có kết cục như thế nào. Và Allah am tường hết mọi hành động của những kẻ làm điều sai quấy, không một điều gì có thể che giấu được Ngài, Ngài sẽ ban thưởng cho họ một cách xứng đáng.
E non desidereranno mai la morte; al contrario, desidereranno non morire mai, a causa degli atti di miscredenza, i peccati e le ingiustizie che hanno commesso, e per aver alterato e modificato la Torāh. Allāh è Consapevole degli ingiusti, nessuna loro azione Gli è nascosta e li giudicherà per questo.
Onlar, ölümü hiçbir zaman temenni etmezler. Aksine işledikleri küfür, günahlar, zulüm ve Tevrat'ı değiştirip tahrif etmeleri sebebiyle dünyada ebedî olarak kalmayı isterler. Yüce Allah, zalimleri en iyi bilendir. Onların amellerinden hiçbir şey O'na gizli kalmaz. O, yaptıklarına göre onlara karşılık verecektir.
وَلَا يَتَمَنَّوْنَهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ (And they will never express this desire, because of what their hands have sent ahead…62:7) . In other words, they will not wish for death because of the kufr and shirk and the evil deeds they have committed. They fully know that there will nothing for them in the Hereafter but the punishment of Hell. Their claim that they are Allah’ s children and His loved ones is absolutely false, a claim that they themselves know is false. They make such claims for worldly and material gains. They also know that if they accept the Holy Prophet’ s ﷺ challenge and invoke death upon themselves, it would be readily accepted and they would die instantly. Being convinced of the falsity of their position, the Jews will refuse to accept the challenge. A Prophetic Tradition reports that the Messenger of Allah ﷺ has stated that if any one of them at that time had wishes for death, he would have died instantly. [ Ruh ]
Is Longing for Death Permissible?
This subject has been fully discussed in Surah Al-Baqarah. Traditions forbid anyone to wish for death. The most important reason behind this is that no one has the right to believe that as soon as he dies, he will certainly enter Paradise and will have no fear of any punishment. Wishing for death in such a state of mind is tantamount to show bravery before Allah.
Mereka tidak akan mengharapkan kematian selamanya, justru mereka ingin kekal di dunia karena kekafiran, kemaksiatan, kezaliman, serta pemalsuan dan perubahan Taurat yang telah mereka lakukan. Allah Maha Mengetahui orang-orang yang zalim, tidak ada sesuatu pun dari perbuatan mereka yang luput dari Allah dan Dia akan membalas mereka atas perbuatan tersebut.
Oni to nikada neće poželjeti, nego samo žele da vječno ostanu na dunjaluku, zbog nevjerstva, grijeha i nepravde koje su činili, kao i zbog iskrivljenja Tevrata i njegove izmjene. Allah zna ko je nepravedan, Njemu ništa nije skriveno i On će ih za njihova djela adekvatno tretirati.
They will never hope for death. Instead they will hope to remain forever in the world because of the disbelief, sins and wrong they did and the distortion and changes they made to the Torah. Allah knows those who do wrong. Nothing of their actions is hidden from Him and He will give them the recompense for that.
قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ (Say, “ Indeed, the death from which you [ try to ] run away has to visit you,…62:8). In other words, the Jews’ running away from longing for death despite their aforesaid claim is tantamount to running away from death itself. The Holy Prophet ﷺ is instructed in the verse to tell them that the death from which they are fleeing would inevitably catch up with them. If that would not happen instantly, it would certainly happen sometime later. Thus it is impossible for anyone to avoid or avert death in any way.
Laws pertaining to Avoiding the Causes of Death
There are many normal causes of death, from which both reason and Shari’ ah require man to avoid. Once the Holy Prophet ﷺ passed under a bent wall [ as if it was about to fall down or collapse ] and he passed it quickly, lest it should fall down or collapse on him. Likewise, if fire breaks out at some place, both reason and shari’ ah dictate that one should run away from there. These circumstances of fleeing from death do not fall under fleeing from death denounced in the above verse, if our faith is sound and we believe that when the predetermined time of our death will approach, we will not be able to escape. Since we do not know for sure whether fire, or poison, or some other obnoxious thing will be the destined cause of our death in a particular situation, running away from them would not amount to fleeing from death that is denounced in the verse.
As for as bubonic plague or epidemic is concerned, it is a separate issue. The details appear in books of jurisprudence and Hadith which may be consulted. The author of Ruh-ul-Ma’ ani has on this occasion discussed this issue exhaustively and clarified it to a great degree. Some of its details have already been given in this book under the verses 2:243 to 244. See vol. 1, pp. 619-622.
Ô Messager, dis à ces juifs: La mort que vous fuyez vous rattrapera certainement tôt ou tard, puis le Jour de la Résurrection, vous retournerez à Allah, le Connaisseur des mondes visible et invisible et dont rien des deux n’échappe. Il vous informera alors de ce que vous faisiez dans le bas monde et vous rétribuera en conséquence de vos œuvres.
Katakanlah -wahai Rasul- kepada orang-orang Yahudi itu, “Sesungguhnya kematian yang kalian lari darinya, pasti akan mendatangi kalian, tidak ada keraguan padanya, baik cepat ataupun lambat. Kemudian kalian pada hari Kiamat dikembalikan kepada Allah Yang Maha Mengetahui hal yang gaib dan yang nyata, keduanya tak ada yang luput dari-Nya, lalu Dia memberitahukan kepada kalian apa yang telah kalian lakukan di dunia dan membalas kalian atas perbuatan tersebut.
O Poslaniče, reci ovim Jevrejma: Smrt od koje bježite sigurno će vas stići i nećete je moći izbjeći. Ona će vam doći prije ili kasnije, a zatim ćete na Sudnjem danu biti vraćeni Allahu koji zna duhovni i pojavni svijet, kojem ništa nije skriveno. On će vas tada obavijestiti o onome što ste na dunjaluku raditi i prema tome vas adekvatno tretirati.
Say, O Messenger, to these Jews: The death from which you flee will inevitably catch up with you sooner or later. Then you will return on the Day of Resurrection to Allah, Who knows everything that is seen or unseen. Nothing is hidden from Him. He will then tell you about what you used to do in the world and give you the recompense for that.
Sabihin mo, O Sugo, sa mga Hudyong ito: "Tunay na ang kamatayan na pumupuslit kayo mula roon ay makikipagkita sa inyo nang walang pasubali nang maaga o matagal. Pagkatapos ay pababalikin kayo sa Araw ng Pagbangon kay Allāh, ang Nakaaalam sa nakalingid at nakalantad: walang nakakukubli sa Kanya na anuman sa mga ito, saka magpapabatid Siya sa inyo hinggil sa dati ninyong ginagawa sa Mundo, at gaganti sa inyo roon."
Di', o Messaggero, a questi Ebrei: "Incontrerete la morte da cui fuggite presto o tardi, indubbiamente, poi tornerete ad Allāh, nel Giorno della Resurrezione, il Conoscitore dell'Ignoto e del Presente, nulla di entrambi Gli è nascosto; vi informerà di ciò che compivate in vita e vi giudicherà per questo.
When a book of God is given to a community, it is given for the purpose of its being followed. But a community which does not become the bearer of the book in that sense is like a donkey on which academic books are loaded without its being aware of what they are. The Jews did not follow the teachings of their religion, but they had made it a sign of pride for themselves. But this sort of pride is not going to be of any use to anybody. Such pride is always false pride, and the proof of this is that no proud person is ready to make sacrifices for the religion which he had made a matter of pride. However, when death overtakes such people, they will come to know that the pride on which they were living in the world will bring them nothing but dishonour in the Hereafter.
-Ey Peygamber!- O Yahudilere de ki: "Sizin kendisinden kaçtığınız ölüm, er ya da geç kaçınılmaz bir şekilde sizi bulacaktır. Sonra da görüleni ve görülmeyeni/gaybı bilen Yüce Allah'a kıyamet günü döndürüleceksiniz. Görülenden ve görülmeyenden hiçbir şey O'na gizli kalmaz. O, size bütün yaptıklarınızı haber verecek ve yaptıklarınıza göre size karşılık verecektir."
Ngươi hãy nói - hỡi Thiên Sứ - với đám người Do Thái: Cái chết mà các ngươi đang cố chạy trốn hầu thoát khỏi nó chắc chắn sẽ giáp mặt các ngươi, không bao giờ các ngươi có thể tránh khỏi nó, chỉ là sớm hay muộn mà thôi. Rồi các ngươi sẽ được đưa quay về trình diện với Allah trong Ngày Tận Thế, Ngài là Đấng hiểu biết về mọi điều vô hình và hữu hình, Ngài sẽ cho các ngươi biết tất cả mọi hành động của các ngươi và Ngài sẽ thưởng phạt các ngươi một cách công minh.
Diles, Mensajero, a estos judíos: La muerte de la que huyen los alcanzará inevitablemente tarde o temprano. Luego, en el día de la resurrección, regresarán ante Al-lah, Quien conoce todo lo oculto y lo manifiesto. Nada está oculto para él. Entonces les informará lo que solían hacer en el mundo y los retribuirá por ello.
"Hai orang-orang yang beriman, apabila diseru untuk menu-naikan shalat pada Hari Jum'at, maka bersegeralah kamu kepada mengingat Allah dan tinggalkanlah jual beli. Yang demikian itu lebih baik bagimu jika kamu mengetahui. Apabila telah ditunai-kan shalat, maka bertebaranlah kamu di muka bumi; dan carilah karunia Allah dan ingatlah Allah banyak-banyak supaya kamu beruntung. Dan apabila mereka melihat perniagaan atau permainan, mereka bubar untuk menuju kepadanya dan mereka tinggalkan kamu sedang berdiri (berkhutbah). Katakanlah, 'Apa yang di sisi Allah adalah lebih baik daripada permainan dan perniagaan,' dan Allah sebaik-baik Pemberi rizki." (Al-Jumu'ah: 9-11).
(9) Allah سبحانه وتعالى memerintahkan para hambaNya agar meng-hadiri dan bersegera menunaikan Shalat Jum'at setelah diserukan. Yang dimaksud bersegera dalam ayat ini adalah segera menunaikan-nya, memperhatikan dan menjadikannya sebagai puncak kesibuk-annya, bukan dengan berlarian mendatangi tempat shalat yang justru dilarang. Allah سبحانه وتعالى berfirman, ﴾ وَذَرُواْ ٱلۡبَيۡعَۚ ﴿ "Dan tinggalkanlah jual beli." Maksudnya, tinggalkan jual beli ketika kalian diseru untuk Shalat Jum'at dan bersegeralah menuju Shalat Jum'at, karena ﴾ ذَٰلِكُمۡ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ ﴿ "yang demikian itu lebih baik bagimu jika kamu me-ngetahui." Yang di sisi Allah سبحانه وتعالى itu lebih baik dan lebih kekal dan siapa pun yang lebih mengutamakan dunia dari pada akhirat, maka sungguh dia merugi dengan kerugian sebenarnya padahal dia mengira akan mendatangkan keuntungan.
(10) Perintah untuk meninggalkan jual beli ini berlaku se-lama shalat berlangsung, dan ﴾ فَإِذَا قُضِيَتِ ٱلصَّلَوٰةُ فَٱنتَشِرُواْ فِي ٱلۡأَرۡضِ ﴿ "apabila telah ditunaikan shalat, maka bertebaranlah kamu di muka bumi," untuk mencari rizki dan berbagai perdagangan. Karena sibuk dengan berdagang merupakan penyebab orang melalaikan Allah سبحانه وتعالى. Allah سبحانه وتعالى memerintahkan supaya banyak mengingatNya agar hal itu bisa dihindari seraya berfirman, ﴾ وَٱذۡكُرُواْ ٱللَّهَ كَثِيرٗا ﴿ "Dan ingatlah Allah banyak-banyak," maksudnya ketika kalian berdiri, duduk, dan berbaring, ﴾ لَّعَلَّكُمۡ تُفۡلِحُونَ ﴿ "supaya kamu beruntung." Karena banyak mengingat Allah سبحانه وتعالى merupakan sebab keberuntungan terbesar.
(11) ﴾ وَإِذَا رَأَوۡاْ تِجَٰرَةً أَوۡ لَهۡوًا ٱنفَضُّوٓاْ إِلَيۡهَا ﴿ "Dan apabila mereka melihat perniagaan atau permainan, mereka bubar untuk menuju kepadanya," maksudnya, mereka keluar dari masjid karena amat menginginkan sesuatu yang melalaikan itu dan karena perdagangan itu dengan meninggalkan kebaikan, ﴾ وَتَرَكُوكَ قَآئِمٗاۚ ﴿ "dan mereka tinggalkan kamu sedang berdiri (berkhutbah)," yakni ketika engkau sedang berkhutbah di hadapan banyak orang. Peristiwa ini terjadi pada Hari Jum'at ketika Nabi a tengah berkhutbah di hadapan orang-orang, datang-lah kafilah perdagangan di kota Madinah. Ketika orang-orang yang berada di masjid mendengar kedatangan kafilah itu, mereka pun pergi meninggalkan masjid[120] dan meninggalkan Nabi a ketika sedang berkhutbah, karena bersegera ingin mendapatkan sesuatu yang tidak pantas mereka lakukan serta tidak beradab. ﴾ قُلۡ مَا عِندَ ٱللَّهِ ﴿ "Katakanlah, 'Apa yang di sisi Allah'," berupa pahala bagi orang yang konsisten dalam kebaikan serta menyabarkan dirinya dalam menyembah Allah سبحانه وتعالى, ﴾ خَيۡرٞ مِّنَ ٱللَّهۡوِ وَمِنَ ٱلتِّجَٰرَةِۚ ﴿ "adalah lebih baik daripada permainan dan perniagaan," yang meski sebagian tujuannya terpe-nuhi tapi itu hanya sedikit dan membuat orang tidak mendapatkan pahala akhirat. Bersabar dalam melakukan ketaatan tidak menye-babkan orang tidak kebagian rizki, ﴾ وَٱللَّهُ خَيۡرُ ٱلرَّٰزِقِينَ ﴿ "dan Allah sebaik-baik Pemberi rizki." Siapa pun yang bertakwa pada Allah سبحانه وتعالى akan diberi rizki dari arah yang tidak diduga-duga.
Terdapat beberapa inti sari dari ayat-ayat di atas;
Pertama, Shalat Jum'at adalah kewajiban seluruh orang-orang Mukmin laki-laki. Mereka wajib bersegera menunaikan serta mem-perhatikannya.
Kedua, dua khutbah pada Hari Jum'at adalah wajib dan wajib dihadiri. Karena kata اَلذِّكْرُ (mengingat) dalam ayat di atas ditafsir-kan sebagai dua khutbah. Allah سبحانه وتعالى memerintahkan agar orang-orang yang beriman datang segera untuk mendengarkannya.
Ketiga, disyariatkan serta diperintahkannya adzan Jum'at.
Keempat, larangan dan haramnya berjual beli setelah adzan Jum'at (berkumandang) karena hal itu bisa melalaikan kewajiban dan mempersibuk diri sehingga tidak bisa menunaikannya. Hal itu menunjukkan, bahwa segala sesuatu meski asalnya mubah yang jika dilakukan bisa melalaikan dari kewajiban, maka sesuatu itu tidak boleh dilakukan pada waktu itu.
Kelima, perintah untuk mendatangi dua khutbah Jum'at dan celaan bagi orang yang tidak mendatanginya. Termasuk wajib dalam hal ini adalah diam mendengarkan dua khutbah.
Keenam, seseorang yang hendak menghadiri ibadah pada waktu jiwanya mendorong agar mendatangi pekerjaan-pekerjaan yang melalaikan, perdagangan dan kepentingan-kepentingan hawa nafsu harus mengingat kebaikan-kebaikan di sisi Allah سبحانه وتعالى dan harus lebih mengedepankan ridha Allah سبحانه وتعالى daripada hawa nafsunya.
Selesai tafsir Surat al-Jumu'ah berkat karunia dan pertolongan Allah سبحانه وتعالى. Segala puji bagi Allah سبحانه وتعالى semata, Rabb semesta alam.
Này hỡi những người tin tưởng Allah và luôn chấp hành theo giáo luật của Ngài! Khi nào tiếng của người Mu-azdzdin cất lên để loan báo đến giờ dâng lễ nguyện Salah vào ngày thứ sáu sau khi người đọc thuyết giảng đã bước lên bục giảng thì các ngươi hãy mau mau đến Masjid để nghe bài thuyết giảng và cùng dâng lễ nguyện Salah tập thể. Các ngươi hãy tạm gác lại việc mua bán kinh doanh sang một bên, điều đó tốt hơn cho các ngươi bởi các ngươi sẽ được Allah tha thứ tội lỗi và được ban thưởng nhiều hồng phúc. Nếu các ngươi biết điều đó là điều cải thiện cho bản thân các ngươi - hỡi những người có đức tin - thì các ngươi hãy thi hành mệnh lệnh của Ngài.
Ey Allah'a iman edip, Allah'ın kendilerine gönderdiği din ile amel edenler! Cuma günü imam minbere çıktıktan sonra müezzin nida ettiği zaman hutbeyi dinlemek ve namazı kılmak için mescitlere koşun. Sizi ibadetten alıkoymaması için alışverişi bırakın. Ey Müminler! Eğer bilirseniz cuma namazı ezanından sonra emredilen bu koşma ve alış verişi terk etmek, sizin için daha hayırlıdır. O halde Allah'ın size olan emrini yerine getirin.
O vi koji vjerujete u Allaha i radite po Njegovom zakonu, kada mujezin petkom prouči ezan, nakon što se imam popne na minber, vi požurite u džamiju da hutbi i namazu svjedočite, a kupoprodaju ostavite, kako vas ona ne bi spriječila da budete pokorni. Izvršavanje naredbe odlaska u džamiju i ostavljanja kupoprodaje, nakon ezana, s ciljm da se obavi džuma, bolje je za vas, o vjernici, ako ste toga svjesni, pa uradite ono što vam Allah naređuje.
Wahai orang-orang yang beriman kepada Allah dan menjalankan syariat-Nya untuk mereka! Jika seorang muazin telah mengumandangkan azan salat pada hari Jumat setelah khatib naik ke atas mimbar maka bersegeralah menuju masjid-masjid untuk menghadiri khutbah dan salat. Tinggalkanlah jual beli agar tidak melalaikan kalian dari ketaatan. Perintah ini, yaitu bersegera dan meninggalkan jual beli setelah azan untuk salat Jumat, adalah baik bagi kalian -wahai orang-orang yang beriman- jika kalian mengetahui hal itu, sebab itu kerjakanlah apa yang diperintahkan Allah kepada kalian.
Al-Jumu`ah (Friday), and the Orders and Etiquette for Friday
Friday is called Al-Jumu`ah because it is derived from Al-Jam`, literally, gathering. The people of Islam gather weekly, on every Friday in the major places of worship. It was during Friday when Allah finished the creation, the sixth day, during which Allah created the heavens and earth. During Friday, Allah created Adam, and he was placed in Paradise, and ironically, it was a Friday when he was taken out of Paradise. It will be on a Friday when the Last Hour will commence. There is an hour during Friday, wherein no faithful servant asks Allah for something good, but Allah will give him what he asked for. All of this is based upon Hadiths in the authenic collections. In the ancient language Friday was called, `Arubah. It is a fact that previous nations were informed about Friday, but they were led astray from it. The Jews chose Saturday for their holy day, but Adam was not created on Saturday. The Christians chose Sunday, which is the day the creation was initiated. Allah chose Friday for this Ummah, because it is the day the creation was finished.Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، بَيْدَ أَنَّهُمْ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا، ثُمَّ إِنَّ هَذَا يَوْمَهُمُ الَّذِي فَرَضَ اللهُ عَلَيْهِمْ فَاخْتَلَفُوا فِيهِ فَهَدَانَا اللهُ لَهُ، فَالنَّاسُ لَنَا فِيهِ تَبَعٌ، الْيَهُودُ غَدًا وَالنَّصَارَى بَعْدَ غَدٍ»
(We are the last (to come) but the first on the Day of Resurrection, though the former nations were given the Scriptures before us. And this was their day (Friday) the celebration of which was made compulsory for them, but they differed about it. So, Allah gave us guidance to it, and all other people are coming after us: the Jews tomorrow and the Christians the day after tomorrow." This is the wording of Al-Bukhari in another narration of Muslim;
«أَضَلَّ اللهُ عَنِ الْجُمُعَةِ مَنْ كَانَ قَبْلَنَا، فَكَانَ لِلْيَهُودِ يَوْمُ السَّبْتِ، وَكَانَ لِلنَّصَارَى يَوْمُ الْأَحَدِ، فَجَاءَ اللهُ بِنَا فَهَدَانَا اللهُ لِيَوْمِ الْجُمُعَةِ، فَجَعَلَ الْجُمُعَةَ وَالسَّبْتَ وَالْأَحَدَ، وَكَذَلِكَ هُمْ تَبَعٌ لَنَا يَوْمَ الْقِيَامَةِ نَحْنُ الْاخِرُونَ مِنْ أَهْلِ الدُّنْيَا، وَالْأَوَّلُونَ يَوْمَ الْقِيَامَةِ الْمَقْضِيُّ بَيْنَهُمْ قَبْلَ الْخَلَائِقِ»
(Allah diverted those who were before us from Friday. For the Jews there was Saturday, and for the Christians there was Sunday. Allah then brought us and guided us to Friday. He made them; Friday, Saturday and Sunday, and it is in this order they will come after us on the Day of Resurrection. We are the last of among the people of this world and the first among the created to be judged on the Day of Resurrection.)
Necessity of the Remembrance of Allah on Friday, by attending the Khutbah and the Prayer
Allah commanded the believers to gather to worship Him on Friday,
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْاْ إِلَى ذِكْرِ اللَّهِ
(O you who believe! When the call is proclaimed for the Salah on Al-Jumu`ah (Friday), then hasten (Fas`aw) to the remembrance of Allah) meaning, go to it and head for it. The meaning of Sa`y (hasten) here does not refer to walking quickly. It only refers to the importance of it. `Umar bin Al-Khattab and Ibn Mas`ud - may Allah be pleased with them - recited it; (فَامْضُوا إِلَى ذِكْرِ اللهِ) ("Then proceed to the remembrance of Allah.") As for walking in haste to the prayer, that was indeed prohibited, since it was recorded in the Two Sahihs from Abu Hurayrah that the Prophet said,
«إِذَا سَمِعْتُمُ الْإِقَامَةَ فَامْشُوا إِلَى الصَّلَاةِ وَعَلَيْكُمُ السَّكِينَةَ وَالْوَقَارَ وَلَا تُسْرِعُوا، فَمَا أَدْرَكْتُمْ فَصَلُّوا وَمَا فَاتَكُمْ فَأَتِمُّوا»
(When you hear the Iqamah, proceed to offer the prayer with calmness and solemnity and do not rush. And pray whatever you catch, and complete whatever you have missed.) This is the wording with Al-Bukhari. Abu Qatadah said, "While we were praying behind the Messenger of Allah ﷺ he heard commotion. At the end of the prayer, the Prophet said;
«مَا شَأْنُكُمْ»
(What is the matter with you) They said, `We hastened to the prayer.' The Prophet said,
«فَلَا تَفْعَلُوا، إِذَا أَتَيْتُمُ الصَّلَاةَ فَامْشُوا وَعَلَيْكُمُ السَّكِينَةَ فَمَا أَدْرَكْتُمْ فَصَلُّوا وَمَا فَاتَكُمْ فَأَتِمُّوا»
(Don't do that. When you come for prayer, there should be tranquility upon you. Pray what remains of the prayer and complete what you have missed.)" The Two Sahihs collected this Hadith. Al-Hasan commented, "By Allah! Hastening to the prayer is not accomplished by the feet. Indeed they were prohibited from coming to prayer without tranquility and dignity. Rather it is about the hearts, the intention, and the submission." Qatadah said,
فَاسْعَوْاْ إِلَى ذِكْرِ اللَّهِ
"(then hasten to the remembrance of Allah) means that you have to hasten to the prayer with your heart and actions, and walk to it." It is recommended for those coming to the Friday prayer to perform Ghusl (taking bath) before they come. It is collected in the Two Sahihs that `Abdullah bin `Umar said that Allah's Messenger ﷺ said,
«إِذَا جَاءَ أَحَدُكُمُ الْجُمُعَةَ فَلْيَغْتَسِلْ»
(When one of you comes to the Friday prayer, then let him perform bath.) The Two Sahihs recorded that Abu Sa`id said that the Messenger of Allah ﷺ said,
«غُسْلُ يَوْمِ الْجُمُعَةِ وَاجِبٌ عَلى كُلِّ مُحْتَلِمٍ»
(Ghusl on the day of Jumu`ah is Wajib (required) from every Muhtalim. ) Abu Hurayrah narrated that Allah's Messenger ﷺ said,
«حَقٌّ لله عَلى كُلِّ مُسْلِمٍ أَنْ يَغْتَسِلَ فِي كُلِّ سَبْعَةِ أَيَّامٍ، يَغْسِلُ رَأْسَهُ وَجَسَدَهُ»
(It is Allah's right on every Muslim to bathe during every seven days, by washing his head and body.) Muslim collected this Hadith. Jabir narrated that Allah's Messenger ﷺ said,
«عَلى كُلِّ رَجُلٍ مُسْلِمٍ فِي كُلِّ سَبْعَةِ أَيَّامٍ غُسْلُ يَوْمٍ وَهُوَ يَوْمُ الْجُمُعَةِ»
(Within every seven days, every Muslim man has the obligation to perform Ghusl at least one day, the day of Jumu`ah.) Ahmad, An-Nasa'i and Ibn Hibban collected this Hadith.
Virtues of Jumu`ah
Imam Ahmad recorded that `Aws bin `Aws Ath-Thaqafi said that he heard Allah's Messenger ﷺ say,
«مَنْ غَسَّلَ وَاغْتَسَلَ يَوْمَ الْجُمُعَةِ وَبَكَّرَ وَابْتَكَرَ وَمَشَى وَلَمْ يَرْكَبْ، وَدَنَا مِنَ الْإِمَامِ وَاسْتَمَعَ وَلَمْ يَلْغُ، كَانَ لَهُ بِكُلِّ خُطْوَةٍ أَجْرُ سَنَةٍ صِيَامُهَا وَقِيَامُهَا»
(Whoever performs Ghusl (well) on the day of Jumu`ah, leaves early, walking not riding, and sits close to the Imam and listens without talking, will earn the reward of fasting and performing standing (in prayer) for an entire year for every step he takes.) This Hadith has various chains of narration, the compilers of the Four Sunan collected it, and At-Tirmidhi graded it Hasan. The Two Sahihs also recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ غُسْلَ الْجَنَابَةِ ثُمَّ رَاحَ فِي السَّاعَةِ الْأُولَى فَكَأَنَّمَا قَرَّبَ بَدَنَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّانِيَةِ فَكَأَنَّمَا قَرَّبَ بَقَرَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّالِثَةِ فَكَأَنَّمَا قَرَّبَ كَبْشًا أَقْرَنَ، وَمَنْ رَاحَ فِي السَّاعَةِ الرَّابِعَةِ فَكَأَنَّمَا قَرَّبَ دَجَاجَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الْخَامِسَةِ فَكَأَنَّمَا قَرَّبَ بَيْضَةً، فَإِذَا خَرَجَ الْإِمَامُ حَضَرَتِ الْمَلَائِكَةُ يَسْتَمِعُونَ الذِّكْرَ»
(Any person who takes a bath on Friday like the bath for sexual impurity and then goes for the prayer in the first hour, it is as if he had sacrificed a camel. Whoever goes in the second hour, it is as if he had sacrificed a cow. Whoever goes in the third hour, then it is as if he had sacrificed a horned ram. If one goes in the fourth hour, then it is as if he had sacrificed a hen. Whoever goes in the fifth hour, then it is as if he had offered an egg. When the Imam appears, the angels present themselves to listen to Allah's remembrance.) It is recommended that one cleans his body, performs Ghusl, wears his best clothes, applies perfume and uses Siwak (tooth stick) for Jumu`ah. We mentioned that Abu Sa`id narrated that the Messenger of Allah ﷺ said,
«غُسْلُ يَوْمِ الْجُمُعَةِ وَاجِبٌ عَلى كُلِّ مُحْتَلِمٍ وَالسِّوَاكُ وَأَنْ يَمَسَّ مِنْ طِيبِ أَهْلِهِ»
(Ghusl on the day of Jumu`ah is Wajib (required) from every Muhtalim and also using Siwak and applying some of his household's perfume.) Imam Ahmad recorded that Abu Ayyub Al-Ansari said that he heard the Messenger of Allah ﷺ say,
«مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ وَمَسَّ مِنْ طِيبِ أَهْلِهِ إِنْ كَانَ عِنْدَهُ وَلَبِسَ مِنْ أَحْسَنِ ثِيَابِهِ ثُمَّ خَرَجَ حَتْى يَأْتِيَ الْمَسْجِدَ فَيَرْكَعَ إِنْ بَدَا لَهُ وَلَمْ يُؤْذِ أَحَدًا، ثُمَّ أَنْصَتَ إِذَا خَرَجَ إِمَامُهُ حَتْى يُصَلِّيَ كَانَتْ كَفَّارَةً لِمَا بَيْنَهَا وَبَيْنَ الْجُمُعَةِ الْأُخْرَى»
(Whoever performs Ghusl on Friday and applies perfume, if he has any, wears his best clothes, then goes to the Masjid and performs voluntary prayer, if he wishes, does not bother anyone, listens when the Imam appears until he starts the prayer. Then all of this will be an expiation for whatever occurs between that Friday and the next Friday.) Abu Dawud and Ibn Majah recorded in their Sunans that `Abdullah bin Salam said that he heard the Messenger of Allah ﷺ say, while on the Minbar:
«مَا عَلَى أَحَدِكُمْ لَوِ اشْتَرَى ثَوْبَيْنِ لِيَوْمِ الْجُمُعَةِ سِوَى ثَوْبَيْ مِهْنَتِهِ»
(What harm would it cause if one of you bought two garments for the day of Jumu`ah, other than the garment he wears daily) `A'ishah said that during a speech he gave on a Friday when he saw people wearing Nimar garments, the Messenger of Allah ﷺ said,
«مَا عَلَى أَحَدِكُمْ إِنْ وَجَدَ سَعَةً أَنْ يَتَّخِذَ ثَوْبَيْنِ لِجُمُعَتِهِ سِوَى ثَوْبَيْ مِهْنَتِهِ»
(When one of you has wealth, he should keep two garments for Friday, other than the two garments he has for his daily wear.) Ibn Majah collected this Hadith.
The Meaning of the Call in the Ayah is the Adhan that precedes the Khutbah
Allah said,
إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ
(When the call is proclaimed for the Salah on Friday,) referring to the Adhan which was called, during the time of the Prophet , when he came out of his house and sat on the Minbar. The Adhan would be called before the Prophet near the door of the Masjid. As for the earlier Adhan that the Leader of the faithful, `Uthman bin Affan added, it was done because the Muslims increased in number during his time. Al-Bukhari recorded that As-Sa'ib bin Yazid said, "In the lifetime of the Prophet , Abu Bakr and `Umar, the Adhan for the Friday prayer was pronounced while the Imam sat on the pulpit. But during `Uthman's later time when the Muslims increased in number, an additional call was pronouced upon Az-Zawra', meaning the Adhan was called upon the house which was called Az-Zawra"' Az-Zawra' was the tallest house in Al-Madinah near the Masjid.
Prohibiting buying and selling after the Call on Friday, and the Exhortation to seek Provisions after it
Allah said,
وَذَرُواْ الْبَيْعَ
(and leave off business.) means, hastening to the remembrance of Allah and abandoning business, when the call to the Friday prayer is made. Therefore, the scholars of Islam agree, it is prohibited for Muslims to engage in business transactions after the second Adhan. Allah's statement,
ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
(That is better for you if you did but know!) means, `your abandoning buying and selling, and instead, corcentrating your attention to Allah's remembrance and the prayer are better for you in this life and the Hereafter, if you but knew.' Allah's statement,
فَإِذَا قُضِيَتِ الصَّلَوةُ
(Then when the Salah is complete,) means, when the Friday prayer is finished,
فَانتَشِرُواْ فِى الاٌّرْضِ وَابْتَغُواْ مِن فَضْلِ اللَّهِ
(you may disperse through the land, and seek the bounty of Allah,) After Allah forbade Muslims from working after hearing the Adhan and ordered them to gather for the Friday prayer, He allowed them to spread throughout the earth and seek bounty after the prayer is finished. Ibn Abi Hatim recorded that when the Friday prayer finished, `Irak bin Malik would stand by the gate of the Masjid and invoke Allah, saying, "O Allah! I have accepted and complied with Your Call, performed the prayer You ordered and dispersed as You ordered me. Therefore, grant me of Your favor and You are the best of those who grant provisions." Allah's statement,
وَاذْكُرُواْ اللَّهَ كَثِيراً لَّعَلَّكُمْ تُفْلِحُونَ
(and remember Allah much, that you may be successful.) means, while you are buying and selling, giving and taking, remember Allah much and do not let this life busy you from what benefits you in the Hereafter. There is a Hadith that states,
«مَنْ دَخَلَ سُوقًا مِنَ الْأَسْوَاقِ فَقَالَ: لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، كَتَبَ اللهُ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ وَمَحَا عَنْهُ أَلْفَ أَلْفِ سَيِّئَةٍ»
(Whoever enters a marketplace and says, "La ilaha illallah, He is alone without partners, His is the sovreignty and His is the praise, and He is Able to do all things." Then Allah will record a thousand-thousand (a million) good deeds for him and will erase a thousand-thousand evil deeds.) Mujahid said, "A servant (of Allah) will not be among those who remember Allah often, until he does so while standing, sitting and lying down."
Ô vous qui croyez en Allah et œuvrez selon ce qu’Il vous a prescrit, lorsque le muezzin appelle à la prière du vendredi, après que l’orateur (`al-khaṭîbu) se soit hissé sur la chaire (`al-minbaru), empressez-vous de vous rendre dans les mosquées afin d’assister au sermon (`al-khuṭbatu (khuṭbah)) et à la prière, et délaissez tout négoce afin que celui-ci ne vous distraie pas d’obéir à Allah. Ce qui vous est ordonné là est meilleur pour vous, ô croyants, si vous le saviez. Conformez-vous donc à ce que vous commande Allah.
9- Ey iman edenler! Cuma günü namaz için çağrıda bulunulduğu vakit Allah’ın zikrine koşun ve alışverişi bırakın. Eğer bilirseniz bu, sizin için daha hayırlıdır.
10- Namaz kılındığı zaman da yeryüzüne dağılın ve Allah’ın lütfundan (rızkınızı) arayın. Allah’ı da çokça anın ki kurtuluşa eresiniz.
11- Onlar, bir ticaret veya bir eğlence görünce dağılıp ona yöneldiler ve seni ayakta (hutbenin ortasında öylece) bıraktılar. De ki:“Allah’ın katındakiler, eğlenceden de ticaretten de hayırlıdır. Allah, rızık verenlerin en hayırlısıdır.”
9. Yüce Allah, mü’min kullarına Cuma namazına gitmeyi ve Cuma namazı için ezan okunduğunda namaza gitmek için eli çabuk tutmayı ve koşmayı emretmektedir. Koşmaktan kasıt ise namaza gitmekte eli çabuk tutmak, ona önem vermek ve onu en önemli bir iş olarak görmektir. Yoksa normal anlamda koşmak kastedilmemektedir; çünkü namaza giderken koşmak yasaklanmıştır.
"ve alışverişi bırakın.” Yani namaza çağrıldığında alışverişi bırakıp namaza gidin. Çünkü “eğer bilirseniz bu sizin için” alışverişle uğraşmaktan yahut farzların en pekiştirilmişi olan bu farz namazı geçirmenizden “daha hayırlıdır.” Çünkü Allah’ın nezdindekiler daha hayırlı ve daha kalıcıdır. Dünyayı dine tercih eden kimse ise kâr sağlayacağını zannederken gerçek anlamda ziyana uğrar.
10. Bu alışverişi terk etme emri, namaz süresince söz konusudur. “Namaz kılındığı zaman da yeryüzüne” kazanç elde etmek ve ticaret yapmak üzere “dağılın.” Ticaretle uğraşmak, Allah’ın zikrinden gafil olma ihtimalini beraberinde getirdiğinden dolayı Yüce Allah, bunun telafi edilmesi için adının çokça anılmasını emrederek: “Allah’ı da çokça anın.”yani ayakta iken, otururken ve yanlarınız üzerinde yatarken O’nu zikredin, buyurmaktadır.“ki kurtuluşa eresiniz.” Çünkü Allah’ın adını çokça anmak, kurtuluşun en büyük sebepleri arasındadır.
11. “Onlar, bir ticaret veya bir eğlence görünce dağılıp ona yöneldiler” bu eğlence ve ticarete duydukları ileri derecedeki ilgi dolayısı ile mescidin dışına çıktılar ve hayırlı olanı terk ettiler “ve seni ayakta” insanlara hutbe okuduğun halde “bıraktılar.”
Peygamber sallallahu aleyhi ve sellem bir cuma günü insanlara hutbe verirken Medine’ye ticaret malları taşıyan bir kervan gelmişti. Mescidde bulundukları sırada bunu haber alan ahali mescidden dağıldılar ve Peygamber sallallahu aleyhi ve sellem’i hutbe verirken bırakıp gittiler. Halbuki onlar, böylelikle acele edilmemesi gereken bir şey için acele ettiler ve bir edebi terk ettiler.
"De ki: Allah’ın katındakiler” ecir ve mükâfatlar, hayırlı olanı terk etmeyen ve Allah’a ibadet üzere sabreden kimseler için “eğlenceden de ticaretten de hayırlıdır.” Çünkü ticaretten birtakım maksatlar elde edilse bile şüphesiz ki bu, azdır ve gelip geçicidir. Âhiret azığını elden kaçırmaya sebeptir. Ama Allah’a itaat üzere sabretmek, rızkın elden kaçmasına sebep olmaz.
"Allah rızık verenlerin en hayırlısıdır.” Allah’tan korkup sakınana O, ummadığı yerden rızık verir.
O you who have faith in Allah, and who act on what He has ordained for you, when the caller to prayer calls out on the day of Friday after the speaker ascends the pulpit, then hurry to the mosques to attend the speech and the prayer and leave trading, so that it does not distract you from obedience. That hurrying and leaving out trading after the call for the Friday prayer is better for you, O believers. If you know that, then fulfil what Allah has instructed you to do.
¡Ustedes que tienen fe en Al-lah y que actúan conforme a lo que Él les ha ordenado! Cuando se llame a la oración del día viernes, después de que el imam sube al púlpito, apresúrense a ir a las mezquitas a escuchar el sermón y realizar la oración, y abandonen el comercio para que no los distraiga de la obediencia. Apresurarse y abandonar el comercio tras el llamado a la oración del viernes es lo mejor para ustedes, creyentes. Si saben eso, entonces cumplan con lo que Al-lah les ha ordenado hacer.
O voi che credete in Allāh e che vi attenete alla Sua Legge, se il muezzin annuncia la preghiera del Venerdì, dopo che l'Imām sia salito sul pulpito, accorrete alle moschee per essere presenti al Sermone e alla Preghiera, e abbandonate il commercio e la compravendita affinché non vi distraggano dal culto. Il fatto che vi sia stato ordinato di accorrere e di abbandonare la compravendita, dopo la chiamata del Muaddhen, per la Preghiera del Venerdì, è cosa migliore per voi, o credenti; se ne siete consapevoli, attenetevi a ciò che vi è stato ordinato da Allāh.
Commentary
یا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّـهِ وَذَرُوا الْبَيْعَ
O you who believe, when the call for salah (prayer) is proclaimed on Friday, hasten for the remembrance of Allah, and leave off business…[ 62:9]
The Arabic word for Friday is ‘Yaum-ul-Jumu’ ah1 and is so called because it is the day of congregation for Muslims. Allah created the heavens, the earth and the entire universe in six days, and Friday was the last day when the creation was completed. Prophet ‘Adam (علیہ السلام) was created on that day; he was admitted into Paradise on that day; he was sent down to the earth on that day; the Last Hour or the Day of Resurrection will occur on that day; and one the same day there is moment when supplications are readily accepted. All this is established on the authority of authentic Traditions. [ Ibn Kathir ]
Allah had appointed Friday as the day of congregation and festivity for the people, but the previous nations were not fortunate enough to appoint it as their sacred day. The Jews regarded Saturday as their day of congregation. The Christians made Sunday their day of congregation. Allah gave this Ummah the ability to elect Friday as their day of congregation. [ as transmitted by Bukhari and Muslim on the authority Abu Hurairah ؓ as quoted by Ibn Kathir ]
During the Days of Ignorance, Friday was known as ‘Yaum-ul-‘Arubah’. The first Arab to change the name of this day to ‘Yaum-ul-Jumu’ ah’ was Ka’ b Ibn Lu’ ayy. The Quraish used to gather or congregate on this day, and Ka’ b ibn Lu’ ayy used to deliver his sermon. This happened 560 years before the advent of the Holy Prophet ﷺ . Ka’ b ibn Lu’ ayy was among the Holy Prophet’ s ﷺ forefathers. Even during the Days of Ignorance, Allah had kept him away from idol worship and granted him the ability to believe in the Oneness of Allah. He has also given people the glad tidings of the advent of the Holy Prophet ﷺ . His greatness among Quraish may be judged from the fact that the year of his death, which occurred 560 years before the Holy Prophet ﷺ ، was marked as the new calendar era for computation of dates. In Arabia, at first the calendar era was established when Ka’ bah was built and dates were computed accordingly. Then Ka’ b ibn Lu’ ayy’ s death marked another era, and the date were computed on that basis. When the Event of the Elephant occurred in the year of the birth of the Holy Prophet ﷺ ، that set in a new era of Arab calendar, and the dates were computed accordingly. In sum, the importance of ‘Yaum-ul-Jumu’ ah’ had been that set in a new era of Arab calendar, and the dates were computed accordingly. In sum, the importance of ‘Yaum-ul-Jumu’ ah’ had been recognized in Arabia before Islam in the time of Ka’ b ibn Lu’ ayy, to whom is ascribed the naming of the day as ‘Yaum-ul-Jumu’ ah’. [ Mazhari ] According to some narrations, the Ansar of Madinah used to gather and pray, before migration, on Friday before Jumu’ ah prayer became obligatory, and they organized this on the basis of their own Ijtihad (assessment). [ as transmitted by Abd-ur-Razzaq with an authentic chain of narrators on the authority of Muhammad Ibn Sirin, as quoted by Mazhari’
إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ (…when the call for salah (prayer) is proclaimed on Friday, hasten for the remembrance of Allah, and leave off business…62:9). The word nida’ refers to adhan or call for prayer. In the sentence فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّـهِ (…hasten to Allah’ s remembrance…) the word sa’ y means to ‘run or rush’ as well as to ‘take care of a task consciously’. In this context, the word is used in the latter sense, because the Holy Prophet ﷺ has prohibited to go to prayer running or walking quickly. He said when anyone hears the iqamah, he should proceed to offer the prayer with calmness and dignity. The verse implies that when believers are called ot prayer on the Day of Jumu’ ah, they should proceed to the remembrance of Allah, that is, they should carefully go to the mosque for Jumu’ ah prayer and its Sermon. Just as a person running towards something does not pay heed to anything else, a Muslim should not pay attention, after the call, to anything besides adhan and khutbah.[ ibn Kathir ]. The phrase ذِکرِ اللہِ (…Allah’ s remembrance…) could refer to Jumu’ ah prayer as well as of Jumu’ ah Sermon, which is one of the conditions of the validity of Jumu’ ah prayer. Therefore, the phrase may most appropriately be interpreted as referring to the package of Jumu’ ah prayer and Jumu’ ah Sermon. [ Mazhari and others ]
وَذَرُوا الْبَيْعَ (…and leave off business…) The literal meaning of the word ‘bai’ is ‘sale’. Although the intent is to ban all activities of buying and selling, the verse has mentioned ‘sale’ only, because when one aspect of trading is abandoned, the other aspect would automatically come to an end. If there is no one to sell, there will be no one to buy, because trade is a bilateral transaction.
The verse under comment indicates that the bar on the activities of buying and selling after the adhan of Jumu’ ah needs to be implemented for particular purposes in such a way that the shops are closed at that particular time, so that all trading activities automatically come to a halt. The underlying wisdom is that there are uncountable number of customers and buyers, and it would not be possible to stop them all. The sellers and shopkeepers, however, are limited and they can be stopped. It they are stopped from selling, the buyers automatically will stop buying. Hence, the verse deemed it sufficient to impose the bar on ‘sale’.
Special Note
The purport of the verse is to forbid, after the adhan of Jumu’ ah, all activities that hamper preparation for Jumu’ ah prayer and sermon activities such as trading, agriculture, labour or anything else, - but the Qur’ an mentions only selling. This could imply that only people living in towns and cities are commanded to offer the Jumu’ ah prayer, and not the people residing in small villages, rural areas and jungles. Thus activities that are carried out by people in towns and cities, such as agricultural activities, are generally carried out in rural areas where Jumu’ ah prayer is not required. Therefore, such activities are not mentioned here. However, The jurists of the Ummah unanimously agree that the word ‘ba’ occurring in the verse does not refer only to ‘selling’ but to all such activities that can hinder preparing for and proceeding to the Jumu’ ah prayer. Thus eating, drinking, sleeping, talking, and even studying are forbidden after Jumu’ ah adhan. Only activities related to Jumu’ ah may be carried out.
Adhan of Jumu’ ah
In the beginning, there was only one adhan for Jumu’ ah, which was called at the time of the Khutbah in front of the Imam. This situation existed in the time of the Holy Prophet ﷺ ، and this practice continued in the time of Sayyidna Abu Bakr and Umar ؓ . However, the Muslim population grew by leaps and bounds in the time of Sayyidna ‘Usman ؓ and spread in the outskirts of Madinah. The adhan that was given in front of the Imam at the time of khutbah could not be heard by the large Muslim population in the distance. He therefore initiated another adhan that was called in the trading area further from the mosque at his house in az-Zaura’, which could be heard throughout Madinah. None of the noble Companions objected to this. Thus this first adhan by consensus of the Companions became instituted. All trading and other activities that were forbidden after the Jumu’ ah adhan before the Imam are now forbidden after the Jumu’ ah adhan before the Imam are now forbidden after the first adhan introduced by Sayyidna ‘Usman ؓ ، taking into account the wordings of the Qur’ an نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ (when the call for salah (prayer) is proclaimed on Friday,). Details are available in the canonical collections of Traditions, commentaries and jurisprudence. There is no disagreement on the issue.
There is consensus of the entire Ummah that on Friday Salat-ul-Jumu’ ah shall be performed instead of Salat-uz-duhur and there is also consensus that is not like the five daily prayers. There are some additional pre-requisites attached to it. The five daily prayers can be performed in congregation with only two individuals. Salat-ul-Jumu’ ah, on the other hand, is not valid without congregation. There is disagreement among the jurists about the number of individuals that can constitute a congregation. The five daily prayers may validly be held anywhere, on the sea, ocean, and mountains or in the jungles. But Salat-ul-Jumu’ ah, on the other hand, is not valid in jungles or deserts according to any of the jurists. It is not obligatory on women, the sickly or the wayfarers. The latter should perform Duhur prayer instead of Jumu’ ah. There is disagreement among the jurists about the type of locality where Jumu’ ah prayer may be held. According to Imam shafi’ i, Salat-ul-Jumu’ ah is not valid in a habitation where forty free, sane and adult men reside. If there are less than forty such men, it is not valid. According to Imam Malik (رح) ، the habitation must be such as to have houses adjacent to one another, and it must also have a bazaar or a market-place. According to Imam Abu Hanifah (رح) ، for Salat-ul-Jumu’ ah to be held validly the following pre-requisites are necessary. The habitation must be a town, city or a very large village which has streets, market places, a Muslim ruler and a judge who can restore the rights of people and decide cases of dispute.
This is no occasion to go into details of the issue and proofs thereof. Venerable scholars have written separate books on the topic and clarified the position.
In brief, the generality of the command to attend Salat-ul-Jumu’ ah is restricted to a specific sector of the addressees. It is not obligatory on every member of the Muslim community, but for it to be compulsory, there are some conditions and pre-requisites. The disagreement exists only in identifying the pre-requisites. But where the pre-requisites apply and Salat-ul-Jumu’ ah becomes obligatory according to any school of thought, it is very important to observe it, and there is grave warnings for those who neglect it without any vaid reason in terms of Shari’ ah. On the other hand, there is a promise of great reward and blessings for those who offer in fulfilling all its conditions and pre-requisites.
O mga sumampalataya kay Allāh at gumawa ayon sa isinabatas Niya para sa kanila, kapag nanawagan ang mu'adhdhin para sa dasal sa araw ng Biyernes matapos ng pagpanik ng khaṭīb sa mimbar ay magmadali kayo sa mga masjid para sa pagdalo sa khuṭbah at dasal. Iwan ninyo ang pagtitinda upang hindi ito umabala sa inyo sa pagtalima. Ang ipinag-uutos na iyon na pagmamadali at pag-iwan sa pagtitinda matapos ng adhān para sa dasal sa araw ng Biyernes ay higit na mabuti para sa inyo, O mga mananampalataya, kung kayo ay nakaaalam niyon, kaya sumunod kayo sa ipinag-utos sa inyo ni Allāh.
Puis quand vous terminez la prière du vendredi, éparpillez-vous sur la Terre afin de partir à la recherche d’une subsistance licite et vaquez à vos affaires. Recherchez-la de sorte à obtenir la grâce d’Allah et évoquez-Le abondamment lors de cette recherche, et que votre pitance ne vous fasse pas oublier l’évocation d’Allah si vous voulez obtenir ce que vous désirez et échapper à ce que vous redoutez.
Jika kalian sudah menyelesaikan salat Jumat maka menyebarlah kalian di muka bumi untuk mencari rezeki yang halal dan untuk menuntaskan keperluan-keperluan kalian. Carilah karunia Allah dengan kerja yang halal dan keuntungan yang halal. Ingatlah kepada Allah saat kalian mencari rezeki yang halal itu dengan zikir yang banyak dan jangan sampai mencari rezeki itu menjadikan kalian lupa terhadap zikir kepada Allah, agar kalian mendapatkan kemenangan dengan apa yang kalian inginkan dan selamat dari apa yang kalian hindari.
Khi nào các ngươi đã nghe xong bài thuyết giảng và đã thực hiện xong lễ nguyện Salah tập thể của ngày thứ sáu thì các ngươi hãy ra đi khắp nơi trên trái đất mà tìm kiếm thiên lộc của Allah bằng những cách Halal (hợp pháp). Những các ngươi hãy luôn nhớ đến Allah thật nhiều trong mọi hoàn cảnh dù ở bất cứ nơi nào, đừng để việc bận rộn tìm kiếm bổng lộc khiến các ngươi quên đi lời tụng niệm Ngài, mong rằng các ngươi sẽ đạt được nhiều điều tốt đẹp mà các ngươi mong muốn và tránh được những điều các ngươi không ưa thích.
Kada obavite džumu namaz, raziđite se po Zemlji, tražeći halal opskrbu i izvršavajući svoje potrebe, i tražite Alahove blagodati kroz sticanje halal opskrbe i halal zarade, te pri tom traženju i sticanju zarade, Allaha mnogo spominjite. Nemojte zbog vašeg traženja opskrbe zaboraviti na spominjanje Allaha, ukoliko želite da postignete vaše cljeve i da se sačuvate onoga čega strahujete.
Cuma namazını kıldıktan sonra helal yoldan kazanmak ve ihtiyaçlarınızı gidermek için yeryüzüne dağılın. Helal kazanç ve helal kâr elde etmek için Allah'ın fazlından isteyin. Rızkınızı ararken Yüce Allah'ı çokça zikredin. Rızık arayışınız, size Allah'ı zikretmeyi sakın unutturmasın. Sevdiğiniz şeyleri ümit etmeniz ve korktuğunuz şeyden kurtulmanız için O'nu çokça zikredin.
Quando terminate la Preghiera del Venerdì, disperdetevi in terra alla ricerca del guadagno lecito e per adempiere ai vostri affari, e chiedete il sostegno di Allāh, in modo che vi guidi al guadagno lecito; e menzionate molto Allāh quando siete alla ricerca del sostentamento, e che la vostra ricerca del sostentamento non vi induca a dimenticare di menzionare Allāh, affinché possiate ottenere ciò che desiderate e salvarvi da ciò che temete.
Blessings in Business after Jumu’ ah
فَإِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِن فَضْلِ اللَّـهِ (Then once the salah is finished, disperse in the land, and seek the grace of Allah…62:10). The preceding verses prohibited trading and all other worldly activities, after the adhan of Jumu’ ah. The present verse permits those activities after the Jumu’ ah prayer is over; we are allowed to spread throughout the land in search of our livelihood and sustenance.
When Sayyidna ‘Irak Ibn Malik (رح) finished his Jumu’ ah prayer, he would come out and, standing on the threshold of the mosque, he would pray:
اَللّٰھُمَّ اِنِّی اَجَبتُ دَعوَتَکَ وَ صَلَّیتُ فرِیضَتَکَ وَ اَنشَرتُ کَمَا اَمَرتَنِی فَارزُقنِی مِن فَضلِکَ وَاَنتَ خَیرُ الرَّازِقِینَ ۔ (رواہ ابن ابی حاتم، از ابن کثیر)
“ O Allah, I responded to Your call and performed the Salah which You hve prescribed for me as an obligation, and O a, going out as You have commanded me in search of livelihood. So, grant me my livelihood out of Your grace. And You are the best giver of sustenance.” [ Transmitted by ibn Hatim, as quoted by Ibn Kathir ].
It is reported from the righteous elders that whoever carries out his commercial activities after prayer of Jumu’ ah is favoured by Allah with seventy blessings. (Ibn Kathir)
وَاذْكُرُوا اللَّـهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ (And remember Allah much, so that you may be successful – 62:10). It means that commercial activities are though allowed after the prayer, one should not neglect Allah’ s remembrance during these activities as the infidels do. Even during such activities one must remain mindful of Allah and His remembrance.
When you have completed the Friday prayer then spread out on earth searching for lawful earnings and the fulfilment of your needs, and seek of Allah’s bounty by way of lawful earnings and lawful profit. Remember Allah abundantly during your search for provision and do not let your search for provision make you forget Allah’s remembrance, in the hope that you will attain what you love and be saved from what you fear.
Kaya kapag natapos ninyo ang pagdarasal sa araw ng Biyernes ay magsikalat kayo sa lupain sa paghahanap ng kitang ipinahihintulot at ng pagtugon sa mga pangangailangan ninyo, maghanap kayo ng kabutihang-loob ni Allāh sa pamamagitan ng kitang ipinahihintulot at tubong ipinahihintulot, at mag-alaala kayo nang madalas na pag-alaala kay Allāh sa sandali ng paghahanap ninyo ng panustos, at huwag magpalimot sa inyo sa pag-alaala kay Allāh ang paghahanap ninyo ng panustos, sa pag-asa na magtamo ng naiibigan ninyo at maligtas mula sa pinangingilabutan ninyo.
Cuando hayan completado la oración del viernes, dispérsense por la Tierra en busca de un sustento lícito para satisfacer sus necesidades, y busquen el favor de Al-lah por medio de ganancias y beneficios lícitos. Recuerden mucho a Al-lah durante su búsqueda del sustento, y no permitan que su búsqueda les haga olvidar el recuerdo de Al-lah, con la esperanza de que alcancen lo que aman y sean librados de lo que temen.
E se alcuni Musulmani vedono qualche commercio o distrazione, si disperdono ed escono per accorrervi, e ti lasciano, o Messaggero, in piedi sul pulpito. Di', o Messaggero: "La ricompensa per le buone azioni che Allāh detiene è migliore del commercio e dello svago che siete usciti a cercare, e Allāh è il miglior Sostentatore".
Lorsque certains musulmans aperçoivent un négoce en cours ou un divertissement, ils s’y précipitent et te laissent, ô Messager, debout sur la chaire. Ô Messager, dis: La rétribution d’Allah pour les bonnes œuvres est meilleure que le négoce et le divertissement vers lesquels vous vous êtes précipités et Allah est le Meilleur des pourvoyeurs.
In this world man is pulled in two different directions, firstly, by the force of economic considerations, and secondly, by the demands of religion. Each of these two considerations is ineluctable. But the divide between the two should be such that economic activities should be subordinate to the call of religion. A man is permitted to strive for economic betterment within legitimate limits. But it is essential that whatever economic success he achieves should be considered as a gift from God. Furthermore, in the course of earning his livelihood he should constantly go on remembering God. Similarly, whenever he is called upon to carry out some religious task, he should be ready to respond immediately, leaving aside all other work. Once in Madinah, during the sermon of the Friday prayers, some people left the mosque and went to the market. These verses were revealed in that connection. These injunctions are directly in connection with the Friday prayers but, indirectly, they apply to every religious task. Whenever people have been called upon and are assembled for some special religious purpose, it will be highly inappropriate to leave the place without the permission of the Imam (leader of the gathering).
Nang nakita ang ilan sa mga Muslim sa isang pangangalakal o isang paglilibangan ay nagkawatak-watak sila habang pumupunta roon at umiwan sila sa iyo, O Sugo, na nakatayo sa mimbar. Sabihin mo, O Sugo: "Ang nasa ganang kay Allāh na ganti sa gawang maayos ay higit na mabuti kaysa sa pangangalakal at paglilibangan na pinuntahan ninyo. Si Allāh ay ang pinakamabuti sa mga tagatustos."
Một số những người Muslim nhìn thấy việc mua bán và vui chơi thì họ vội vã ra đi đến đó và bỏ Ngươi - hỡi Thiên Sứ - đứng một mình thuyết giảng trên bục giảng. Ngươi hãy nói với họ: Những gì ở nơi Allah là những hồng ân tốt đẹp nhất, hơn hẳn những việc mua bán, vui chơi, và Allah là Đấng ban thiên lộc tốt nhất. Cho nên các ngươi cứ từ tốn mà tìm kiếm thiên lộc của Ngài và hãy tuân lệnh Ngài rồi Ngài sẽ ban thiên lộc cho các ngươi trên cõi đời này và cõi Đời Sau.
Jika sebagian dari kaum muslimin melihat perniagaan atau permainan, mereka segera berpencar mendatanginya dan meninggalkan kamu -wahai Rasul- berdiri di atas mimbar. Katakanlah -wahai Rasul-, “Pahala amal saleh yang ada di sisi Allah lebih baik dari perniagaan dan permainan yang kalian kejar dan Allah adalah sebaik-baik pemberi rezeki.”
Algunos musulmanes, cuando ven un negocio o entretenimiento, se dispersan, se dirigen a él y te dejan, Mensajero, de pie en el púlpito. Diles, Mensajero: “La recompensa por una acción justa ante Al-lah es mejor que el negocio y el entretenimiento al que se dirigen. Al-lah es el mejor de los sustentadores”.
When some Muslims see a trade or entertainment they disperse, going out towards it and leave you, O Messenger, standing on the pulpit. Say, O Messenger-: The recompense for righteous action with Allah is better than the trade and entertainment that you go out towards. Allah is the best of providers.
Ali, kad neki muslimanu vide kakvu robu trgovačku ili zabavu, pohrle joj, raziđu se i izađu, a tebe, o Poslaniče, ostave sama da stojiš na minberu. Reci, o Poslaniče: “Ono što je u Allaha kao nagrada za dobro djelo, bolje je i od zabave i od trgovine radi koje ste izišli, a Allah je Opskrbitelj najbolji.”
-Ey Peygamber!- Müslümanlardan bazıları bir ticaret yahut bir eğlence gördükleri zaman hemen dağılıp ona doğru çıkıp giderler ve seni minberde ayakta bırakırlar. -Ey Peygamber!- De ki: "Salih amellerin Allah katındaki karşılığı, sizin çıkıp kendisine doğru gittiğiniz ticaretten ve eğlenceden daha hayırlıdır. Yüce Allah rızık verenlerin en hayırlısıdır!"
The Prohibition of leaving the Masjid while the Imam is delivering the Friday Sermon
Allah criticizes what happened during one Friday sermon, when a caravan arrived at Al-Madinah and the people rushed out to the merchandise. Allah said,
وَإِذَا رَأَوْاْ تِجَـرَةً أَوْ لَهْواً انفَضُّواْ إِلَيْهَا وَتَرَكُوكَ قَآئِماً
(And when they see some merchandise or some amusement, they disperse headlong to it, and leave you standing.) meaning, on the Minbar, delivering the Khutbah. Several of the Tabi`in said this, such as Abu Al-`Aliyah, Al-Hasan, Zayd bin Aslam and Qatadah. Muqatil bin Hayyan said that the caravan belonged to Dihyah bin Khalifah before he became a Muslim, and there were drums accompanying it.So they rushed to the caravan and left Allah's Messenger ﷺ standing on the Minbar. Only a few remained, according to the authentic Hadith that Imam Ahmad recorded that Jabir said, "Once, a caravan arrived at Al-Madinah while Allah's Messenger ﷺ was giving a Khutbah. So, the people left, and only twelve men remained with the Messenger . Then Allah sent down this Ayah,
وَإِذَا رَأَوْاْ تِجَـرَةً أَوْ لَهْواً انفَضُّواْ إِلَيْهَا
(And when they see some merchandise or some amusement, they disperse headlong to it,)" The Two Sahihs also recorded this Hadith. Allah's statement,
وَتَرَكُوكَ قَآئِماً
(And leave you standing.) proves that the Imam should deliver the speech on Friday while standing. In his Sahih, Imam Muslim recorded that Jabir bin Samurah said, "(During Jumu`ah,) the Prophet gave two speeches, and he used to sit between them. The Prophet would recite the Qur'an and remind the people (of Allah)." Allah's statement,
قُلْ مَا عِندَ اللَّهِ
(Say: "That which Allah has...") means the reward that is with Allah in the Hereafter,
خَيْرٌ مِّنَ اللَّهْوِ وَمِنَ التِّجَـرَةِ وَاللَّهُ خَيْرُ الرَزِقِينَ
(is better than any amusement or merchandise! And Allah is the best of providers.) means, for those who trust in Him and seek His provisions when they are allowed to do so. This is the end of the Tafsir of Surat Al-Jumu`ah. All praise and thanks are due to Allah and from Him comes the success and immunity from error.
Admonishing those who abandon the Imam while he is delivering the Jumu’ ah Khutbah [ Sermon ]
وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا ۚ قُلْ مَا عِندَ اللَّـهِ خَيْرٌ مِّنَ اللَّـهْوِ وَمِنَ التِّجَارَةِ ۚ وَاللَّـهُ خَيْرُ الرَّازِقِينَ
And when they see some merchandise or amusement, they break away to it, and leave you standing. Say, “ What is with Allah is much better than the amusement and the merchandise, and Allah is the best giver of sustenance.” (62:11)
The verse admonishes those who once abandoned the Friday sermon and attended some trade activity. Imam Ibn Kathir says that this incident took place when the Holy Prophet ﷺ used to deliver the Friday sermon after the Jumu’ ah prayer, as it happens on ‘Idain عِیدَین even in our days. It once happened that the Friday prayer had finished and the Holy Prophet ﷺ was delivering his sermon. Suddenly a trading caravan arrived in the market-place of Madinah. Drums were beaten to announce the arrival of the caravan. The Friday prayer had finished and the sermon was in progress. Many of the noble Companions went away to the market-place. Only a few of them had remained behind with the Holy Prophet ﷺ who were about twelve in number [ according to a narration in Marasil of Abu Dawud ]. According to some narratives, the Messenger of Allah ﷺ said: “ If all had gone, the entire valley of Madinah would have been filled with the fire of punishment”. [ Transmitted by Abu Ya’ la, as quoted by Ibn Kathir ].
Muqatil, the leading scholar of Qur’ anic commentary, says that this was the trading caravan of Dihyah Ibn Khalaf Kalbi, which had come from Syria. This caravan normally came to Madinah with all the essentials, especially essential foodstuff. Whenever it arrived in Madinah, and the people came to know about it, men and women all rushed towards it. Dihyah Ibn Khalaf was not a Muslim until then. He became a Muslim later on.
Hasan al-Basri (رح) and Abu Malik said that that was a time when there was scarcity and dearth of things. [ Mazhari ] There were several factors on account of which a large group of the blessed Companions left the mosque when they heard the sound of the caravan. First, the fard prayer had already finished, and they did not know until then the status of the Friday sermon whether it was part of the fard prayer. Second, there was scarcity and dearth of essential goods and items. Third, buyers would rush to the caravan and they feared that if they did not make it in time, they would not be able to obtain their essentials. As a result, the noble Companions committed the mistake and the above Tradition sounded a warning, that is, if all of them had gone the Divine punishment would have overtaken them. The current verse إِذَا رَأَوْا تِجَارَةً was revealed to admonish them and put them to shame. For this reason, the Holy Prophet ﷺ ، since that day, changed the order of Friday sermon and prayer, delivering the sermons before the prayer. This is now the approved way [ Sunnah ]. [ Ibn Kathir ]
The verse under comment instructs the Holy Prophet ﷺ to tell the people that what is with Allah is better than the merchandise and amusement of this world, that is, the reward of the Hereafter. It is not far-fetched to conceive that people who forsake business and earning of livelihood for the sake or prayer and sermon will attract ample blessings in their provision from Allah, even in this world, as was cited earlier from the righteous elders on the authority of Ibn Kathir.
Al-Hamdulillah
The Commentary on
Surah Al-Jumu’ ah
Ends here.
