Surah Al-Jumu'ah 62:9-11 - Quran Translation Commentary

(62:9) O those who have believed! When the call to Prayer¹⁷ is proclaimed on Friday,¹⁸ hasten¹⁹ to the remembrance of Allah²⁰ and leave off trade.²¹ That is better for you if you but knew.²²

(62:10) Then, when the Prayer is over, spread out²³ in the land and seek Allah’s bounty.²⁴ And remember Allah much, haply you will prosper.²⁵

(62:11) But when they see merchandise or some diversion,²⁶ they break up for it, leaving you standing.²⁷ Say, ‘That which is with Allah is better than diversion and from merchandise. And Allah is the best of providers.’²⁸

Commentary

17. The allusion is to the prayer-call made when the Imam takes his position in the pulpit and the caller begins the call to the start of the Prayer. During the Prophet’s time, there use to be one adhan for the Prayers, (immediately followed by the sermon) and one iqaamah (Ibn Jarir).

18. The majority have read the word as “jumu`ah” except for the sole exception of A`mash who read it as “jum`ah” (Ibn Jarir). Farra’ has also allowed that it be pronounced as “jum`ah” (Qurtubi).

The first Jumu`ah was organized at Madinah by Mus`ab b. `Umayr even before the Prophet’s arrival. The Prophet himself organized his first Jumu`ah among the Banu Salim b. `Awf on the way to Madinah, after having spent a few days in Quba. And the third was organized in a town in the Bahrayn district called Juwaathaa (Qurtubi). The mosque still exists in Hofuf (Alusi).

It happens to be still there (Au.).

Ibn Seereen has pointed out, as in Musannaf of `Abd al Razzaq, that the choice of Friday for special Prayers and sermon, as independently made by the earliest Companions early at Madinah, corroborates the fact stated in a hadith: “We were guided to Jumu`ah” (Mufti Shafi`).

Commentators add:

Jumu`ah is the day on which Adam was created, the day in which he was admitted into Paradise, the day on which he was removed from Paradise, and in which the Day of Judgment will take place (Qurtubi, Ibn Kathir).

There are trustworthy ahadith to the above effect in Ahmad and others (Shawkani).

There is an hour in this day when no one will ask Allah a thing but He will grant it. According to a report in Ibn Abi Hatim, the day was so named because it was on this day that Adam and Hawwa’ met with each other on the earth. (The report is also in Hakim who declared it trustworthy: Sami). A hadith in Bukhari records Abu Hurayrah as saying that the Prophet said,

“We are the last but the first on the day of Judgment despite the fact that those who went before us were given the Book before us. Moreover, this day (Friday) was declared obligatory on them but they differed therein, but Allah guided us. So, the people are our followers: the Jews tomorrow and the Christians, the day after” (Razi, Qurtubi, Ibn Kathir).

Majid quotes: “Pope Nicholas I had declared abstinence from meat on Fridays to be obligatory throughout the Church (C.D. p. 384). ‘Brides have shunned Friday (and still do!) owing to superstition. Christian peoples have always considered it an unlucky day for weddings because our Lord was crucified on that day and tradition says that it was Friday that Adam and Eve ate the forbidden fruit.’”

That, and the beauty of Friday devotions are not lost on Christians. Majid quotes again, “In dignity, simplicity and orderliness,” says another Christian historian with reference to the Friday assembly, “it is unsurpassed as a manner of collective worship. Standing erect in self-arranged rows in the mosque and following the leadership of the imam with precision and reverence, the worshippers present a sight that is always impressive” (Hitti, op. cit. p. 132).

19. `Umar and Ibn Mas`ud reportedly read “fas`aw” as “famdu” (meaning, “proceed”) – Ibn Jarir, Zamakhshri, Ibn Kathir.

The report about Ibn Mas`ud is weak, and consensus of the Ummah is on “fas`aw” meaning “hasten up” (Qurtubi).

20. The hastening, it may be noted, does not refer to physical hastening, but to the remembrance of Allah at the heart and spiritual level. (“Sa`aa” in any case also means to attend to a task seriously: various commentators). And the “dhikr” of the text alludes to the sermon (Ibn Jarir, Zamakhshari, Qurtubi).

The Sahihayn have recorded the Prophet as having said,

“After the Prayers have started, do not come to it hastily but rather come walking: calm and composed. Then, whatever you can manage to get of it, Pray. As for what you miss, complete it” (Ibn Kathir).

Another report preserved by the Sahihayn has the following to say,

One of the Companions reported: “While we were in Prayers behind the Prophet, he heard noises of some men. After the termination of the Prayer he asked, ‘What was happening?’ They told him, ‘We were hurrying up to the congregation.’ He said, ‘Do not do that. When you come to the Prayer, observe calmness and composure. Thereafter, whatever that you get of the congregational Prayer, do it, and whatever you miss, you complete” (Ibn Kathir).

Zamakhshari adds the pointer that to walk at a slightly faster pace to join up with the congregation should do no harm. It is reported in Muhammad b. Hasan’s Muwatta’ that when Ibn `Umar heard the iqamah in Baqi` he increased the pace of his walk. (That is, the prohibition in the hadith refers to the state of rushing up and hurtling down to the mosque in confusion and commotion: Au.).

21. There used to be only one adhan during the time of the Prophet. But due to population pressures, `Uthman (ra) got another introduced (said a little while before the adhan with which the sermon started: Au.), without any (of the Companions) objecting to it (Zamakhshari, Ibn Kathir).

We have a report in Bukhari:

On the authority of Sa’ib b. Yezid: “The first adhan used to be when the Imam took his position in the pulpit: during the time of the Prophet, Abu Bakr and `Umar. During the time of `Uthman when population increased, he got another Call added, made from Zawraa’.” Abu `Abdullah added that Zawraa’ was a place in the Madinan market (Qurtubi, Ibn Kathir and others). Some reports suggest that the call was made from `Uthman’s property there (Au.).

Ibn Kathir (who follows the Shafe`i school of Fiqh) writes that it is the second adhan that makes trade and commerce unlawful. But Alusi presents the Hanafiyy view-point that it is the first adhaan that makes worldly dealings unlawful. The point is that if the people are to suspend trade and commerce with the second adhaan (when the Arabic sermon starts) and start off for the mosque (from market-places), then, not only could they miss the sermon, but the Prayer itself.

Mufti Shafi` points out that the use of the word “bay`” is perhaps because, firstly, suspension of sale suspends purchase, and, secondly, to indicate that not all transactions or works need be suspended such as, for example, farming, since, Friday is not obligatory on village dwellers. Nonetheless, the prohibition through the directive covers all activities that prevent from joining the congregation, including study of books.

22. Friday Prayer is an obligation on all free men of a town; (but not of villages that do not have a commercial centers, schools, hospitals, nor is directly governed by a government, in other words hamlets). Women, children, travelers and slaves are excused, as also the sick and those who look after the sick (Au.).

Early in Islam, they used to offer Jumu`ah Prayers pretty early. It is said that the first bid`ah into which people fell is delaying of the Jumu`ah Prayer. During the days of the Salaf the people would begin to head to the mosque right after sunrise. Once Ibn Mas`ud thought he will be the first. But when he entered the mosque he found thirteen people already sitting there (Zamakhshari).

However, the great majority of scholars believe that mid-day is the best time for Friday Prayers (Qurtubi).

A hadith from the Sahihayn and other books speaks of the importance of Friday Prayer.

Abu Hurayrah reports that the Prophet mentioned Friday and said, “There is an hour in it that no Muslim will chance to coincide with, while he is in Prayer, seeking something from Allah, but He will grant it.” According to another version, the Prophet signaled with his hands to indicate that the “hour” was a short one. However, there is no consensus among the Companions or scholars of the Ummah as to which hour it is (Au.).

Qurtubi presents another hadith from Muslim. The Prophet said from his pulpit,

“Let the people cease ignoring the Friday Prayer or Allah will set a seal on their hearts, and so they become of those who are heedless.”

A bath is preferred. Says a hadith of the Sheikhyan,

“When one of you has Jumu`ah come on him, let him take a bath.”

Another report in Muslim says,

“It is binding upon every Muslim that once in every seven days he should wash his head and body.”

Another narrative, also in the Sahihayn is as follows:

On Abu Hurayra’s authority: The Prophet said, “Whoever washed himself, the way a man seeking purification after intercourse does – and then went (to the mosque) is like him who offered a camel (as sacrifice). He who went in at the second hour, is as if offered a cow. He who went in at the third hour, is as if offered a goat. He who went in at the fourth hour, is as if offered a chicken. And he who went in at the fifth hour, is as if offered an egg. But once the Imam has emerged, the angels present themselves to listen to the sermon” (Zamakhshari [without quoting the hadith], Ibn Kathir).

One may apply perfume if he can afford it. Several ahadith are reported on this subject. One is in Abu Da’ud. Another of the same meaning is in Ahmad which Haythami declared trustworthy. It says:

`Ikrimah said that some people from Iraq visited Ibn `Abbas and asked him about a bath on Friday whether it was obligatory. He answered, “No. But it is cleaner and better for him who would wash. As for him who did not wash, well, it is not an obligation. Let me tell you how the Friday washing came to be. People those days worked hard and wore wool (out of poverty). They would work (carrying weight on their) shoulders. Their mosque was small, with a low ceiling. It was a hut you see. The Prophet came out (to the mosque) on a hot day while the people were sweating in the wool of theirs until the smell rose up and some felt uneasy because of others. When the Prophet felt this he said, ‘People. When it is this day, wash yourself, and let one of you perfume himself with the best possible oil or perfume’” (Au.).

Again, a clean pair of clothes is recommended. A report in Ibn Majah and Abu Da’ud says the following:

`Abdullah b. Salam said that he heard the Prophet say from his pulpit on Friday, “What would go wrong if one of you purchased a pair of clothes for Friday, apart from the pair in which he labors?” (Ibn Kathir).

Listening to the Sermon is the obligatory part of “dhikr” which should deal with matters directly related to religious. It should not, therefore, consist of praises for the rulers, mentioning whom with praises is to praise Shaytan, which, Zamakhshari remarks sarcastically, “is some distance away from dhikr of Allah.”

A hadith (of Muslim, Tirmidhi, Abu Da’ud and others: Au.) says,

“Whoever made ablution, and did it well, came to the Friday Prayer, and then heard (the sermon) without speaking, has his sins of Friday to Friday forgiven, plus three days. On the other hand, whoever played with the pebbles, committed an unwarranted act” (Au.).

[A hadith predicts that the Friday sermons will get longer near the end of the world, than the Prayers themselves: Au.].

23. This “scatter” or “dispersion” is to be understood in the light of the previous verse which directed the Muslims to hasten to the remembrance of Allah. After the Prayer is over, they can disperse. In other words, it is not a command, but a suggestion that now, after the Prayers are finished, they may go their ways, if they so will (or stay in mosque, if they so wish) – Ibn Jarir.

Ibn `Abbas said that this is not a commandment to leave and seek out the world, but to visit the sick, accompany the biers, and visit a friend for the sake of Allah (Ibn Jarir, Zamakhshari, Shawkani). It is also reported as a hadith but quite weak (S. Ibrahim).

24. That is, now you are free to disperse in the land and seek Allah’s bounty, or stay back in the mosque, you have both the options (Ibn Jarir and others). Shah `Abdul Qadir wrote that the Jews were forbidden any worldly transaction (on day of Sabbath). In contrast, the Muslims could trade on Friday (Shabbir).

Many of the Salaf understood this verse in the literary sense of Allah, if not directing, according approval to economic activities immediately after Friday Prayers. Some of them in fact – as reported by some commentators - preferred to trade in hours following Friday Prayers (Au.).

25. Yusuf Ali compares directives and practices in the three major religions: “The idea behind the Muslim weekly ‘Day of Assembly’ is different from that behind the Jewish Sabbath (Saturday) or the Christian Sunday. The Jewish Sabbath is primarily a commemoration of Allah’s ending His work and resting on the seventh day (Gen. ii. 2; Exod. xx. 11): we are taught that Allah needs no rest, nor does He feel fatigue (ii. 255). The Jewish command forbids work on that day but says nothing about worship or prayer (Exod. xx. 10); our ordinance lays chief stress on the remembrance of Allah. Jewish formalism went so far as to kill the spirit of the sabbath, and call forth the protest of Jesus: ‘the sabbath was made for man, and not man for the sabbath’ (Mark. ii. 27). But the Christian Church, although it has changed the day from Saturday to Sunday, has inherited the Jewish spirit: witness the Scottish Sabbath; except in so far as it has been secularised. Our teaching says: ‘When the time for Jumu`a Prayer comes, close your business and answer the summons loyally and earnestly, meet earnestly, pray, consult and learn by social contact; when the meeting is over, scatter and go about your business.’”

26. One of the reports concerning Dihya’ Kalbi’s trade caravan, (whose arrival had caused consternation in the Prophet’s mosque), speaks of a singer playing on a drum. Up until then, Dihya had not yet embraced Islam (Razi, Ibn Kathir). Actually, every trade caravan employed drummers to attract attention at arrival (Zamakhshari).

27. The allusion is to an incident that took place at the time when, early in Madinah, the Prophet used to deliver the sermon after the Friday Prayers (like in `Eid Prayers). On one occasion while he was delivering the sermon after the Prayers were over, someone came in and announced that Dihya Kalbi’s long-awaited trade caravan had arrived. Now, those were days of shortages and high inflation. So, hearing the news, the Companions started to leave, one after another, until no more than twelve men and a solitary woman were left, and Allah revealed this Surah. The Prophet had then said,

“Had the last of them followed the first of them, surely the valley would have been filled with flaming fire.” But some other reports suggest that forty persons remained in the mosque while the rest left (Ibn Jarir, Zamakhshari, Razi, Qurtubi, Ibn Kathir), and that the Companions thought there was no sin involved in their departure; after all, the Prayers were over. Further, not all left for commerce. Some left merely to watch, which, being of no profit, was referred to as “lahw” (Qurtubi).

With that experience, and after the revelation of this Surah, the Prophet altered the sequence. He began to deliver the sermon to follow up with the Prayers (Ibn Kathir, Mufti Shafi`).

Alusi comments on the aspersions cast on the Companions, by the Shi`ah, with reference to this ayah. He reminds them that Allah (swt) simply reproached them. He did not rebuke them, nor threaten them with a punishment. Moreover, all narratives in this connection inform us that the Companions close to the Prophet – such as the four Khulafa’ and many others - did not leave the mosque. Therefore their censor is unwarranted.

A contemporary commentator - known for criticizing the Companions (in his other writings) - censors the Shi`ah for criticizing the Companions, but then proceeds to defends his own position of their criticism! His point is: Why can’t we criticize the Companions when Allah Himself criticized them: a logic he would not extend to the Shi`ah but which he extended to cover his own criticism of the Prophets!

28. Majid cites the opinion of a historian which, if accurate, sheds a new light on the pre-Islamic Arab’s proclivities and economic tendencies, miraculously reformed by the Prophet, but, with his influence waning, is now quite reflective in the contemporary Arab world. He writes and quotes: “This (assurance of Allah as the Provider) required special emphasis in view of the very great preoccupation of the Arabs with money matters and financial transactions. ‘In the money-changers’ books, men speculated on the currency exchange: they gambled on the rise and fall of foreign monies, on caravan freights, on their arrival and also on their lateness. The influx of Byzantine, Sasanid and Yemenite coins, the complications of the old monitory system and knowledge necessary for this manipulation, gave rise to an infinity of operations and to the most lucrative transactions .. Given this business activity there is no cause for astonishment if we find out Makkan merchants who in our day would be classed as millionaires.’ (Lammus, op. cit., pp. 15, 16).