CHAPTER 62: AL-JUMU'AH (FRIDAY / THE CONGREGATION)

It was revealed in the Medina period. It consists of 11 verses. It takes its name from the ninth verse, which makes the Friday prayer obligatory for men. The subjects covered are the purification of people through the eternal messengership and the erroneousness of Judaism's national understanding of religion. (H. T. FEYIZLI, 1/552)

In the name of Allah, the Most Gracious, the Most Merciful.

62/1-4 IT IS HE WHO SENDS THE PROPHET

Translation

1- Whatever is in the heavens and whatever is on the earth glorifies Allah, the Sovereign, the Holy, the Exalted in Might, the Wise.

2- It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom—although they were before in clear error.

3- And [to] others of them who have not yet joined them. And He is the Exalted in Might, the Wise.

4- That is the favor of Allah, which He bestows upon whom He wills, and Allah is the possessor of great bounty.

Commentary

(1) ‘Whatever is in the heavens and whatever is on the earth glorifies Allah, the Sovereign, the Holy, the Exalted in Might, the Wise.’ Everything in the heavens and on the earth glorifies Allah (or for Allah). There is nothing that does not serve as evidence for the perfection of its Creator and His being free from signs of deficiency. (...) This glorification (tasbih) exists in creation. For this reason, humans too, by using their freedom of will, must keep Allah free from all kinds of faults and deficiencies and refrain from ascribing partners or deficient attributes to Him. (ELMALILI, 8/30)

"Al-Malik" means the absolute Owner of the heavens and the earth and the one who disposes of them according to His judgment; "Al-Quddus" means free from deficiencies and characterized by attributes of perfection (it means spotless, pure, and stainless, ELMALILI, 8/31); "Al-Aziz" means the one who cannot be resisted or defeated; "Al-Hakim" means the one whose wisdom is infinite in His actions, words, Sharia, and destiny. The meaning of the verse is this: Whatever is in the heavens and the earth glorifies Allah, who is the Sovereign, the Holy, and the Wise. This exalted and majestic Deity possesses the qualities of sovereignty, holiness, might, and wisdom. (S. HAWWA, 15/83)

(2) ‘It is He who,’ as a sign of His might and wisdom, ‘has sent among the unlettered a Messenger from themselves,’ and the "unlettered" (ummi) referred to here are the Arabs. As mentioned before, the word ummi has three meanings. First, it means one who belongs to the ummah (mother/nation) as they were born from their mother, meaning one who has no reading, writing, or education. The hadith: "We are an unlettered nation; we do not know how to write or calculate" (Bukhari, Muslim, Abu Dawud, Nasai, Ahmed b. Hanbel) points to this meaning. Second, it means belonging to the ummah. Third, it means belonging to the Umm al-Qura, namely, from Mecca. Among these, the first view is the most famous. It is understood from the context here that it is used in this sense. (ELMALILI, 8/32)

‘reciting to them His verses and purifying them,’ cleansing and flourishing them from false beliefs and bad habits, opening their thoughts and making them shine among all worlds. ‘And teaching them the Book and wisdom,’ teaching reading, writing, and the Quran, which is the most superior of books. Along with the Sunnah and hadiths, he teaches actions alongside traditional and rational sciences to fulfill the rulings. (ELMALILI, 8/32)

In the 2nd verse, attention is drawn to three important duties of our Prophet (pbuh): (1) First, reciting Allah's verses to the people. (2) Second, purifying (tazkiyah). The invitation to Tawhid can only reach its goal by cleansing the souls from spiritual impurities such as disbelief, polytheism, and sin, and bringing them to awe and peace. Indeed, the noble companions, who were people of the Age of Ignorance in the past, became the most distinguished people of the world the moment they found guidance and purified their hearts through the fruitful conversation and spiritual training of Allah's Messenger (pbuh). Their stories of superiority, circulating in tongues and hearts, transcended ages and climates. (3) Third, teaching the Book and wisdom. (O. CELIK, 5/123, 124)

(3) ‘(He is the one who sends this last prophet) and to others of them who have not yet joined them. And He is the Exalted in Might, the Wise.’ This declares that the messengership and teaching of the Messenger of Allah (pbuh) are not exclusive to the Arabs but encompass all other communities. For, besides the Arabs who are stated to be an unlettered community, the term "others" (akharin) refers to all communities. That is, that Messenger teaches the Book and wisdom not only to the unlettered community he was sent from, but to all of the Arab and non-Arab human world who have not yet joined them but will join in the future. (ELMALILI, 8/33)

(...) The messengership of the Prophet is not historical, but universal. Although the Holy Quran says, "And thus We have revealed to you an Arabic Quran that you may warn the Mother of Cities [Mecca] and those around it" (Shura 42/7), this means that the universal message in question must necessarily be started from somewhere in order to take hold in history. Otherwise, Mecca and its surroundings are not a final area designated for revelation. On this subject, the Quran's perspective is essentially revealed by the verse: "And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner. But most of the people do not know" (Saba 34/28). (M. DEMIRCI, 3/356)

(4) ‘That is,’ the sending of such a Messenger, ‘the favor of Allah alone,’ it is not something gained by acquisition or work. ‘He bestows it upon whom He wills.’ It cannot be brought under the laws of nature. It is only a requirement of divine superiority. ‘And Allah is the possessor of such great bounty.’ Therefore, one should accept the call of that Messenger, learn his instructions, become the helpers of Allah (ansarullah) accordingly, and reach the superiority promised by Allah. (ELMALILI, 8/33)

62/5-8 DO NOT BE LIKE THE DONKEY CARRYING BOOKS

Translation

5- The example of those who were entrusted with the Torah and then did not uphold it is like that of a donkey who carries volumes [of books] (unconsciously). Wretched is the example of the people who deny the signs of Allah. And Allah does not guide the wrongdoing people.

6- Say (O My Prophet!), "O you who are Jews, if you claim that you are allies of Allah, excluding the [other] people, then wish for death, if you should be truthful."

7- But they will not wish for it, ever, because of what their hands have put forth. And Allah is Knowing of the wrongdoers.

8- Say (O My Prophet!), "Indeed, the death from which you flee—indeed, it will meet you. Then you will be returned to the Knower of the unseen and the witnessed, and He will inform you about what you used to do."

Commentary

(5) ‘Those who were entrusted with the Torah,’ meaning they were taught and invited to act upon its meanings, ‘and then did not uphold it,’ meaning they did not understand its content or benefit from it and act accordingly—the "parable" of these people, which is their strange and proverbial state, is that they carried loads of books claiming to be devoted to Allah and literate, yet they did not value the news given in the Torah and by the Prophets of the Children of Israel regarding the Last Prophet, the Unlettered Prophet, who is a favor from Allah. They did not take the path of acting truthfully according to its rulings and ethics. The state of such people ‘is like that of a donkey who carries volumes,’ that is, huge books, ‘but carries’ them without knowing anything of their contents or benefiting from them. The term "esfâr" (volumes) mentioned here is a subtle reference to the sections of the Torah being called Sifir. ‘Wretched is the example of the people who deny the signs of Allah!’ (These are the Jews—S. HAWWA). There is a warning here that the state and parables of all those who do not act upon their knowledge are this ugly. ‘And Allah does not guide the wrongdoing people’ (because of their choice of injustice—S. HAWWA). He does not lead them to the right path. (ELMALILI, 8/33)

Those who read the Book of Allah (the Quran) without consciousness—that is, without understanding its meaning, reflecting on it, or fulfilling its rulings—are also among those addressed by this verse. (cf. 5/44-45, 47; H. T. FEYIZLI, 1/552)

(6) ‘Say: 'O you who are Jews! If you claim that you are the allies of Allah,'‘ as His beloved friends who have reached His guardianship (wilayah), ‘excluding other people,’ if you harbor such a false assumption—as mentioned in Surah al-Ma'idah: "The Jews and the Christians say, 'We are the children of Allah and His beloved'" (Ma'idah 5/18)—just as the Christians said, "We are the sons and offspring of Allah," the Jews also claim, "We are the beloved of Allah." If that is the case, ‘then wish for death!’ Make death your ideal, and consider it a favor to die as soon as possible, migrating from this world of trial and hardship to the hereafter to meet Allah. The command here to wish for death is for the purpose of silencing and reproaching them. ‘If you should be truthful in your claim,’ then you should not flee from death but wish for it. (ELMALILI, 8/34)

Let us also state that this command is evidence that the measure of being an ally of Allah is for a person to be prepared to appear in Allah's presence. The Messenger of Allah (pbuh) forbade this ummah from wishing for death. For this reason, we said the measure of being an ally of Allah is the readiness of Allah's friend to meet Allah and appear in His presence. Such a friend is ready for such a meeting at any moment. (S. HAWWA, 15/88)

(7) ‘But they will not wish for it, ever, because of what their hands have put forth,’ meaning many sins, crimes, denials, and injustices. Therefore, they cannot be the beloved and allies of Allah. ‘And Allah is Knowing of the wrongdoers,’ and He will give them their punishment. Thus, they are not truthful in that claim; they are liars, not friends but unfair and unjust. (ELMALILI, 8/34)

The phrase ‘because of what they have done before’ means they strictly avoid wishing for death due to their disbelief and rebellion that require entering Hell—such as distorting the rulings of the Torah and changing the description of the Prophet Muhammad (pbuh). They know that they will be punished after death because of such rebellions they have committed. (I. H. BURSEVI, 21/348, 349)

(8) ‘Say: (O Jews!) Indeed, the death from which you flee will surely meet you.’ Just as you cannot escape it by fleeing, you are not done with it by dying. ‘Then you will be returned to the Knower of the unseen and the witnessed.’ You will be returned to the presence of Allah the Exalted—your true Master who created you first and owns your entire being, even while you committed secret and open rebellions wanting to escape from His property, command, and judgment like runaway slaves—the Knower of all that is hidden and apparent, from whom nothing can be concealed. ‘He will inform you about what you used to do.’ He will throw in your face what you distorted of His Book and the knowledge He gave, what you hid and what you disclosed, and He will punish you accordingly. (ELMALILI, 8/34)

Almighty Allah has the recording angels write down everything all people do in the life of this world, whether good or evil, beneficial or harmful. On the Day of Judgment, everything everyone has done will be revealed. There are many verses in the Quran on this subject: "Indeed, over you are keepers, noble recorders. They know whatever you do." (82/10-12; I. KARAGOZ, 8/35)

62/9-11 WHEN THE CALL IS MADE FOR PRAYER ON THE DAY OF JUMU'AH

Translation

9- O you who have believed! When the call is made for prayer on the day of Jumu'ah (Friday), then hasten to the remembrance of Allah and leave business (and every other occupation). That is better for you, if you should know.

10- And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah much that you may succeed (and reach salvation in this world and the hereafter).

11- But when they saw a transaction or an amusement, they dispersed to it and left you (O My Prophet!) standing (while giving the sermon). Say, "What is with Allah is better than amusement and than a transaction, and Allah is the best of providers."

Commentary

(9) ‘O you who have believed! When the call is made for prayer on the day of Jumu'ah (Friday), then hasten to the remembrance of Allah.’ In this verse, "the remembrance of Allah" (dhikrullah) refers to the "Friday sermon" (khutbah) and the "Friday prayer" (Salat al-Jumu'ah). Both are obligatory (fard). Calling the sermon dhikrullah here gives an idea about its content. Therefore, prayers that are considered dhikrullah should be recited in the sermon, remembrances should be made, and things reminding people of Allah, His mercy, and His punishment should be said. (...) "Hastening to the remembrance of Allah" does not mean running to the prayer on one's feet in the first sense that comes to mind. For the Messenger of Allah (pbuh) forbade going to prayer by running in this manner. (cf. Muslim, Masajid 151). Therefore, what is meant by "hastening" is to leave other works and preoccupations and go to Friday prayer, turning towards it with heart and intention, and setting out after doing the necessary things such as performing ablution and putting on clothes to perform it. (O. CELIK, 5/129, 130)

‘Hasten immediately to the remembrance of Allah.’ According to the majority (jumhur), it means go to listen to the sermon. Abu Hanifa used this as evidence that it would be permissible if the orator were to say only "Alhamdulillah." (From Nesafi; S. HAWWA, 15/90)

Remembrance (dhikr) in the dictionary means "advice, warning, reminding, mentioning, keeping in mind, articulating." It is of two types: one is done with the heart and the other with the tongue. The one done with the tongue is called loud (jahri), and the one done with the heart is called secret (khafi) remembrance. Loud remembrance consists of either mentioning Allah with various words or performing any act of worship. Secret remembrance means reflecting on Allah with His names, His attributes, or in terms of His creations. The Friday sermon is also, in a sense, a matter of advice, counsel, warning, and reminding directed at people. Therefore, the phrase "fay'au ila dhikrillah" in the verse means listening to the sermon. This must be why Imam al-A'zam Abu Hanifa said that the pillar (rukn) of Friday is to remember Allah, and stated that the shortest remembrance for the sermon is to say "Subhanallah," "Alhamdulillah," and "Allahu Akbar." (From S. Ateş; M. DEMIRCI, 3/358)

‘Leave business (and every other occupation).’ (...) "Leaving business": This expression includes not only leaving trade but also leaving all preoccupations and preparing for the prayer. The mention of the word "business" (bay') here is due to the intensity of trade on the day of Friday. On Fridays, people coming to Medina from surrounding settlements would bring goods with them to sell, and everyone would shop that day to meet their needs. For this reason, the prohibition in the verse is not limited only to shopping but encompasses all preoccupations. (O. CELIK, 5/130)

Those who are liable for Friday prayer must leave occupations (other than mandatory jobs and professions) that prevent them from prayer, such as buying and selling, as well as renting, pledging, marriage, etc., during the time of Friday prayer. According to the Hanafis, doing the mentioned works is "tahrimen makruh" (prohibitively disliked), and according to the majority, it is "haram" (forbidden). However, according to the Hanafis and Shafi'is, the contracts made at this time are valid, while according to the Malikis and Hanbalis, the dominant view is that they are considered invalid. (From Ibn Rushd, Wahba Zuhayli; H. DONDUREN, 2/890)

‘That is better for you, if you should know.’ That is, your leaving trade and turning towards the remembrance of Allah and prayer is—if you only knew—better for you both in this world and the hereafter. (From Ibn Kesir; S. HAWWA, 15/91)

Friday Prayer: Jumu'ah means gathering, coming together. This name was given because believers gather for worship on Friday. Before Islam, the Arabs used to call Friday "Yawm al-Aruba." (H. DONDUREN, 2/889)

According to Ibn Abbas, permission for Friday prayer was given before the Hijra, but there was no opportunity to perform it. For this reason, the Prophet (pbuh) sent a letter to Mus'ab ibn Umayr, whom he sent to Medina as a teacher, and wrote to him to lead two units of prayer after the sun passed its zenith on Friday. There are narrations that Mus'ab performed Friday prayer with 12 people in the center of Medina (Suyuti, ad-Durr al-Mansur), and As'ad ibn Zurara performed it with 40 people at his farm in the countryside (Abu Dawud). (H. DONDUREN, 2/889)

The first Friday prayer led by the Prophet (pbuh): The Messenger of Allah, who stayed for four days in Quba with the sons of Amr ibn Awf during the migration to Medina, set out on Friday; the time for Friday prayer began when they came to a valley belonging to the sons of Salim ibn Awf. The Messenger of Allah delivered a sermon there and led the first Friday prayer. (H. DONDUREN, 2/889)

The conditions for Friday are two: First, the conditions for its necessity (wujub), meaning for it to be obligatory; second, the conditions for its performance (ada): (Summarized from ELMALILI) Conditions for Necessity: (1) Freedom; it is not obligatory for slaves. (2) Being male; it is not obligatory for women. (3) Residency; it is not obligatory for travelers. (4) Health; it is not obligatory for those who are sick to the degree that they fear their illness will increase or their recovery will be delayed by going to Friday. Very weak elderly people are also in the status of the sick. (5) Ability to walk; therefore, it is not obligatory for those who do not have feet or are paralyzed, even if someone is found to take them to Friday. (6) Safety; it is not obligatory for those who cannot see. According to the Imams (Abu Yusuf and Muhammad), if an assistant is found to take them to Friday, it becomes obligatory. (ELMALILI, 8/52)

Conditions for the Performance of Friday: (Summarized from ELMALILI) First, a city (misr-i jami) (a settlement with administrative institutions). (...) Second, the leader of the state, the imam, or a person authorized by him must lead it. Third, the time. Although time is a condition for all prayers and it is not permissible to perform them before their time, Friday prayer has no make-up (qada), even though other prayers can be made up after the time has passed. (...) Fourth, the sermon. (...) Fifth, the congregation. The minimum is three men besides the imam. Abu Yusuf considered it permissible for there to be three people including the imam. (...) Sixth, general permission (idhn-i amm). That is, the doors of the mosques must be opened and permission given to all Muslims. (..) (ELMALILI, 8/56)

Friday prayer is an individual obligatory (fard al-ayn) prayer of two units performed with a congregation during the time of the noon prayer on Friday. When Friday prayer is performed, the noon prayer is not performed additionally on that day. Four units of sunnah are performed before the sermon, and according to the legal scholar Abu Hanifa, four units are performed after the fard; according to Imam Abu Yusuf and Imam Muhammad, a total of six units are performed as sunnah, one being four units and the other two units. (I. KARAGOZ, 8/38)

Performing Friday prayer is obligatory for every Muslim. However, it is not obligatory for four groups of people: slaves, women, children, and the sick. (Abu Dawud, Salat 215; I. KARAGOZ, 8/39)

Hadith: "The best day on which the sun has risen is Friday. Adam was created on that day, he entered Paradise on that day, and he was taken out from Paradise on that day. And the Hour will be established on Friday." (From Muslim, Jumu'ah 18; QUR’AN WAY, 5/348)

Hadith: "There is an hour on Friday such that if a Muslim servant coincides with it and asks something good from Allah, Allah will surely give it to him." (From Muslim; QUR’AN WAY, 5/348)

Hadith: "Whoever abandons three Fridays because he does not care about them, Allah seals his heart." (From Abu Dawud, Salat 210, Tirmidhi, Jumu'ah 7; QUR’AN WAY, 5/349)

Hadith: Imam Ahmad narrates... Aws bin Aws as-Saqafi said: I heard the Messenger of Allah (pbuh) saying: "Whoever washes his head and body on Friday, comes as early as possible, walks on foot without riding, approaches the imam and listens to the sermon without engaging in idle things, will receive the reward of fasting and praying for one year with every step he takes." (Narrated by the authors of the four Sunans, accepted as hasan by Tirmidhi; S. HAWWA, 15/102, 103)

(10) ‘And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah much that you may succeed.’ (...) Dispersing through the land after the prayer; this does not signify obligation but a "sense of permissibility (ibaha)." After the prayer is performed, people are free. They can disperse wherever they want. They can engage in trade, science, visitation, or worship, or they can rest. Otherwise, prayer should not be perceived as a reason that disconnects man from life and pushes him into laziness. On the other hand, it is recommended that we continue dhikrullah in every area of our daily life. Because the remembrance of Allah and religiosity is not a situation exclusive only to the temple. It is important to remember Allah outside the temple and to observe Allah's pleasure in work and business life. For salvation will only be possible with a life of servitude to be lived with that consciousness, keeping Allah in mind at every moment. (O. CELIK, 5/130)

The command "disperse within the land" also expresses that Friday is not and cannot be a holiday for believers. Because the command to leave work before the call to prayer and to disperse through the land to seek sustenance from Allah's favor after the prayer is finished makes such a holiday impossible. (I. KARAGOZ, 8/42)

"Remembrance of Allah" is done with the heart, body, and tongue. Remembrance with the heart is done by accepting Allah's existence, His oneness, and that He is the Creator and Provider, by reflecting on the cosmic and scriptural verses that indicate Allah's existence and oneness, and by knowing that Allah is the one who gives blessings. Remembrance with the body is done by obeying Allah. Remembrance with the tongue is done by reciting audhu basmala before every good deed, saying inshallah in words and deeds related to the future, reading the Holy Quran, praying, repenting and asking for forgiveness for sins and mistakes, and reciting the phrases Allahu Akbar, La ilaha illallah, Subhanallah, and Alhamdulillah. (I. KARAGOZ, 8/42)

(11) ‘(Yet) But when some of the companions saw a transaction or an amusement, they dispersed to it and left you (standing in the sermon).’ One day, while the Messenger of Allah was delivering the Friday sermon, sounds announcing that a trade caravan had reached Medina were heard. Since there was a famine at that time, the arrival of a caravan bringing food items was eagerly awaited. A significant part of the congregation who heard these sounds forgot that they were in a state of worship at that moment, jumped from their places, and started running in that direction. It is narrated that only twelve people remained in the mosque. (cf. Bukhari, Tafsir 62, Tirmidhi, Tafsir 62; O. CELIK, 5/130, 131)

In the verse, it is stated that it is not correct to leave the sermon and the Friday prayer, whether with the desire to shop or to participate in the festivities, and that leaving the Prophet (pbuh) during the sermon is absolutely not appropriate in terms of etiquette. In this regard, no worship, including Friday, can be left halfway. While the Friday sermon is being read, it is not permissible to leave the mosque without listening to the sermon. (I. KARAGOZ, 8/43)

‘Say: 'What is with Allah is better than amusement and than a transaction.'‘ Because those are the temporary benefits of the life of this world. The favor and reward with Allah are infinite and eternal. Moreover, the benefit of amusement consists of the imagination established in the mind. ‘And Allah is the best of providers.’ True sustenance should be sought from Him. Unless He grants it, none of the causes will be of any use. (ELMALILI, 8/61)