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It is derived from the sentence idha nudiya-lis-salat-imin-yaum-il- Jumu'ati of verse 9. Although in this Surah injunctions about the Friday congregational Prayer also have been given, yet 'Jumu'ah' is not the title of its subject-matter as a whole, but this name too, like the names of other Surahs, is only a symbolic title.

<h2>Name</h2>
<p>It is derived from the sentence <em>idha nudiya-lis-salat-imin-yaum-il- Jumu'ati</em> of <a href=/62/9>verse 9</a>. Although in this Surah injunctions about the Friday congregational Prayer also have been given, yet "<em>Jumu'ah</em> " is not the title of its subject-matter as a whole, but this name too, like the names of other Surahs, is only a symbolic title.</p>
<h2>Period of Revelation</h2>
<p>The period of the revelation of the first section (<a href=/62/1-8>vv. 1-8</a>) is A. H. 7, and probably it was sent down, on the occasion of the conquest of Khaiber or soon after it. Bukhari, Muslim, Tirmidhi, Nasa'i and Ibn Jarir have related on the authority of Hadrat Abu Hurairah that he and other Companions were sitting in the Holy Prophet's assembly when these verses were revealed. About Abu Hurairah it is confirmed historically that he entered Islam after the truce of Hudaibiyah and before the conquest of Khaiber, and Khaiber was conquered, according to Ibn Hisham, in Muharram, and, according to Ibn Sa\`d, in Jamadi al-Awwal, A.H. 7. Thus presumably Allah might have sent down these verses, addressing the Jews, when their last stronghold had fallen to the Muslims, or these might have been revealed when, seeing the fate of Khaiber, all the Jewish settlements of northern Hijaz had surrendered to the Islamic government.</p>
<p>The second section (<a href=/62/9-11>vv. 9-11</a>) was sent down shortly after the emigration, for the Holy Prophet (upon whom be Allah's peace) had established the Friday congregational Prayer on the 5th day after his arrival at Madinah. The incident that has been referred to in the last verse of this section must have occurred at a time when the people had not yet received full training in the etiquette of religious congregations.</p>
<h2>Theme and Subject Matter</h2>
<p>As we have explained above, the two sections of this Surah were sent down in two different periods. That is why their themes as well as their audiences are different. Although there is a kind of harmony between them on account of which they have been put together in one Surah, yet we should understand their themes separately before we consider the question of their harmony.</p>
<p>The first section was sent down at a time when all Jewish efforts to obstruct the message of Islam during the past six years had failed. First. in Madinah as many as three of their powerful tribes had done whatever they could to frustrate the mission of the Holy Prophet, with the result that one of the tribes was completely exterminated and the other two were exiled. Then by intrigue and conspiracy they brought many of the Arab tribes together to advance on Madinah, but in the Battle of the Trench they were all repulsed. After this, Khaiber had become their stronghold, where a large number of the Jews expelled from Madinah also had taken refuge. At the time these verses were revealed, that too was taken without any extraordinary effort, and the Jews at their own request agreed to live there as tenants of the Muslims. After this final defeat the Jewish power in Arabia came to an end. Then, Wad-il-Qura, Fadak, Taima', Tabuk, all surrendered one after the other, so much so that all
Arabian Jews became subdued to the same Islam which they were not prepared to tolerate before. This was the occasion when Allah Almighty once again addressed them in this Surah, and probably this was the last and final address that was directed to them in the Qur'an. In this they have been reminded of three things:</p>
<ol>
  <li>
    <p>"You refused to believe in this Messenger only because he was born among a people whom you contemptuously call the "gentiles." You were under the false delusion that the Messenger must necessarily belong to your own community. You seemed to have been convinced that anyone who claimed to be a prophet from outside your community, must be an impostor, for this office had been reserved for your race, and a messenger could never be raised among the "gentiles." But among the same gentiles Allah has raised a Messenger who is reciting His Book in front of your very eyes, is purifying souls, and showing the Right Way to the people whose misdeeds are well known to you. This is Allah's bounty, which He may bestow on anyone He may please. You have no monopoly over it so that He may bestow it over whomever you may please and may withhold it from whomever you may desire it to be withheld".</p>
  </li>
  <li>
    <p>"You had been made bearers of the Torah, but you did not understand your responsibility for it nor discharged it as you should have. You are like the donkey which is loaded with books, and which does not know what burden it is bearing. Rather you are worse than the donkey, for the donkey is devoid of sense, but you are intelligent. You not only shirk your responsibility of being bearers of Allah's revelations deliberately, Yet, you are under the delusion that you are Allah's favorites and the blessing of apostleship has been reserved for you alone. More than that, you seem to entertain the notion that whether you fulfill the demands of Allah's message or not, Allah In any case is bound not to make any other than you the bearer of His message."</p>
  </li>
  <li>
    <p>"If you really were Allah's favorites and you were sure of having a p!ace of honor and high rank reserved with Him, you would not have feared death so much as to prefer a life of disgrace to death. It is only because of this fear of death that you have suffered humiliation after humiliation during the past few years. Your this condition is by itself a proof that you are fully conscious of your misdeeds, and your conscience is aware that if you die with these misdeeds, you will meet with a greater disgrace before Allah in the Hereafter than in this world."</p>
  </li>
</ol>
<p>This is the subject-matter of the first section. The second section that was sent down many years later, was appended to this Surah because in it Allah has bestowed Friday on the Muslims as against the Sabbath of the Jews, and Allah wanted to warn the Muslims not to treat their Friday as the Jews had treated their Sabbath. This section was sent down on an occasion when a trade caravan arrived in Madinah right at the time of the Friday congregational service and hearing its din and drum the audience, except for 12 men, left the Prophet's Mosque and rushed out to the caravan, although the Holy Prophet (upon whom be Allah's peace) at that time was delivering the Sermon. Thereupon it was enjoined that after the call is sounded for the Friday Prayer all trade and business and other occupations become forbidden. The believers should then suspend every kind of transaction and hasten to the remembrance of Allah. However, when the Prayer is over, they have the right to disperse in the
land to resume their normal occupations. This section could be made an independent Surah in view of the commandments that it contains about the congregational service on Friday, and could also be included in some other Surah, but, instead, it has been included here particularly in the verses in which the Jews have been warned of the causes of their evil end. Its wisdom in our opinion is the same as we have explained above.</p>


يسبح لله ما في السماوات وما في الارض الملك القدوس العزيز الحكيم

 يُسَبِّحُ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ٱلْمَلِكِ ٱلْقُدُّوسِ ٱلْعَزِيزِ ٱلْحَكِيمِ

هو الذي بعث في الاميين رسولا منهم يتلو عليهم اياته ويزكيهم ويعلمهم الكتاب والحكمة وان كانوا من قبل لفي ضلال مبين

هُوَ ٱلَّذِى بَعَثَ فِى ٱلْأُمِّيِّـۧنَ رَسُولًا مِّنْهُمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَـٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَـٰلٍ مُّبِينٍ

واخرين منهم لما يلحقوا بهم وهو العزيز الحكيم

وَءَاخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا۟ بِهِمْ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ

ذلك فضل الله يؤتيه من يشاء والله ذو الفضل العظيم

ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ

مثل الذين حملوا التوراة ثم لم يحملوها كمثل الحمار يحمل اسفارا بئس مثل القوم الذين كذبوا بايات الله والله لا يهدي القوم الظالمين

مَثَلُ ٱلَّذِينَ حُمِّلُوا۟ ٱلتَّوْرَىٰةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ ٱلْحِمَارِ يَحْمِلُ أَسْفَارًۢا ۚ بِئْسَ مَثَلُ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِ ٱللَّهِ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ

قل يا ايها الذين هادوا ان زعمتم انكم اولياء لله من دون الناس فتمنوا الموت ان كنتم صادقين

قُلْ يَـٰٓأَيُّهَا ٱلَّذِينَ هَادُوٓا۟ إِن زَعَمْتُمْ أَنَّكُمْ أَوْلِيَآءُ لِلَّهِ مِن دُونِ ٱلنَّاسِ فَتَمَنَّوُا۟ ٱلْمَوْتَ إِن كُنتُمْ صَـٰدِقِينَ

ولا يتمنونه ابدا بما قدمت ايديهم والله عليم بالظالمين

وَلَا يَتَمَنَّوْنَهُۥٓ أَبَدًۢا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۚ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّـٰلِمِينَ

قل ان الموت الذي تفرون منه فانه ملاقيكم ثم تردون الى عالم الغيب والشهادة فينبئكم بما كنتم تعملون

قُلْ إِنَّ ٱلْمَوْتَ ٱلَّذِى تَفِرُّونَ مِنْهُ فَإِنَّهُۥ مُلَـٰقِيكُمْ ۖ ثُمَّ تُرَدُّونَ إِلَىٰ عَـٰلِمِ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

يا ايها الذين امنوا اذا نودي للصلاة من يوم الجمعة فاسعوا الى ذكر الله وذروا البيع ذلكم خير لكم ان كنتم تعلمون

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نُودِىَ لِلصَّلَوٰةِ مِن يَوْمِ ٱلْجُمُعَةِ فَٱسْعَوْا۟ إِلَىٰ ذِكْرِ ٱللَّهِ وَذَرُوا۟ ٱلْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

فاذا قضيت الصلاة فانتشروا في الارض وابتغوا من فضل الله واذكروا الله كثيرا لعلكم تفلحون

فَإِذَا قُضِيَتِ ٱلصَّلَوٰةُ فَٱنتَشِرُوا۟ فِى ٱلْأَرْضِ وَٱبْتَغُوا۟ مِن فَضْلِ ٱللَّهِ وَٱذْكُرُوا۟ ٱللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ

واذا راوا تجارة او لهوا انفضوا اليها وتركوك قائما قل ما عند الله خير من اللهو ومن التجارة والله خير الرازقين

وَإِذَا رَأَوْا۟ تِجَـٰرَةً أَوْ لَهْوًا ٱنفَضُّوٓا۟ إِلَيْهَا وَتَرَكُوكَ قَآئِمًا ۚ قُلْ مَا عِندَ ٱللَّهِ خَيْرٌ مِّنَ ٱللَّهْوِ وَمِنَ ٱلتِّجَـٰرَةِ ۚ وَٱللَّهُ خَيْرُ ٱلرَّٰزِقِينَ

SEXTIOANDRA SURAN
AL-DJUMUAH (FREDAGSBÖNEN)
Medina-perioden
SURANS titel har hämtats från verserna 9–10, som stadgar det obligatoriska
deltagandet i fredagsbönen i moskén; suran uppenbarades under
det första skedet av Medina-perioden.

Koranens Budskap

Koranensbudskap.se

Al-Jumu'ah

Uttrycket ”de olärda” (ummiyyun) betecknar ett folk eller en grupp som inte
haft en uppenbarad Skrift att stödja sig på (Razi). Omnämnandet av Profeten
som en man ”ur deras egna led” framhäver i detta sammanhang det faktum att
han också var olärd i ordets primära betydelse, dvs. varken läs- eller skrivkunnig
(jfr 7:157 och 158 och senare hälften av not 122 till vers 157) och därför omöjligen kunde ha ”uppdiktat” Koranens budskap eller ha ”hämtat” de tankar som
där uttrycks från äldre Skrifter.


Dvs. araberna och deras språk skulle vara de redskap med vilka Koranens budskap fördes vidare till människor i andra miljöer och tillhörande andra tidsskeden; här betonas sålunda det för Muhammad uppenbarade budskapets universalitet och dess genom tiderna bevarade giltighet.


Eller ”som Han skänker den som vill [ta emot den]”; båda varianterna är syntaktiskt korrekta. — Författaren till denna kommentar förordar den här i noten
nämnda översättningen eftersom – säger han – ”den nåd som texten talar om syftar på den vägledning som Gud erbjuder människorna genom Sin uppenbarelse
och som sålunda är tillgänglig för var och en som uppriktigt önskar den”. Den andra versionen, som återfinns i översättningen ovan, är den som kommentatorerna vanligen föredrar (ö.a.).

Med utgångspunkt i den tanke som kan utläsas ur den föregående texten, att
Guds uppenbarelse är ett gudomligt förtroendeuppdrag såväl som en gåva av
Guds nåd, riktas nu uppmärksamheten på det faktum att människan svikit detta förtroende, exemplifierat av judarnas beteende i det efterbibliska skedet. De
hade av Gud anförtrotts uppgiften att föra ut budskapet om Hans Enhet och
Oförliknelighet till hela världen, men de fullgjorde inte uppgiften därför att de
kom att hysa uppfattningen att de i egenskap av ättlingar till Abraham, Isak och
Jakob var ”det av Gud utvalda folket” och att det gudomliga budskapet därför
var avsett enbart för dem, med uteslutande av andra folk. Härigenom kom de
också att förneka möjligheten att någon som inte tillhörde Israels barn kunde
kallas till profet (jfr 2:90 och 94 och noterna 75 och 79) och de avvisade summariskt tanken att Muhammad skulle ha kallats till profetvärdigheten trots de
klara förutsägelserna om honom i själva Tora (se not 33 till 2:42). Genom att på
detta sätt förvränga innebörden av den Skrift som Moses fick ta emot, blev de ur
stånd att själva dra fördel av de andliga gåvor som den innehöll, och att leva i enlighet med dess lära. — Tanken som liknelsen vill ge uttryck åt lär vara att åsnan
känner de heliga böckernas tyngd men vet inte deras värde (ö.a.).


Dvs. i dess aktuella form, som inte längre motsvarar Toras ursprungliga mening.


Jfr – också i vad gäller nästa vers – 2:94–95.


Dvs. vid middagstid på fredagar, då deltagande i bönen i moskén är föreskrivet. Fredagen är dock, som den följande texten visar, inte obligatorisk vilodag
enligt islamisk lag.


Dvs. ”återgå till era avbrutna världsliga sysslor”. — Frasen lyder ordagrant: ”sprid er över jorden” (ö.a.).


Detta anspelar på vad som faktiskt hände under en fredagsbön: de som var
församlade i moskén förstod på larmet utifrån att en länge väntad karavan från
Syrien hade anlänt, och detta fick majoriteten av dem att besinningslöst störta ut
från moskén, trots att Profeten befann sig mitt i sin predikan. Här kan man också se en allmängiltig och av tidsskede och yttre omständigheter oberoende varning för denna olyckligtvis vanliga mänskliga svaghet, mot vilken inte ens de
verkliga troende alltid är immuna, och som förleder människan att försumma en
religiös plikt för att inte gå miste om något av det tillfälliga, jordiska goda.