Bayyinah Tv / Ramadan(Day 5+6) – Surah Al-Jumu`ah {Ayahs 1-2}

Ustadh Nouman Ali Khan

Days 5 and 6 of the Ramadan 2013 Program bring the first of five parts of Surah Al-Jumuah, the first of the 3 Musabbihat. Don’t forget to memorize the ayat as you watch the videos!


1. Surat Jumu’ah is probably one of the most deepest surahs of the Musabbihat Series. It summarizes the struggle of prophet salallahu aleyhi wasallam in a very comprehensive way. The name is Surat Jumu’ah because the end of the surah contains a passage about the importance of friday prayer (the only passage about friday prayer in the qur’an).

2. Everything in the surah revolves around the second ayah of the surah. The friday congregational prayer is of paramount importance in getting the mission of prophet accomplished.

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.
{Surat Al Jumu’ah 62: Verse 2}

3. The surah begins with the praise of Allah like all the Musabbihat suwar do. In “Ma-fissamawati” – Ma is used to describe the unknown. There are many things we know of in the sky and on the earth but at the same time there are many things we don’t know about, that is where the usage of “ma” comes into place. Here “Allathee/Al Lazi” can be used as well but “Ma” is used because there is so much you dont know about the earth and all of it whether you know it or not are continuously declaring Allah’s perfection.

4. Fawasil: A term coined to describe the ending of the ayaat. Mufassiroon (Interpreters and commentators of Qur’an) coined this term and it became popular. It’s singular form is “Fasila”. Fawasil usually have 2 names of Allah. But in Surat Al Jumu’ah there are 4 names of Allah:
a) Al Malik,
b) Al Quddoos,
c) Al Azeez,
d) Al Hakeem.

5. The mentioning of 4 names in the fawasil of Surat Jumu’ah is kinda curious because thats not usually the case in the qur’an. The previous Musabbiha had only 2 names
a) Al Azeez,
b) Al Hakeem.

6. Al Malik means Sovereign (It is different from Maalik = Owner. Maalik is a micro term and Malik is a Macro term). You can be the Maalik of a pen but not the Malik of a pen. Malik is used for grand terms. Allah is the THE KING – He swt is mentioning his kingship. When you enter a kingdom you see flags,statues and signs of kingship.

7. Next name Allah mentions is Al Quddoos. It comes from the word “quds” which means purity. And it is used specifically in the sense of spiritual purity. Quds is different from Tazkiyah and Zakaat (zakaat also means purity). Zakaat is a purity that is attained, we have money but our money is not pure until we give zakaat. We engage in the act of tazkiyah because without tazkiyah we are impure.
Ex : Good deeds are a form of tazkiyah.
But “QUDS” is something that is inherently pure, it was not purified. The extremely pure – some imply that it is the source of all purity, the source of all things that are pure.

The more you clean the concept of Allah you have the more your insides start getting cleaner,meaning your soul.

8. The holy lands are also called “Al Quds”. They are inherently pure.

9. Al Azeez is Ultimate authority, it combines 2 meanings. Essentially Azeez is the combination of 2 things “RESPECT & AUTHORITY”.One mistake most translators make is they translate azeez as all mighty but thats actually Al Qawiyy. Then finally Al Hakeem which means The Wise. Al Hakeem is same as Al Azeez. Both Azeez and Hakeem are Fa’eel, they are Ism Sifa, they are constants. The one permanently worthy of respect and permanently in the position of authority. The one who is all wise. Hakeem is a fa’eel from Hikam. Hakeem means ruler not just wise. So Hakeem implies someone who is the possessor of constant rule and wisdom. 

10. The verse praises and talks about Allah’s might. The next talks about prophet salallahu aleyhi wasallam. This surah is different in this aspect as well from all the other musabbihat. In other musabbihat Allah talks about himself in first verse and then makes a demand or criticizes humanity. The pattern is declaration of Allah’s might and then criticism of humanity. But in this surah after Allah mentions Himself he beautifully mentions the prophet salallahu aleyhi wasallam.

11. Allah changed the criticism of jews to the praise of prophet. 🙂
Jews criticized him of being unlettered. So Allah made prophet someone who will read the word or message of Allah to the people.

12. IMPORTANT : Reading is fundamentally different from speaking. There is a clear difference between reading and speaking. Especially if you know someone. Even if you cant see the person you can clearly tell if he is “reading” or “speaking”. People who know you and are used to listening to how you talk may go “thats not how he usually talks”. Prophet salallahu aleyhi wasallam has been speaking to the Meccans for 40 years! But when revelation comes he is reading, what he is saying is not his own words. 

13. Some citations (not sure how sound) of Ibn Ishaq say that prophet salallahu aleyhi wasallam said “ka annahu maqtooba ala qalbi – As though the quran was written onto my heart”. That is as if the qur’an was revealed onto the heart of prophet. You and I read with our eyes and the implication is prophet reads from his heart. Its not literal its an analogy.

Nazala bihi arroohu al-ameen
AAala qalbika litakoona mina almunthireen
The Trustworthy Spirit has brought it down
Upon your heart, [O Muhammad] – that you may be of the warners
{Surat Ash Shu’ara 26: 193-194}

14. Prophet salallahu aleyhi wasallam was not shown a paper and asked to read, he was grabbed he was shaken and he was told to read, so where is he reading from? So its different from reading from the eyes, he is reading from revelation he receives in his heart.

15. There is a difference between the linguistics of qur’an and that of hadith. Quran is the word of Allah literally. Hadith is actually the teachings of Allah but the words are chosen by prophet salallahu aleyhi wasallam. Hadith is divine wisdom but the prophet salallahu aleyhi wasallam put it in his own words. The words are not Allah’s, the words are prophet salallahu aleyhi wasallam’s. This applies even to hadith qudsi. Its like quoting and paraphrasing. Qur’an is quoting Allah and hadith is paraphrasing Allah.



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