See ayat 4 for tafseer.
See ayat 4 for tafseer.
See ayat 4 for tafseer.
This sūrah likewise opens with the glorification and sanctification of God, referring to a cluster of His attributes of beauty and majesty (ṣifāt al‑jamāl wa al‑jalāl) and His Divine Names, which in reality serve as an introduction to the subsequent themes. It states: “يُسَبِّحُ لِلّٰهِ مَا فِی السَّمَاوَاتِ وَمَا فِی الْأَرْضِ” “Whatever is in the heavens and whatever is in the earth continually glorifies God,” declaring Him free of all نقص and imperfection. It then adds: “الْمَلِكِ الْقُدُّوسِ” — “the Sovereign, the Most Holy,” “الْعَزِیزِ الْحَكِیمِ” — “the Mighty, the Wise.” Thus, it first emphasizes His sovereignty and governance, and then His transcendence from all deficiency. The term “الْمَلِك” might, at first glance, evoke associations with worldly kingship and its injustices; however, the attribute “الْقُدُّوس” immediately purifies this conception, affirming that divine dominion is entirely free from ظلم and imperfection. Simultaneously, the attributes “الْعَزِیز” and “الْحَكِیم” highlight power and wisdom—the two essential foundations of true governance. Following this concise yet profound reference to divine unity and attributes, the passage turns to the mission of the Prophet Muḥammad (صلی اللہ علیہ وآلہ وسلم) and the purpose of his رسالت, which is intrinsically connected to these divine attributes: “هُوَ الَّذِی بَعَثَ فِی الْأُمِّیِّینَ رَسُولًا مِّنْهُمْ یَتْلُو عَلَیْهِمْ آیَاتِهِ وَیُزَكِّیهِمْ وَیُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِی ضَلَالٍ مُبِینٍ” “He it is who raised among the ummiyyīn a Messenger from among themselves, reciting to them His signs, purifying them, and teaching them the Book and Wisdom, although they were previously in manifest error.” The term “الأمیّین” refers to those who had not received formal instruction—those who had not been taught in any structured manner. The fact that such a Messenger emerged from among them serves as a powerful indication of the divine origin of his mission. The emergence of a comprehensive system such as Islam, with its profound intellectual, ethical, and spiritual dimensions, from within an unlettered society, constitutes a clear sign of divine agency. The objectives of the Prophet’s mission are summarized in three elements: recitation of divine revelation (as a preparatory stage), purification of souls (tazkiyah), and teaching of the Book and Wisdom. Among these, tazkiyah and taʿlīm represent the two principal dimensions of human perfection—moral refinement and intellectual development. It is noteworthy that in some Qurʾānic passages tazkiyah precedes taʿlīm, while in others the order is reversed, indicating their mutual interdependence. However, the precedence of tazkiyah in most instances suggests its foundational role. The term “الحكمة” may refer either to the Prophetic Sunnah or to the deeper wisdom and underlying principles of the revealed law, thus pointing to both revelation and reason as complementary sources of guidance. The expression “ضَلَالٍ مُبِینٍ” describes the pre‑Islamic condition of the Arabs, characterized by profound moral and spiritual deviation—manifested in idolatry, social injustices, and corrupt practices. The transformation of such a society through the Prophetic mission stands as a testament to the truth of Islam and the authenticity of the Messenger. The next verse extends the scope of this mission: “وَآخَرِینَ مِنْهُمْ لَمَّا یَلْحَقُوا بِهِمْ” “And (He sent him to) others among them who have not yet joined them.” This indicates that the message of Islam is not confined to the initial audience but encompasses all subsequent generations and communities. A well‑known narration relates that when this verse was recited, the Prophet (صلی اللہ علیہ وآلہ وسلم) placed his hand upon Salman al‑Fārsī and said: “لَوْ كَانَ الإِیمَانُ فِی الثُّرَیَّا لَنَالَهُ رِجَالٌ مِّنْ هَٰؤُلَاءِ” “Even if faith were in the Pleiades, men from among these would attain it.” The verse concludes by reaffirming the divine attributes: “وَهُوَ الْعَزِیزُ الْحَكِیمُ” “He is the Mighty, the Wise,” linking the universality of the Prophetic mission to divine power and wisdom. Finally, the passage states: “ذَٰلِكَ فَضْلُ اللَّہِ یُؤْتِیہِ مَنْ یَشَاءُ وَاللَّہُ ذُو الْفَضْلِ الْعَظِیمِ” “That is the grace of God; He grants it to whom He wills, and God is the Possessor of immense grace.” This faḍl may be understood both as the bestowal of prophethood upon the Messenger and as the gift of guidance and transformation extended to the community. In either sense, it reflects divine wisdom rather than arbitrary selection. Thus, these verses present a coherent theological and pedagogical framework: beginning with divine transcendence, moving to the Prophetic mission and its transformative aims, extending its scope to all humanity, and concluding with the affirmation of divine grace and wisdom.
In a narration it is reported that a group of the poor among the community came to the Messenger of God (صلی اللہ علیہ وآلہ وسلم) and said: “O Messenger of God! The wealthy possess means with which they spend, whereas we have nothing; they have the ability to perform ḥajj, while we do not; they have the means to free slaves, while we do not.” The Prophet (صلی اللہ علیہ وآلہ وسلم) replied: “Whoever says ‘Allāhu Akbar’ one hundred times, it is superior to freeing a slave; whoever glorifies God (tasbīḥ) one hundred times, it is superior to equipping one hundred horses with their saddles and reins for jihād; and whoever says ‘lā ilāha illā Allāh’ one hundred times, his deed is superior to the deeds of all people on that day, unless someone exceeds him.” When this statement reached the wealthy, they too began to recite these remembrances. The poor then returned to the Prophet (صلی اللہ علیہ وآلہ وسلم) and said: “Your instruction has also reached them, and they too have begun performing these acts of remembrance.” The Prophet (صلی اللہ علیہ وآلہ وسلم) responded: “ذَٰلِكَ فَضْلُ اللّٰهِ يُؤْتِيهِ مَنْ يَشَاءُ.” “This is the grace of God; He grants it to whom He wills.” This indicates that such فضل is granted in accordance with divine wisdom: for those who possess the desire to give but lack the means, remembrance (dhikr) becomes an alternative path of attainment. For those endowed with wealth, however, the appropriate mode of attaining divine grace lies in spending from their possessions. (Nahj al‑Balāghah, sermon 192).
See ayat 8 for tafseer.
See ayat 8 for tafseer.
See ayat 8 for tafseer.
In the narrations, it is reported that the Jews used to say: if Muḥammad (صلی اللہ علیہ وآلہ وسلم) has truly been sent as a Messenger, then his mission does not concern us. Accordingly, the first of the verses under discussion addresses them, indicating that had they studied their revealed scripture carefully and acted upon it, they would not have made such a claim, for it contains glad tidings of the coming of the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم). It states: “مَثَلُ الَّذِینَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ یَحْمِلُوہَا کَمَثَلِ الْحِمَارِ یَحْمِلُ أَسْفَارًا” “The example of those who were entrusted with the Taurāt and then did not carry it (i.e., did not fulfill its obligations) is like that of a donkey carrying books.” Such a donkey senses nothing of the content of what it bears; it perceives only the burden. It makes no difference to it whether it carries stones and wood, or books that contain the most profound secrets of creation and the most beneficial principles for life. Thus, that self‑satisfied group of people, who contented themselves merely with the name of the Taurāt or its recitation without reflecting upon its meanings or acting upon them, are likened to this well‑known symbol of ignorance and thoughtlessness. This is among the most powerful examples of the scholar who does not act upon his knowledge: one who bears the weight of responsibility but does not benefit from its fruits. Similarly, those who engage only with the outward form of the Qurʾān—its recitation and language—while remaining unaware of its meanings and practical implications (and such individuals are many even among Muslims) fall within the purview of this verse. It is also possible that, upon hearing verses praising the mission of the Prophet (صلی اللہ علیہ وآلہ وسلم), some Jews responded by asserting their own status as People of the Book, proud of the mission of Mūsā (علیه السلام). In response, the Qurʾān indicates that such pride is of no value when the teachings of the scripture itself are neglected and its commands left unfulfilled. This is also a warning for all Muslims: not to fall into the same fate. The Qurʾān is not revealed merely to be placed in homes, to gather dust, to serve as an amulet, or to be recited without reflection. Its purpose is to shape both individual and collective life. Without such engagement, even association with a divine scripture becomes devoid of meaning. The verse continues: “بِئْسَ مَثَلُ الْقَوْمِ الَّذِینَ کَذَّبُوا بِآیَاتِ اللّٰہِ” “Evil is the example of the people who denied the signs of God.” Indeed, their resemblance to one who carries burdens without understanding is appropriate, as they not only neglected action but also denied divine signs through word and deed. The verse concludes with a concise yet profound statement: “وَاللّٰہُ لَا یَہْدِی الْقَوْمَ الظَّالِمِینَ” “And God does not guide the wrongdoing people.” Guidance, while granted by God, requires preparation on the part of human beings—namely, the disposition to seek truth. Those characterized by ظلم are far removed from such readiness. It is further noted that the Jews regarded themselves as a chosen people, even claiming special proximity to God, as reflected in the verse: “نَحْنُ أَبْنَاءُ اللّٰہِ وَأَحِبَّاؤُہُ” In response, the Qurʾān challenges this claim: “قُلْ یَا أَیُّهَا الَّذِینَ هَادُوا إِنْ زَعَمْتُمْ أَنَّكُمْ أَوْلِیَاءُ لِلَّهِ مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِینَ” “Say: O you who are Jews! If you claim that you are the friends of God exclusively, then wish for death if you are truthful.” For a true friend longs to meet his beloved, and death, which removes the veils of the material world, is the gateway to that meeting. If they truly believed in their closeness to God, they would not cling so intensely to worldly life nor fear death so greatly. However, the Qurʾān states: “وَلَا يَتَمَنَّوْنَهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ” “They will never wish for it, because of what their hands have sent forth.” Their actions—encompassing ظلم, injustice, rejection of truth, and moral فساد—render them fearful of accountability. Finally, the Qurʾān asserts: “قُلْ إِنَّ الْمَوْتَ الَّذِی تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِیكُمْ ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَیْبِ وَالشَّهَادَةِ فَیُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ” “Say: the death from which you flee will surely meet you; then you will be returned to the Knower of the unseen and the seen, and He will inform you of what you used to do.” Death is an inevitable law encompassing all of existence, and accountability before divine justice is equally inevitable. Therefore, the only way to dispel fear of death is through purification of deeds and preparation for that final encounter.
There is no doubt that the pursuit of knowledge involves many difficulties; however great these hardships may be, they are insignificant in comparison to the blessings that knowledge yields. The true misfortune occurs when a person endures the toil of acquiring knowledge yet derives no benefit from its fruits. Such a person resembles a beast of burden that carries a load of books upon its back, sensing only their weight, while gaining nothing from their content. In various expressions, a scholar who does not act upon his knowledge is likened to a “شجر بلا ثمر” (a tree without fruit), or a “سحاب بلا مطر” (a cloud without rain), or a candle that burns itself while illuminating its surroundings, or an animal tied to a millstone that continuously labors and moves, yet remains confined to the same place without any progress. Each of these metaphors reflects a different aspect of the unfortunate fate of one who possesses knowledge without action. Islamic traditions also contain deeply impactful statements condemning such scholars. It is reported from the Prophet Muḥammad (صلی اللہ علیہ وآلہ وسلم): “من ازداد علماً ولم یزدد ہدیً لم یزدد من اللّٰہ إلا بُعداً” “Whoever increases in knowledge but not in guidance only increases in distance from God” (Majmaʿ al‑Bayḍāʾ, vol. 1, pp. 125–126). Similarly, it is narrated from Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām): “العلم مقرون بالعمل، فمن علم عمل، والعلم یهتف بالعمل، فإن أجابہ وإلا ارتحل عنہ” “Knowledge is paired with action. Whoever possesses knowledge must act upon it. Knowledge calls out to action; if it is answered, it remains, otherwise it departs” (Nahj al‑Balāghah, short saying 366). In principle, some traditions even suggest that a person who does not act upon his knowledge is unworthy of being called a scholar. The Prophet (صلی اللہ علیہ وآلہ وسلم) said: “لا یکون المرء عالماً حتیٰ یکون بعلمہ عاملاً” “A person is not a scholar until he acts in accordance with his knowledge” (Majmaʿ al‑Bayḍāʾ, vol. 1, pp. 125–126). Indeed, such a person bears the weight of knowledge and responsibility without benefiting from its true qualities. As reported from ʿAlī (ʿalayhi al‑salām) in a sermon: “O people! When you know something, act upon it so that you may be guided. The scholar who acts contrary to his knowledge is like the confused ignorant person who never awakens from his ignorance. Rather, I see that the proof against such a scholar is greater, and his regret more enduring” (Uṣūl al‑Kāfī, vol. 1, Bāb Istiʿmāl al‑ʿIlm, ḥadīth 6). Undoubtedly, the presence of such scholars and intellectuals is a grave affliction for any society. A community whose scholars possess knowledge without action faces a perilous future. As expressed in poetic form: “و راعی الشاة یحمی الذئب عنہا فکیف إذا الرعاة لہا ذئاب” “A shepherd protects the flock from wolves, but what becomes of the flock when its shepherds themselves are wolves?”
Generally, most people fear death; only a small group faces it with a smile, embraces it wholeheartedly, and, by sacrificing their transient existence, attains eternal life. However, it is necessary to examine why death and its signs—even the mere mention of it—are distressing for many people. The primary reason is that they do not truly believe in life after death. Even if they profess belief, it is not rooted in deep conviction and has not influenced their thoughts and conduct in a meaningful way. Fear of annihilation and non-existence is natural and innate in human beings. Just as a person fears the darkness of night—because darkness represents the absence of light—so too does one fear the unknown aspects of death, which appear as a form of cessation. However, if a person fully internalizes the concept: “الدنیا سجن المؤمن و جنۃ الکافر” “The world is a prison for the believer and a paradise for the disbeliever” (Safīnat al‑Biḥār, vol. 1, p. 603), then his perception of death fundamentally changes. If one truly understands that the material body is like a cage for the soul, and that death is the moment when this cage is broken and the soul is set free to ascend toward its true abode, then death ceases to be a cause of fear. Rather, it becomes a moment of liberation. If one reflects upon the idea that the body veils the reality of the soul—“حجاب چہرۂ جان می شود غبار تنش”—then the removal of this veil at death would be seen not as loss, but as unveiling. Similarly, if one believes that the soul originates from a higher spiritual realm and only temporarily resides in the physical world, then death becomes a return rather than a termination. Such an understanding transforms the human attitude: instead of fearing death, one views it as a stage in the journey of spiritual perfection. This perspective is exemplified in the historical accounts of Karbalāʾ. It is narrated that as the siege against Imām Ḥusayn (علیه السلام) and his companions intensified, and the pressure from the enemy increased, their faces grew more radiant and composed. Even the elderly among them were observed smiling. When asked the reason, they replied that they would soon attain martyrdom and enter into eternal felicity. (Maqtal al‑Ḥusayn, Muqarram, p. 263). Another major cause of fear of death is excessive attachment to worldly life. Death represents separation from one’s material possessions, relationships, and comforts. For those who have invested all their emotional and psychological attachment in worldly matters, this separation is extremely difficult. A third reason is the condition of one’s record of deeds. If a person’s life has been devoid of righteous actions and filled with wrongdoing, then fear of accountability naturally arises. A narration reports that a person asked the Prophet Muḥammad (صلی اللہ علیہ وآلہ وسلم): why do I dislike death? The Prophet asked: “Do you possess wealth?” He replied: yes. The Prophet then asked: “Have you sent anything ahead (for the Hereafter)?” He replied: no. The Prophet said: this is why you dislike death, for your record of deeds lacks virtuous acts (Majmaʿ al‑Bayḍāʾ, vol. 8, p. 258). Similarly, a person asked Abū Dharr the same question: why do we dislike death? He replied: “لأنکم عمرتم الدنیا، و خربتم الآخرة، فتکرهون أن تنتقلوا من عمران إلى خراب” “This is because you have cultivated the world and ruined the Hereafter; therefore, you dislike moving from a place of prosperity to one of desolation.” Thus, fear of death is not inherent to death itself, but arises from three underlying causes: lack of true belief in the Hereafter, excessive attachment to worldly life, and an unprepared moral state. When these are corrected, death is no longer perceived as a loss, but as a transition toward a higher and more enduring reality.
See ayat 11 for tafseer.
See ayat 11 for tafseer.
In the reports concerning the asbāb al‑nuzūl of these verses—particularly the verse “وَإِذَا رَأَوْا تِجَارَةً...” —different narrations have been transmitted, all of which convey essentially the same meaning: In one year, the people of Madinah were afflicted by drought, scarcity, and rising prices of foodstuffs. At that time, a trader named Diḥyah arrived from Syria with a caravan carrying provisions. It was a Friday, and the Prophet Muḥammad (صلی اللہ علیہ وآلہ وسلم) was engaged in delivering the Friday sermon. As was customary, when a caravan entered the city, drums and other instruments were used to announce its arrival. Upon hearing these sounds, people hastened toward the market. Consequently, even some of the Muslims who had gathered in the المسجد for the Friday prayer left the sermon and proceeded to the marketplace to attend to their needs. Only twelve men—and, according to another report, along with one woman—remained in the mosque. It was on this occasion that the verse was revealed, reproaching those who left and condemning their conduct. The Prophet (صلی اللہ علیہ وآلہ وسلم) is reported to have said: “Had even this small group departed, stones would have rained down upon all of them from the sky.” (Majmaʿ al‑Bayān, vol. 10, p. 287; and other tafsīr works).
Prior verses briefly addressed themes of divine unity (tawḥīd), prophethood (nubuwwah), the Hereafter (maʿād), and a critique of the worldly inclinations of certain Jews. The verses under consideration now turn to one of the most important Islamic obligations, one that plays an exceptionally powerful role in strengthening the foundations of faith. In fact, from one perspective, the principal objective of the sūrah itself is the establishment of Friday prayer (ṣalāt al‑jumuʿah), and these verses elucidate its rulings. At the outset, all believers are addressed: “يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ، ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ” “O you who believe! When the call is proclaimed for prayer on the day of الجمعة, hasten to the remembrance of God and leave off trade. That is better for you, if you only knew.” The term “نُودِيَ” derives from nidāʾ (calling), and here it refers to the adhān, as this is the prescribed call to prayer in Islam. Thus, when the adhān of Friday prayer is raised, believers are required to abandon all business and hasten toward the prayer, which is the most significant form of dhikr Allāh. The phrase “ذَٰلِكُمْ خَيْرٌ لَكُمْ” indicates that, if properly understood, leaving trade and prioritizing Friday prayer brings greater benefit to the believers themselves. This statement alludes concisely to the philosophy and benefits of Friday prayer. The command to abandon trade extends beyond commerce to include any activity that obstructs participation. It is also noteworthy that whereas daily congregational prayer is accompanied by the instruction to approach with calmness, as expressed in the tradition: “إذا أقيمت الصلاة فلا تأتوها وأنتم تسعون…,” here the Qurʾān employs the expression “فَاسْعَوْا” (hasten), which underscores the exceptional importance of Friday prayer. The phrase “ذِكْرِ اللَّهِ” primarily refers to the prayer itself; however, it is well known that the sermons preceding the prayer, which are themselves filled with remembrance of God, constitute an integral part of the Friday prayer. Therefore, one should hasten to attend both the sermons and the prayer. The following verse states: “فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ” “When the prayer is concluded, disperse in the land and seek from the bounty of God, and remember God كثيرًا so that you may succeed.” Although the expression “ابْتَغُوا مِنْ فَضْلِ اللَّهِ” commonly denotes seeking livelihood, it has a broader meaning and may include various beneficial pursuits such as acquiring knowledge, visiting others, or engaging in acts of الخير. The command to disperse and seek provision is not obligatory but rather indicates permission following restriction (amr baʿd al‑ḥaẓr). The phrase “وَاذْكُرُوا اللَّهَ كَثِيرًا” emphasizes constant remembrance of God. This remembrance may include reflection (tafakkur), compliance with ethical principles in transactions, and general mindfulness of divine presence. True remembrance involves thoughtful awareness, not mere verbal repetition, and it serves as the basis of ultimate success, as indicated by “لَعَلَّكُمْ تُفْلِحُونَ.” The final verse reproaches those who abandoned the Prophet (صلی اللہ علیہ وآلہ وسلم) during the Friday sermon for worldly distraction: “وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا ٱنْفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا” “When they see trade or amusement, they disperse toward it and leave you standing.” It then instructs: “قُلْ مَا عِندَ ٱللَّهِ خَيْرٌ مِّنَ ٱللَّهْوِ وَمِنَ ٱلتِّجَارَةِ وَٱللَّهُ خَيْرُ ٱلرَّازِقِينَ” “Say: what is with God is better than amusement and trade, and God is the best of providers.” This refers to the incident in which a caravan entered Madinah accompanied by instruments, drawing people toward the marketplace. Even some who were present for the Friday sermon left, and only a small number of individuals remained. Thus, the verse emphasizes that the spiritual and moral benefits derived from attending Friday prayer and listening to the Prophet’s guidance far exceed any temporary material gain. Moreover, reliance upon trade as a means of sustenance reflects a misunderstanding, for God alone is the ultimate provider. The expressions used—such as “ٱنْفَضُّوا” (they dispersed) and “قَائِمًا” (while you were standing)—describe both their physical departure and the Prophet’s posture during the sermon, reinforcing the seriousness of their action. In conclusion, these verses establish the centrality of Friday prayer as both an act of worship and a socio‑religious institution. They emphasize prioritization of divine remembrance over worldly pursuits, highlight the balance between worship and livelihood, and condemn the tendency to abandon spiritual obligations for transient material interests.
In historical, ḥadīth, and exegetical sources, a detailed asbāb al‑nuzūl (occasion of revelation) has been reported for the above verse, the summary of which is as follows: Before the migration of the Prophet Muḥammad (صلی اللہ علیہ وآلہ وسلم) to Madinah, the Muslims of Madinah consulted among themselves and observed that the Jews had set aside one day of the week (Saturday) for communal gathering, and the Christians likewise observed a specific day (Sunday). They therefore decided to designate a day for themselves on which they would assemble, remember God, and express gratitude to Him. They selected the day preceding Saturday—known at that time as “Yawm al‑ʿArūbah”—for this purpose. They approached Asʿad ibn Zurārah, one of the leading figures of Madinah, who performed congregational prayer with them and delivered admonition and exhortation. Thereafter, this day came to be known as Yawm al‑Jumuʿah, because it was the day of gathering (ijtimāʿ) for the Muslims. At the instruction of Asʿad, a sheep was slaughtered, and all present shared in the midday and evening meals from it, as the number of Muslims at that time was small. This gathering constituted the first Friday prayer in Islam. However, the first Friday prayer led by the Prophet (صلی اللہ علیہ وآلہ وسلم) occurred after his migration to Madinah. When he arrived in Madinah, it was a Monday, the twelfth of Rabīʿ al‑Awwal, around midday. He remained for four days in Qubāʾ, where he established the mosque of Qubāʾ. On the following Friday, he set out toward Madinah. During the time of Friday prayer, he reached the locality of Banū Sālim and performed the Friday prayer there. This was the first Friday prayer conducted by the Messenger of God (صلی اللہ علیہ وآلہ وسلم), and he delivered a sermon on that occasion, which was his first sermon in Madinah (Majmaʿ al‑Bayān, vol. 10, p. 286). A tradition is also reported from ʿAbd al‑Raḥmān ibn Kaʿb that his father, upon hearing the call to Friday prayer, would pray for Asʿad ibn Zurārah. When asked about the reason, he replied that Asʿad had been the first to establish Friday prayer with them. When asked about the number of participants present at that time, he answered: forty persons (Wasāʾil al‑Shīʿah, vol. 5, p. 7).
First and foremost, the importance of this great Islamic obligation is best demonstrated by the verses of this sūrah themselves, which command all Muslims and believers to hasten toward it as soon as the call to Friday prayer is heard, abandoning all forms of trade and worldly engagement. Even in cases of economic difficulty—when people might be in need of provisions and a caravan arrives carrying essential goods—they are instructed not to turn toward it but to continue with the rites of Friday prayer. Islamic traditions also contain numerous emphatic statements regarding this matter. Among them is a sermon transmitted from the Prophet Muḥammad (صلی اللہ علیہ وآلہ وسلم), reported by both موافق and مخالف sources, in which it is stated: “Inna Allāha taʿālā faraḍa ʿalaykum al‑jumuʿah, fa‑man tarakahā fī ḥayātī aw baʿda mawtī istikhfāfan bihā aw juḥūdan lahā, falā jamaʿa Allāhu shamla‑hū wa lā bāraka lahū fī amrih… illā lā ṣalāta lahū, illā lā zakāta lahū, illā lā ḥajja lahū, illā lā ṣawma lahū… ḥattā yatūb.” “God has made the Friday prayer obligatory upon you. Whoever abandons it during my lifetime or after my death, out of disregard or denial, God will scatter his affairs and deprive him of blessing. Know that his prayer is not accepted, his zakāh is not accepted, his ḥajj is not accepted, and none of his good deeds are accepted until he repents.” (Wasāʾil al‑Shīʿah, vol. 5, p. 7). In another narration from Imām al‑Bāqir (ʿalayhi al‑salām): “Ṣalāt al‑jumuʿah farīḍah, wa al‑ijtimaʿ ilayhā farīḍah maʿ al‑imām… fa‑man taraka thalāth jumʿ min ghayr ʿillah faqad taraka thalāth farāʾiḍ… wa lā yadaʿ thalāth farāʾiḍ illā munāfiq.” “Friday prayer is an obligation, and gathering for it with the Imām is also an obligation. Whoever abandons three consecutive Friday prayers without excuse has abandoned three obligations, and none abandons three obligations without excuse except a hypocrite.” (Wasāʾil al‑Shīʿah, vol. 5, p. 2). Another narration from the Prophet (صلی اللہ علیہ وآلہ وسلم) states: “Man atā al‑jumuʿah īmānan wa iḥtisāban istaʾnafa al‑ʿamal.” “Whoever attends the Friday prayer with faith and sincere intention will have his sins forgiven, and he will begin his deeds anew.” (Wasāʾil al‑Shīʿah, vol. 5, p. 10). In yet another tradition, a man came to the Prophet (صلی اللہ علیہ وآلہ وسلم) and said that he had repeatedly prepared to perform ḥajj but had not found the opportunity. The Prophet replied: “ʿAlayka bi‑al‑jumuʿah fa‑innahā ḥajj al‑masākīn.” “Adhere to Friday prayer, for it is the pilgrimage of the poor.” (Wasāʾil al‑Shīʿah, vol. 5, p. 17). This indicates that many of the spiritual and social benefits present in the annual gathering of ḥajj are also manifested, in a concentrated form, in the weekly gathering of Friday prayer. However, it should be noted that the severe condemnations regarding the abandonment of Friday prayer—where neglect is equated with hypocrisy—apply in contexts where Friday prayer is an individual obligation (wujūb ʿaynī), such as during the presence of the Imām Maʿṣūm and the establishment of just authority. In the period of occultation (zaman al‑ghaybah), where the obligation is considered optional‑substitutive (wujūb takhyīrī)—that is, one may choose between Friday prayer and ẓuhr prayer—these condemnations do not apply, provided that the omission is not due to denial or disregard. Nonetheless, even in such circumstances, the عظمت and importance of Friday prayer remain firmly established. Therefore, its role as a central act of worship and a powerful vehicle of communal unity, spiritual purification, and social awareness continues to hold enduring significance.
The Friday prayer is first and foremost a great congregational act of worship, and it possesses the general formative effect of worship — namely the refinement of the soul and spirit, the purification of the heart from the defilements of sin, and the removal of the stain of disobedience from the heart. This is especially so given that it comprises two sermons containing various forms of exhortation, admonition, and counsel, and enjoining taqwa and God-consciousness. From a social and political standpoint, however, it is a great weekly conference — the most significant Islamic conference after the annual conference of the Hajj. It is for this reason that the tradition transmitted earlier from the Noble Prophet — peace and blessings of God be upon him and his family — states that Friday is the Hajj of those who are unable to participate in the rites of Hajj. In reality, Islam attaches importance to three great assemblies: firstly, the daily assemblies realised through congregational prayer; secondly, the weekly assembly realised through the rites of the Friday prayer; and thirdly, the assembly of the Hajj, which takes place once every year near the House of God. Of all of these, the effect of the Friday prayer is of the greatest importance — particularly given that one of the topics of the Friday sermon concerns important political, social, and economic matters. The following benefits may accordingly be derived from this great and magnificent congregational occasion: first, acquainting the people with Islamic knowledge and important social and political conditions and events; second, creating a harmony and maximum order and unity in the ranks of the Muslims that strikes fear and awe into the hearts of enemies; third, renewing the religious spirit and spiritual vitality among the Muslim populace; and fourth, obtaining mutual cooperation for the resolution of common difficulties. It is for this reason that the enemies of Islam have always been apprehensive of a fully and properly constituted Friday prayer that observes the Islamic injunctions with particular care. The Friday prayer has accordingly always been a powerful instrument in the hands of governments: just governments — such as the government of the Noble Prophet — peace and blessings of God be upon him and his family — made the best use of it in the interests of Islam, while unjust governments, such as the Umayyad government, misused it to consolidate and entrench the foundations of their own power and authority. Throughout history it can be observed that whoever wished to rise up against a government would first cease to attend its Friday prayer — as is related in connection with the events of Karbala': a group of Shia gathered in the house of Sulayman ibn Surad al-Khuza'i and wrote a letter from Kufa to Imam Husayn — peace be upon him — with the following content: the Umayyad governor of Kufa, Nu'man ibn Bashir, has retreated into seclusion and we do not attend his Friday prayer. If we learn that you are coming to us we shall expel him from Kufa. (Reference: Bihar al-Anwar, Vol. 44, p. 333.) In Sahifah al-Sajjadiyyah it is transmitted from Imam 'Ali ibn al-Husayn — peace be upon them both: اللَّهُمَّ إِنَّ هَذَا الْمَقَامَ لِخُلَفَائِكَ وَأَصْفِيَائِكَ وَمَوَاضِعَ أُمَنَائِكَ فِي الدَّرَجَةِ الرَّفِيعَةِ الَّتِي اخْتَصَصْتَهُمْ بِهَا قَدِ ابْتَزُّوهَا O Lord, this station — of the Friday prayer and the prayer of the Feast of Sacrifice — is designated for Your vicegerents, Your chosen ones, and Your trustees of the most exalted rank with which You specifically distinguished them; but (the unjust caliphs of the Umayyads) have seized it by force from the rightful awliya' and usurped it. (Reference: Sahifah al-Sajjadiyyah, Supplication 48.) It sometimes occurs that the enemies of Islam remain engaged day and night throughout the week in poisonous propaganda, yet all of it is rendered ineffective and nullified by a single Friday sermon and its magnificent and life-giving rites — while a new spirit is breathed into the bodies of the Muslims and fresh blood courses through their veins. Bearing in mind that according to Shia jurisprudence more than one Friday prayer is not permissible within a radius of one farsakh in any direction — so that those residing within two farsakhs (approximately eleven kilometres) of the place where the Friday prayer is held must attend — it becomes clear that in practice no more than one Friday prayer shall be held in a small or large city and its surrounding areas. On this basis, this very Friday prayer shall constitute the greatest assembly of that region. It must, however, be stated with the utmost regret that these devotional and political rites, which could constitute a source of tremendous dynamism in Islamic societies, have, owing to the infiltration of corrupt governments in certain Islamic countries, become so lifeless and spiritless that practically no positive effect is derived from them and these assemblies have assumed the form of a merely formal observance — whereas they are truly among those great resources over whose squandering one ought to weep. The most important Friday prayer of the entire year is the one performed in Makkah before proceeding to 'Arafat, in which all the pilgrims who have come to the House of God from all parts of the world participate — people who are the true representatives of all strata of the Muslims of the earth. For the preparation of the sermon of such an important and critical prayer, it would be appropriate for numerous scholars to engage in study and preparation for weeks and months, and then to present the fruits of that preparation before all the Muslims in the historic sermon of that critical day. In this manner, through its blessing, they could certainly provide maximum awareness to Islamic society and resolve its greatest difficulties. But in these times it is a matter of the deepest regret that in the sacred sanctuary on that Friday, only the most ordinary and commonplace matters and topics are presented — matters with which virtually everyone is already acquainted — while there is no mention whatsoever of the fundamental issues. Should one not weep at the slipping away of such a great opportunity and such great resources? And should one not rise to change this state of affairs?
The Friday prayer (salat al-jumu'ah) is obligatory — when the requisite conditions are present — upon every adult and physically sound person who is capable of attending. It is not obligatory upon travellers or the elderly, although it is permissible for a traveller to attend. Women may likewise attend, though it is not obligatory upon them. The minimum number constituting a valid Friday prayer is five men. The Friday prayer consists of two rak'ahs and takes the place of the noon prayer (salat al-zuhr). The two sermons (khutbahs) delivered before the prayer are regarded in effect as the equivalent of two rak'ahs. The Friday prayer resembles the morning prayer (salat al-subh), and it is recommended that the Surah al-Hamd and the second surah be recited aloud. It is further recommended that Surah al-Jumu'ah be recited in the first rak'ah and Surah al-Munafiqin in the second. Two qunut supplications are recommended in the Friday prayer — one before the ruku' in the first rak'ah and one after the ruku' in the second. The recitation of two khutbahs before the Friday prayer is obligatory, as is the requirement that the preacher (khatib) deliver them standing. The person who delivers the khutbah must necessarily also be the imam of the Friday prayer. The khatib must raise his voice sufficiently for the people to hear him so that the content of the khutbah reaches all ears. During the khutbah the congregation must remain silent, attend carefully to the preacher's words, and sit facing him. The khatib must be a man of eloquence and rhetorical skill, acquainted with the conditions and circumstances of the Muslims, informed of the interests of Islamic society, courageous, plain-spoken, and decisive in the expression of truth. His conduct and comportment must be such as to enhance the effect and influence of his words, and his manner of life must be such as to remind the people of God. It is appropriate that he wear the cleanest of garments, apply perfume to his person, proceed with dignity and composure, and upon ascending the minbar greet the people with salutations, then stand before them and lean upon a sword, bow, or staff. He should first be seated on the minbar until the adhan is completed, then rise and commence the khutbah. The content of the khutbah should begin with the praise of God and blessings upon the Prophet — peace and blessings of God be upon him and his family — (the recommended practice being that this portion be in Arabic while the remainder be delivered in the language of the congregation) — after which he should exhort and admonish the people to fear of God and taqwa, recite a brief surah from the Holy Quran, and observe this in both khutbahs. In the second khutbah, following the blessings upon the Prophet, he should supplicate for the leaders of the Muslims and seek forgiveness for the believing men and women. It is appropriate that in the course of the khutbahs he present important matters relating to the religious and worldly affairs of the Muslims, address the needs and requirements of Muslims both within and outside Islamic lands and within and beyond that particular region, and set forth political, social, economic, and religious matters in order of priority. He should impart awareness to the people and inform them of the conspiracies of enemies, and thereafter present before them short- and long-term plans for the safeguarding of Islamic society and the frustration of the plots of adversaries. In sum, the khatib must be highly alert, vigilant, and well-studied and thoughtful regarding Islamic affairs. He must avail himself as fully as possible of the great occasion of the Friday prayer for the advancement of the objectives and goals of Islam and the Muslims. (Reference: There is minor jurisprudential disagreement among the fuqaha' regarding the specific details and particulars of the rulings of the Friday prayer and its khutbahs. What has been stated above is a summary of various fatwas.) In a tradition narrated from Imam 'Ali ibn Musa al-Rida — peace be upon him — it is stated: إِنَّمَا جُعِلَتِ الْخُطْبَةُ يَوْمَ الْجُمُعَةِ لِأَنَّ الْجُمُعَةَ مَشْهَدٌ عَامٌّ، فَأَرَادَ أَنْ يَكُونَ لِلْأَمِيرِ سَبَبٌ إِلَى مَوْعِظَتِهِمْ وَتَرْغِيبِهِمْ فِي الطَّاعَةِ، وَتَرْهِيبِهِمْ مِنَ الْمَعْصِيَةِ، وَتَوْقِيفِهِمْ عَلَى مَا أَرَادَ مِنْ مَصْلَحَةِ دِينِهِمْ وَدُنْيَاهُمْ، وَيُخْبِرَهُمْ بِمَا وَرَدَ عَلَيْهِمْ مِنَ الْآفَاقِ مِنَ الْأَهْوَالِ الَّتِي لَهُمْ فِيهَا الْمَضَرَّةُ وَالْمَنْفَعَةُ... وَإِنَّمَا جُعِلَتْ خُطْبَتَيْنِ لِيَكُونَ وَاحِدَةٌ لِلثَّنَاءِ عَلَى اللَّهِ وَالتَّمْجِيدِ وَالتَّقْدِيسِ لِلَّهِ عَزَّ وَجَلَّ، وَالْأُخْرَى لِلْحَوَائِجِ وَالْأَعْذَارِ وَالْإِنْذَارِ وَالدُّعَاءِ، وَلِمَا يُرِيدُ أَنْ يُعْلِمَهُمْ مِنْ أَمْرِهِ وَنَهْيِهِ، مَا فِيهِ الصَّلَاحُ وَالْفَسَادُ The khutbah on the day of Friday was instituted because the Friday prayer is a general public assembly. God desired that the leader of the Muslims have the means to admonish the people, exhort them to obedience, deter them from disobedience, and apprise them of what serves the interests and welfare of their religion and worldly affairs. He should also inform them of events and occurrences reaching him from various regions that are of consequence to their benefit and harm. Two khutbahs were prescribed so that one may be devoted to the praise, glorification, and sanctification of God — Mighty and Majestic — and the other to needs, concerns, admonitions, and supplications, and to the proclamation before them of commands and prohibitions and such ordinances as relate to the reform and corruption of Islamic society. (Reference: Wasa'il al-Shi'ah, Vol. 5, p. 39.)
There is no doubt that, like any other congregational leader, the Imām of Friday Prayer (Imām al‑Jumuʿah) must possess the attribute of justice (ʿadālah). However, the discussion concerns whether additional conditions are necessary beyond this. One group maintains that the establishment of this prayer is among the exclusive duties of the infallible Imām (Imām Maʿṣūm) or his specific representative, and is therefore confined to the period of his direct presence. In contrast, many scholars hold that this condition applies only to the obligation of attending Friday Prayer as an individual duty (wujūb ʿaynī), but is not required for its optional‑substitutive obligation (wujūb takhyīrī). Accordingly, they argue that during the period of occultation (zaman al‑ghaybah), Friday Prayer may still be established and can serve as a substitute for the noon (ẓuhr) prayer. Indeed, the stronger position appears to support this latter view. Moreover, in circumstances where an Islamic government is established under the general authority of the Imām’s representative (nāʾib ʿāmm), precaution dictates that the Friday prayer leader should be appointed under such authority, and that Muslims should participate in the Friday congregation. There exists considerable disagreement regarding this issue and other related aspects of Friday Prayer. A detailed treatment of these matters lies beyond the scope of exegetical discussion and should be sought in works of jurisprudence and ḥadīth (Biḥār al‑Anwār, vol. 89–90). O God, grant us the success to derive the greatest possible benefit from these great religious rites, both for the purification of souls and for liberating the Muslim community from the grasp of its adversaries. O Lord, include us among those who yearn for Your presence and do not fear death. O Sustainer, do not deprive us of the blessing of faith and the guidance and تربیت of the Prophets. Āmīn, O Lord of the worlds.
