(p-44) Surah Al-Jumu'ah

Its purpose is to clarify the name of the assembly with evidence that is the clearest of the laws of religion and the most trustworthy bond of Islam. It is the Friday, whose name indicates the intended obligation of gathering in it and the necessity of attending it. It is the detachment from others and the cessation of what occurred from the division during the sermon from whom He sent for the purification by gathering upon Him in jihad and otherwise in hardship and ease, in enthusiasm and reluctance. Its name, Al-Jumu'ah, is the most appropriate for this purpose by reflecting on its verses and contemplating its beginnings and ends, which urge the strength of connection and gathering, and encourage the continuity of attending the purifier, love for Him, and following

And when the reprimand of the rational speaker for the obedience of the silent is greater, He said: ﴿What is in the heavens﴾. And although the rational being is included in that which is upon him, his glorification may sometimes be willingly in accordance with the command, and sometimes unwillingly by submission with will. And the glorification of the silent is willingly in every case. And when the address was to those who believed, this called for the emphasis of their need for it, so He said: ﴿And what is in the earth﴾ likewise. And when it was established by the three previous surahs that the existents have caused Him to glorify, and they informed this of the continuity of that in a manner of renewal, this indicated, along with the glorification from defects, the affirmation of the perfection that cannot be except for a great King of high status who is obeyed in command. And the limitation to the silent by expressing what is apparent in it may have implied something. He stated clearly what the context has made understood: ﴿The King﴾, meaning the One to whom all perfections have been established, for He supports whom He wills from His troops, even if he is weak, and he becomes apparent. ﴿The Most Holy﴾, from whom all defects have been removed, so nothing occurs except by His permission. And He is exalted above anyone from the creation encompassing His knowledge or comprehending the essence of His Self. There is nothing in the hands of the creation except the hesitation in witnessing His actions, and the contemplation of the meanings of His attributes and majesty. And the most deserving of them for closeness and inclusion in His party, which is adorned with His attributes, is according to the extent of his striving. Therefore, it is appropriate for the believer to refrain from saying what he does not do or to build anything of his affairs upon uncertainty. And the explanation of the two noble names has passed recently, and he mentioned the summary of [their explanation] regarding the specialty of kingship and the sign of purity for the pure one. He said: ﴿The Mighty﴾, meaning the One who overcomes everything; nothing overcomes Him. If He willed, He would have made all the rational beings also, along with their glorification, in accordance with His will, willingly and unwillingly, glorifying in accordance with His command willingly. ﴿The Wise﴾, who places everything He wills in the most precise (p-47)locations and completes it and perfects it.

Imam Abu Ja'far ibn al-Zubayr said: When Surah As-Saff concluded with praise for the disciples in their good response and beautiful faith, and He commanded the believers to emulate them in His saying, 'O you who have believed, be supporters of Allah, as when Jesus, the son of Mary, said to the disciples, Who are my supporters for Allah?' [As-Saff: 14], this was something that implied the virtue of the followers of Jesus, peace be upon him, over the followers of Muhammad, blessings and peace be upon him. So he followed that by mentioning this nation and praising it. The Surah began with glorification of what His saying indicated: 'And a group of them disbelieved' [As-Saff: 14], for they committed a great sin and claimed prophethood. So He, glorified and exalted is He, purified Himself from that. Then He said: 'He it is who sent among the unlettered a Messenger from among them' [Al-Jumu'ah: 2] until His saying: 'The possessor of great bounty' [Al-Jumu'ah: 4]. Then Allah, the Most High, informed about a group for whom the light of guidance became apparent and the path of truth became clear, yet they became blind to that and stumbled in the darkness of their ignorance. They did not increase in what they carried except confusion and misguidance. So He, the Most High, said: 'The example of those who were entrusted with the Torah and then did not carry it is like that of a donkey carrying books' [Al-Jumu'ah: 5]. The verses are in the context of warning for those who were previously praised and may Allah have mercy on him, so that they would not be like those whom their Prophet recited to them from the verses and taught them from the Book and wisdom, like those who were tested. For they were killed and cursed after carrying the Torah, and they claimed that they adhered to carrying it and fulfilling it. So these were admonished by their example as a kindness from Allah to this nation, and none remembers except those of understanding.