SURAH JUMA ARABIC PDF

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Here you find the translation in English and Urdu with Arabic of Ayat of Surah Al- Jumu'a. 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 . 25 أيلول (سبتمبر) Quran with Tajwid Surah 62 ﴾القرآن سورۃ الجمعة﴿ Al-Jumu'a PDF LIST OF SURAHS ▻ charmaudinamas.gq+CallertoislamTk-site/posts/.


Surah Juma Arabic Pdf

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My name is Ashraf Irimbiliyam, I just create arabic art calligrapher Surah Juma for creating Quranic Verses of Ayath designing for calligraphic. Surah (Chapter) Number: 62 Number of Verses: 11 English Meaning: Friday 1. Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah, the. Sūrat al-Jumu`ah (سورة الجمعة , "Friday") is the 62nd surah of the Holy Quran with 11 verses. The chapter is named al-jumu`ah ("Friday") because it is the day of.

Glorification of Allah is the atonement for the words uttered or heard at gatherings. It is narrated from Allah's Messenger S that upon his return from gatherings, he uttered the formula "Glorified are You, their Lord, and in Your praise" subhanaka Allahumma wa bi-hamdika saying that it was the atonement for the gathering innahu kaffara al-majlis.

Glorification of Allah is a means of salvation. He would have verily remained inside its belly [the fish] until the Day of Resurrection" 5. Asked by a certain man to work a miracle, the Noble Prophet S took a handful of sand from the ground and the sound of the praises by the sand was heard upon the Noble Prophet's S request and Allah's Permission.

Everyone may not understand the glorification by other creatures; "Though you understand not their glorification," The glorifications by creatures are different. It is noteworthy, however, that in terms of existential glorification, there exists no difference amongst the creatures of the heavens and the earth, including inanimate beings, plants, animals, birds, and man. The other point is that glorification is supposed to be based on certain criteria and reasons.

He it is Who sent amongst the unlettered ones a Messenger from amongst themselves to recite unto them His Verses, to foster them and absolve them of polytheism and discord, and teach them the Heavenly Book and Wisdom. And indeed, they had been formerly in manifest error. This blessed and significant Verse treats of Divine Unity and Attributes as well as the Prophetic Call of the Prophet of the Islamic faith S interrelated with Divine Might, Wisdom, and Holiness, saying that He is the One Who appointed a Messenger from amongst the unlettered to recite His Verses unto them and purify them in the light of the recitation of these Verses from any kind of polytheism, error, and corruption and also teach them the Book and Wisdom, though they were formerly in manifest error.

It is worthy of note that the Prophetic Call, whose characteristics may not be interpreted but through inimitability reflect Divine Glory and Existence, saying that God Almighty is the One Who appointed the Messenger S and created such masterpiece in the process of Creation. The Arabic plural noun umiyyin whose singular form is ummi "unlettered," attributed adjective from the nominal form umm "mother , denoting that the noble Prophet S did not receive any schooling but what he learned from his mother.

Some scholars maintain that the word ummi connotes "from Mecca," since Mecca was called "the mother of dwelling places" umm al-qura. According to a tradition narrated from Imam Sadiq as , the people of Mecca had neither Scriptures nor a Divinely appointed leader, hence the designation ummi was Divinely attributed to them.

The Light shines from the shadows. It is a verdant and luxurious orchard in the heart of the desert. It is a plain miracle and a manifest proof reflecting the veracity of his Call. The blessed Verse in question summarizes the goal of the Prophetic Call in three sections: one is of the preliminary aspect, namely the recitation of Divine Verses; the two other sections, i.

The Noble Messenger of Allah S was appointed to foster and educate people in terms of knowledge, ethics, and practice such that by means of the two wings, they may soar into the sky of happiness and proceed on the path toward Allah and attain to proximity with Him. The point reflects that the two affect each other.

Ethics is gendered by knowledge in the same manner that knowledge is gendered by ethics. The point refers to the originality of fostering good qualities. It is noteworthy, however, that rue sciences are hereby intended rather than those in the attire of sciences.

The word Book may also connote Islamic Injunctions and Wisdom may make a reference to its philosophy and secrets. The phrase "manifest error" tersely alludes to the Arabs in pre-Islamic times and the error that had cast its shadow on their societies. They were in plain error since they fashioned idols out of stone and wood and resorted to such inanimate objects in time of need.

They interred their daughters alive and even took pride in such villainy saying that thus they did not let aliens lay their hands on them. All kinds of superstitions prevailed over their thought. They took pride in waging war and shedding blood and plunder and regarded women as worthless merchandise on whom they gambled. We are not to be called to account for out behavior towards the non-Jews ummis This third meaning of ummi is implied in the verse tinder discussion.

It is a synonym of the Hebrew word goyim, which has been translated gentiles in the English Bible and implies all the non-Jewish or the non-Israelite people of the world. But the real significance of this Jewish term cannot be understood only by this explanation of it. The Hebrew word goyim originally was used only in the meaning of a nation, but gradually the Jews reserved it first for the nation other then themselves, then they gave it the special meaning that all the nations other than the Jews were un-civilized, irreligious, unclean and contemptible; so much so that in its connotations of hatred and contempt this word even surpassed the Greek term 'barbarian' which they used for all the non-Greeks.

In rabbinical literature, goyim are such contemptible people, who cannot be considered human, who cannot be made companions in a journey, who cannot be saved even if one of them is drowning.

The Jews believed that the Messiah of the future would destroy all the goyim and burn them to annihilation. For further explanation, see E. These have been mentioned in AI-Baqarah: In Al-Baqarah: These have been reiterated in AI 'Imran: Now, here in this Surah these have been repeated for the fourth time with the object to tell the Jews: He is reciting the Revelations of Allah, the language, themes and style of which testify that these arc indeed Divine Revelations.

He is purifying and reforming the lives of the people, cleansing their morals and habits And dealings of every evil element, and adorning them with the finest moral qualities.

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This is the same task which all the Prophets before him have been performing. Then he does not rest content only with the recitation of the Revelations, but he is making the people understand the real aim of the Divine Book by word and deed and by the practical model of his life and imparting to them the wisdom and knowledge which none but the Prophets have imparted so far. This very character and way of life and practical model is the conspicuous characteristic of the Prophets by which they are recognized.

Then how stubborn you arc that you refuse to recognize and believe in the Messenger whose truth is manifestly proved by his wonderful works only because Allah has not raised him among you but among the people whom you call the ummis gentiles. These people had been living in Arabia for centuries and no aspect of the religious, moral, social and cultural life of the Arabs was hidden from them. Referring to the state of their previous life it is being said: You arc fully aware of the condition in which these people were involved before embracing Islam: The word minhum of them in the original can have two meanings: The other places where this theme has o occurred in the Qur'an are: For further explanation, see EN 47 of Surah Saba.

An impostor, however hard he may have tried, could not have attained this position and rank. Not to speak of a backward people like the Arabs; even the most intelligent and talented man of the most advanced nation of the world cannot have the power that he may revolutionist a nation so completely, and then give such comprehensive principles to the world that all mankind may follow it as one community and be able to run a universal and all-pervasive system of one way of life and one civilization for ever.

This is a miracle which has taken place only by Allah's power, and only Allah on the basis of His wisdom has chosen the person, the country and the nation for it. The general meaning is that the people who were entrusted with the knowledge and practice of the Torah and with the responsibility of guiding the world according to it, neither understood this responsibility nor discharged it as they should have.

The special meaning is Being the bearers of the Torah these people should have been fore-most to join hands with the Messenger, good news about whose advent had been already given in the Torah, but, instead, they have been in the forefront to oppose him and have thus failed to fulfill the demand of the teaching of the Torah. But these people have intelligence they read and teach the Torah and are fully aware of its meaning Yet they are turning away from its guidance and refusing willfully to acknowledge and believe in the Prophet who even according to the Torah teaches the truth.

They are guilty not because of ignorance but because of denying Allah's Revelation deliberately. It has not been said: None of those Prophets was a Jew, nor bad Judaism been born in their time, but Judaism as such came into being much later. It is ascribed to the tribe which descended from Judah, the fourth son of the Prophet Jacob peace be upon him.

When after the Prophet Solomon peace be upon him his kingdom broke into two parts, this tribe became ruler over the state which came to be known as Judea.

The other tribes of the Israelites established their separate state which became famous as Samaria. Then Assyria not only destroyed Samaria but also wiped out those Israelite tribes which had founded that state. After that only the decedents of Judah besides those of Benjamin remained. Who because of the predominance of the descendants of Judah, began to be called the "Jews".

Judaism is the name of the framework of the doctrines, customs, and religious rules and regulations which the priests, rabbis and learned men of this race prepared according to their own ideas, theories and trends for many centuries.

This framework started being shaped in the 4th century B. It contains a very small element of the Divine guidance brought by the Messengers of Allah, and even that element has been corrupted That is why at many places in the Qur'an they have been addressed as alladhina hadu "O you who have become Jews".

All of these were not the Israelites but there were among them also converts who had embraced Judaism. Whenever in the Qur'an the children of Israel have been addressed, the words are: If the abode of the Hereafter with Allah is exclusively reserved for you and Trot for the rest of mankind, then you should long for death, if you are sincere in your claim. Believe it that they will never wish for it, for they arc fully aware of what they have sent before them for the Hereafter.

And Allah knows well the mentality of the transgressors. You will find that of all mankind, they are the greediest for life; any they are even greedier than the idolaters.

Each one of them longs to have a life of a thousand years, but a long life can by no means remove them away from the Doom, for Allah is watching whatever they are doing. But this is not a mere repetition. In the verses of Al-Baqarah, it was said when no war had yet take place between the Muslims and the Jews. In this Surah it was reiterated at the time when after several battles their power in Arabia had been finally and absolutely, crushed.

These battles and their results proved by experience and observation that what had been said in AI-Baqarah was correct.

In Madinah and Khaiber the Jewish strength was much superior to that of the Muslims both in numbers and in resources. Then they had the pagans of Arabia and the hypocrites of Madinah also as their allies who were bent upon wiping out the Muslims.

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But in spite of this great disparity in numbers the Muslims overwhelmed the Jews mainly because they were least afraid of dying for the cause of Allah; they were rather fond of it, and would enter the battlefield fully prepared to embrace death.

For they believed that they were fighting in the way of God and had complete faith that the one who fell martyr in His way would be blessed with Paradise. Contrary to this, the Jews were not prepared to fight and lay down their life for any cause, neither the cause of God, nor the cause of their nation nor for their own self, properties and honor. They only loved to live, in whatever way or fashion it be. This had made them cowardly. Whatever they may say, their consciences arc fully aware of how they are behaving towards Allah and His Religion and what consequences can he expected of the misdeeds they arc committing in the world.

That is why-they were afraid to appear at the Court of God. The people, however were being negligent in that on hearing the call to the Prayer they would not hasten to it but would remain occupied in their worldly activities and trade and business transactions.

Therefore, Allah sent down this verse to make the people realize and appreciate the importance of the call and the Prayer and to exhort them to hasten to perform it as a duty.

If these three things are considered deeply, they prove this truth absolutely that Allah conjoined on the Holy Prophet upon whom be peace certain Commands which were not revealed in the Qur'an, and these Commands too wen as obligatory as those revealed in the Qur'an itself.

The call to the Prayer is the same adhan which is being called the world over five times daily in every mosque. But neither its words have been stated anywhere in the Qur'an nor the method of calling the people to the Prayer has been taught.

Its method was prescribed by the Holy Prophet upon whom be peace.

Surah Al Jumuah.pdf

The Qur'an has only confirmed it twice, here and in AI-Ma'idah: Like wise, this particular Prayer of Friday, which the Muslims of the whole world are performing today has neither been enjoined in the Qur'an nor its time and method of performance described anywhere. This me hod too was prescribed by' the Holy Prophet upon whom be peace , and this verse of the Qur'an was sent down only to stress its importance and obligatory nature.

In spite of this express argument anyone who claims that the Shari ah commandments are only those which have been stated in the Qur'an, is not in fact a denier of the Sunnah but of the Qur'an itself. Before proceeding further, Iet us understand a few other things also about Jumu-uh the Friday congregational Prayer: In the pre-Islamic days of ignorance the Arabs called it the 'Arabah Day.

In Islam when it was declared as a congregational day of the Muslims, it was re-named Jumu ah. The real change took place when Islam gave it this new name. Among the Jews the Sabbath Saturday had been fixed for this purpose, because on this day Allah had delivered the children of Israel from the bondage of the Pharaoh.

In order to distinguish themselves from the Jews the Christians took Sunday as their distinctive emblem. Although it had neither been enjoined by the Prophet Jesus nor mentioned anywhere in the Gospel, yet the Christians believe that after his death on the Cross the Prophet Jesus had risen from the grave on this day and ascended to heaven.

On this very basis the later Christians ordained it as the day of worship, and then in A. In order to distinguish its community from both these communities, Islam adopted Friday as the day of collective worship as against Saturday and Sunday. But at that time he could not act on it, for in Makkah it was not possible to perform any worship collectively. Therefore, he sent a written instruction to the people who had emigrated to Madinah before him that they should establish the Friday congregational Prayer there.

Tabarani, Daraqutni. This shows that the Islamic taste and trend at that time was itself demanding that there should be a day on which maximum number of Muslims should gather together and worship collectively. And this also was a demand of the Islam itself that it should be a day other than Saturday and Sunday so that the symbol of the Muslim community should be distinctive from the emblems of the Jewish and the Christian communities.

This was a wonderful manifestation of the Islamic trends and tastes of the Holy Prophet's Companions that many a time it so happened that even before a thing was enjoined their taste proclaimed that the spirit of Islam demanded its introduction. After leaving Makkah he reached Quba' on Monday and stayed there for four days. On the fifth day, which was a Friday, he preceded to Madinah. Ibn Hisham.

This same instruction he gave orally after hijrah as well as practically led the Friday Prayer at the same time. This was the only difference between the Friday Prayer and the Zuhr Prayer on other days. This is the complete, not the shortened, Prayer, and the Friday Prayer has been shortened only because of the Sermon.

There is a tradition in the Hadith from Hadrat Sa'ib bin Yazid to the effect that in the time of the Holy Prophet there used to be only one call that was made after the Imam leader in Prayer had taken his seat on the pulpit. When population increased in the time of Hadrat 'Uthman, he ordered another call to be made in the bazaar of Madinah at his house, Az-Zaura'.

Bukhari, Abu Da'ud, Nasa'i, Tabarani. Then, when the Imam comes out to deliver the Sermon, they stop writing the names and turn their attention to the remembrance i. This Hadith also shows that the remembrance implies the Sermon. The exhortation of the Qur'an itself points to the same thing. First, it says: The commentators are also agreed that remembrance either implies the Sermon, or the Sermon and the Prayer both. Using the word "dhikr-Allah " for the Sermon by itself gives the meaning chat it should contain themes relevant to the remembrance of Allah; for instance, praising and glorifying.

Allah, imploring Him to bless His Messenger, exhorting and instructing the audience to obey His Commands and follow His Shari Ah, commending His pious and righteous servants, etc.

On this very basis, Zamakhshari writes in al-kashshaf 'Praising the wicked and tyrannical rules in the Friday Sermon, or mentioning their names and praying for them, has nothing to do with the remembrance of Allah; this would be the remembrance of Satan. Hasten to the remembrance of Allah" does not mean that one should come to the mosque running, but it means that one should make haste for it.

The commentators are also agreed on this very meaning. The Hadith even forbids coming to the mosque for the Prayer muting. Then, one should join in whatever remains of the Prayer, and should make up whatever one has missed independently later. When the Prayer was concluded, the Holy Prophet asked: What was the noise about?

They replied; We came running for the Prayer. The Holy Prophet said; Don't do that: Join behind the Imam in whatever remains of the Prayer, and make up whatever you have missed independently.

People from the surrounding areas gathered together at a central place, the merchants also arrived with their merchandise, and the people became occupied in downloading the necessities of daily use The prohibition however is not restricted only to downloading and selling, but it applies to all other occupations as well. And since Allah has forbidden these, jurists of Islam are agreed that after the call has been sounded for the Friday Prayer all forms of trade, business and worldly occupation become forbidden.

This Command absolutely confirms the obligatory nature of the Friday Prayer. In the first place, the exhortation to hasten for it after one has heard the call, is by itself a proof of its being obligatory. Then, the prohibition of a lawful thing like trade and business at the time of the Prayer also shows that it is obligatory in nature Moreover, the elimination of the obligatory Zuhr Prayer on Friday and its being replaced by the Friday Prayer, is a clear proof that it is obligatory in nature.

For an obligatory duty becomes eliminated only when the duty replacing it is more important. This very thing has been supported in many Hadiths, in which the Holy Prophet upon whom be Allah's peace exhorted the Muslims in most emphatic words to attend the Friday Prayer and has declared it in clear words to be obligatory.

Hadrat 'Abdullah bin Mas'ud has reported that the Holy Prophet said: Rather in one tradition the words arc to the effect: Hadrat Jabir bin 'Abdullah says that the Holy Prophet said: Allah will neither bless nor set right the condition of the one who abandons it disregarding it or considering it an ordinary thing. Note it well: Then, for the one who repents, Allah is Most Forgiving. Another tradition, which is very close in meaning to this, has been cited by Tabarani in Auset from Ibn 'Umar, Furthemore there arc many traditions in which the Holy Prophet has declared the Friday Prayer as obligatory in clear words.

However, He has exempted the women, children, slaves, the sick and the travellers from this duty. Hadrat Hafsah has reported that the Holy Prophet said: Hadrat Tariq bin Shihab's tradition contains this saying of the Holy Prophet: In the tradition of Hadrat Jabir bin 'Abdullah, his words are to the effect: On account of these very exhortations of the Qur'an and the Hadith.

As it was ordered to stop all worldly business as soon as the call was made for the Prayer, so it is allowed that after the Prayer is over, the people may dispose and resume or pursue whatever occupation or business they may like.

It is just like the prohibition of hunting in the state of ihram, but after ihram is put off, one is told to hunt. That does not mean that one must hunt, but that one may hunt if one so likes. Or, for instance. The context determines where it implies the command, where the permission and where Allah's approval of the act, and not that the act is obligatory.

Immediately after this very sentence itself, it has been said: Here, another thing worthy of mention is that although in the Qur'an Friday has not been declared a public holiday like the Jewish Sabbath and the Christian Sunday, yet no one can deny that Friday is a symbol of the Muslim community precisely in the same way as Saturday is a Jewish and Sunday a Christian symbol.

And if declaring a day in the week a public holiday be a cultural necessity, then just as the Jews naturally select Saturday for it and the Christians Sunday, so a Muslim if he has any Islamic feeling will necessarily select only Friday for this purpose. The Christians did not even hesitate to impose their Sunday on some other countries where Christian population was negligible.

When the Jews established their state in Palestine, the first thing they did was to announce Saturday as the weekly holiday instead of Sunday.

In prepartitioned India one conspicuous distinction between British India and the Muslim states was that in one part of the country Sunday was observed as a closed holiday and in the other Friday.

Surah Al-Jumu’ah (Chapter 62) from Quran – Arabic English Translation

However, where the Muslims lack Islamic values, they hold to Sunday even after attaining to sovereign power as we see in Pakistan. In case of excessive westernization Friday is replaced by Sunday as the weekly holiday as was done by Mustafa Kamal in Turkey. The use of 'perhaps" on such occasions does not mean that Allah, God forbid, is entertaining a doubt, but it is in fact a royal style of address.

It is just like a kindly master's giving out hope to his servants to continue doing their best so that they may achieve and win the desired goal and reward, It contains a subtle promise which fills the servant with hope and he carries out his duties and obligations with enthusiasm. As the Commands pertaining to the Friday congregational prayer come to an end here, it would be useful to give a resume of the injunctions that the four schools of juristic thought have derived from the Qur'an, the Hadih, traditions of the Companions of the Holy Prophet and the general principles of Islam.

According to the Hanafi school of thought, the time for the Friday Prayer is the same as for Zuhr Prayer. The Friday Prayer can neither be held before it nor after it. Business and trade become forbidden with the first call to the Prayer and not with the second call which is made after the Imam has taken his place on the pulpit, for the words of the Qur'an in this regard are explicit and definite.

Therefore, whichever call is made for the Friday Prayer after the declining of the sun when the Prayer time begins, the people should stop conducting business on hearing it.

However, if a person has made a bargain at that time, it will not be void, but will only be a sin. The Friday Prayer cannot be held in every settlement but only in the misr Jami which has been defined as a large town or city, where there arc market places, adequate security arrangements, and which has large enough population so that if all the people upon whom attendance at the Friday Prayer is obligatory, gather together, they should be too many for the principal mosque to hold.

The people who live outside the city will have to offer the Prayer in the city only in case the call to the Prayer reaches them, or if they live within six miles of the city. The Prayer may not necessarily be held in the mosque; it may also be held in the open field and also on a ground which is outside the city but a part of it.

The Friday Prayer can be validly held only in a place where any and every person may come to attend it without any hindrance.Like this document? At-Tahrim Waters, Asked by a certain man to work a miracle, the Noble Prophet S took a handful of sand from the ground and the sound of the praises by the sand was heard upon the Noble Prophet's S request and Allah's Permission.

They say that abandoning the Sermon and the Prayer by such a large number of the Companions for the sake of worldly gain and amusement is a proof that they preferred the world to the Hereafter.