62. Surah Al-Jumu'a

1 For explanation, sec E.N.'s 1, 2 of Surah AI-Hadid, and E.N.'s 36, 37, 41 of Surah AI-Hashr above. This introduction bears a deep relevance to the theme that follows. In spite of the fact that the Jews of Arabia were witnessing clear signs of Apostleship in the person of the Holy Prophet (upon whom be Allah's peace) and his high character and works and in spite of the clear good news given by the Prophet Moses (peace be upon him) in the Torah, which only applied to him, they were denying him only because they did not want to acknowledge the prophet hood of a person who did not belong to their own community and race. They openly proclaimed that they would believe only in that which had come to them, and would not accept any teaching, which came through a non-Israelite prophet, even if it was from God. For this acttitude in the following verses they have been reproved. Hence the reason for beginning the discourse with the introductory sentence. First, it says that everything in the universe is glorifying Allah; that is, the entire universe testifies that AIIah is free from all those faults and weaknesses because of which the lews have formed the concept of their racial superiority. He is not related to anyone: He has nothing to do with favouritism: He treats all His creatures with equal justice, mercy and care. No particular race and nation is His favourite so that He may be bound to bless it whatever it may do; and He is not prejudiced against any race or nation so that He may deprive it of His bounties even if it possesses all the good qualities. Then, it says that He is the Sovereign; that is, no worldly power can restrict His authority and powers, as if to say: "You, O Jews, are His servants and subjects. 'It is not for you to decide whom He should appoint His Messenger, and whom He should not, for your guidance. " Then it says that He is Holy; that is, HE is far exalted and glorified that His judgements may be mistaken. Human judgements may have mistakes but His decrees are perfect. In the end, two more attributes of Allah have been mentioned: that He is All-Mighty, i.e. none can fight Him and win and that He is All-Wist, i.e. whatever He does, it is always the very demand of wisdom, and His plans and designs are so well-planned that none in the world can hinder and frustrate them.

2 Here the word ummi (gentile) has been used as a Jewish term and there is a subtle aabtle in it. The verse means: "The All-Mighty and All-Wise Allah has raised a Messenger among the Arabs whom the Jews contemptuously consider the gentiles and much below themselves, The Messenger has not risen of his own wish and will, but has been raised by Him Who is the Sovereign of the universe, Who is All-Mighty and All-Wise, Whose power can be resisted and opposed only to one's own loss and peril. One should know that the word ummi has occurred in the Qur'an at several places but in different meanings at different places. At one place it has been used for the people who do not possess any revealed scripture, which they may he following, as AI-'Imran: 20, where it 'has been said: "Ask those who possess the Book and those who do not possess (umnris) ; 'Have you accepted Islam`''" Here, the ummis imply the Arab polytheists, and they have been regarded as a separate class from the followers of the Book, i.e. the Jews and the Christians. At another place, it has been used for the illiterate people among the .lews and Christians, who are ignorant of the Book of Allah, as in Al-Baqarah: 78: "Among the Jews there are some illiterate people (ummis) who have no knowledge of the Book but are guided by mere conjecture and guess-work. " At still another place, this word has been used purely as a'Jewish term, which implies aII the non-Jewish people, as in AI-'Imran: 75: °(The actual cause of this dishonesty of theirs is that they say:) We are not to be called to account for out behaviour 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-IsraeAte 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 aII 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 beleivd that the Messiah of the future would destroy aII the goyim and bum them to annihilation. (For further explanation, see E.N. 64 of Al-'Imran) . 3 These characteristics of the Holy Prophet (upon whom be piece) have been mentioned at four places in the Qur'an and everywhere with a different object. These have been mentioned in AI-Baqarah: t29 to tell the Arabs that the mission of the Prophet, which they were regading as a calamity and affliction for themselves, was indeed a great blessing for which the Prophets Abraham and Ishmael (peace be upon them) had been praying for their children. In Al-Baqarah: 151 these have been mentioned to exhort the Muslims to recognize the true worth of the Holy Prophet and to derive full benefit from the blessing which they had been granted in the form of his Apostleship. These have been re-iteated in AI 'Imran: 164 to make the hypocrites and the people of weak faith realize what great favour AIIah had done them by raising His Mcssengcr among them, and how foolish they were in not appreciating this. Now, here in this Surah these have been repeated for the fourth time with the object to tell the Jews: 'The mission that Muhammad (upon whom be Allah's peace and blessing) is performing in front of you, is evidently the mission of a Mcssengcr. He is reciting the Revelations of AIIah, 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. This is the same task which aII 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 decd 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 Mcssengcr whose truth is manifestly proved by his wonderful works only because AIIah has not raised him among you but among the people whom you call the ummis (gentiles) . 4 This is another proof of the Holy Prophet's Aposltleship, which has been presented to open eyes of the Jews. 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 an eye-witness of the revolution that has taken place in the lift of this nation within a few years under the guidance and leadership of Muhammad (upon whom be Allah's peace and blessings) . You arc fully aware of the condition in which these people were involved before embracing Islam: you arc also aware of their transformation afterwards, and you arc also witnessing the condition of those people of this very nation, who have not yet embraced Islam, Is the clear and manifest difference which even a blind man can perceive not enough to convince you that this revolution can be brought about by none but a Prophet"?.

5 That is, the Apostleship of Muhammad (upon whom be Allah's peace and blessings) is not restricted only to the Arabs but is meant for other nations and races as well, who havc not yet joined the believers, but are going to be born till the Last Day. The word minhum (of them) in the original can have two meanings: (1) "That those other people will be of the ummis i.e. the non-Isaelite nations of the world;" and (2) "that they will be believers in Muhammad (upon whom be Allah s peace and blessings) , though they have not yet joined the believers, but will join them later on. " Thus, this verse is one of those verses which explicitly state that the Message of the Holy Prophet (upon whom be peace) is meant for all mankind for ever. The other places where this theme has o occurred in the Qur'an are: AI-'Imran: 19, Al-A'raf: 158, Al-Anbiya': 107, AI-Furqan: 1, Saba 28. (For further explanation, see EN 47 of Surah Saba) . 6 That is, it is a manifestation of Allah's own power and wisdom that among an un-civilized, , un-lettered people He has raised a great Prophet, whose teachings arc so revolutionary and contain such eternal and universal principles as can provide a sound basis for the whole of mankind to be a single unified community, which can obtain guidance from those principles for ever. 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 AIIah on the basis of His wisdom has chosen the person, the country and the nation for it.

7 This sentence has two meanings, a general meaning and a special meaning. 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 reapon:ibility 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 fulfil the demand of the teaching of the Torah. 8 That is, just as a donkey loaded with books does not know what it i8 loaded with, so are these people loaded with the Torah and they do not know what this Book was sent for and what are its demands. 9 That is, they arc even worst than a donkey, who is without sense and therefore excusable. 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 wilfully to acknowledge and believe in the Prophet who even according to the Torah teaches the truth. They arc guilty not because of ignorance but because of denying Allah's Revelation deliberately.

10 This point is noteworthy. It has not been said: "O Jews". but "O you who have became Jcws, or who have adopted Judaism", the reason being that the way of life brought by the Prophet Moses (peace be on him) and the Prophets after and before him, was Islam itself. 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 1 his kingdom broke into two parts, this tribe became ruler over the state which came to be known as Judaea. 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 descendents of Judah, began to be called the "Jcws" . Judaism is the name of the framework of the doctrines, customs, and religious rules and regulations which the priests, rabbis and Iearned 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.C. and continued to develop till the 5th century A.D. It contains a very small element of the Divine guidance brought by the Messengers of AIIah, 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". AII of these were not the Israelites but there were among them also converts who had embraced .ludaism. .Whenever in the Qur'an the children of Israel have been addressed, the words «sad are: "O children of Israel", and where the followers of Judaism have been addressed, the words are; alladhina hadu "O you who have become Jews" . 11 At several places in the Qur'an their claim has been described in detail, as in AI Baqarah: 111: "They say: none shall enter Paradise unless he be a Jew', in AI-Baqarah: 80: "The fire of Hell is not going to touch us, and even if it does at aII, it will be only for a few days', and in AI-Ma'idah: 18: "We are the sons of AIIah and His beloved ones." Sane such claims arc also found in the books of the Jews themselves The world at least knows that they regard there. selves as the chosen people of God, and cherish the false notion that Cod has a special relationship with them, which is not shared by any other human group or class. 12 This has been stated for the second time in the Qur'an, addressing the .lews First, in Al-Baqarah: 94-96, it was said: "Say to them: If the abode of the Hereafter with AIIah 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 aII mankind, they are the greediest for life; any they are even greedier than the idolators. 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 AIIah is watching whatever they are doing." Now the same thing has been repeated here. 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. 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 honour. They only loved to live, in whatever way or fashion it be. T his had made them cowardly.

13 In other words, their Right from death is not without a reason. Whatever they may say, their consciences arc fully aware of how they arc behaving towards AIIah 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.

14 Three things in this sentence are particularly noteworthy: (1) That it contains mention of the call to the Prayer; (2) that the mention is of the call to such a Prayer as has to be performed particularly only on Fridays; and (3) that these things have not been mentioned so as to suggest that the call is to be made for the Prayer and a particular Prayer is to be performed on Friday, but the style and context clearly show that the call to the Prayer and the particular Prayer were both already being performed and practiced on Friday. 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'iin 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) . The Qur'an has only confirmed it twice, here and in AI-Ma'idah: 58. 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) : (1) Jumu'ah is an Islamic term. 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. Although according to the historians, Ka`b bin Luayy, or Qusayy bin Kilab, also had used this name for this day, for he used to hold an assembly of Quraish on this day (Fath-al-Bati) , yet by this practice the ancient name did not change, and the common Arabs continued to call it the 'Arabah Day. The real change took place when Islam gave it this new name. (2) Before Islam, setting aside of a day in the week for worship and regarding it as an emblem of the community was prevalent among the followers of the earlier scriptures. 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 321 A.D. the Roman Empire instituted it as a holiday by decree. In order to distinguish its community from both these communities, Islam adopted Friday as the day of collective worship as against Saturday and Sunday. (3) It is known from the tradition reported by Hadrat 'Abdullah bin Mas'ud and Hadrat Abu Mas'ud Ansari that the Friday congregational Prayer had been enjoined on the Holy Prophet (upon whom be-peace some time) before the Hijrah in Makkah itself. 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. Thus, Hadrat Mus`ab bin `Umair, the leader of the earliest emigrants, offered the first Friday Prayer at Madinah with 12 followers. (Tabarani, Daraqutni) . Hadrat Ka`b bin Malik and Ibn Sirin have reported that even before this the Muslims of Madinah had decided mutually, on their own initiative, that they would hold a collective service on one day in the week. For this purpose they had selected Friday as against the Sabbath of the Jews and Sunday of the Christians, and the first Friday Prayer was led by Hadrat Asad bin Zurarah at the place of Bani Bayadah and 40 Muslims participated in it. (Musnad Ahmad Abu Da'ud, Ibn Majah, Ibn Hibban, `Abd bin Humaid, 'Abdur Razzaq, Baihaqi) . 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. (4) The establishment of the Friday congregational Prayer was one of the earliest things that the Holy Prophet (upon whom be peace) did after his emigration to Madinah. After leaving Makkah he reached Quba' on Monday and stayed there for four days. On the fifth day, which was a Friday, he preceeded to Madinah. On the way at the place of Bani Salim bin `Auf tim came for the Friday Prayer and he performed the first Friday congregational Prayer at this very place. (Ibn Hisham) . (5) The time appointed by the Holy Prophet (upon whom be Allah's peace) for this Prayer was after the declining of the sun, the same time which is for the Zuhr Prayer. The written instruction that he had sent to Hadrat Mus'ab bin `Umair before the hijrah was: "Seek nearness to Allah by means of two rakahs of the Prayer when the sun declines after midday on Friday. " (Daraqutni) . This same instruction he gave orally after hijrah as well as practically led the Friday Prayer at the same time. Traditions on this Subject have been related on the authority of Hadrat Anas, Hadrat Salamah bin Akwa', Hadrat Zubair bin al-`Awwam, Hadrat Sahl bin Sa'd, Hadrat `Abdullah bin Mas`ud, Hadrat `Ammar bin Yasr and Hadrat Bilal in the collection of Hadith, saying that the Holy Prophet used to perform the Friday Prayer after the declining of the sun: (Musnad Ahmad Bukhari, Muslim, Abu Da'ud, Nasa'i, Tirmidhi) . (6) This also is confirmed by his practice that on this day the Holy Prophet led the Friday congregational Prayer instead of the Zuhr Prayer, and this Prayer consisted of two rak ahs and he gave the Sermon before it. This was the only difference between the Friday Prayer and the Zuhr Prayer on other days. Hadrat `Umar says: "According to the command enjoined by the tongue of your Prophet (upon whom be Allah's peace) the traveller's Prayer consists of two rak ahs, the Fajr Prayer consists of two rakahs, and the Friday Prayer consists of two rak ahs. This is the complete, not the shortened, Prayer, and the Friday Prayer has been shortened only because of the Sermon." (7) The call to the Prayer that has been mentioned here, implies the call that is made just before the Sermon. and not the call that is made much before the Sermon to announce that the prayer time has begun. 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. The same practice also continued in the time of Hadrat Abu Bakr and Hadrat 'Umar. 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) . 15 In this Command "remembrance" implies the Friday Sermon, for the first thing that the Holy Prophet (upon whom be peace) used to do after the call was to deliver the Sermon, and the Prayer he led always after delivering the Semnon Hadrat Abu Hurairah has reported that the Holy Prophet (upon whom be peace) said: "The angels on Friday go on writing down the names of the people as they arrive. Then, when the Imam comes out to deliver the Sermon,, they stop writing the names and turn their attention to the remembrance (i.e. the Sermon) ," (Musnad Ahmad, Bukhari, Muslim, Abu Da'ud, Tirmidhi, Nasa'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: "Hasten to the remembrance of AIIah"; then a little below it says: "Then, when the Prayer is over, disperse in the land. " This shows that on Friday the order of the service is that first there is the remembrance of Allah and then the Prayer. 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 AIIah; this would be the remembrance of Satan. Hasten to the remembrance of AIlah" 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. "Hastening" according to them means that on hearing the call one should immediately start making. preparations to attend the mosque. The Hadith even forbids coming to the mosque for the Prayer muting. Hadrat Abu Hurairah has reported that the Holy Prophet (upon whom be Allah's peace) said: "When the Prayer has begun, one should conic walking to it with calm and dignity, and not running. Then, one should join in whatever remains of the Prayer, and should make up whatever one has missed independently later. " (Sihah; Sittah Hadrat Abu Qatadah Ansari says: "Once we were offering the Prayer under the leadership of the Holy Prophet when suddenly we heard some people coming to join the Prayer running. 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: whenever you come for the Prayer, come with calm and dignity. Join behind the Imam in whatever remains of the Prayer, and make up whatever you have missed independently." (Bukhari, Muslim) 'Leave off your trading" also includes every other worldly activity and business which prevent one from getting ready for the Prayer with full attention and care. "Buying and selling" has been particularly forbidden, for commerce flourished on Fridays. People from the surrounding areas gathered together at a central place, the merchants also arrived with their merchandise, and the people became occupied in buying the necessities of daily use The prohibition however is not restricted only to buying and selling, but it applies to all other occupations as well. And since AIIah has forbidden these, jurists of Islam are agreed that after the call has been sounded for the Friday Prayer aII 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 nauure 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: 'I feel I should ask somebody to stand in my place to Iced the Prayer, and I myself should go and set fire to the houses of the people who do not come for the Prayer. " (Musnad Ahmad, Bukhari) . Hadrat Abu Hurairah, Hadrat 'Abdullah bin 'Abbas and Hadrat 'Abdullah bin 'Umar say: "We heard the Holy Prophet say this ' in the Friday Sermon, The people should refrain from giving up the Friday Prayer; otherwise Allah will seal up hearts and they will become totally heedless." (Musnad Ahmad, Muslim, Nasa'i) . From the traditions reported by Hadrat Abu al-Ja'd Damri, Hadrat Jabir bin 'Abdullah and Hadrat 'Abdullah bin Abi Aufa from the Holy Prophet one comes to know that AIIah seals «p the heart of the person who abandons three Friday Prayers, one after the other, without a genuine reason and lawful excuse. Rather in one tradition the words arc to the effect: "AIIah turns the heart of such a one into the heart of a hypocrite." (Musnad Ahmad, Abu Da'ud, Nasa`i, Tirmidhi Ibn Majah Darimi, Hakim, Ibn Hibban, Bazzar, Tabarani in al-Kabir. Hadrat Jabir bin 'Abdullah says that the Holy Prophet said: "From today till Resurrection the Friday Prayer is obligatory on you. AIlah 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: the Prayer of such a one will be no, prayer at all, his zakat will be no zakat at aII, his Hajj no Hajj, his fasting no fasting, and no good done by him will be good, until he repents. Then, for the one who repents, AIlah is Most Forgiving." (Ibn Majah, Bazzar) . 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. Hadrat 'Abdullah bin 'Amr bin al-'As has related that the Holy Prophet said: 'The Friday Prayer is obligatory on cvcry person who hears the call to it." (Abu Da'ud Daraqutni) . Jabir bin 'Abdullah and Abu Sa'id Khudri say that he said in a Sermon: "Know that Allah has enjoined the Friday Prayer as a duty on you (Baihaqi) . 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: "Attendance at the Friday Prayer is obligatory on cvcry adult male." (Nasa'i) . Hadrat Tariq bin Shihab's tradition contains this saying of the Holy Prophet: "The Friday congregational Prayer is obligatory on every Muslim except the slave, women, children and the sick." (Abu Da'ud, Hakim) . In the tradition of Hadrat Jabir bin 'Abdullah, his words arc to the effect: "Friday Prayer is obligatory on the person who believes in AIlah and the Last Day unless it is a woman, or a traveller, or a slave, or a sick man." (Daraqutni, Baihaqi) . On account of these very exhortations of the Qur'an and the Hadith. the entire Ummah is agreed that the Friday congregational Prayer is of obligatory nature.