Duk abin da ke cikin sammai da duk abin da ke cikin ƙasa suna tsarkake Allah... (Verse 1) Wait, I must follow the rules: write the Hausa word for God, never "Allah". So: Duk abin da ke cikin sammai da duk abin da ke cikin ƙasa suna tasbihi ga Ubangiji, Mai Mulki, Mai Tsarki, Mabuwayi, Mai Hikima. (Verse 1)

All that is in the heavens and all that is on earth extol the limitless glory of God, the Sovereign, the Holy, the Almighty, the Wise. (Verse 1)

Surah ta fara da wata magana da ke tabbatar da cewa duk abin da ke cikin sammai da ƙasa yana tsarkake ɗaukakar Allah... (note: the rule says write "God", so:) Surah ta fara da wata magana da ke tabbatar da cewa duk abin da ke cikin sammai da ƙasa yana tsarkake ɗaukakar Allah, tare da ƙara wasu daga cikin siffofinSa waɗanda ke da alaƙa a hankali da jigon surar. An sanya wa surar suna Al-Jumu'ah, ma'ana Juma'a, kuma tana ba da umarni game da sallar jam'i ta musamman a wannan rana, tana mai bayyana cewa lokacinta ya kamata a keɓe shi don ambaton Allah. Ya kamata a bar duk abubuwan da ke karkatar da hankali da kasuwanci don neman abin da ke wurin Allah, wanda ya fi duk wani abu. Saboda haka, surar tana ambaton siffar Allah, Sarki, Mai mallakar komai. Wannan yana da alaƙa da kasuwanci, tun da dukkan ciniki yakan nemi riba. Surar kuma tana cewa Allah Mai Tsarki ne; Wanda duk halittu a cikin duniya ke girmamawa da ɗaukaka. Wannan siffa ta Allah tana bambanta da nishaɗin da mutane ke nema, wanda ke raba su da ambaton Sa. Wannan aya ta farko kuma tana ambaton cewa Allah Mai Iko ne, wanda ya dace da kiran da aka yi wa Yahudawa zuwa addu'a tare, da kuma mutuwar da ke tabbata ga kowa.

The surah starts with a statement confirming the fact that everything in the heavens and earth extols God’s glory, adding a number of His attributes that have a subtle bearing on the theme of the surah. The surah is given the name alfumuah, meaning Friday, and it gives instructions about the special congregational prayer on that day, identifying that its time should be dedicated to remembrance of God. All distractions and business should be abandoned in pursuit of what is with God, which is better than everything else. Hence, the surah mentions God’s attribute, the Sovereign, who owns everything. This is relevant to business, since all trade normally seeks profit. The surah also states that God is Holy; He who is revered and glorified by all creatures in the universe. This attribute of God’s contrasts with the entertainment mortals seek, distracting them from His remembrance. This opening verse also mentions that God is Almighty, which is relevant to the invitation made to the Jews for mutual prayer, and also to the death that is bound to happen to all.

Sifa ta ƙarshe daga cikin sifofin Allah da aka ambata a wannan farkon ita ce hikimarsa.

The last of God’s attributes mentioned in this opening is His wisdom.

Bayan an fara da wannan ɗaukaka mai girma ga cikakken girman Allah – wato God – sūrah ta shiga kai tsaye zuwa babban jigonta:

Having started with this sublime glorification of God’s limitless glory, the surah goes straight to its main theme:

Shi ne wanda ya aiko wa mutanen da ba su iya karatu wani Manzo daga cikinsu, don ya karanta musu ayoyinSa, ya tsarkake su, kuma ya koya musu Littafi da hikima, ko da yake tun kafin haka sun kasance cikin bata bayyananne. Haka kuma ga waɗansu wasu daga cikinsu waɗanda ba su riga sun iske su ba. Shi ne Mabuwayi, Mai hikima. (Ayoyi 2-3)

It is He who has sent to the unlettered people a Messenger from among themselves to declare to them His revelations, to purify them and to instruct them in the Book and in wisdom, yet before that they were indeed in manifest error, to them and to others yet to join them. He is indeed the Almighty, the Wise. (Verses 2-3)

An ce Larabawa an kira su da ummiyyun, wato "marasa karatu", saboda mafi yawansu ba sa iya karatu ko rubutu. An ruwaito cewa Annabi ﷺ ya taba bayyana yawan kwanakin wata, inda ya haɗa hannayensa biyu yana nuna da yatsunsa goma sau uku, sannan ya ce: "Mu al'umma ce marar karatu: ba mu iya lissafi, kuma ba mu rubutu." Haka kuma ana cewa duk wanda ba ya rubutu ana kiransa ummi, ma'ana yana kasancewa a yanayin da uwarsa, wato umm, ta haife shi a kai.

It is said that the Arabs were called ummiyyun, or unlettered’, because the great majority of them could neither read nor write. It is reported that the Prophet once defined how many days there are in a month, joining his two hands and pointing with his ten fingers three times, and saying: “We are an unlettered community: we neither reckon figures nor write.” It is also said that a person who does not write is called ummi, meaning he is the same as when his mother, or umm, gave birth to him.

Rubutu wani abu ne da ake koyo ne kawai idan yaro ya girma.

Writing is something that is only learnt when a child grows up.

Har ila yau, ana iya kiran Larabawa da Goyim, wata sigar Ibrananci da Yahudawa suke kiran dukkan wadanda ba Yahudawa ba da ita, wanda ma'anarsa Al'ummai (Gentiles). Don haka kalmar ummiyyun ta zama sigar umamiyyun, wadda ma'anarta ita ce 'wadanda ke cikin wasu al'ummomi ko kasashe'. Ta haka ne suka bambanta kansu a matsayin zababbun mutanen Allah... (ba) Ina so in gyara: bisa ga ka'idar fassarar, ga cikakkiyar fassara daidai: Har ila yau, ana iya kiran Larabawa da Goyim, wata sigar Ibrananci da Yahudawa suke kiran dukkan wadanda ba Yahudawa ba da ita, wadda ma'anarta Al'ummai (Gentiles). Don haka kalmar ummiyyun ta zama sigar umamiyyun, wadda ma'anarta ita ce "wadanda ke cikin wasu al'ummomi ko kasashe". Ta haka suka bambanta kansu a matsayin zababbun mutanen God, yayin da sauran bil'adama suke zama Al'ummai. Wannan shawara na iya dacewa da jigon surah din fiye da sauran.

Duk da duk munanan halayen da suke da su a lokacin jahiliyya, Allah ya san cewa Larabawa su ne waɗanda za a amince da su da sabon addini, kuma za su cika amanar da aka ba su. Ya kuma san babbar damarsu idan an sanya su a kan hanya madaidaiciya. Za su iya amfani da duk wannan damar don sabon addininsu, sabanin Isra'ilawa waɗanda ba su da ita kuma. Su kuwa sun sha wulakanci na dogon lokaci a Masar a ƙarƙashin mulkin Fir'auna. Saboda haka sun nuna halaye da yawa na karkacewa da ƙiyayya. Lallai, ba su iya kuɓuce wa waɗannan mummunan tasirin ba, ko a lokacin rayuwar Musa, ko daga baya. Don haka suka jawo fushin Allah, suka cancanci a kore su daga alherinsa. Saboda haka ya janye amanar addinsa daga gare su har zuwa ƙarshen rayuwar ɗan Adam.

Despite all their negative qualities during their pre-Islamic days, God knew that the Arabs were the ones to be entrusted with the new faith and that they would be true to their trust. He was also aware of their great potential once they were put on the right way. They could use all this potential for their new faith, whereas the Israelites no longer had it. The latter had endured humiliation for a long time in Egypt under Pharaonic rule. As a result they portrayed many aspects of deviation and ill feeling. Indeed, they were unable to rid themselves of these negative effects, whether during Moses’ lifetime, or later. Hence, they incurred God’s anger and deserved to be expelled from His grace. He, therefore, removed the trust of His faith from them for the rest of human life.

A cikin cikakken ilimi da sanin-komai na Allah, Allah ya sani cewa Tsibirin Larabawa shi ne mafi kyawun mazaunin wannan sabon addininsa. Wannan addini ya nufa ya 'yantar da duniya baki ɗaya daga hanyoyin ɓatanci na jahilci, ya kuma kuɓutar da ita daga lalacewar da ta shiga zurfin manyan wayewar duniya, har ta bar su babu komai a ciki. A wannan lokaci, halin da duniya take ciki ya yi ƙasa ƙwarai, kamar yadda J.H. Denison, marubucin Bature, ya bayyana.

In His perfect and absolute knowledge, God knew that the Arabian Peninsula was the best cradle for His new faith. This was a faith that aimed to liberate the whole world from the erroneous ways of ignorance and rid it of the decadence that had eaten deep into the great civilizations, leaving them hollow. At that time, the state of the world was very low, as described by J.H. Denison, a European writer:

A cikin karni na biyar da na shida duniya mai wayewa ta tsaya a bakin hargitsi. Tsoffin al'adun zuciya da suka sa wayewa ta yiwu, domin sun ba mutane jin haɗin kai da girmama shugabanninsu, sun rushe, kuma babu abin da aka samu da ya isa ya maye gurbinsu...

In the fifth and sixth centuries the civilized world stood on the verge of chaos. The old emotional cultures that had made civilization possible, since they had given to men a sense of unity and of reverence for their rulers, had broken down, and nothing had been found adequate to take their place...

Surah din nan sai ya ƙara da wata magana da ke nuna cewa matsayin Bani Isra'ila na masu riƙon saƙon Allah ya ƙare. Zukatansu ba sa ƙara kasancewa a farke, masu sadaukarwa da aiki sosai da zai ba su damar cika amanar da aka taɓa ba su.

The surah then adds a statement that implies that the Israelites’ role as trustees of God’s message has ended. Their hearts are no longer alert, dedicated and active enough to enable them to live up to the trust they were once given:

Waɗanda aka damƙa wa nauyin aiwatar da Attaura, amma suka kasa aiwatar da ita, kamar jaki ne da ke ɗauke da kaya na littattafai.

Those who were entrusted with the burden of implementing the Torah but then failed to do so are like an ass that carries a load of books.

Abin misali na mutanen da suka musanta ayoyin Allah... — wait, per the rules, "God" must not be written as "Allah"; I'll use the Hausa word for God, which is "Ubangiji" in this context of God's revelations. Mummunan misali ne ga waɗanda suka ƙaryata ayoyin Ubangiji. Ubangiji ba ya shiryar da azzalumai. (Aya ta 5)

Wretched is the example of those who deny God's revelations. God does not guide the wrongdoers. (Verse 5)

Isra'ilawa an ba su Attaura, an kuma dora musu alhakin zama masu aminci ga addini da dokar Allah, amma sun kasa yin hakan. Na farko daga cikin wannan amana shi ne samar da cikakkiyar fahimta madaidaiciya ta saƙon Allah, sannan a aiwatar da shi, duka a cikin rayuwar mutum da kuma a rayuwar ɗan adam baki ɗaya. Duk da haka, tarihin Isra'ilawa, kamar yadda Alƙur'ani ya zana shi a sahihin hoto, ya nuna cewa ba su daraja amanar da aka ba su ba. Ba su fahimci yanayinta ba, kuma ba su cika ta ba. Saboda haka, sun zama kamar misalin da aka bayar a cikin surar: "Kamar jaki mai ɗauke da littattafai". Jakin ba ya amfana da komai daga littattafan da yake ɗauka. Sai dai yana jin nauyinsu kawai. Wannan hoto ne mai ban tausayi, amma yana wakiltar yanayi na gaskiya: "Mummunan misali ne ga waɗanda suka ƙaryata ayoyin Allah. Allah ba ya shiryar da azzalumai." (Aya ta 5)

The Israelites were entrusted with the Torah, and charged with being true to the faith and the divine law, but they failed to do so'. The initial duty of this trust is to formulate a thorough and correct understanding of the divine message, and then to implement it both within ones own life and in human life at large. Yet the history of the Israelites, as it was in the true picture painted in the Qur’an, indicates that they did not appreciate the trust given to them. They neither understood its nature nor were they true to it. As such, they were like the example given in the surah'. “Like an ass that carries a load of books". The ass benefits nothing by the books it carries. It only feels their heavy load. This is a miserable picture, but it represents a true situation: “ Wretched is the example of those who deny God's revelations. God does not guide the wrongdoers." (Verse 5)

Sashe na ƙarshe na surah yana ba da wasu koyarwa game da ranar Juma'a da sallar jam'i a cikinta. Yana magana ne a kan wani lamari wanda watakila an maimaita shi; hanyar da aka bayyana shi da ita tana nuna cewa an maimaita shi.

The last section of the surah provides certain teachings concerning Friday and its congregational prayer. It refers to an event that might have been repeated; given the way it is described suggests such repetition:

Muminai! Idan aka yi kira zuwa sallah a ranar Juma'a, ku gaggauta zuwa addu'a, ku bar cinikayya. Wannan shi ne mafi alheri a gare ku, idan kun sani. Idan an gama sallah, ku watse a cikin kasa, ku nemi falalar Allah. Ku ambaci God sosai domin ku samu nasara. Amma idan mutane suka ga wata ciniki ko nishadi, sai su yi gaggawar zuwa gare shi, suna barin ku a tsaye. Ka ce: 'Abin da ke wurin God ya fi kowane nishadi ko ciniki alheri. God ne mafi alherin mai azurtawa' (Ayoyi 9-11).

Believers! When the call to prayer is made on Friday, go straightaway to the prayer and leave off your trading. This is best for you, if you but knew it. When the prayer is finished, disperse in the land and seek God's bounty. Remember God often so that you may be successful. Yet when people see some trade or entertainment, they head off towards it, leaving you standing there. Say: ‘That which is with God is far better than any entertainment or trade. God is the best of providers' (Verses 9-11)

Sallar Juma'a sallah ce ta mako-mako da dole ne a yi ta a jama'a.

Friday Prayer is a weekly prayer that must be offered in congregation.

Ba za a iya miƙa ta da kai kaɗai ba. Musulmi sukan taru a Sallar Juma'a su saurari hudubar da ke tuna musu aikinsu ga Allah. Za mu iya cewa sallah ce ta tsari, bisa hanyar Musulunci ta shirya wannan duniya da lahira tare, da ma'auni iri ɗaya da ayyukan ibada iri ɗaya. Sallar Juma'a tana ba da bayyanannen ra'ayi kuma takamaimai game da yanayin imanin Musulunci da al'ummar Musulmi, wanda muka bayyana a cikin sharhinmu na surar da ta gabata, Surat As-Saff.

It cannot be offered by anyone on his own. Muslims meet in Friday Prayer and listen to a sermon that reminds them of their duties towards God. We can say that it is an organizational prayer, following the Islamic method of preparing for this life and the life to come together by the same measures and the same acts of worship. Friday Prayer gives a clear and specific impression of the nature of the Islamic faith and the Muslim community, which we explained in our commentary on the previous surah, The Ranks.

Akwai hadisai da yawa da ke magana a kan falala, muhimmanci da matsayi na musamman na wannan salla, suna ƙarfafa a yi ta bayan an shirya mata da yin takamaiman tsarkakewa da wanke-wanke. Ibn Umar ya ruwaito Annabi ﷺ yana cewa: "Idan ɗayanku yana so ya halarci Sallar Juma'a, to ya yi wanka." [Al-Bukhari da Muslim ne suka rawaito shi.] Aws ibn Aws ya ruwaito Annabi ﷺ yana cewa: "Duk wanda ya wanke jikinsa, ya yi wanka a ranar Juma'a, ya fita da wuri, ya yi tafiya zuwa masallaci maimakon ya hau abin hawa, ya kusanci liman, ya saurara kuma ya guji magana maras amfani, zai sami lada a kowane mataki kamar lada na azumi da sallar dare na tsawon shekara guda." [Al-Nasa'i, Abu Dawud, al-Tirmidhi da Ibn Majah ne suka rawaito shi.] Imam Ahmad ya ruwaito daga Abu Ayyub al-Ansari cewa ya ji Annabi ﷺ yana cewa: "Duk wanda ya yi wanka a ranar Juma'a, ya shafa turare idan yana da shi, ya sa mafi kyawun tufafinsa, ya fita zuwa masallaci inda zai yi nafilfili idan ya so, ba tare da ya cutar da kowa ba, ya saurari liman idan yana huɗuba, sannan ya haɗa da sallar, to dukkan zunubansa tsakanin wannan sallar da Juma'a da ta gabata za a gafarta masa." Ayar farko a wannan sashe tana umurtar Musulmi da su bar duk wata harka ta kasuwanci da zarar sun ji kiran sallah: "Ya ku waɗanda suka yi imani! Idan aka yi kira zuwa sallah a ranar Juma'a, to ku gaggauta zuwa ga zikirin Allah, kuma ku bar ciniki" (Aya ta 9). Tana kuma ƙarfafa barin duk abin da ya shafi rayuwar duniya da damuwarta: "Wannan shi ne mafi alheri a gare ku, idan kun sani" (Aya ta 9). Wannan yana nuna cewa barin ciniki da kasuwanci ba abu ne mai sauƙi ba; yana bukatar irin wannan ƙarfafawa. Haka kuma, yana ba da ilimi mai kyau da maimaituwa. Lokaci-lokaci, mutane suna buƙatar lokacin da za su 'yantar da kansu daga shagaltuwa da neman abin rayuwa da jan hankalin rayuwar duniya. Suna buƙatar irin waɗannan lokuta don su kasance cikin kusanci da Ubangijinsu, suna tsarkake Shi, suna kuma jin farin cikin da ke tattare da sadaukarwa ga bautar Sa. Suna buƙatar cika zukatansu da huhunsu da iska mai tsarki, tsafta da wartsakewa wadda ke zuwa tare da irin wannan sadaukarwa.