Surah al-Jumu`ah (Friday) 62 : 5

Overview

(verses 5 - 8 )

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: 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. Wretched is the example of those who deny God's revelations. God does not guide the wrongdoers. (Verse 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 one's 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) Likewise are all those who were given the trust of divine faith but who failed to live up to it. Muslims across many generations, as well as those living today, who have Muslim names but who fail to live up to what Islam requires, and particularly those who read the Qur'an and Islamic books but fall short of what is required of them, are indeed like the ass carrying a load of heavy books. Unfortunately, these are numerous. The question is not that of books being carried: it is a question of understanding the books and putting into practice the teachings they impart.

The Israelites used always to allege that they were God's chosen people and His beloved race, while all others are Goyim or Gentiles. They claimed that in their position they were not required to observe the laws of their own religion in their dealings with the rest of mankind: "For they say: "We have no obligation to keep faith with Gentiles. "Thus they deliberately say of God what they know to be a lie." (3: 75) They made many other false allegations, providing no evidence in support of them. Therefore, the surah invites them to make a mutual prayer. This invitation was also made on other occasions to Christian and pagan groups: Say: 'You who follow the Jewish faith./ lf you truly claim that out of all people you are God's friends, then wish for death, if your claim is true.' But they will never wish for it because of what their hands have wrought in this life. God is well aware of the wrongdoers. Say: 'The death from which you are trying to run away will certainly overtake you. You will then be returned to the One who knows the imperceptible and that which can be witnessed. He will then tell you all that you have done.' (Verses 6-8)

What this invitation entails is that the two groups stand together face to face and they all pray to God to inflict punishment on the group upholding falsehood. All groups the Prophet invited to such mutual prayer feared to do so; essentially, they refused to take up the challenge. This indicates that deep inside they realized that what the Prophet said was the truth and that his faith was true. "Ibn 'Abbas reports that Abu Jahl once said: "If I see Muhammad praying at the Ka'bah, I will go to him and put my foot on his neck." When the Prophet heard this, he said: 'Had he tried to do so, the angels would have taken him away in broad daylight. Had the Jews wished for death, they would have died and seen their places in hell.' Also true is that had those invited to mutual prayer stood against the Prophet in such prayer, they would have returned home to find their families and properties perished." [Related by Ahmad, al-Bukhari, al-Nasa'i and al-Tirmidhi.]

These verses may only represent a challenge to them, rather than an invitation to mutual prayer. Since they alleged that they were God's only friends among all mankind, why would they fear death, and reveal themselves to be so cowardly? If their claims were true, they would be in a position of favour with God after they die. So why does the prospect of death fill them with fear? This challenge is followed by a statement making it clear that their claims were untrue. They were aware that they had not done enough good deeds to ensure a good position with God or to hope for His reward. On the contrary, they often indulged in sin, and such indulgences made them fear death and what comes after it. A person who has not prepared for his journey will always be in fear of what may happen along the road: "But they will never wish for it because of what their hands have wrought in this lift. God is well aware of the wrongdoers." (Verse 7)

A statement follows that establishes the nature of death and what comes after it. It shows them that their attempts to escape from death are of little use. It will inevitably overtake them. After death, all will return to God where they will have their deeds reckoned and where they will face the consequences of the same: "Say; The death from which you are trying to run away will certainly overtake you. You will then be returned to the One who knows the imperceptible and that which can be witnessed. He will then tell you all that you have done."' (Verses 8)

This Qur'anic statement makes clear to the addressees and to everyone else the truth that people often overlook and prefer not to think about, despite facing it all the time: namely, this life is bound to end. To stay away from God during one's lifetime will not avert a person from returning to Him, for there is no refuge from God except by returning to Him. The reckoning of everyone's deeds will inevitably follow this return. There is simply no escape. The Prophet is quoted as saying: "A person who tries to run away from death is like a fox who owes a debt to the earth. He went out roaming until he was exhausted and bleeding. When he went into his hole, the earth said to him: 'Fox! Repay the debt you owe me.' He went out again wounded. He continued to bleed and his neck was cut. He then died." [Related by al-Tabari.] This Hadith so delivers a highly moving and effective picture.