Surah Al-Jumu'ah 62:1
ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈ ﱉ ﱊ ﱋ ﱌ
Whatever is in the heavens and whatever is on the earth is exalting Allah, the Sovereign, the Pure, the Exalted in Might, the Wise.
Tafsir of Al-Jumu'ah 62:1
Tafsir
Mafatih al-Ghayb
Verse range: 62:1
Surah Al-Jumu'ah (The Friday Prayer)
It is a Medinan Surah consisting of eleven verses.
Verse 7:
{ He glorifies Allah whatever is in the heavens and whatever is on the earth, the Sovereign, the Holy, the All-Mighty, the All-Wise. }
Friday: (1) Glorifies Allah...
The connection between this Surah and the preceding one is that in the beginning of the previous Surah, Allah said:
{ Glorify Allah } (Al-Saff: 1)
using the past tense, which does not indicate glorification in the future. Therefore, at the beginning of this Surah, He used the future tense to indicate glorification in the present and future tenses.
As for the connection of the end of the previous Surah to the beginning of this one: Allah mentioned at the end of the previous Surah that He aided the believers until they became superior to the disbelievers. This was according to wisdom, not out of need, as He is absolutely self-sufficient and exalted above what the ignorant imagine concerning Him in the horizons. The beginning of this Surah indicates His being Holy and pure from anything unsuitable for His exalted Presence, by consensus.
Furthermore, if the creation of the heavens and the earth, all of them, are in glorification of the Presence of Allah, then to Him belongs the Dominion (Al-Mulk), as stated:
{ Whatever is in the heavens and whatever is on the earth glorifies Allah. To Him belongs the Dominion } (At-Taghabun: 1).
And there is no dominion greater than this: that He is their Creator and their Master, and all of them are within the grasp of His power and subject to His disposal. They glorify Him at the hours of the night and the ends of the day, rather, at all times, as mentioned at the beginning of the previous Surah. Since all dominion belongs to Him, He is the Absolute Sovereign (Al-Malik). Since everything originates from His creation, He is the Owner (Al-Malik). The Sovereign and the Owner are more noble than the owned. Therefore, He must be described with attributes that confer nobility, leaving no room for attributes that contradict this. Thus, He is Holy (Quddus).
The word { Al-Malik } (The Dominion/Sovereign) points to affirming the high attributes that He possesses, and the word { Al-Quddus } (The Holy) points to negating what is unsuitable for Him. Al-Ghazali said that { Al-Quddus } means being pure from what crosses the minds of His Awliya' (saints/intimate friends), and its interpretation has already passed. The same applies to { Al-Aziz Al-Hakim } (The All-Mighty, The Wise).
Then, the mentioned attributes were read with the nominative case (Rafʿ) as praise, meaning: He is the Sovereign, the Holy. If they were read with the accusative case (Nasb), it would also be valid, like the Arabs saying: Al-Hamdu lillahi Ahla al-Hamd (Praise be to Allah, the Owner of Praise), as mentioned in Al-Kashshaf.
Then, in the verse, there are several points of discussion:
First: He said: **{ Glorifies Allah }** and did not say: *Yusabbihu Allah* (Allah glorifies). What is the benefit of this? We say: This is among the constructions where both forms are used, like *Shakartuhu* (I thanked him) and *Shakartu lahu* (I thanked for him), and *Nasahtu-hu* (I advised him) and *Nasahtu lahu* (I advised for him).
Second: **{ Al-Quddus }** is one of the negative attributes (attributes of transcendence). It is also said that it means the Blessed (Mubarak).
Third: The word **{ Al-Hakim }** (The Wise) is also applied to others, as it was said of Luqman that he was wise. We say: Wisdom, according to the people of verification (Ahl al-Tahqiq), is placing things in their proper places. Allah Almighty is Wise in this sense.
Then, after finishing with Tawhid (Oneness of God) and Tanzih (Transcendence/Purity), He proceeded to discuss Prophethood, saying: