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Surah 62. Al-Jumu'ah

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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62:1
يُسَبِّحُ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ٱلْمَلِكِ ٱلْقُدُّوسِ ٱلْعَزِيزِ ٱلْحَكِيمِ Yusabbi h u lill a hi m a fee a l ssam a w a ti wam a fee alar d i almaliki alquddoosi alAAazeezi al h akeem i
ALL THAT IS in the heavens and all that is on earth extols the limitless glory of God, the Sovereign Supreme, the Holy, the Almighty, the Wise!
  - Mohammad Asad
All that is in the heavens and earth declares the glory of Allah, the King, the Holy, the Mighty, the Wise.
  - Muhammad Farooq-i-Azam Malik
Whatever is in the heavens and whatever is on the earth 'constantly' glorifies Allah- the King, the Most Holy, the Almighty, the All-Wise.
  - Mustafa Khattab
All that is in the heavens and all that is in the earth glorifieth Allah, the Sovereign Lord, the Holy One, the Mighty, the Wise.
  - Marmaduke Pickthall
Whatever is in the heavens and on earth doth declare the Praises and Glory of Allah the Sovereign the Holy One the Exalted in Might the Wise. 5449 5450
  - Abdullah Yusuf Ali

See n. 5408 to lix. 24, where I have explained the difference in signification between sabbaha and yusabbihu. The latter form is used here, to express an actual fact. ‘Everything declares the Praises and Glory of Allah, because Allah’s mercies extend to all His creatures: He sends His Revelation for the benefit of the ignorant and unlettered as well as for those who have learning in their midst, especially as the latter are apt, by the very weight of their ponderous learning, to miss the real point and spirit of Allah’s Message.’

See fix. 23, and n. 5402. Here we have two of the divine attributes repeated from lix. 23 and two from the end of lix. 24, implying a reminiscence of all the beautiful divine attributes mentioned in that passage.

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62:2
هُوَ ٱلَّذِى بَعَثَ فِى ٱلْأُمِّيِّـۧنَ رَسُولًا مِّنْهُمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَـٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَـٰلٍ مُّبِينٍ Huwa alla th ee baAAatha fee alommiyyeena rasoolan minhum yatloo AAalayhim a y a tihi wayuzakkeehim wayuAAallimuhumu alkit a ba wa a l h ikmata wain k a noo min qablu lafee d al a lin mubeen in
He it is who has sent unto the unlettered people an apostle from among themselves,1 to convey unto them His messages, and to cause them to grow in purity, and to impart unto them the divine writ as well as wisdom - whereas before that they were indeed, most obviously, lost in error-;
  - Mohammad Asad

The term "unlettered people" (ummiyun) denotes a nation or community who had not previously had a revealed scripture of their own (Razi). The designation of the Prophet as a man "from among themselves" is meant, in this context, to stress the fact that he, too, was unlettered (ummi) in the primary sense of this word (cf. 7:157 and {158}), and could not, therefore, have "invented" the message of the Qur'an or "derived" its ideas from earlier scriptures.

It is He Who has raised among the unlettered people a Rasool of their own, who recites to them His revelations, purifies them, and teaches them the Book and Wisdom, though prior to this they were in gross error,
  - Muhammad Farooq-i-Azam Malik
He is the One Who raised for the illiterate 'people' a messenger from among themselves- reciting to them His revelations, purifying them, and teaching them the Book and wisdom, for indeed they had previously been clearly astray-
  - Mustafa Khattab
He it is Who hath sent among the unlettered ones a messenger of their own, to recite unto them His revelations and to make them grow, and to teach them the Scripture and Wisdom, though heretofore they were indeed in error manifest,
  - Marmaduke Pickthall
It is He Who has sent amongst the Unlettered an apostle from among themselves to rehearse to them His Signs to sanctify them and to instruct them in Scripture and Wisdom although they had been before in manifest error 5451 5452 5453 5454
  - Abdullah Yusuf Ali

The Unlettered: as applied to a people, it refers to the Arabs, in comparison with the People of the Book, who had a longer tradition of learning, but whose failure is referred to in verse 5 below. As applied to individuals, it means that Allah's Revelation is for the benefit of all men, whether they have worldly learning or not.

His Signs: Allah's wonderful Signs in His Creation and in His ordering of the world. It may include the Verses of the Qur-an, but they are more specifically referred to as "Book" in the next line but one.

Cf. ii. 129, and n. 129. Read again the attributes in the last verse. Allah is full Sovereign, and therefore cares for all His subjects, including the meanest and most ignorant, and sends His prophets or messengers to them. He is the Holy One, and therefore purifies and sanctifies those who were steeped in superstition and wickedness. He is Exalted in Power, and therefore He can confer all these blessings on the most unlikely people (verse 3), and no one can stay His hand. He is wise, and therefore He instructs in wisdom, both through written Scriptures, and in other ways, e.g., by means of a knowledge of life and its laws, and an understanding of His wonderful universe.

Previous ignorance or error is no bar to a person or nation receiving the blessings of Allah's revelation, provided such person or nation has the will to come to Allah and the capacity to bear His Message. For an instance of incapacity through arrogance, see verse 6 below.

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62:3
وَءَاخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا۟ بِهِمْ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ Wa a khareena minhum lamm a yal h aqoo bihim wahuwa alAAazeezu al h akeem u
and [to cause this message to spread] from them unto other people as soon as they come into contact with them:2 for He alone is almighty, truly wise!.
  - Mohammad Asad

I.e., to cause the message of the Qur'an to reach people of other environments and of future times through the medium of the Arabs and their language: thus stressing the universality and timeless validity of all that has been revealed to Muhammad.

he is also sent for others of them who have not yet joined them (become Muslims). He is the Mighty, the Wise.
  - Muhammad Farooq-i-Azam Malik
along with others of them who have not yet joined them 'in faith'. For He is the Almighty, All-Wise.
  - Mustafa Khattab
Along with others of them who have not yet joined them. He is the Mighty, the Wise.
  - Marmaduke Pickthall
As well as (to confer all these benefits upon) others of them who have not already joined them: and He is Exalted in Might Wise. 5455
  - Abdullah Yusuf Ali

Others of them: i.e., others than those among whom the holy Prophet came as a messenger. In other words his Message is for his Arab people and his non-Arab contemporaries as well as those who live in other ages, and have no personal contact with him or his Companions.

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62:4
ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ Tha lika fa d lu All a hi yuteehi man yash a o wa A ll a hu th oo alfa d li alAAa th eem i
Such is God's bounty: He grants it to anyone who is willing [to receive it]:3 for God is limitless in His great bounty.
  - Mohammad Asad

Or: "He grants it unto whomever He wills". Both these formulations are syntactically correct; but since the bounty of God referred to in this passage relates to the divine guidance granted to man through the medium of the revelation bestowed upon God's Apostle, the construction chosen by me seems to be more appropriate, expressing as it does the idea that the bounty of God's guidance is always available to one who sincerely desires it.

That is the grace of Allah, which He bestows on whom pleases. Allah is the Lord of mighty grace.
  - Muhammad Farooq-i-Azam Malik
This is the favour of Allah. He grants it to whoever He wills. And Allah is the Lord of infinite bounty.
  - Mustafa Khattab
That is the bounty of Allah; which he giveth unto whom he will. Allah is of infinite bounty.
  - Marmaduke Pickthall
Such is the Bounty of Allah which He bestows on whom He will: and Allah is the Lord of the highest bounty. 5456
  - Abdullah Yusuf Ali

That is, according to His wise Will and Plan, and also as a result of His unbounded generosity to all.

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62:5
مَثَلُ ٱلَّذِينَ حُمِّلُوا۟ ٱلتَّوْرَىٰةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ ٱلْحِمَارِ يَحْمِلُ أَسْفَارًۢا ۚ بِئْسَ مَثَلُ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِ ٱللَّهِ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ Mathalu alla th eena h ummiloo a l ttawr a ta thumma lam ya h milooh a kamathali al h im a ri ya h milu asf a ran bisa mathalu alqawmi alla th eena ka thth aboo bi a y a ti All a hi wa A ll a hu l a yahdee alqawma a l thth a limeen a
THE PARABLE of those who were graced with the burden of the Torah, and thereafter failed to bear this burden,4 is that of an ass that carries a load of books [but cannot benefit from them]. Calamitous is the parable of people who are bent on giving the lie to God's messages - for God does not bestow His guidance upon such evildoing folk!
  - Mohammad Asad

Connecting with the idea - implied in the preceding passage - that God's revelation is a sacred trust as well as a bounty, the discourse turns now to the problem of man's betrayal of this trust, exemplified by the Jews of post-Biblical times. They had been entrusted by God with the task of carrying the message of His oneness and uniqueness to all the world: but they failed in this task inasmuch as they came to believe that they were "God's chosen people" because of their descent from Abraham, Isaac and Jacob, and that, therefore, the divine message was meant for them alone and not for people of other nations. Hence, too, they came to deny the possibility of prophethood being bestowed on anyone who did not belong to the children of Israel (cf. 2:90 and {94}, and the corresponding notes [75] and [79]), and so they summarily rejected the idea of Muhammad's prophethood despite the clear predictions of his advent in the Torah itself (see note [33] on 2:42 ). By thus corrupting the innermost purport of the divine writ bestowed on Moses, they themselves became unable to derive any real spiritual benefit from it, and to live up to its teachings.

The example of those who were charged with the Taurat, but failed to carry out their obligations, is that of a donkey who is carrying books and does not know what is in those books. Bad is the example of those who deny the revelations of Allah. Allah does not guide the wrongdoers.
  - Muhammad Farooq-i-Azam Malik
The example of those who were entrusted with 'observing' the Torah but failed to do so, is that of a donkey carrying books.1 How evil is the example of those who reject Allah's signs! For Allah does not guide the wrongdoing people.
  - Mustafa Khattab

 Meaning, they can carry the physical burden of the books, but not understand a word of them.

The likeness of those who are entrusted with the Law of Moses, yet apply it not, is as the likeness of the ass carrying books. Wretched is the likeness of folk who deny the revelations of Allah. And Allah guideth not wrongdoing folk.
  - Marmaduke Pickthall
The similitude of those who were charged with the (obligations of the) Mosaic Law but who subsequently failed in those (obligations) is that of a donkey which carries huge tomes (but understands them not). Evil is the similitude of people who falsify the Signs of Allah: and Allah guides not people who do wrong. 5457
  - Abdullah Yusuf Ali

The Children of Israel were chosen as special vehicles for Allah's Message early in history. When their descendants corrupted the Message and became guilty of all the abominations against which prophets like Isaiah inveighed with such zeal and fire, they merely became like beasts of burden that carry learning and wisdom on their backs but do not understand or profit by it.

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