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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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62:6
قُلْ يَـٰٓأَيُّهَا ٱلَّذِينَ هَادُوٓا۟ إِن زَعَمْتُمْ أَنَّكُمْ أَوْلِيَآءُ لِلَّهِ مِن دُونِ ٱلنَّاسِ فَتَمَنَّوُا۟ ٱلْمَوْتَ إِن كُنتُمْ صَـٰدِقِينَ Qul y a ayyuh a alla th eena h a doo in zaAAamtum annakum awliy a o lill a hi min dooni a l nn a si fatamannawoo almawta in kuntum sa diqeen a
Say: "O you who follow the Jewish faith!5 If you claim that you [alone] are close to God, to the exclusion of all other people, then you should be longing for death - if what you say is true!"6
  - Mohammad Asad

I.e., in its present form, estranged from the original purport of the Torah.

For this and the next verse, cf. {2:94-95}.

Say to the Jews: "O you, the Jews! If you claim that you are the favorites of Allah to the exclusion of other people, then wish for death if what you say is true."
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'O Jews! If you claim to be Allah's chosen 'people' out of all humanity, then wish for death, if what you say is true.'
  - Mustafa Khattab
Say (O Muhammad): O ye who are Jews! If ye claim that ye are favored of Allah apart from (all) mankind, then long for death if ye are truthful.
  - Marmaduke Pickthall
Say: "O ye that stand on Judaism! if ye think that ye are friends to Allah to the exclusion of (other) men then express your desire for Death if ye are truthful!" 5458 5459
  - Abdullah Yusuf Ali

Of Jewry is a very different thing from following the Law and Will of Allah. An arrogant claim to be a chosen people, to be the exclusive possessors of divine teaching, to be exempt from any punishment for breachcs of the divine law, (cf. ii. 88), is presumptuous blasphemy. It may be Judaism, but it is not in the spirit of Moses.

Cf. ii. 94-96. If they claimed to be special friends of Allah, why do they not eagerly desire death, which would bring them nearer to Allah? But of all people they are the most tenacious of this life and the good things of this life! And they know that their grasping selfish lives have run up a score of sin against them, which will meet its recompense.

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62:7
وَلَا يَتَمَنَّوْنَهُۥٓ أَبَدًۢا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۚ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّـٰلِمِينَ Wal a yatamannawnahu abadan bim a qaddamat aydeehim wa A ll a hu AAaleemun bi al thth a limeen a
But never will they long for it, because [they are aware] of what their hands have wrought in this world;7 and God has full knowledge of evildoers.
  - Mohammad Asad

Lit., "of what their hands have sent ahead".

But, because of what their hands have sent before them for the Hereafter, they will never wish for death. Allah knows these wrongdoers very well.
  - Muhammad Farooq-i-Azam Malik
But they will never wish for that because of what their hands have done.1 And Allah has 'perfect' knowledge of the wrongdoers.
  - Mustafa Khattab

 i.e., disobeying Allah, killing some of the prophets (including Zachariah and John the Baptist), claiming to have killed Jesus, accusing Mary of adultery, and dealing with usury. See 4:153-158.

But they will never long for it because of all that their own hands have sent before, and Allah is Aware of evil-doers.
  - Marmaduke Pickthall
But never will they express their desire (for Death) because of the (deeds) their hands have sent on before them! And Allah knows well those that do wrong!
  - Abdullah Yusuf Ali

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62:8
قُلْ إِنَّ ٱلْمَوْتَ ٱلَّذِى تَفِرُّونَ مِنْهُ فَإِنَّهُۥ مُلَـٰقِيكُمْ ۖ ثُمَّ تُرَدُّونَ إِلَىٰ عَـٰلِمِ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ Qul inna almawta alla th ee tafirroona minhu fainnahu mul a qeekum thumma turaddoona il a AA a limi alghaybi wa al shshah a dati fayunabbiokum bim a kuntum taAAmaloon a
Say: "Behold, the death from which you are fleeing8 is bound to overtake you - and then you will be brought back unto Him who knows all that is beyond the reach of a created being's perception as well as all that can be witnessed by a creature's senses or mind,9 whereupon He will make you truly understand all that you were doing [in life].
  - Mohammad Asad

An allusion to what is said in 2:96 .

See surah {6}, note [65].

Tell them: "The death from which you are running away, will surely overtake you: then you will be sent back to Him Who knows the unseen and the seen; and He will tell you all that you have been doing."
  - Muhammad Farooq-i-Azam Malik
Say, 'The death you are running away from will inevitably come to you. Then you will be returned to the Knower of the seen and unseen, and He will inform you of what you used to do.'
  - Mustafa Khattab
Say (unto them, O Muhammad): Lo! the death from which ye shrink will surely meet you, and afterward ye will be returned unto the Knower of the invisible and the visible, and He will tell you what ye used to do.
  - Marmaduke Pickthall
Say " The Death from which ye flee will truly overtake you: then will ye be sent back to the Knower of things secret and open: and He will tell you (the truth of) the things that ye did!" 5460
  - Abdullah Yusuf Ali

Before Allah's Judgment-Seat, when Judgment is established, we shall see the full inwardness of all deeds in this world. The veil of illusion and delusion will be torn off. All our secret motives will be laid bare. The results of all our little plots and plans and their reactions on our eternal welfare will be clearly visible to us. All make-believe will disappear.

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62:9
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نُودِىَ لِلصَّلَوٰةِ مِن يَوْمِ ٱلْجُمُعَةِ فَٱسْعَوْا۟ إِلَىٰ ذِكْرِ ٱللَّهِ وَذَرُوا۟ ٱلْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ Y a ayyuh a alla th eena a manoo i tha noodiya li l ss al a ti min yawmi aljumuAAati fa i sAAaw il a th ikri All a hi wa th aroo albayAAa tha likum khayrun lakum in kuntum taAAlamoon a
O YOU who have attained to faith! When the call to prayer is sounded on the day of congregation,10 hasten to the remembrance of God, and leave all worldly commerce: this is for your own good, if you but knew it.
  - Mohammad Asad

I.e., on Friday, when the congregational prayer at noon is obligatory. Nevertheless, as the sequence shows, Friday is not a day of compulsory rest in Islamic Law.

O believers! When the call for Salah (prayer) is made on Friday (the day of congregational prayers), hasten to the remembrance of Allah and cease your business. That is better for you if you but knew.
  - Muhammad Farooq-i-Azam Malik
O believers! When the call to prayer is made on Friday, then proceed 'diligently' to the remembrance of Allah and leave off 'your' business. That is best for you, if only you knew.
  - Mustafa Khattab
O ye who believe! When the call is heard for the prayer of the day of congregation, haste unto remembrance of Allah and leave your trading. That is better for you if ye did but know.
  - Marmaduke Pickthall
O ye who believe! when the call is proclaimed to prayer on Friday (the Day of Assembly) hasten earnestly to the Remembrance of Allah and leave off business (and traffic): that is best for you if ye but knew! 5461 5462 5463
  - Abdullah Yusuf Ali

Friday, is primarily the Day of Assembly, the weekly meeting of the Congregation, when we show our unity by sharing in common public worship, preceded by a Khutba, in which the Imam (or Leader) reviews the week's fife of the Community and offers advice and exhortation on good living. Notice the gradations of social contact for Muslims if they followed the wise ordinances of their Faith. (1) Each individual remembers Allah for himself or herself five or more times every day in the home or place of business, or local mosque, or open air, as the case may be. (2) On Friday in every week there is a local meeting in the central mosque of each local centre,-it may be a village, or town, or ward of a big city. (3) At the two 'Ids every year, there is a large local area meeting in one centre. (4) Once at least in a lifetime, where possible, a Muslim shares in the vast international assemblage of the world, in the centre of Islam, at the Makkan Pilgrimage. A happy combination of decentralisation and centralisation, of individual liberty and collective meeting, and contact at various stages or grades. The mechanical part of this ordinance is easy to carry out. Are we carrying out the more difficult part?-the spirit of unity, brotherhood, mutual consultation, and collective understanding and action?

The idea behind the Muslim weekly "Day of Assembly" is different from that behind the Jewish Sabbath (Saturday) or the Christian Sunday. The Jewish Sabbath is primarily a commemoration of Allah's ending His work and resting on the seventh day (Gen. ii. 2; Exod. xx. 11): we are taught that Allah needs no rest, nor does He feel fatigue (ii. 255). The Jewish command forbids work on that day but says nothing about worship or prayer (Exod. xx. 10); our ordinance lays chief stress on the remembrance of Allah. Jewish formalism went so far as to kill the spirit of the sabbath, and call forth the protest of Jesus: "the sabbath was made for man, and not man for the sabbath" (Mark. ii. 27). But the Christian Church, although it has changed the day from Saturday to Sunday, has inherited the Jewish spirit: witness the Scottish Sabbath; except in so far as it has been secularised. Our teaching says: 'When the time for Jumua Prayer comes, close your business and answer the summons loyally and earnestly, meet earnestly, pray, consult and learn by social contact; when the meeting is over, scatter and go about your business'.

The immediate and temporal worldly gain may be the ultimate and spiritual loss, and vice versa.

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62:10
فَإِذَا قُضِيَتِ ٱلصَّلَوٰةُ فَٱنتَشِرُوا۟ فِى ٱلْأَرْضِ وَٱبْتَغُوا۟ مِن فَضْلِ ٱللَّهِ وَٱذْكُرُوا۟ ٱللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ Fai tha qu d iyati a l ss al a tu fa i ntashiroo fee alar d i wa i btaghoo min fa d li All a hi wa o th kuroo All a ha katheeran laAAallakum tufli h oon a
And when the prayer is ended, disperse freely on earth11 and seek to obtain [something] of God's bounty; but remember God often, so that you might attain to a happy state!
  - Mohammad Asad

I.e., "you may devote yourselves to worldly pursuits".

When you finish the Salah, then disperse through the land and seek the bounty of Allah (go back to your normal business). Remember Allah frequently, so that you may prosper.
  - Muhammad Farooq-i-Azam Malik
Once the prayer is over, disperse throughout the land and seek the bounty of Allah. And remember Allah often so you may be successful.
  - Mustafa Khattab
And when the prayer is ended, then disperse in the land and seek of Allah's bounty, and remember Allah much, that ye may be successful.
  - Marmaduke Pickthall
And when the Prayer is finished then may ye disperse through the land and seek of the Bounty of Allah: and celebrate the Praises of Allah often (and without stint): that ye may prosper. 5464
  - Abdullah Yusuf Ali

Prosperity is not to be measured by wealth or worldly gains. There is a higher prosperity,-the health of the mind and the spirit.

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