In the name of God, the Most Gracious, the Most Merciful

1- Everything in the Heavens and on Earth praises God, the Sovereign, the Holy, the Almighty, the Wise.

2- It is He (huwa) Who raised (ba?atha) among the unlettered (fi-l-ummiyyin) a Messenger from among themselves to recite to them His Signs, to purify them and make them grow [spiritually], and teach them the Scripture and wisdom, although before that they were in complete error.

3- And [to confer all these benefits] upon others of them, who are yet to join.

4- This is the grace of God that He grants to whomever He wills; and God possesses the supreme grace.

5- The example of those who were entrusted (hummilu) with the Torah but did not implement [its teachings] is that of a donkey carrying a load of books (asfar). What a miserable example of those who deny God’s signs! He does not guide those who are unjust.

6- Say [O Prophet], “You who follow the Jewish faith, if you think you are friends of God to the exclusion of humanity at large, then you should wish for death if you are truthful [in your claim.].”

7- But they will never wish for it because of what they have stored up for themselves with their own hands; and God knows the wrongdoers (zalimin) very well.”

8- Say [O Prophet], “The death you run away from will surely (inna-hu) come to meet (mulaqi) you and you will be returned to the One Who knows the unseen as well as the seen. He will tell (yunabbi) you all that you used to do (kuntum ta?malun).

9- O you who believe! When the call to prayer is made on the day of congregation (i.e., Friday), hurry (sa?i) toward the remembrance (dhikr) of God and leave business (bay?) aside. That is best for you, if you only knew.

10- When the prayer has ended (qudiyat), disperse in the land and seek (ibtigha) God’s bounty. Remember God often so that you may prosper (falah).

11- Yet when they see trade or entertainment (lahw), they disperse and leave (infaddu) you standing; Say [O Prophet], “What is with God is better than entertainment and commerce, [for] God is the best of providers.”

This chapter takes its name from the ninth verse in which the Friday prayer is discussed. This is derived from the word ijtimāʿ, which means an assembly ofpeople. Jumuʿah (Friday) prayer is congregational in nature that the people of a city or locality hold once a week.

The Friday prayer is also considered a political-religious ritethat differs from the regular [five-daily ritual] prayers.It consists of two sermons, one of which is always devoted to analyzing social issues and thus naturally contains an overview of the rulers’ activities. Shiʿas historically did not hold this particular prayer [during the Twelfth Imam’s Greater Occultation]due to the belief that political governance is the exclusive right of the infallible Twelfth Imam [or his designated representative]. As such, any other ruler who seeks to occupy this post is viewed as a usurper. But after the revolution in Iran [in 1979], Friday prayer was officially initiated because the clergy collectively considered themselves asthe indirect representatives of the Twelfth Imam.

The rationale for the Friday prayer is that since Muslims devote six days a week to their personal affairs, they should devote one day to their community, neighbors, friends, relatives, and society as a whole. The Qur’an mentions the Friday prayer only in this chapter.

The Jews take Saturday (the Sabbath; yawm-us-sabt[to break, cut, close down]) off due to their belief that God created the world in six days and then rested on the seventh day! Similarly, the believers should not work on that day. In any case, the shariʿah of Moses suggested limiting the pursuit of one’s personal affairs and work by devoting an entire day to others and tending to the affairs of the deprived and vulnerable. If you read the Qur’anic narrative of the Saturday fishers, you will see that they violated this day’s sanctity because they could neither forego their love for this world nor their desire for material gain for even one day.

The above was a prologue to the introduction of the chapter:

[62:1]Everything in the Heavens and on Earth praises God, the Sovereign, the Holy, the Almighty, the Wise.

Three of the Qur’an’s chapters begin with the past-tense verbsabbaha (to praise God). However, it appears here in the present tense, yusabbihu, to indicate that whatever is in the Heavens and on Earth glorifies God, meaning that their life and movement is purposeful. Therefore, all creatures on Earth play a positive role in God’s ordained path.

The rest of the verse introduces four of God’s characteristics: (1) The Sovereign, (2) The Pure and Holy, (3) The Mighty, and (4) The Wise.

“The Sovereign” means the monarch, one who rules and has authority. “The Pure and Holy” (quddūs),the emphatic form of holy and sacrosanct (quds), means infinitely pure, without fault, and perfect. “Mighty” (‘Azīz) means one who has power and greatness. Itsemphatic form,‘izzah, means supremely powerful and invincible. “Wise” refers to one whose actions are calculated, based as they are on knowledge, logic, and wisdom, and therefore acts rationally. Indeed, this verse figuratively equates the cosmos to an immeasurably large country ruled by a monarch who is none other than God. Other monarchs do not possess absolute authority; but God, being our one true King, is absolute [in both His sovereignty and rule].

Overall, people have had negative views about most of their kings and queens throughout history, because they were impure, corrupt, and gained power through connivance and treachery. Look at Iran’srulers, many of whom showed no mercy and/or compassion to their own siblings and children. Some of them even blinded their own sons, Nader Shah murdered his own children,despotic monarchs built mounds out of peoples’ eyes. Shapour II earned the nickname dh-ūl-aktāf (the owner of shoulders) because whenever the Arabs annoyed him, he ordered holes drilled into their shoulder blades and then had ropes passed through them. He also built minarets out of severed heads. Aside from impurity, monarchs barely had anything else to show for themselves. In order to prevent God’s sovereignty from being confused with historical political figures, the Qur’an says that not only God is King, but that he is the infinitely Pure and Holy (quddūs) King because he directs no corruption, injustice, wrongdoing, oppression, and/or abuse toward His subjects.

In a supplication recited at dawn during Ramadan, people say: “Glory be to Him Who does not transgress against the inhabitants of His kingdom.”His power is absolute, but He does not oppress those subservient to Him.

The word muqaddas (holy and pure) has acquired a sense of incompleteness and deficiency. When we mention holy people, we think of those who are always in mosques and busy with their prayers and supplications, but generally not of those who inhabit the arenas of power and politics. But God is Holy and Sacrosanct, while being infinitely Mighty and supremely Powerful.

The powerful are usually inclined toward irrational decisions based on whims, which is why the Qur’an reminds us of God’s wisdom. He is Mighty and acts rationally and wisely. As such, these characteristics, in a sense, “unveil” a deeper truth and functionas an introduction to God: The God who is your King is infinitely Pure, Holy, and Mighty. And yet His actions are not those of a dictator, but rather emanate from wisdom.

[62:2] It is He (huwa) Who raised (baʿatha) among the unlettered (fi-l-ummiyyīn) a Messenger from among themselves to recite to them His Signs, to purity them and make them grow [spiritually], and teach them the Scripture and wisdom, although before that they were in complete error.

The pronoun huwa (he) refers to God, the possessor of these characteristics. What has God willed for the world of humanity? Baʿatha means raised, andbiʿthah means being risen. They have different uses in the Qur’an. The Day of Resurrection is referred to as baʻth – we die, rot, turn to dust, and have our cells absorbed into nature; however, our genetic codes remain in the ground. When the conditions of Earth change and it is time for a “new spring” (i.e., theResurrection), the seeds of our existence will once again be reborn, just as spring comes every year.

In the words of Rumi:
Which seed went into the earth and didn’t rise?
Why then do you doubt the fate of your human seed?

A seed planted in the soilflourishes and rises. Rumi, who asked why we do not believe that the seed of humans will flourish and riseagain, talked of a human seed long before scientists discovered cells and genes. When it comes to biʿthah(being risen), two points must be kept in mind: being raisedon the Day of Resurrection and rising from sleep every morning.

Inthe story of the Companions of the Cave, the Qur’an says that Godraised (woke) them (baʿatha-hum) after 313 years. Thus biʿthahmeans to awaken and activate something that is stationary, just like a dead person will be reanimated on the Day of Resurrection, or someone who is asleep and motionless and then awakens. In a backward society, one in which everyone is dormant, someone suddenly wakes up and is revitalized, grows, and rises. This is biʿthah. I do not intend to start an in-depth analysis of this term. Whenever the Qur’an usesthis word’s variations, it denotes an awakening, rising, growth, and flourishing. God raised Muhammadamong the illiterate (baʿatha fi-l-ummiyyīn). Umm means mother. Al-ummiyyīn means people who are like children, dependent on their mothers, for they are illiterate, uncultured, and untrained. Back then,Iran was an advanced civilization, Greece had academies of science, and the Roman elite enjoyed bothscientific and literary prowess. In comparison, Arabia lacked this level of progress and development.

“A Messenger from among themselves.” He did not choose someone unfamiliar with the Makkans’culture and incapable of understanding them. But for what purpose was such an exceptional individual chosen and raised from such a place? Just as God has four characteristics, this Prophet had four tasks:

1- “To recite to them His Signs.”Yatlū means to recite and read, to raise the people’sawareness about these signs. Āyāt means signs, symbols, and indications of God in nature and within human beings. The Prophet had to show his fellow townspeople and humanity at large these signs.
2- “To purify them and make them grow [spiritually].”Tazkiyahmeans removing things that impede growth, whereastathīr means to clean. For example, plants that cling to a tree andimpede its growth have to beeither pruned (i.e., cleansed) or removed so the tree can grow and flourish. Many Arabic words are translated as synonyms but have conceptual differences. For example, payingzakāt (a religious tax) means that you are also cleansing yourself and advancing your own growth while ensuring that your wealth will increase.
3- “Teach them the Scripture.”Teach them the Bookdoes not mean the Qur’an, but the laws and regulations, anything that is written and constitutes the law, as well as basic and established principles.
4- “Teach them the wisdom.”

God introduces four of His characteristics and then sent a Messenger to implement the four goals emanating from them.

What is God’s first characteristic? “The Sovereign,” the Monarch. The Prophet has come to make the signs, symbols, and indications of this Being – the Master and Creator of the cosmos – known to His subjects though His regalia.

Second, God is Quddūs,Infinitely Pure. The Prophet has to cleanse and refine the people, which is one result of purity; and tazkiyah means to remove impediments of growth, a cleansing for growth. So the Prophet was entrusted with communicating this characteristic to the people. We cannot be quddūs, which is an infinite and boundless quality possessed by God; however,we can bask in a ray of His light by cleansing and purifying ourselves.

What is the third goal? God is Azīz (Mighty). He has might and power and sets forth the laws. For example:“Fasting has been prescribed for you” (2:183); “Fair retribution has been prescribed for you” (2:178); “It is prescribed for you, when death approaches one of you and he leaves wealth, that he bequeath to parents and near relatives in an honorable way – a duty for all those who are God-aware and God-conscious” (2:180).These are all laws. Thus, because God is Mighty the Prophet is required to teach people Hislaws.

Fourth, God is Wise; therefore, the Prophet has to teach wisdom to the people. The Prophet did not conjure up the Book himself; rather, God has sent him as Hismessengerto transmitHis qualities to humanity.

[62:3] And [to confer all these benefits] upon others of them, who are yet to join.

God did not send the Prophet to convey these messages only to his fellow Makkans, for the Qur’an mentions“Others of them, who are yet to join.”Thus, the message it brings as well as its programs and prosperity are meant forfuture generations of humanity, regardless of time and place.

“The Almighty, the Wise.”Someone who is mighty and grounds his actions on wisdom has to guidepeople for there is always a need of such guidance.

[62:4] This is the grace of God that He grants to whomever He wills, and God possesses the supreme grace.

“This is the grace of God.”It is an elevated status that God gives to whoever deserves it, for “He grants [it] to whomever He wills.”

So far, this has been about the Prophet’s rise and the four-part program entrusted to him by God. But given that earlier believers had their own Book and messenger(s), the Qur’an contains historical references to remind us not to repeat their errors, namely, being ungrateful for the distinction and bounties that God had bestowed upon them. The rest of the chapter refers to the Children of Israel.

[62:5] The example of those who were entrusted (hummilū) with the Torah but did not implement [its teachings] is that of a donkey carrying a load of books (asfār). What a miserable example of those who deny God’s signs! He does not guide those who are unjust.

The passive verb hummilū(to be carried) means that this knowledge (i.e., the Torah) and bounty was also entrusted to them. But they neither implemented nor acted according to its teachings; rather, they only took it off the shelf for certain occasions (e.g., weddings and funerals).Asking us if we would like a comparison, the Qur’an informs us, for ease of understanding, that such people are like a donkey carrying books (asfār). Asfār is the plural of safar, which means book, something written.Clearly, a donkey’s only relationship with books is that of carrying them.Thus a society that does not act in accordance with its holy book cannot beconsidered dignified. This parableis not limited to the Jews but also applies to any nation and people that has a holy book –be it Christians with the Bible or Muslims with the Qur’an – who ignore their teachings.

“What a miserable example of those who deny God’s signs!” “Denial” here does not mean to declare God’s signs to be lies and false, but to deliberately ignore one’s religious duties. Thus the Jews denied the Torah through their deedsby not implementing it in their daily life, a reality that the Qur’an views as abominable.

“He does not guide those who are unjust.”This has nothing to do with one person oppressing another person, but with the fact that onewho has a blessing neither values nor uses it and thereby deprives the unaware masses of his/her guidance. In short, such a person is guilty of committing injustice, for the root meaning of zulmis removing anything from its natural and logical place. Zulm is the antonym of ‘adālah,the root meaning of which is placing everything in its proper place so that everyone can implement their rights and benefit from their efforts. God says that He has given humanity a Book to guide its members, but that this Book cannot fulfill its purpose when people limit their interaction with it to putting it on the shelf orjust carrying it around.

[62:6] Say [O Prophet], “You who follow the Jewish faith, if you think you are friends of God to the exclusion of humanity at large, then you should wish for death if you are truthful [in your claim].”

Zann means supposition, guessing.If you suppose that you are friends of God, people who love God, the chosen and the best in the world, and that you are the only special servants of God, are you not proclaiming all others to be unworthy? If you sincerely believe this, then wish for death so that you will be reunited with the One Whom you claim to love so intensely. And yet you continue to cling to this world. How is it that you love both God and your money, wealth, comfort, and prosperity?Clearly, this is acontradiction. God is not wishing for your death for this is nothing more than a parable:If you are God’s chosen people and have such a bond and relationship with Him, of course He will guarantee your entrance intoParadise, so pray for death.Another Qur’anic verse recounts their claim that they will never be sent to Hell, and that even if this happens they will only stay there for a day or two.

They also continually assert:“The Jews and the Christians say: ‘We are sons of God, and His favorites’” (5:18). What is the source of such racial prejudice? The Qur’an tells them that if they are speaking the truth, then they should petition God to allow them to go to Him.

[62:7] But they will never wish for it because of what they have stored up for themselves with their own hands.And God knows the wrongdoers (zālimīn) very well.”

Their proclaimed wish for death is no more than pious rhetoric,for they have spent their lives enslaved to their wealth and riches,so enslaved in fact that they were neverdistracted from their possessions, not even for a minute. How can they just give up all of this and move on? In other words, their actions speak louder than their words.

The adjective zulm is repeated here in the sense of oppressing others. There are different types of oppression: one is directed toward others, and another is to oneself.

[62:8] Say [O Prophet], “The death you run away from will surely (inna-hu) come to meet (mulāqī) you, and you will be returned to the One Who knows the unseen as well as the seen. He will tell (yunabbī) you all that you used to do (kuntum taʿmalūn).

You are trying to escape death. In the phrase fa inna-hu [eventually], the particle innais used to stress something – in this case that death will ultimately overtake us. Mulāqī comes from talāqī, a form III verb that signifies the meeting and joining of two things.So to whom will you return?

“You will be returned to the One Who knows the unseen as well as the seen.”In other words, to Him who knows everything about you, who is aware of every minute detailof you without exception.“And God will inform (yunabbi) you.”Nabā means to inform and make aware. Moreover,“He will inform you of what you have done (kuntum taʿmalūn).”The joining of the verb “to be” (kāna) with the imperfect tense [like taʿmalūn] denotes continuance:“What you used to do.” Thus, you will be made aware of what you used to do. If just taʿmalūnhad been used, the meaning would have been “what you did,” which denotesa singular deed or action.

These three verses are a historic reference. This chapter begins with a prologue followed by God commissioning the Prophet and sendingdown the Book to explain the divine characteristics, inviting us to take a look at the past,and finally suggesting that we reflect on our ancestors’ experiences so that we will not repeat their mistakes. Obviously, God does not intendto talk ill of His servants, feel animosity toward them, or punish the People of the Book. Rather, His intention is to warn us so that we will take heed and not make the same mistakes.

[62:9]O you who believe! When the call to prayer is made on the day of congregation (i.e., Friday), hurry (saʿī) toward the remembrance (dhikr) of God and leave business (bayʿ) aside.That is best for you, if you only knew.

Saʿī means to seek and to rush.Thus, leave what you are doing and hurry toward the remembrance (dhikr) of God.When the call to the Friday prayer is made, abandon bayʿ (purchase and sale) and head toward the place of prayer. Given that these verses were revealed in Makkah at a time when the people were primarily engaged in trade, as opposed to industry, agriculture, orbreeding livestock, the verse is phrased accordingly.This call to prayer and invitation takes precedence over any other call.Offering prayer does not benefit God in any way; rather,if you reflect you would realize that it is in your personal and social interest to gather with others for thirty to forty-five minutes, to participate in this congregational prayer, and then go back to work.

[62:10] When the prayer has ended (qudiyat), disperse in the land and seek (ibtighā) God’s bounty. Remember God often so that you may prosper (falāh).

Qudiyat is the passive form of qadā(to pass). Thus, when the prayer is over, return to your job instead of wasting your time in idle talk and chatter with others.“Seek God’s bounty”means that we are mandated to take advantage of all the facilities and opportunities He has provided for us in nature.

Ibtighā means to seek and follow-up.Falāh(success, prosperity, to bloom)is worldly, unlike fawz(victory, triumph), which relates to the Hereafter.Many think that salvation is in the Hereafter, but here falāh means that remembering God will enable you to grow anddevelop.Like a bud that turns into a flower, you too will bloom. Just as a seed rises from the soil and grows, you too shall grow, develop branches, and become a sturdy tree.This appears to encourage one to work, instead of sitting around after prayer and wasting time.

[62:11]Yet when they see trade or entertainment (lahw), they disperse and leave (infaddū) you standing. Say [O Prophet], “What is with God is better than entertainment and commerce, [for] God is the best of providers.”

The last verse is another critique of the Prophet’s contemporaries.Lahw is any amusement and activity that has no valuable purpose. A story is related as to why this verse was revealed: The Companions were attending the Friday prayer when a trade caravan suddenly entered Makkah. At that time, maybe two caravans a month would reach Makkah, which had no more than three or four thousand people. They would announce their arrival by playing musical instruments to attract customers. Many Makkans would drop whatever they were doing and rush toward the caravan, hoping to buy the best of the goods being offered. When those attending the Friday prayer heard the music, they abandoned the Prophet and rushed toward the caravan. This verse says that some people, upon seeing an opportunity for trade or some other diversion, pour forth wholeheartedly (infaddū).Clearly, this was exactly what happened in this case.

What is meant by “What is with God is better?”
Is God located in a specific location? No.Rather, what is meant are the things in His sight that are spiritual. I disagree with those who say that this location means Paradise, because even Paradise is not “with God.” The real meaning is that you are so preoccupied with this world that even whileyou are standing behind the Prophet in prayer, youwould abandon both it and him just to purchase some material goods. You leave that which is Divine and pertains to your eternal fate, is infinite and for your own good? God is the best of Providers.

When we read such events, we think that the Qur’an is telling us stories of events that happened at the Prophet’stime;informing us that the people around him were really weak and misguided; and perhaps to teach us something historical. But when we look at our own time, we realize that nothing has really changed. We do not stand behind the Prophet, but if there is a concert ten thousand people may attend and pay any amount for a ticket. I am not concerned with whether concerts are good or bad, but only mention the relationship [to the verse]. This versedoes not prohibit trade, but disapproves of what the Companions did.This is not a condemnation of shopping, a fundamental part of life, but rather a question of priorities. Do the multitudes of Muslims whoattend concertsin their own locality or travel long distance show the same interest and enthusiasm if there is a meeting to help orphans or those stricken by a natural disaster?

The Qur’an speaks of a reality. In this case, we are being askedwhat priority we give to each of these two goods: God’s bounty or this world’s glitter? In which one do we expend more time, energy, and capital?

Translator: Hooman Movasagh
Editor: Hamid Mavani