بسم الله الرحمان الرحيم
Bismi Allahi alrrahmani alrraheemi
In the name of God, the Gracious, the Compassionate.
In the name of God, the Almighty, the Merciful.
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of GOD, Most Gracious, Most Merciful. ,
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Bismillâhir rahmânir rahîm.
Rahman, Rahim Allah'ın ismiyle
Rahman ve Rahim Allah'ın adıyla...
RAHMÂN, RAHÎM ALLAH ADINA
Rahman ve Rahim olan Allah'ın adıyla
62:1 يسبح لله ما فى السماوات وما فى الارض الملك القدوس العزيز الحكيم
62:1 Yusabbihu lillahi ma feealssamawati wama fee al-ardialmaliki alquddoosi alAAazeezi alhakeemi
62:1 Glorifying God is everything in the heavens and everything on the earth; the King, the Holy, the Noble, the Wise.
62:1 Glorifying God is everything in the heavens and everything on the earth; the King, the Holy, the Noble, the Wise.
62:1 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!
62:1 Glorifying GOD is everything in the heavens and everything on earth; the King, the Most Sacred, the Almighty, the Most Wise.,
62:1 All that is in the heavens and all that is on earth strive to manifest the glory of God, the King Supreme, the Impeccable, the Almighty, the Wise.1
This is the 62nd Surah of the Qur’an and it has 11 verses. This Surah emphasizes that the Book of God must be understood and acted upon. Merely reciting or showing reverence is not enough. Friday must not be equated with Sabbath since we find in 62:10 That Muslims are expected to work seeking God’s bounty on this day as on other days of the week.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
62:2 هو الذى بعث فى الامين رسولا منهم يتلوا عليهم ءاياته ويزكيهم ويعلمهم الكتاب والحكمة وان كانوا من قبل لفى ضلال مبين
62:2 Huwa allathee baAAatha feeal-ommiyyeena rasoolan minhum yatloo AAalayhim ayatihiwayuzakkeehim wayuAAallimuhumu alkitaba waalhikmatawa-in kanoo min qablu lafee dalalin mubeenin
62:2 He is the One who sent to the Gentiles a messenger from among themselves, to recite to them His signs, to purify them, to teach them the book and the wisdom. Before this, they were clearly astray.
62:2 He is the One who sent to the Gentiles a messenger from among themselves, to recite to them His revelations, and to purify them, and teach them the Book and the wisdom. And before this, they were clearly astray.
62:2 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
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.
62:2 He is the One who sent to the gentiles a messenger from among them, to recite to them His revelations, purify them, and teach them the scripture and wisdom. Before this, they had gone far astray.,
62:2 He is the One Who has sent a Messenger among the unlettered ones to convey to them His messages, to make them grow in humanity, to teach them the Law and the wisdom behind it. Whereas before that they were obviously lost in error,2
Ummi = Gentile = Non-Israelite = Unlettered. Zaku, Tazkiah = Growth = Purity from vice = Development of the ‘self’ = Self-actualization. Hikmah = Wisdom = Judgment = Governance
62:3 وءاخرين منهم لما يلحقوا بهم وهو العزيز الحكيم
62:3 Waakhareena minhum lamma yalhaqoobihim wahuwa alAAazeezu alhakeemu
62:3 To other generations subsequent to them. He is the Noble, the Wise.
62:3 And to other generations subsequent to them. He is the Noble, the Wise.
62:3 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!
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.
62:3 And to many generations subsequent to them. He is the Almighty, Most Wise.,
62:3 Along with others who have not yet joined them (in time and place). He is Mighty, Wise.
62:4 ذالك فضل الله يؤتيه من يشاء والله ذو الفضل العظيم
62:4 Thalika fadlu Allahiyu/teehi man yashao waAllahu thooalfadli alAAatheemi
62:4 Such is God's grace, which He bestows upon whoever/whomever He wills. God is Possessor of Infinite Grace.
62:4 Such is the grace of God, which He bestows upon whoever He wills. God is Possessor of Infinite Grace.
62:4 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.
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.
62:4 Such is GOD's grace that He bestows upon whomever He wills. GOD is Possessor of Infinite Grace.,
62:4 Such is God’s bounty – which He bestows upon him who is willing to receive it. (His light is available to whoever turns it on.) God is the Lord of the magnificent bounty.
62:5 مثل الذين حملوا التورىاة ثم لم يحملوها كمثل الحمار يحمل اسفارا بئس مثل القوم الذين كذبوا بايات الله والله لا يهدى القوم الظالمين
62:5 Mathalu allatheena hummiloo alttawratathumma lam yahmilooha kamathali alhimariyahmilu asfaran bi/sa mathalu alqawmi allatheenakaththaboo bi-ayati Allahi waAllahula yahdee alqawma alththalimeena
62:5 The example of those who were given the Torah, but then failed to uphold it, is like the donkey that is carrying a cargo of book. Miserable indeed is the example of people who denied God's signs. God does not guide the wicked people.
62:5 The example of those who were given the Torah, but then failed to uphold it, is like the donkey that is carrying a cargo of books. Miserable indeed is the example of the people who denied the revelations of God. And God does not guide the wicked people.
62:5 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!
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.
62:5 The example of those who were given the Torah, then failed to uphold it, is like the donkey carrying great works of literature. Miserable indeed is the example of people who rejected GOD's revelations. GOD does not guide the wicked people.,
62:5 (The Book of God is to be read and understood, and not placed in high niches.) The example of those who were entrusted with Torah and did not apply it in their daily lives, is that of the donkey that carries a load of books. Evil is the example of people who belie God’s revelations. God does not guide people who choose to do wrong (and displace the revelation from its rightful status).3
Kizb = Belie = Give lie = Deny in practice. Kufr= Reject openly = Darkness = Denial = Ingratitude = Concealing. Zulm = Dislodge from the rightful place = Relegate the truth = Give preference to conjecture = Oppression = Wrongdoing = Violation of human rights
62:6 قل ياايها الذين هادوا ان زعمتم انكم اولياء لله من دون الناس فتمنوا الموت ان كنتم صادقين
62:6 Qul ya ayyuha allatheenahadoo in zaAAamtum annakum awliyao lillahimin dooni alnnasi fatamannawoo almawta in kuntum sadiqeena
The Arrogance of Racism62:6 Say, "O you who are Jewish, if you claim that you are God's chosen, to the exclusion of all other people, then you should long for death if you are truthful!"
62:6 Say: "O you who are Jewish, if you claim that you are the chosen of God, to the exclusion of all other people, then you should long for death if you are truthful!"
62:6 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
I.e., in its present form, estranged from the original purport of the Torah.
For this and the next verse, cf. 2:94.
62:6 Say, "O you who are Jewish, if you claim that you are GOD's chosen, to the exclusion of all other people, then you should long for death if you are truthful!",
62:6 Say, “O You who are Jewish! If you claim that you are friends to God to the exclusion of the rest of mankind, then long for death if you are truthful!” (And hope to meet with your Lord for eternal bliss.)
62:7 ولا يتمنونه ابدا بما قدمت ايديهم والله عليم بالظالمين
62:7 Wala yatamannawnahu abadan bimaqaddamat aydeehim waAllahu AAaleemun bialththalimeena
62:7 But they will never long for it, because of what their hands have brought forth. God is fully aware of the wicked.
62:7 But they will never long for it, because of what their hands have delivered. God is fully aware of the wicked.
62:7 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.
Lit., "of what their hands have sent ahead".
62:7 They will never long for it, because of what they have committed. GOD is fully aware of the wicked.,
62:8 قل ان الموت الذى تفرون منه فانه ملاقيكم ثم تردون الىا عالم الغيب والشهادة فينبئكم بما كنتم تعملون
62:8 Qul inna almawta allathee tafirroonaminhu fa-innahu mulaqeekum thumma turaddoona ila AAalimialghaybi waalshshahadati fayunabbi-okum bimakuntum taAAmaloona
62:8 Say, "The death that you are fleeing from, it will come to find you. Then you will be returned to the Knower of all secrets and declarations, then He will inform you of everything you had done."
62:8 Say: "The death that you are fleeing from, it will come to find you. Then you will be returned to the Knower of all secrets and declarations, then He will inform you of everything you had done."
62:8 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].
An allusion to what is said in 2:96.
See surah 6, note 65.
62:8 Say, "The death that you are trying to evade will catch up with you sooner or later. Then you will be returned to the Knower of all secrets and declarations, then He will inform you of everything you had done.",
62:8 Say, “The death which you fear so much is bound to overtake you, and then you will be returned to the Knower of the Invisible and Visible. Then He will make you understand what you used to do.”
62:9 ياايها الذين ءامنوا اذا نودى للصلواة من يوم الجمعة فاسعوا الىا ذكر الله وذروا البيع ذالكم خير لكم ان كنتم تعلمون
62:9 Ya ayyuha allatheena amanooitha noodiya lilssalati min yawmialjumuAAati faisAAaw ila thikri Allahiwatharoo albayAAa thalikum khayrun lakum in kuntumtaAAlamoona
The Congregational Prayer62:9 O you who acknowledge, if the contact prayer is called to on the day of congregation, then you shall hasten towards the remembrance of God, and cease all selling. This is better for you, if you only knew.1
See 16:97. There is a question regarding the implication of the Yawm al Jumua (the day of congregation). The traditional understanding consider it a reference to the 5th day of the week, that is, Friday. However, the Arabic word could be a description of any day picked by a group of people for assembly prayer, for a public event with political, social and spiritual purposes. If Arabs had another word for Friday (such as, Aruba) during the era of Quranic revelation, then we should understand this day to be any day chosen by a group of people in a particular location to meet and pray together. This understanding might be supported by the condition of calling or inviting people to the prayer. For an already known day and time, such as Friday noon, such an invitation or announcement loses its meaning. 20:114.We should also note that the day set for congregational prayer is not the day of complete rest, such as Sabbath. For researchers, I recommend Studies in Islamic History and Institutions by Shelomo Dov Goitein, 1966.
62:9 O you who believe, if the contact prayer is called to at the gathering day, then you shall hasten towards the remembrance of God, and cease all selling. This is better for you, if only you knew.
62:9 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.
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.
Important Commandments to All Believers62:9 O you who believe, when the Congregational Prayer (Salat Al-Jumu`ah) is announced on Friday, you shall hasten to the commemoration of GOD, and drop all business. This is better for you, if you only knew.,
62:9 O You who have chosen to be graced with belief! When the call for Salaat(carrying out Divine commands) is announced on the Day of the Congregation, hasten to the remembrance of God and leave your commerce. That is for your own good if you use your knowledge.
62:10 فاذا قضيت الصلواة فانتشروا فى الارض وابتغوا من فضل الله واذكروا الله كثيرا لعلكم تفلحون
62:10 Fa-itha qudiyati alssalatufaintashiroo fee al-ardi waibtaghoo min fadliAllahi waothkuroo Allaha katheeranlaAAallakum tuflihoona
62:10 Then, once the contact prayer is complete, you shall disperse through the land and seek God's provisions, and remember God frequently, so that you may succeed.
62:10 Then, once the contact prayer is complete, you shall disperse through the land and seek the provisions of God, and remember God frequently that you may succeed.
62:10 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!
I.e., "you may devote yourselves to worldly pursuits".
62:10 Once the prayer is completed, you may spread through the land to seek GOD's bounties, and continue to remember GOD frequently, that you may succeed.,
62:10 And when the Salaat has been completed, disperse freely in the land and seek God’s bounty and remember God (and His commands) often so that you may prosper. [62:4]
62:11 واذا راوا تجارة او لهوا انفضوا اليها وتركوك قائما قل ما عند الله خير من اللهو ومن التجارة والله خير الرازقين
62:11 Wa-itha raaw tijaratan awlahwan infaddoo ilayha watarakooka qa-imanqul ma AAinda Allahi khayrun mina allahwi wamina alttijaratiwaAllahu khayru alrraziqeena
62:11 If they come across any trade, or some entertainment, they rush to it and leave you standing, say, "What God possesses is far better than entertainment or trade. God is the best Provider."
62:11 And if they come across any trade, or some entertainment, they rush to it and leave you standing! Say: "What God possesses is far better than entertainment or trade. And God is the best Provider."
62:11 Yet [it does happen that] when people12 become aware of [an occasion for] worldly gain13 or a passing delight, they rush headlong towards it, and leave thee standing [and preaching].14 Say: "That which is with God is far better than all passing delight and all gain! And God is the best of providers!"
Lit., "trade" or "a bargain".
Sc., "O Prophet" - thus alluding to an historical incident, when most of the congregation, on hearing that a long-expected trade caravan had come from Syria, rushed out of the mosque in the midst of the Prophet's Friday-sermon. In a wider, timeless sense, the above verse contains an allusion to an all-too-human weakness against which even true believers are not always immune: namely, the tendency to overlook religious obligations for the sake of a transitory, worldly advantage.
62:11 When some of them come across a business deal, or some entertainment, they rush to it and leave you standing! Say, "What GOD possesses is far better than the entertainment or the business. GOD is the best Provider.",
62:11 Yet when they see some bargain or entertainment, they rush to it, and leave you standing. Say, “What is with God is better than all entertainment and all bargain. God is the Best of providers.”