Surah Juma in Arabic with English Transliteration and Translation

62. Al-Juma (The Congregation) – الجمعة

Al-Juma is the 62nd surah (chapter) of The Holy Qur’an. It consists of 11 ayat (verses) that were all revealed in Medina.


REVEALED in the early part of the Medina period, this surah takes its name from verses 9-10, which ordain the obligatory congregational prayer on Friday.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

Surah Al-Juma Ayat 1

يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ

Yusabbihu lilaahi maa fis samaawaati wa maa fil ardil Malikil Quddoosil ‘Azeezil Hakeem

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!


Surah Al-Juma Ayat 2

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ

Huwal lazee ba’asa fil ummiyyeena Rasoolam min hum yatloo ‘alaihim aayaatihee wa yuzakkeehim wa yu’allimuhumul Kitaaba wal Hikmata wa in kaanoo min qablu lafee dalaalim mubeen

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—;


1 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.


Surah Al-Juma Ayat 3

وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ

Wa aakhareena minhum lammaa yalhaqoo bihim wa huwal ‘azeezul hakeem

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!


2 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.


Surah Al-Juma Ayat 4

ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

Zaalika fadlul laahi yu’teehi many-yashaaa; wallaahu zul fadlil ‘azeem

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.


3 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.


Surah Al-Juma Ayat 5

مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا ۚ بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

Masalul lazeena hum milut tawraata summa lam yahmiloohaa kamasalil himaari yah milu asfaaraa; bi’sa masalul qawmil lazeena kaazzaboo bi aayaatil laah; wallaahu laa yahdil qawmazzaalimeen

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!


4 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. Al-Baqarah [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 Al-Baqarah [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.


Surah Al-Juma Ayat 6

قُلْ يَا أَيُّهَا الَّذِينَ هَادُوا إِنْ زَعَمْتُمْ أَنَّكُمْ أَوْلِيَاءُ لِلَّهِ مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ

Qul yaaa ayyuhal lazeena haadoo in za’amtum annakum awliyaaa’u lilaahi min doonin naasi fatamannawul mawta in kuntum saadiqeen

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


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

6 For this and the next verse, cf. Al-Baqarah [2]: 94-95.


Surah Al-Juma Ayat 7

وَلَا يَتَمَنَّوْنَهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۚ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ

Wa laa yatamannaw nahooo abadam bimaa qaddamat aydeehim; wallaahu ‘aleemum biz zaalimeen

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.


7 Lit., “of what their hands have sent ahead”.


Surah Al-Juma Ayat 8

قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ ۖ ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ

Qul innal mawtal lazee tafirroona minhu fa innahoo mulaaqeekum summa turaddoona ilaa ‘Aalimil Ghaibi wash shahaadati fa yunabbi’ukum bimaa kuntum ta’maloon

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].


8 An allusion to what is said in Surah Al-Baqarah [2]: 96.

9 See Surah Al-An’am [6], note 65.


Surah Al-Juma Ayat 9

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ

Yaaa ayyuhal lazeena aamanoo izaa noodiya lis-Salaati miny yawmil Jumu’ati fas’aw ilaa zikril laahi wa zarul bai’; zaalikum khayrul lakum in kuntum ta’lamoon

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.


10 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.


Surah Al-Juma Ayat 10

فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ

Fa-izaa qudiyatis Salaatu fantashiroo fil ardi wabtaghoo min fadlil laahi wazkurul laaha kaseeral la’allakum tuflihoon

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!


11 I.e., “you may devote yourselves to worldly pursuits”.


Surah Al-Juma Ayat 11

وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا ۚ قُلْ مَا عِنْدَ اللَّهِ خَيْرٌ مِنَ اللَّهْوِ وَمِنَ التِّجَارَةِ ۚ وَاللَّهُ خَيْرُ الرَّازِقِينَ

Wa izaa ra’aw tijaaratan aw lahwanin faddooo ilaihaa wa tarakooka qaaa’imaa; qul maa ‘indal laahi khairum minal lahwi wa minat tijaarah; wallaahu khayrur raaziqeen

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!”


12 Lit., “they”.

13 Lit., “trade” or “a bargain

14 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-to-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.


Source: The Message of the Quran by Muhammad Asad