Question: What lessons does verse 11 of Surah al-Jumu‘ah teach us?

Answer: Friday is a blessed day that conceals an honored hour during which supplications are not rejected.[1] Likewise, the Friday prayer performed on this day is an act of worship of great significance. The Friday prayer is an obligation of such importance that performing it nullifies the requirement of the midday (zuhr) prayer for that day. If one obligatory act supersedes another, this indicates that it holds a higher degree of significance. Now, consider the incomparable merit, virtue, and blessings of this prayer when the one leading it and delivering the Friday sermon (khutbah) is none other than the Messenger of Allah (peace and blessings be upon him)!

On one occasion, while the Messenger of Allah was delivering the khutbah, some Companions left the mosque to welcome a trade caravan that had arrived in the city. This incident led to the revelation of the following verse:

“Yet when they saw a transaction or a diversion, they rushed towards it and left you standing. Say: What is with Allah is better than entertainment and trade, and Allah is the best of providers.” (Surah al-Jumu‘ah, 62:11)

The related narrations do not emphasize how many or which Companions left the mosque, but rather provide information about those who remained. This detail is significant as it reflects the decorum and moral refinement of the Companions. As the verse clearly states, while some turned away from the Prophet’s sermon upon the arrival of the trade caravan, others chose to remain, preferring the blessed words, teachings, and presence of the Messenger of Allah over everything else.

Out of our deep respect for the Companions, we believe that those who left had valid excuses. We avoid using language that could lead to negative assumptions about them, fearing being held accountable before God in the Hereafter. It is possible that those who left were newly converted Muslims who had not yet fully grasped the value of the Friday prayer and sermon. At that time, religious rulings were being revealed gradually, and they might not have had sufficient knowledge about certain matters. Had they known better, they would not have acted as they did.

The narrations also indicate that the year in question was one of famine, and the trade caravan was eagerly awaited. This context may explain their actions. Since they had not yet fully comprehended the meaning of servanthood to God or the nature of worldly life, they hastened to obtain a share of the goods and meet their urgent needs. Moreover, not all religious commandments concerning worship had been revealed by that time.

Nevertheless, for the Messenger of Allah (peace and blessings be upon him) to be abandoned while delivering the Friday sermon from the pulpit was a grave burden in the sight of God and a deeply distressing event for him personally. Indeed, the Prophet’s words concerning this incident underscore the seriousness of the matter:

“By the One in Whose Hand is my soul, had you all followed one another in leaving until none remained, the valley would have flowed with fire upon you.” (Abū Ya‘lā, Musnad, 3/468; Ibn Ḥibbān, Ṣaḥīḥ, 5/184)

Thus, the fact that some Companions stayed with the Prophet was a great mercy from God. Through those who remained, God protected the noble Companions from falling into divine wrath. That God did not punish those who left, because of the presence of those who stayed, indicates that their excuses were deemed acceptable in the sight of God.

While, out of respect for the noble Companions, we focus on factors that might excuse their actions, I must also state candidly that I cannot reconcile myself to such behavior towards the Pride of Humanity (peace and blessings be upon him), who reigns as the sovereign in our hearts. No matter the justification, such a lofty being—whose very being is worthy of ultimate sacrifice—should never have been left behind or abandoned. He should never have been left standing alone.

Thus, through this revealed verse, the Companions were admonished, taught the proper etiquette of servanthood, reminded of the fleeting nature of worldly life, and—at the same time—the pure heart of the Prophet was honored and consoled.

The verse declares that what is with God is better than trade and all the pleasures and entertainments of the world. While it does not explicitly list what those divine rewards are, the intended meaning is clear: The Companions’ efforts to seize the blessed hour, to listen to the precious words and teachings of the Prophet, to benefit from the spiritual abundance and blessings of Friday, and to turn their hearts toward God would, in the Hereafter, be returned to them as astonishing, unexpected blessings. These are such magnificent gifts that they cannot be compared to any worldly bounties, provisions, or pleasures.

At the end of the verse, the reminder that “Allah is the best of providers” conveys the following message to the Companions:
You hasten toward trade and business, seeking to earn a livelihood. But remember that it is God alone who provides sustenance. How He chooses to provide for His servants is beyond prediction. He may bestow upon them surprising blessings in the Hereafter, and He may grant them different forms of grace even in this world. Therefore, act in accordance with His commands, perform deeds that earn His pleasure, and do not engage in behaviors that conflict with servanthood in pursuit of livelihood. Do not abandon what is good for what is less worthy.

Having reviewed the verse and its occasion of revelation within the context of the events of that day, we can now consider its relevance to us. In truth, what matters most are the lessons these verses impart to us today. It must not be forgotten that the kinds of events that occurred during the time of the Companions can happen in every era. In fact, one might even view subsequent events as reflections or echoes of those earlier incidents.

By reflecting on such verses, we can discern which behaviors invite divine mercy and which might draw divine wrath, allowing us to correct our course accordingly.

For example, leaving a spiritual gathering in which the beloved truths of the Qur’an and the Sunnah are being discussed to attend an entertainment event, departing from a study circle to watch a film, or leaving a gathering where people are collectively engaged in remembrance (adhkār) and supplications to waste time with idle chatter—all of these can be viewed through the same lens. To varying degrees, such behaviors may draw a share of the reproach conveyed by this verse.

Just as abandoning the mosque during the Friday prayer or leaving the Messenger of Allah (peace and blessings be upon him) standing alone—whether for worldly gain or entertainment—provoked divine displeasure, so too does abandoning religious duties or spiritual service today, whether out of heedlessness, surrender to base desires, or worldly attachment. Those who forsake their participation in lessons, discussions, gatherings, or service in favor of pursuing their personal whims and desires are, in the words of the verse, forsaking what is better and chasing what is inferior.

Let there be no misunderstanding: the intention here is not to suggest that attending picnics, theaters, cinemas, excursions, or other forms of entertainment is inherently forbidden. On the contrary, as long as they remain within lawful bounds, such activities have their rightful place. Similarly, working, earning a living, and engaging in trade are not condemned in religion; they are, in fact, praiseworthy endeavors.

What matters is the ability to properly arrange the place, time, and degree of such pursuits. Even more important is ensuring that they never cause one to neglect servanthood to God or to abandon the spiritual services performed in His path. One must not let the demands of one area of life encroach upon the rights and priorities of another. It is essential not to forsake deeds that have a fixed value and merit before God for things that are of lesser importance. One must never trade the privilege of speaking about the Divine Essence or conveying the teachings of the Prophet (peace and blessings be upon him)—activities more delightful than even the blessings of Paradise—for fleeting worldly pleasures.

In fact, the following verse of the Qur’an provides an essential standard for believers:

“Men whom neither trade nor sale distracts from the remembrance of Allah, from establishing prayer, and from giving the prescribed charity. They fear a Day when hearts and eyes will be overturned in terror.”(Surah al-Nūr, 24:37)

This verse speaks of valiant individuals who are devoted to the divine light, who hasten toward it with hearts aflame with devotion. It states that neither trade nor commerce can distract them from remembering God, performing prayer with due reverence, and giving charity. They are indeed engaged in trade and commerce—servanthood to God does not preclude involvement with worldly matters. However, they know when to stand firm and do not make worldly life their primary goal. They do not make poor choices. They understand what deserves priority. They devote their lives, energy, and resources predominantly to the path of God. They remember Him, establish their prayers with deep humility and awe, and spend their earnings in His cause.

Their hearts are so filled with faith that when they contemplate the Day of Judgment—when hearts and eyes will tremble and shift in terror—they shudder in fear. To be safe on that Day, they prepare spiritual armor and protective coverings for themselves while still in this world.

The Qur’an emphasizes this point in various other verses as well. It describes worldly life as “laḥw and la‘ib”—meaning diversion and play, pursuits that are empty, futile, and meaningless—and reminds us that the real, true life is the Hereafter, which deserves our full attention and investment. (See Surah al-An‘ām, 6:32; Surah al-‘Ankabūt, 29:64.)

In some other verses, the Qur’an speaks of those who have sacrificed their religion for the sake of entertainment and amusement, who were deceived by the fleeting pleasures of worldly life, and it warns of their grim fate. (See Surah al-An‘ām, 6:70; Surah al-A‘rāf, 7:51.)

In summary, a believer must display firm resolve in the face of the fleeting attractions of worldly life and live with seriousness and purpose. Everything they do should carry meaning for their Hereafter. They should evaluate how every word and deed will ultimately return to them in the next life. It is a clear reality that the spiritual outcome of spending time in idle amusements is vastly different from the outcome of engaging in acts of divine remembrance and devotion.

Which path we choose between these two is entirely up to us.

May God grant everyone the ability to make sound and discerning choices!

[1] In Islam, the period of time during Friday when prayers are believed to be particularly accepted is known as the Hour of Acceptance or Sa’at Al-Istijabah (ساعة الإستجابة). It is a time of heightened spiritual favor, where supplications (du’as) are considered more likely to be answered by Allah.