يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نُودِىَ لِلصَّلَوٰةِ مِن يَوْمِ ٱلْجُمُعَةِ فَٱسْعَوْا۟ إِلَىٰ ذِكْرِ ٱللَّهِ وَذَرُوا۟ ٱلْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌۭ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
O you who have faith! When the call is made for prayer on Friday, hurry toward the remembrance of Allah, and leave all business. That is better for you, should you know.
فَإِذَا قُضِيَتِ ٱلصَّلَوٰةُ فَٱنتَشِرُوا۟ فِى ٱلْأَرْضِ وَٱبْتَغُوا۟ مِن فَضْلِ ٱللَّهِ وَٱذْكُرُوا۟ ٱللَّهَ كَثِيرًۭا لَّعَلَّكُمْ تُفْلِحُونَ
And when the prayer is finished disperse through the land and seek Allah’s grace, and remember Allah much so that you may be felicitous.
وَإِذَا رَأَوْا۟ تِجَٰرَةً أَوْ لَهْوًا ٱنفَضُّوٓا۟ إِلَيْهَا وَتَرَكُوكَ قَآئِمًۭا ۚ قُلْ مَا عِندَ ٱللَّهِ خَيْرٌۭ مِّنَ ٱللَّهْوِ وَمِنَ ٱلتِّجَٰرَةِ ۚ وَٱللَّهُ خَيْرُ ٱلرَّٰزِقِينَ
When they sight a deal or a diversion, they scatter off towards it and leave you standing! Say, ‘What is with Allah is better than diversion and dealing, and Allah is the best of providers.’
English translation: Ali Quli Qarai
Here the sura reaches its purpose. al-Mizan frames v.9 as an emphatic obligating of the Friday prayer and a forbidding of trade at its call, with sa'y meaning "hastening" and "the remembrance of God" the prayer (or the sermon). Tabarsi and Tusi add the legal apparatus: the "call" is the single adhan of the Prophet's time (Tabarsi notes the second adhan added under 'Uthman at al-Zawra'), the address is to free men, and the Imami quorum is seven with the just ruler or his appointee. All three record the well-known variant reading of Ibn Mas'ud, fa-mdu ("go") for fas'aw, reported also from 'Ali, 'Umar, Ubayy, and from al-Baqir and al-Sadiq, with al-Hasan's caution that "striving" is not running on foot but with the heart. Qummi and al-Burhan preserve al-Baqir's gloss that the Friday "striving" includes its preparations — ghusl, trimming, paring the nails, clean clothes and scent (cf. 17:19).
On v.10 the sources agree the command to "disperse and seek God's grace" is permission, not obligation (al-Mizan, Tusi, Tabarsi). They widen "God's grace" beyond trade to visiting the sick, funerals, seeking knowledge and meeting a brother in God (Anas; al-Hasan), and al-Mizan, Tabarsi, Qummi and al-Burhan all carry al-Sadiq's neat pairing, "the prayer on Friday, the dispersal on Saturday." al-Mizan adds the Imam's rebuke of one who shuts his door expecting provision to descend unsought.
Verse 11's occasion is unusually well attested and web-verified: while the Prophet preached on a Friday a trade caravan entered Medina beating drums, and the congregation scattered to it, leaving him standing with only a handful. al-Mizan, Tabarsi, Tusi, Qummi and al-Burhan all report it — most naming Dihya al-Kalbi (before his Islam) and noting the famine that made the goods so tempting; the numbers left range from eight to forty, and the Prophet's warning that "had you all gone, the valley would have flowed with fire." From this verse the sources derive that the sermon is delivered standing: Tabarsi, Qummi and al-Burhan cite Jabir b. Samura ("whoever says he preached sitting, disbelieve him"), verified against Sahih Muslim, and al-Mizan adds the Durr al-Manthur note that "the first to sit on the pulpit was Mu'awiya."
Two Shia readings are recorded strictly as attributed and flagged for human review. Qummi's v.11 report and, at length, al-Burhan's Jabir al-Ju'fi narration append the clause "for those who are godfearing" to the verse and, in al-Burhan, declare fas'aw a tahrif, reading "the prayer" as the walaya of 'Ali, "trade" and "diversion" as the first two caliphs, and "they left you standing" as "with 'Ali." al-Burhan's Ibn Shahrashub tradition also names the eight who stayed (the Family, Salman, Abu Dharr, al-Miqdad, Suhayb) and applies 24:37 to them. These esoteric and companion-polemical glosses are reproduced only as the source gives them.