Rethinking Friday Prayer: Salat as Communal Recitation of God's Revelations

Ronin

First and foremost, the Arabic phrase "yawmi al-jumuʿati" is traditionally translated as "the day of Friday" or simply "Friday" in verse 62:9 of the Qur'an. This traditional reading implies a fixed weekday and is supported by Hadith literature on Friday prayer.¹

However, there is a significant difference between Classical Arabic (CA) and Modern Standard Arabic (MSA, or Fusha). In Classical Arabic, the word jum'ah (جمعة) comes from the root j-m-ʿ (جمع), which literally means "to gather", "assemble", or "collect." The association of jum'ah with the specific weekday Friday is a later development in Islamic tradition and in modern Arabic usage. Since the Muslim community traditionally gathers for prayer on Friday, over time the term jum'ah became synonymous with Friday prayer. But in Classical Arabic, the focus of the Qur'anic usage of jum'ah is on the act of communal gathering, not on any particular weekday.

In verse 62:9, the Qur'an indicates that the phrase "yawmi al-jumu'ati" refers to the "day of congregation," "day of assembly," or "day of collective gathering." Furthermore, in the context of the verses that have traditionally been understood as referring to Friday prayer, the word "mosque" is not mentioned whatsoever, even though these verses describe salat as a communal act (62:9-11).

Additionally, the word "mosque" is not mentioned in other verses in the Qur'an where salat appears in a communal context (4:101-103). Interestingly, verse 4:102 states that the Prophet holds or leads salat for his people. His people are not described as holding Salat independently, but instead, he performs (conducts) it for them. This is difficult to understand as a description of a physical prayer, but makes sense if it revolves around the recitation of God's revelations. In addition, verse 4:103 shows that salat is for the believers (al-mumineen), connected to God's Book (the Qur'an), and meant to be performed according to a scheduled order. This Qur'anic fact further shows that salat involves the recitation of God's revelations.

To conclude, in the Qur'anic verses which describe Salat as a communal act, it primarily involves the recitation of God's revelations rather than a physical ritual tied to a specific place or day.

¹ A number of Hadith explicitly mention the practice of Friday prayer (Sahih Muslim 850, Sahih Muslim 865, Sahih al-Bukhari 883, Sahih al-Bukhari 929, Sahih al-Bukhari 3211, and Sunan Abi Dawud 1531). Other Hadith further show the significance of Friday (Jami' at-Tirmidhi 496, Jami' at-Tirmidhi 49, Sahih Muslim 854b, and Sunan Abi Dawud 1046).

Ronin

A few days ago, I came across a video on this topic by a YouTuber named Brother Kareem, which I found insightful. In his video, he mentioned that the verses traditionally understood as referring to Friday prayer say nothing about going to a mosque. I credit Brother Kareem for this observation, which I also mentioned in my article in the OP.

I recommend the following video, as it challenges the conventional understanding of Friday prayer and offers a fresh perspective.

Is Friday Prayer Misunderstood? Quran Alone Perspective

https://www.youtube.com/watch?v=TSZVfpTePh0

Note: The OP has been edited and made it into a short article.

shukri

This post is deleted!

shukri

said in Rethinking Friday Prayer: Salat as Communal Recitation of God's Revelations:

@Ronin To conclude, in the Qur'anic verses which describe Salat as a communal act, it primarily involves the recitation of God's revelations rather than a physical ritual tied to a specific place or day.

Nowadays, the entire Quran can be accessed easily by anybody who wishes to do so compared to the people during Muhammad's time

My questions:

Is this commandment of Congregational salat (i.e congregational for recitation of God's revelations) still relevant for our era!

If this Congregational salat is still needed, who should be responsible to call/announce the salat!

Are we still bound to attend this Congregational salat!

Just for my curiosity!

Thanks.

good logic

Brother shukri.
Hope you are keeping well.
I want to address a very important point., first this question:
Was Qoran debated throughout its existence or is this generation the only one going mad with many different interpretations?
Well listening very carefully to so many Qoran verses I came to this conclusion so far:
1- From its beginning ,Qoran has been debated and challenged . The book is unique is that it acts as a filter for acceptance and rejection of the message for every individual. It is a live book that acts as a criteria for GOD s test.
2- GOD guides whom He wills and sends astray whom He wills is a two way role , the individual must decide first ,then GOD reciprocates as per His promise to us and our contract with GOD.
GOD has willed for the humans to have the freedom of choice and is keeping His promise. We have the choice to submit-accept the contract and fulfilling our promise- or refusing - breaking our promise /contract .
3- If the individual submits ,then GOD guides or misguides- according to the intention and Qoran will serve as a tool for GOD s guidance and misguidance. If the individual refuses, then misguidance is the outcome.
4- The stage is then set for the test . Humans will divide into factions and the convictions of those who claim to follow GOD s message will be tested . Hence the differences, disagreements, different interpretations ...etc.
5- It becomes each individual s task to work with GOD Alone and take all the issues they have with Him alone while working/studying/helping each other is a side thing ,GOD Alone is sought in doubt/difficulty/understanding His words....etc.
6- GOD knows every individual, while we all claim sincerity, GOD Alone chooses the true from the false.
7- There will be doubt as the test carries on throughout our life after we submit. Those who believe in GOD His scriptures and His messengers will do their best to follow the message according to their own search/conclusions . The messenger equals the message only.
For example if one accept RK as a messenger then they accept Qoran and will use Qoran Alone. RK himself was in a test with GOD ,like the prophet before him and all believers. So GOD Alone and Qoran alone is the message to be followed.
8- We each meet GOD individually and account for our life. Following GOD s message does not mean become a Jew or Christian Or Muslim- Traditional- Or submitter- RK s follower- or any man s religion.
Muslim to GOD is following GOD and His message alone.
9-Qoran is tailored to meet each individual s need, .It tells us GOD will sort our differences when we meet Him.
10- Therefore "Muslim to GOD" means carry on working directly with GOD Alone and follow His message the best you can do according to your study/effort intentions and keep doing what is right /behaving the best you can with your brothers and sisters/fellow humans and seek GOD s help and stay loyal and connected to GOD Alone.
You, in this thread. is general and simply means every human who seeks GOD and His message and believes with a sincere heart.
A summary for anyone who seeks GOD Alone and they have any issue is here:
Your Lord says, "Implore Me, and I will respond to you...
وَقالَ رَبُّكُمُ ادعونى أَستَجِب لَكُم
This confirms for us that submission is the best choice:

If you disbelieve, God does not need anyone. But He dislikes to see His servants make the wrong decision. If you decide to be appreciative, He is pleased for you. No soul bears the sins of any other soul. Ultimately, to your Lord is your return, then He will inform you of everything you had done. He is fully aware of the innermost thoughts.
إِن تَكفُروا فَإِنَّ اللَّهَ غَنِىٌّ عَنكُم وَلا يَرضىٰ لِعِبادِهِ الكُفرَ وَإِن تَشكُروا يَرضَهُ لَكُم وَلا تَزِرُ وازِرَةٌ وِزرَ أُخرىٰ ثُمَّ إِلىٰ رَبِّكُم مَرجِعُكُم فَيُنَبِّئُكُم بِما كُنتُم تَعمَلونَ إِنَّهُ عَليمٌ بِذاتِ الصُّدورِ

At the end GOD s message is simple even if it seems there are so many differences/interpretations and disagreements:

Say, "O My servants who believed, you shall reverence your Lord." For those who worked righteousness in this world, a good reward. God's earth is spacious, and those who steadfastly persevere will receive their recompense generously, without limits.
قُل يٰعِبادِ الَّذينَ ءامَنُوا اتَّقوا رَبَّكُم لِلَّذينَ أَحسَنوا فى هٰذِهِ الدُّنيا حَسَنَةٌ وَأَرضُ اللَّهِ وٰسِعَةٌ إِنَّما يُوَفَّى الصّٰبِرونَ أَجرَهُم بِغَيرِ حِسابٍ
May the Lord unite us as believers and helps us to be and stay righteous.
GOD bless you and all the brothers and sisters- believers-
Peace.

shukri

Brother GL,

Yes, you are very right!
Many different interpretations of Quranic verses serve as a test as well as a choice to human beings
In God we surrender ourselves and in Him we hope for guidance and light!

AND as a human being with a different background and intellectual capability
Sometimes we are in a difficult situation to make a decision
So, the best thing we can do is to listen to all the differences and follow the best of it!
May God give me his light on the true practice of salat that pleases Him!

39:18 They are the ones who examine all words, then follow the best. These are the ones whom God has guided; these are the ones who possess intelligence.

Many thanks for the input.

Wakas

@good-logic said in Rethinking Friday Prayer: Salat as Communal Recitation of God's Revelations:

1- From its beginning ,Qoran has been debated and challenged . The book is unique is that it acts as a filter for acceptance and rejection of the message for every individual. It is a live book that acts as a criteria for GOD s test.

My recent video was about this:
https://youtu.be/2dJ2dw10UEg

With regard to the topic, there was a good academic article on it by CH Becker.

Was mentioned here
https://web.archive.org/web/20250322000128/https://islam-and-muslims.com/islamic-books-online.html

Not the best format now, hope ya'll downloaded the content as I recommended before site went down
https://web.archive.org/web/20251104100831/https://www.scribd.com/doc/37518569/CH-Becker-on-the-History-of-early-Muslim-Worship-and-Salat-Prayer

good logic

Thanks brother Wakas.
The layers of falsehood have been pasted over GOD s truth by every enemy of GOD s system in every generation- since the beginning of time-.
GOD has His plan of resurrecting and throwing the truth at these falsehoods each time the truth gets buried under piles of "false narratives"..
The trial of the generations is ongoing.
The strongest lesson for us is "the man who was hiding his belief " ,and reminded his people at the time of Pharoah to listen and follow GOD s truth,then added:

"Some day you will remember what I am telling you now. I leave the judgment of this matter to God; God is the Seer of all the people."
فَسَتَذكُرونَ ما أَقولُ لَكُم وَأُفَوِّضُ أَمرى إِلَى اللَّهِ إِنَّ اللَّهَ بَصيرٌ بِالعِبادِ
Indeed GOD is watching all of us.
GOD bless you and all the loyal believers to GOD Alone.
Peace.

Ronin

Peace Shukri!

The word "adhan" (أذان), as it is used today for the Islamic call to prayer, does not appear explicitly in the Qur'an. When the Qur'an speaks about the general concept of calling to prayer, it uses a different wording. For example, in verse 62:9 regarding the call to salat, "(the) call to" uses the Arabic wording "nudiya" (نُودِيَ). In addition, in verse 5:58 regarding the call to salat, "you call to" uses the Arabic wording "nadaytum" (نَادَيْتُمْ). Both the word "nudiya" and the word "nadaytum" come from the root n-w-d (ن-و-د), which is related to calling or announcing, and has nothing to do with the root of "adhan" (أ-ذ-ن) or adhan itself.

The ritualized adhan, with its specific words and format, comes from Hadith literature rather than the Qur'an itself. The fact that the root أ-ذ-ن (a-d-n) exists in Arabic does not mean that the adhan is mentioned in the Qur'an. The traditional Islamic call to prayer (adhan) and the Qur'anic call to salat use words from completely different roots. The adhan comes from the root a-d-n (أ-ذ-ن), while the Qur'an uses the root n-w-d (ن-و-د) to call people to salat. This makes it clear that the adhan and the Qur'anic call to salat have entirely different wordings and origins. When we understand this distinction it clears up a widely held misunderstanding about the adhan. Contrary to popular belief, the adhan does not appear in the Qur'an. Therefore, it has no Qur'anic basis at all.

@shukri said in Rethinking Friday Prayer: Salat as Communal Recitation of God's Revelations:

said in Rethinking Friday Prayer: Salat as Communal Recitation of God's Revelations:

Nowadays, the entire Quran can be accessed easily by anybody who wishes to do so compared to the people during Muhammad's time

My questions:

Is this commandment of Congregational salat (i.e congregational for recitation of God's revelations) still relevant for our era!

If this Congregational salat is still needed, who should be responsible to call/announce the salat!

Are we still bound to attend this Congregational salat!

Just for my curiosity!

Thanks.

Yes, it is still relevant, but it is flexible. It can be done on any day of the week, and it is not tied to a fixed weekday like Friday. Nor is it tied to a specific place. The main idea is to come together for the recitation of God's revelations and remembrance of God.
As indicated in verses 5:57-58, anyone who is a mumin (believer) can call/announce the salat.

5:57-58 O you who believe, do not take as allies those who have taken your system for mockery and play from among those who have been given the Book before you and the rejecters. And be aware of God if you are believers. And if you call to the contact prayer, they take it for mockery and play. That is because they are a people who do not comprehend.

As indicated in verse 62:9, anyone who is a believer (mumin) is bound to attend the congregational salat. There is a difference between a mumin (believer) and a muslim (submitter). So this obligation applies specifically to al-mumineen (the believers), not all al-muslimeen (submitters).

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.

Fusion

The problem, in my opinion, began when Deen was gradually reduced into either empty rituals (becomes a cult/religion) on one side or purely private spirituality on the other (where some folks says its a personal matter between God and the man).

Traditional religion Islam/Christians/Jews etc. etc. often turned collective guidance into ceremonies, while modern thinking sometimes reduces Deen into “it is only between me and God.”

But the Quran constantly speaks to communities, societies, justice, economics, inheritance, contracts, punishment, reconciliation, collective morality, and social responsibility. That goes far beyond a purely private spiritual relationship. If Deen was only an individual matter between a person and God, then there would hardly be a need for an entire framework dealing with collective human conduct and societal order.

This is why I see the verses of Jumuah as emphasizing the restoration of collective consciousness and communal responsibility, not merely a weekly ritual disconnected from life, but also not a purely symbolic or personal spirituality detached from society.

The criticism of earlier communities, in my understanding, was precisely that the living collective force of Deen weakened and what remained behind were rituals without social transformation.
42:13
He has ordained for you the same Deen which He enjoined upon Noah, and what We revealed to you, and what We enjoined upon Abraham, Moses and Jesus: establish the Deen and do not be divided in it.

30:31–32
Turn to Him, be conscious of Him, establish Salat(this is where 62:9 is relevant and its not about reciting Quran but it has far more social implications at all times), and do not be among the mushrikeen those who divided their Deen and became sects, each group rejoicing in what it has.

107:1–7
Have you seen the one who denies the Deen? That is the one who pushes away the orphan and does not encourage feeding the poor. So woe to those who pray, yet are heedless of their prayer, those who show off and refuse small kindness/help.

I want to point out my understanding of what Ronin says:
"To conclude, in the Qur'anic verses which describe Salat as a communal act, it primarily involves the recitation of God's revelations rather than a physical ritual tied to a specific place or day."

I think this is where I would differ slightly. The Quran certainly criticizes reducing Deen into empty rituals and repeatedly redirects believers toward collective moral and social responsibility. But at the same time, I do not think the solution is to reduce communal Salat into only a revelation-recitation session either.
So perhaps the issue is not whether communal Salat existed as an organized practice, but whether its original purpose was lost over time. Earlier communities were also criticized not simply for rituals themselves, but because the living collective force of Deen weakened and religion became disconnected from social transformation and communal responsibility.

At times I feel we have reduced Deen either into rituals or into purely personal spirituality and intellectual discussion. Many religious people today, Muslims and others alike, proudly speak about how much they pray, how often they travel to holy places, how much charity they publicly give, or how religiously committed they are. Yet the Quran repeatedly warns against riya (showing off) and against reducing righteousness into appearances.

104:1-3 says:

“Woe to every slanderer and backbiter, who gathers wealth and keeps counting it, thinking that his wealth will make him immortal.”

Honestly speaking, many of us, including myself, live comfortable lives: stable jobs, families, plans for our children, concerns about promotions, investments, lifestyle improvements, savings, and increasing our status. We spend enormous effort trying to increase our wealth and secure our future. But how often do we truly stop and think that within what Allah has given us, there is also a rightful share (and not about some % of Zakat but a good share) belonging to those who are struggling?

The Quran constantly speaks in collective terms: justice, contracts, inheritance, social obligations, care for the weak, economic fairness, reconciliation, and communal responsibility. Today people are increasingly afraid of collective action and collective responsibility. Everyone retreats into individual survival. Yet many problems cannot even be solved individually. I personally know cases where a person’s suffering could only realistically improve through collective support, not through isolated gestures from one or two people.

This, to me, is closer to the spirit of Deen the Quran is calling toward: not empty ritualism, and not purely private spirituality, but a living collective moral consciousness that transforms society in practical terms, not only in discussion forums and intellectual debates.

Just food for thought.

shukri

Brother Ronin,
Thanks for your kind reply
God bless you.

My last questions ...
If Congregational Salat is still relevant and you observing this salat once a week;

How you or your community choose the day, time and venue for the salat!
Who is your leader (or imam) in the gathering!
How long this gathering normally takes place!

Note:
As we know, to call a salat's gathering without a regular fixed day and time is not an easy task as each mu'min has his own daily commitment. Conversely, if the Congregational salat is done on a standard regular fixed day, time and place, say on Friday's afternoon and at Masjid, everything will go smoothly for every mu'min in all communities.

Salam!

shukri

INFO ONLY
(Just my personal take)

I think the accurate translation of the phrase "salati min yawmi al-jumuʿati" in verse 62:9 should be "salat on the day of Friday."

Why?
Because during the time of Muhammad, or even in pre-Islamic times, the sixth day of the week was already known as "Al-Jumu‘ah (الجمعة) day" or Friday in English
Therefore, the commandment regarding salat in verse 62:9 most likely refers to the salat on the Friday
Unless the designation of the sixth day as "Al-Jumu‘ah (الجمعة) day" was only established during Muhammad's era or afterward

I consulted ChatGPT to understand the naming of the days before and after Muhammad's time.

My question:
During Prophet Muhammad, can you recall the name of all seven days used by his community!

ChatGPT:
During the time of Prophet Muhammad, the community used the traditional Arabic names for the seven days of the week. These names are still known today and are derived from the classical Arabic language. The seven days are:

Al-Ahad (الأحد) – Sunday
Al-Ithnayn (الإثنين) – Monday
Ath-Thulatha’ (الثلاثاء) – Tuesday
Al-Arba‘a’ (الأربعاء) – Wednesday
Al-Khamis (الخميس) – Thursday
Al-Jumu‘ah (الجمعة) – Friday
As-Sabt (السبت) – Saturday

These names were used by the community during the Prophet’s time and are still recognized in the Arabic-speaking world today.

My question:
What is the meaning of arabic word for each arabic day in English

ChatGPT:
Here are the meanings of the Arabic names for each day of the week in English:

Al-Ahad (الأحد) – The One or The Single
Al-Ithnayn (الإثنين) – The Two
Ath-Thulatha’ (الثلاثاء) – The Three
Al-Arba‘a’ (الأربعاء) – The Four
Al-Khamis (الخميس) – The Fifth
Al-Jumu‘ah (الجمعة) – Gathering/Friday (literally meaning "the day of congregation")
As-Sabt (السبت) – The Sabbath or The Rest
These names are based on the Arabic numbering system for the days of the week (from one to five), with Friday being a special day for gathering, and Saturday traditionally called the Sabbath.

My question:
Can you check for me if there are any old names for each day of the week used by Arab communities before Muhammad's time!

ChatGPT:
Before the time of Prophet Muhammad, the Arab communities primarily used the same traditional Arabic names for the days of the week that are still in use today. These names are rooted in the Arabic language and are associated with numbers and specific cultural or religious practices.
Historically, there are no widely documented alternative ancient names for each day of the week that predate Islam and the Prophet Muhammad’s time. The Arabic names for the days—Al-Ahad, Al-Ithnayn, Ath-Thulatha’, Al-Arba‘a’, Al-Khamis, Al-Jumu‘ah, and As-Sabt—are consistent with pre-Islamic Arabian usage.
However, in pre-Islamic Arabia, some communities may have referred to days by their numerical order or by their association with certain events or deities, but these were not standardized or universally recorded. The most consistent and enduring naming system is the one derived from the Arabic language itself.

Summary:There are no well-documented, distinct old names for each day of the week used by Arab communities before Prophet Muhammad that differ from the names known today. The current names are deeply rooted in pre-Islamic tradition and language.

To be continued

shukri

If the information provided by ChatGPT is accurate
We can infer that the sixth day of the week was traditionally used by Arab communities for communal gatherings long before Muhammad's time
Therefore, the reason why the congregational salat for believers is associated with this specific day in the Quran is likely related to this tradition

The location of the salat is not the main concern, as it can be performed in any suitable place such as on open land, in a mosque, or at home
This may also explain why the phrase "at the Masjid" is not mentioned in verse 62:9

Regarding the details procedure of the Friday salat, I do not have a definitive answer
But personally, I believe it should involve a physical ritual and a brief message from the highest authority like an ulama or a ruler

Just my take!
Thank you
So long!

Fusion

I think there are actually two separate discussions here.

Historically and in common usage during the Prophet’s time, “Yaum al-Jumuah” does appear to have already been the recognized name of the sixth day of the week, so your point is valid that the audience would naturally understand it as Friday.

At the same time, linguistically, the word itself comes from gathering or assembly. So some people try to go beyond the technical specifics and focus on the intent and spirit behind the verse itself.

In my view, the deeper intent does not seem to be merely selecting a sacred weekday for a ritual alone, but establishing a communal gathering where believers come together for remembrance of Allah, reflection, consultation, awareness of the issues facing the community and collective alignment under the values and laws laid down by Allah.

That kind of gathering naturally makes more sense in an established society trying to live by divine guidance collectively, not just individually.

So while historically the verse may indeed refer to the known day called Friday, I can also understand why some people argue that the essence of “Jumah” is the communal purpose itself. In principle, if a close community gathered consistently on another chosen day( say Sunday in western countries which makes it easier for people to gather as its weekend) with that same genuine purpose of remembrance of Allah, consultation, resolving community matters and strengthening moral and social order then one could argue that this would still fit the broader spirit and function behind the verse, be it any other day of the week for namesake.

There are also narrations in Bukhari and Muslim where the Prophet is reported to have spoken very strongly about people neglecting Jumah gatherings, including wording about wanting to appoint someone to lead the prayer and then go to the houses of those who stayed behind and burn em.

Personally, I struggle with understanding such narrations literally because when I reflect on the Quran’s description of the Prophet’s character of mercy, patience, wisdom and “an excellent moral character” it becomes difficult for me to reconcile the idea of burning people’s homes, especially when homes contain families, women and children.

This is why I think we should focus carefully on the broader Quranic intent behind Jumah rather than only on later legalistic or political interpretations.

Historically, communal gatherings later became politically important during various Islamic empires and dynasties including the Umayyad and Abbasid periods, where sermons and public gatherings naturally carried political and state influence as well. So over time, stronger emphasis on compulsory attendance may also have developed within those historical and political contexts and possible many false hadiths were written.

That does not necessarily mean the institution itself is wrong. Rather, perhaps the original Quranic spirit was broader and more community-centered than what later became primarily a ritual obligation.

good logic

We fall for hearsay and we tell ourselves after others confirm for us that the people we should. respect/are looking after us/are leading us /are passing on GOD s message to us from hearsay that the narratives/hadiths are solid and can only be from the prophet and his companions.
Yet GOD s message/the only book the prophet left for us is put aside . They tell us many of its verses can be abrogated. In other words GOD s verses which contradict the hadiths/narratives, passed on after the prophet s death, are to be erased and ignored.

Traditional Muslims become "haters" to whoever calls themselves GOD Alone and Qoran alone follower to the point of being super aggressive/hitting them.
The irony is that GOD has warned us about those who hijack His Deen and serve their version forcefully to their community. They take over the authority and the Masjids and call their religion"Islam":
Or Why and what is GOD saying here?:

There are those who abuse the masjid by practicing idol worship, dividing the believers, and providing comfort to those who oppose God and His messenger. They solemnly swear: "Our intentions are honorable!" God bears witness that they are liars.
وَالَّذينَ اتَّخَذوا مَسجِدًا ضِرارًا وَكُفرًا وَتَفريقًا بَينَ المُؤمِنينَ وَإِرصادًا لِمَن حارَبَ اللَّهَ وَرَسولَهُ مِن قَبلُ وَلَيَحلِفُنَّ إِن أَرَدنا إِلَّا الحُسنىٰ وَاللَّهُ يَشهَدُ إِنَّهُم لَكٰذِبونَ

You shall never-Taqum- in such a masjid. A masjid that is established on the basis of righteousness from the first day is more worthy of you Taqum therein. In it, there are people who love to be purified. God loves those who purify themselves.
لا تَقُم فيهِ أَبَدًا لَمَسجِدٌ أُسِّسَ عَلَى التَّقوىٰ مِن أَوَّلِ يَومٍ أَحَقُّ أَن تَقومَ فيهِ فيهِ رِجالٌ يُحِبّونَ أَن يَتَطَهَّروا وَاللَّهُ يُحِبُّ المُطَّهِّرينَ
Is one who establishes his building on the basis of reverencing God and to gain His approval better, or one who establishes his building on the brink of a crumbling cliff, that falls down with him into the fire of Hell? God does not guide the transgressing people.
أَفَمَن أَسَّسَ بُنيٰنَهُ عَلىٰ تَقوىٰ مِنَ اللَّهِ وَرِضوٰنٍ خَيرٌ أَم مَن أَسَّسَ بُنيٰنَهُ عَلىٰ شَفا جُرُفٍ هارٍ فَانهارَ بِهِ فى نارِ جَهَنَّمَ وَاللَّهُ لا يَهدِى القَومَ الظّٰلِمينَ
Such a building that they have established remains a source of doubt in their hearts, until their hearts are stilled. God is Omniscient, Most Wise.
لا يَزالُ بُنيٰنُهُمُ الَّذى بَنَوا ريبَةً فى قُلوبِهِم إِلّا أَن تَقَطَّعَ قُلوبُهُم وَاللَّهُ عَليمٌ حَكيمٌ

So where should one gather nowadays, Which Masjid?
Do believers do both, gather with fellow believers and pray privately?
GOD s Deen is ongoing ,every day anyway for these believers:
They are the repenters, the Abidoun, the praisers, the meditators, the bowing and prostrating, the advocators of righteousness and forbidders of evil, and the keepers of God's laws. Give good news to such believers.
التّٰئِبونَ العٰبِدونَ الحٰمِدونَ السّٰئِحونَ الرّٰكِعونَ السّٰجِدونَ الـٔامِرونَ بِالمَعروفِ وَالنّاهونَ عَنِ المُنكَرِ وَالحٰفِظونَ لِحُدودِ اللَّهِ وَبَشِّرِ المُؤمِنينَ
Likulli Ajalin Kitab!
GOD bless you all.
Peace.

Fusion

The danger is not only corrupt religious institutions. The danger also exists when Deen becomes reduced into purely personal spirituality and individual interpretation with no real collective social responsibility behind it.

The Quran repeatedly speaks about justice, care for the weak, economic fairness, contracts, reconciliation, social obligations, and protecting the vulnerable. That goes far beyond isolated personal belief or private meditation.

Traditional religion often reduced Deen into rituals and institutions, but modern approaches can also reduce it into intellectual discussion and private spirituality while society around us continues suffering.

For me, the essence of Deen is neither institutional control nor isolated individualism. It is a living collective moral responsibility that practically impacts society and the lives of people around us.

God knows best.

shukri

@Fusion So while historically the verse may indeed refer to the known day called Friday, I can also understand why some people argue that the essence of “Jumah” is the communal purpose itself. In principle, if a close community gathered consistently on another chosen day(say Sunday in western countries which makes it easier for people to gather as its weekend) with that same genuine purpose of remembrance of Allah, consultation, resolving community matters and strengthening moral and social order then one could argue that this would still fit the broader spirit and function behind the verse, be it any other day of the week for namesake.

Yes, for our era, this approach can perhaps be applied to countries where the holiday is not on Friday.
Thank you!

shukri

THE RELATIONSHIP BETWEEN FRIDAY SALAT AND "AL-SALAT AL-WUSTHA".

In my view, Friday salat essentially corresponds to "Al-Salat Al-Wustha," but it is performed in a special congregational form on a day called Friday

My analysis:
(1) There are three daily salat mentioned in the Quran, namely Fajr, Al-Wustha, and Isha

Their respective timeframe ...
Salat Fajr begins when Fajr appears and ends at sunrise
Salat Al-Wustha begins when the sun starts to decline from its highest point in the sky which is at noon and ends at sunset
Salat Isha begins as soon as the sun has set and ends when all light has disappeared from the night sky

For more details, please go to this link (Reply #12) ... https://forum.free-minds.org/topic/23970/so-is-it-twice-a-day-or-three-times-for-prayer/1

(2) The number of three daily salat should be preserved (4:103), even if a new name for salat is introduced in the Quran
Therefore, we need to determine which of these three salats is most compatible with the Friday salat mentioned in verses 62:9-11
I believe the best choice is "Al-Salat Al-Wustha," based on the following factors ...

It has the longest time span
Its timeframe is more convenient for mu'min
The essence of verses 62:9-11 aligns closely with "Al-Salat Al-Wustha"

Just my perspective
Thank you.

good logic

We live in social environment. We have to build good relationships with all peaceful people and treat each other amicably and with care and respect.
Now our responsibility to our family is the priority - to look and care for our children- then to our nearest community then to all outside of this ring.
Believers unite under GOD Alone and take responsibility and roles- many described in Qoran. Meetings for social and religious events are part of life .
The relationship with GOD by each individual enhances and strengthens our relationship with each other.
GOD and His system becomes our focus and our overall leader in all matters of life.
So both GOD s religion and our social responsibility coexist together.
Really there is not one or the other. GOD teaches and instructs both roles.
GOD bless you all.
Peace.

Ronin

Peace Shukri and all!

Historical evidence indicates that pre-Islamic Arabs did not use a fully formalized, numbered, and standardized seven-day week like the one familiar in later Islamic tradition. Days were often referenced functionally, not strictly through fixed naming conventions. For example, days could be identified by their function, such as market days (yawm al-suq), assembly days (yawm al-majlis), and so on, rather than by consistently standardized, uniform names. While some recurring patterns likely existed, there is no clear evidence from pre-Islamic Arabic poetry or inscriptions that all seven weekdays were uniformly named and consistently fixed as a standardized system in the later conventional form.

The Qur'an does mention yawm al-jumu'ah ("day of gathering") in 62:9, which indicates that a recognized communal gathering day existed during Muhammad's time. However, the Qur'an does not explicitly define it as a specific numbered weekday (such as Friday) within a formally standardized weekly calendar. Nor does the Qur'an describe a complete seven-day naming system. The term al-jumu'ah itself is linguistically descriptive and refers to "gathering." It does not, on its own, necessitate a fixed calendrical label equivalent to the later concept of "Friday."

The system of consistently fixed weekday names such as Monday (al-ithnayn), Tuesday (al-thulatha'), Wednesday (al-arba'a'), Thursday (al-khamis), Friday (al-jumu'ah), and so on, appears to have developed gradually and became more consistently standardized in later periods, particularly during the Abbasid era (8th–9th century CE), as administrative, astronomical, and scholarly practices became more systematized.

In short, the Qur'an refers to a "communal gathering day," but equating this directly with the later standardized concept of "Friday" exceeds what historical evidence supports. The Qur'an focuses on the "gathering" itself, while formal calendrical standardization arose later.