For the Muslim faithful, the Islamic week indirectly derives from an act of “divine revelation” for the Prophet Muhammad that directs them to use Friday as a congregational day of prayer.7 The Koran is strict about this prescription and presents it as an obligation to the faithful. Verses 9 to 11 from chapter 62 provide the social context and religious meaning of the peak day of the Islamic week.8 9. O you who believe, when the call is sounded for prayer on Friday, hasten to the remembrance of Allah and leave off traffic. That is better for you, if you know. 10. But when the prayer is ended, disperse abroad in the land and seek of Allah’s grace, and remember Allah much, that you may be successful. 11. And when they see merchandise or sport, they break away to it, and leave thee standing. Say: what is Allah is better than sport and merchandise. And Allah is the Best of Providers.The exegesis of verses 9 and 11 reveals or implies that the day of congregation is a work day and that Muslims, upon hearing the call for prayer, must leave all their earthly activities – commerce, sport, or any other – and attend the gathering (Juma’a) at the mosque. So work is permitted before the congregational prayer. Verse 10 also indicates that after prayer, one may return to work, confident that entrepreneurial activities may be successful because of the grace of Allah. Friday thus is parceled out in three distinct moments according to the Koran: the half-day’s work in the morning, the prayer time around noon, and the later half-day’s work in the afternoon. It is the only day of the week that is thus fractured.
Laguerre, M.S. (2004), "THE MUSLIM CHRONOPOLIS AND DIASPORIC TEMPORALITY", Krase, J. and Hutchison, R. (Ed.) Race and Ethnicity in New York City (Research in Urban Sociology, Vol. 7), Emerald Group Publishing Limited, Bingley, pp. 57-81. https://doi.org/10.1016/S1047-0042(04)07003-5
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