Jumu'ah (Friday? Saturday?)
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| The Claim: jumu'ah is on saturday like jewish sabbath because quran says previous ""scriptures"" |
Honestly I'm curious how the muslims ended up mixing Jumu'ah with the European days of the week. Surat Al Jumu'ah¹ – سورة الجمعة
يُسَبِّحُ لِلَّـهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ٱلْمَلِكِ ٱلْقُدُّوسِ ٱلْعَزِيزِ ٱلْحَكِيمِ هُوَ ٱلَّذِى بَعَثَ فِى ٱلْأُمِّيِّـۧنَ رَسُولًا مِّنْهُمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَـٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَـٰلٍ مُّبِينٍ وَءَاخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا۟ بِهِمْ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ ذَٰلِكَ فَضْلُ ٱللَّـهِ يُؤْتِيهِ مَن يَشَآءُ وَٱللَّـهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ مَثَلُ ٱلَّذِينَ حُمِّلُوا۟ ٱلتَّوْرَىٰةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ ٱلْحِمَارِ يَحْمِلُ أَسْفَارًۢا بِئْسَ مَثَلُ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِ ٱللَّـهِ وَٱللَّـهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ قُلْ يَـٰٓأَيُّهَا ٱلَّذِينَ هَادُوٓا۟ إِن زَعَمْتُمْ أَنَّكُمْ أَوْلِيَآءُ لِلَّـهِ مِن دُونِ ٱلنَّاسِ فَتَمَنَّوُا۟ ٱلْمَوْتَ إِن كُنتُمْ صَـٰدِقِينَ وَلَا يَتَمَنَّوْنَهُۥٓ أَبَدًۢا بِمَا قَدَّمَتْ أَيْدِيهِمْ وَٱللَّـهُ عَلِيمٌۢ بِٱلظَّـٰلِمِينَ قُلْ إِنَّ ٱلْمَوْتَ ٱلَّذِى تَفِرُّونَ مِنْهُ فَإِنَّهُۥ مُلَـٰقِيكُمْ ثُمَّ تُرَدُّونَ إِلَىٰ عَـٰلِمِ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نُودِىَ لِلصَّلَوٰةِ مِن يَوْمِ ٱلْجُمُعَةِ فَٱسْعَوْا۟ إِلَىٰ ذِكْرِ ٱللَّـهِ وَذَرُوا۟ ٱلْبَيْعَ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ فَإِذَا قُضِيَتِ ٱلصَّلَوٰةُ فَٱنتَشِرُوا۟ فِى ٱلْأَرْضِ وَٱبْتَغُوا۟ مِن فَضْلِ ٱللَّـهِ وَٱذْكُرُوا۟ ٱللَّـهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ وَإِذَا رَأَوْا۟ تِجَـٰرَةً أَوْ لَهْوًا ٱنفَضُّوٓا۟ إِلَيْهَا وَتَرَكُوكَ قَآئِمًا قُلْ مَا عِندَ ٱللَّـهِ خَيْرٌ مِّنَ ٱللَّـهْوِ وَمِنَ ٱلتِّجَـٰرَةِ وَٱللَّـهُ خَيْرُ ٱلرَّزِقِينَ
What is in the heavens and what is in the earth gives glory to God, the King, the Holy, the Exalted in Might, the Wise. (62:1) He it is that raised up among the unschooled² a messenger from among them, reciting to them His proofs, and increasing them in purity³, and teaching them the Writ⁴ and wisdom⁵ — though they were before in manifest error — (62:2) And others of them who have not yet joined them. And He is the Exalted in Might, the Wise. (62:3) That is the bounty of God; — He gives it to whom He wills — and God is possessor of tremendous bounty. (62:4) The likeness of those given to bear the Tawrat (Law) then have borne it not, is as the likeness of a donkey bearing books⁶: evil is the example of the people who deny the proofs (āyāt) of God. And God guides not the wrongdoing⁷ people. (62:5) Say thou: “O you who hold to Judaism:⁸ if you claim that you are the allies of God to the exclusion of other men, then wish for death, if you be truthful.” (62:6) But never will they wish for it, because of what their hands have sent ahead. And God knows the wrongdoers⁷. (62:7) Say thou: “The death from which you flee, it will meet you. Then will you be sent back to the Knower of the Unseen and the Seen, and He will tell you what you did.”⁹ (62:8) O you who heed warning: when the call is heard for the duty¹⁰ of the day of assembly¹¹ (Jumu'ah), then hasten to the remembrance of God, and leave commerce; that is better for you, if you but knew. (62:9) And when the duty is concluded¹², disperse in the land, and seek of the bounty of God; and remember God much that you might be successful. (62:10) But when they see trade or diversion, they disband¹³ towards it and leave thee standing. Say thou: “That which is with God is better than diversion or trade”; and God is the best of providers. (62:11)
1 - The sixty-second chapter of the Qur’an is by convention called al jumuʿah or The Assembly.
2 -
وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ ٱلْكِتَـٰبَ إِلَّآ أَمَانِىَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ
And among them are those unschooled: they know not the Writ save vain desires; and they are only assuming.
(2:78)
Qur’anic definition: ummiyyūn. Translated variously by the Traditionalist (including as illiterate — a value which is both unlikely and in tension with explicit Qur’anic statements) we have here the Qur’an’s own definition: those whose knowledge of the Writ does not extend beyond imagination and guesswork; that is: they are unlearned or unschooled in the Writ. All instances appear in the notes and reference this verse.
3 - Arabic: zakkā. This form II verb conveys two core ideas: that of increase or growth and that of purity. I render it in such a way as to embrace both senses. This verb form occurs at 2:129, 2:151, 2:174, 3:77, 3:164, 4:49, 4:49, 9:103, 24:21, 53:32, 62:2, 91:9.
4 - al kitāb
5 - Arabic: ḥikma. The reader should be aware that the Traditionalist makes specious claims for wisdom (ḥikma) as found here, ascribing to it on the basis of no Qur’anic evidence a value (here specifically, but at other times when it suits him) equal to those collections of a later and extraneous literature which he follows in preference to the revelation of God. The absence of any basis in the Qur’an for his claim may be demonstrated by comparing and considering all instances of this word as found therein: 2:129, 2:151, 2:231, 2:251, 2:269, 2:269, 3:48, 3:81, 3:164, 4:54, 4:113, 5:110, 16:125, 17:39, 31:12, 33:34, 38:20, 43:63, 54:5, 62:2 all of which have a note which references this verse. The operative verb here in any case is the passive mood of recite, and recite always relates to something read out or repeated from memory, so wisdom in this instance must — along with proofs of God — refer to something of that type. The Traditionalist has conflated the concept of a verse in the Qur’an with that of a proof (āya). To him all verses are proofs. However, the preponderance of evidence is that this is not correct. Some verses (or collections thereof) are proofs, others are wisdom; yet others comprise law. While I do not claim that such distinctions are mutually exclusive, I think it is safe to say that not every verse is in itself a proof if for no other reason than the fact that the verse divisions do not comprise part of the revelation, they were decided upon by men.
6 - This example may be extended to those given the Qur’an.
7 -
ٱلطَّلَـٰقُ مَرَّتَانِ فَإِمْسَاكٌۢ بِمَعْرُوفٍ أَوْ تَسْرِيحٌۢ بِإِحْسَـٰنٍ وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا۟ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْـًٔا إِلَّآ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ ٱللَّـهِ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ ٱللَّـهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا ٱفْتَدَتْ بِهِۦ تِلْكَ حُدُودُ ٱللَّـهِ فَلَا تَعْتَدُوهَا وَمَن يَتَعَدَّ حُدُودَ ٱللَّـهِ فَأُو۟لَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ
Divorce is twice. Then retaining according to what is fitting, or releasing with good conduct. And it is not lawful for you to take of what you have given women unless they fear that they cannot uphold the limits of God. Then if you fear that they cannot uphold the limits of God, they do no wrong concerning that whereby she ransoms herself. Those are the limits of God, so transgress them not. And whoso transgresses the limits of God, it is they who are the wrongdoers.
(2:229)
Qur’anic usage: ẓālimūn. This is generally (and correctly) rendered by the Traditionalist as wrongdoers. However, the Qur’anic usage here adds a perspective which is easily lost today, namely: whoso transgresses the limits of God. I render ẓālimūn as wrongdoers throughout and reference each instance to this verse.
8 - Arabic: alladhīna hādū. Understood here as Jews by faith but not necessarily of Israelite descent.
9 -
وَقُلِ ٱعْمَلُوا۟ فَسَيَرَى ٱللَّـهُ عَمَلَكُمْ وَرَسُولُهُۥ وَٱلْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَىٰ عَـٰلِمِ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ And say thou: “Act!” Then will God see your actions, as will His messenger, and the believers; and you will be sent back to the Knower of the Unseen and the Seen, and He will tell you what you did.
(9:105)
10 - Arabic: ṣalāt; i.e. such duty as is incumbent.
11 - Arabic: jumuʿa — assembly. This word has come to mean Friday over time, but the contrived nature of that position is clear when we consider the days of the week in the Arabic language in translation: we have the first day (Sunday), the second day (Monday), the third day (Tuesday), the fourth day (Wednesday), the fifth day (Thursday), the day of assembly (Friday), and the Sabbath day (Saturday). It does not require much analysis to see what has happened. To equate Friday with the day of assembly is on a par with arguing that Monday (moon-day) is the day the moon comes out. Given the language in the passage (specifically ‘disband’ at 62:11 with its military implication, and the fact that the Jews are addressed in terms of their fear of death at 62:7-8) I must regard the assembly mentioned here as implying military muster: the call to arms to defend the community, or to fight in the way of God. One also notes that the Arabic speaks of al ṣalāt min yawm al jumaʿa. This is a very odd construction if what is meant is what the Traditionalist understands by it, namely: al ṣalāt on the day of al jumaʿa. The Arabic is clearly: al ṣalāt of the day of al jumaʿa.
12 - i.e. when the tour of duty is over; cf. 4:103
فَإِذَا قَضَيْتُمُ ٱلصَّلَوٰةَ فَٱذْكُرُوا۟ ٱللَّـهَ قِيَـٰمًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ فَإِذَا ٱطْمَأْنَنتُمْ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ إِنَّ ٱلصَّلَوٰةَ كَانَتْ عَلَى ٱلْمُؤْمِنِينَ كِتَـٰبًا مَّوْقُوتًا
And when you have concluded the duty, remember God standing, and sitting, and upon your sides, and when you are at ease; but uphold the duty — the duty is upon the believers a time-limited (mawqūt) Writ —
(4:103)
Arabic: mawqūt — appointed, fixed, set (time); temporary; limited in time, scheduled for a given time. This word occurs only once, which fact has left it vulnerable to specious claims on the part of the Traditionalist. For him, the present phrase implies the punctual performance of a prayer regime found nowhere explicitly stated in the Qur’an. Such a conclusion is possible only if one imports one’s values into the Qur’anic text from elsewhere then reads the result in a way which is contingent upon a pre-existing set of conclusions while choosing to disregard the fact that those values do not fit the text into which they are imported in a number of cases. The plain reading of the text without such an overlay imposed upon it is that our duty to God is not open-ended; it has a beginning and an end. This could reasonably reference a specific duty (such as the one which is the subject of the segment). The life of a believer as a whole, likewise, has an ordained beginning and end.
13 - Cf. disband at 3:159 and, particularly, at 63:7 (which chapter it is difficult to view as anything other than a continuation of this one).
فَبِمَا رَحْمَةٍ مِّنَ ٱللَّـهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّـهِ إِنَّ ٱللَّـهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ
And because of the mercy of God, thou wast lenient with them; and hadst thou been coarse and stern, they would have disbanded from about thee. So pardon thou them, and ask thou forgiveness for them, and take thou counsel with them in the affair. And when thou hast made a decision, place thou thy trust in God¹³•¹; God loves those who would place their trust aright¹³•².
(3:159)
هُمُ ٱلَّذِينَ يَقُولُونَ لَا تُنفِقُوا۟ عَلَىٰ مَنْ عِندَ رَسُولِ ٱللَّـهِ حَتَّىٰ يَنفَضُّوا۟ وَلِلَّـهِ خَزَآئِنُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَلَـٰكِنَّ ٱلْمُنَـٰفِقِينَ لَا يَفْقَهُونَ
Those are they who say: “Spend not on those with the messenger of God until they disband.”¹³•³ And to God belong the treasuries of the heavens and the earth; but the waverers understand not.
(63:7)
13.1 - This is the Qur’anic model for executive decision-making: 1. Consult with those affected. 2. Make a decision. 3. Trust in God.
13.2 - Arabic: mutawakkilūn — those who place their trust. Clearly, every man places his trust in something whether he understands or admits that fact to himself or not — so something more than those who place their trust must be meant. After consideration of all instances (3:159, 12:67, 14:12, 39:38) it is clear that what is meant is those who would place their trust aright (i.e. they intend to place it where it is justified). The following verse argues in favour of such a course. All instances appear in the notes and reference this verse.
13.3 - i.e. they encourage spending on a campaign only once the result is known.
The Known Days of the week are from Polytheistic Mythology
1. Sun's-day (Sunday) (Zunbil: Zun's-day)
2. Moon's-day (Monday) (old saxon: monandaeg)
3: Tiu's-day/Twia's-day (Tuesday) (Norse: Tyr's day)
4: Woden's-day (Wednesday) (Nose: Odin's-day)
5: Thor's-day (Thursday)
6: Frige's-day (Friday) (Norse: Freya's-day)
7: Saturn's-day (Saturday) (Sanskrit: Saptamī dinē)
Seventh day is Saturday, Seven in Sanskrit/Proto-Indo-European means Sapt/Sept which is linguistically similar to Sat-ur-day.
Each of these seven days is attributed as a day of devotion and worship to an idol and named after an idol, from multiple Indo-European Polytheistic Mythologies. The Jews adopted Saturday as their day of Sabbath when they were a vassal state of Rome and became Romanized, gradually abandoning their laws and became Romanized like Judaean Paul who lifted the prohibitional law on eating Pork and Alcohol intoxication, as he was Romanized and originally did ally himself with the Romans, the Romanized Jews adopted the Indo-European's polytheistic days of the week, while Sabbath itself means Day of the Rest, as they believe that Yahweh "rested" on the Seventh and Last day (or moment) after Creation, and the Bible (as Compiled and Canonized by the Romans) also recognizes Saturday as the Seventh and Last day of the Week (mainly so in the Christian commentaries of the Church leaders), as have done the Muslims and all other known religious factions that were assimilated into the Western Indo-European traditions.
The seven-day week originates with in ancient Babylon prior to 600 BC, when time was marked with the lunar cycle, which experienced different seven-day cycles. A millennium later, Emperor Constantine converted Rome to Christianity and standardised the seven-day week across the Empire. Rome may initially have acquired the seven-day week from the mystical beliefs of Babylonian astrologers. But it was the biblical story of creation, God making the Heavens and Earth and resting on the seventh day that will have led the first Christian emperor of Rome to make sure it endured to this day. So basically how can we assume that Yawm Al Jumu'ah is one of these specific days from Polytheistic Mythology?
Lastly, Saturday derives from “Saturn’s Day”, a Roman god associated with wealth, plenty and time. It is the only English week-day still associated with a Roman god, Saturn. The Romanized Hebrews called Saturday the "Sabbath", meaning day of rest. The Bible identifies Saturday as the last day of the week and Sunday as the first day of the week.
     Jumu'ah means assembly, gathering, mustering, congregation, composition, connection, comprising, together, grouping and not Freya's day (Friday). [Lane's Lexicon Page 455]
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