Have you ever wondered what the exact first day of the week in Islam is? In the modern civil calendar that governs our daily routines, Monday is widely considered the beginning of the working week. However, within the framework of Islamic teachings and the broader history of the Hijri calendar, this question yields a much deeper answer, grounded in prophetic traditions (Ahadith) and scholarly analysis.
The discussion surrounding the commencement of the Islamic week is not a modern phenomenon. Historically, there are two primary perspectives among classical Islamic jurists (Fuqaha) regarding whether the week begins on Saturday or Sunday. Understanding this jurisprudential debate broadens our comprehension of how time is structured in Islam and the wisdom behind it. Let us examine these two authoritative views closely.
Two Primary Perspectives on the First Day of the Week in Islam
The discourse regarding the initial day of the week is a rich topic in classical Islamic literature. Two prominent opinions emerge, both supported by robust foundational arguments: one is rooted in the prophetic traditions concerning the creation of the universe, and the other is based on the linguistic etymology of the Arabic days of the week.
The First View: Saturday as the Beginning of the Islamic Week
The first perspective asserts that Saturday (Yawm as-Sabt) is the inaugural day. This opinion is firmly anchored in an authentic Hadith detailing the chronology of creation according to Islamic theology. The primary evidence for this view is documented in classical Shafi’i texts, such as Asna al-Mathalib (Vol. 1, p. 581):
قال النووي في مجموعه ومما يدل على أن يوم الجمعة آخر الأسبوع ويوم السبت أوله خبر مسلم عن أبي هريرة قال «أخذ رسول الله – صلى الله عليه وسلم – بيدي فقال خلق الله التربة يوم السبت وخلق فيها الجبال يوم الأحد وخلق فيها الشجر يوم الاثنين وخلق المكروه يوم الثلاثاء وخلق النور يوم الأربعاء وبث فيها الدواب يوم الخميس وخلق آدم بعد العصر من يوم الجمعة في آخر الخلق في آخر ساعة من النهار فيما بين العصر والليل»
Translation: Imam an-Nawawi stated in his compilation Al-Majmu’: “And among the evidences indicating that Friday is the end of the week and Saturday is its beginning is the narration of Muslim from Abu Hurayrah, who said: ‘The Messenger of Allah ﷺ took hold of my hand and said: Allah created the soil on Saturday, He created the mountains within it on Sunday, He created the trees on Monday, He created things that are disliked on Tuesday, He created the light on Wednesday, He scattered the crawling creatures in it on Thursday, and He created Adam after ‘Asr on Friday in the last creation, in the last hour of the day between ‘Asr and the night…'”
This Hadith explicitly details the sequential beginning of the world’s creation, commencing on Saturday. Because the creation of the earth’s foundational soil occurred on Saturday, scholars holding this view conclude that Saturday is chronologically the first day. Consequently, Friday serves as the culmination of the week, marked by the creation of the first human, Prophet Adam (peace be upon him).
The Second View: Sunday as the Start of the Week
Conversely, a strong alternative perspective posits that Sunday (Yawm al-Ahad) is the start of the week. This argument does not rely on the Hadith of creation; rather, it hinges on a profound linguistic analysis of the names of the days in the Arabic language, which is the liturgical language of Islam.
The linguistic logic is straightforward. Let us observe the names of the days of the week in Arabic:
- Al-Ahad (الأحد): Derived from the root word wahid, meaning “one”.
- Al-Itsnain (الإثنين): Derived from itsnan, meaning “two”.
- Ats-Tsulatsa (الثلاثاء): Derived from tsalatsah, meaning “three”.
- Al-Arbi’a (الأربعاء): Derived from arba’ah, meaning “four”.
- Al-Khamis (الخميس): Derived from khamsah, meaning “five”.
Based on this numerical sequence, Al-Ahad (Sunday) literally translates to “the first day.” If Monday is designated as the “second day,” it naturally dictates that the preceding day, Sunday, is the first. From a purely linguistic standpoint, this clearly positions Sunday as the opening of the week. This view is upheld by prominent scholars such as Imam al-Qaffal and is even acknowledged by Imam an-Nawawi in several of his other scholarly works.
Linguistic Connections: Arabic to Indonesian
It is fascinating to note the deep linguistic correlation between the Arabic names of the days and their Indonesian equivalents. The majority of the days in the Indonesian language are direct loanwords from Arabic, which further reinforces the linguistic argument mentioned above:
- Sabtu (from As-Sabt, the day of rest)
- Ahad/Minggu (from Al-Ahad)
- Senin (from Al-Itsnain)
- Selasa (from Ats-Tsulatsa)
- Rabu (from Al-Arbi’a)
- Kamis (from Al-Khamis)
- Jumat (from Al-Jumu’ah, the day of gathering)
By examining this list, we can clearly identify the numerical pattern adopted into the Indonesian vocabulary, spanning from Ahad (one) through Kamis (five).
Practical Implications in Fiqh and the Middle Path
One might wonder: what is the practical significance of knowing this difference of opinion? This knowledge has highly practical applications, particularly when understanding the definition of Fiqh in relation to oaths and vows (Nadhr).
Imagine a scenario within the Fiqh of Worship where a person makes a solemn vow, saying, “I pledge to fast on the last day of the week.”
- If the week begins on Saturday, the final day is Friday.
- If the week begins on Sunday, the final day is Saturday.
To navigate this ambiguity and ensure the vow is definitively fulfilled, meticulous scholars like Imam al-Zarkashi provided a jurisprudential solution. He advised that the individual should fast on both Friday and Saturday. By doing so, they account for both interpretations of the “end of the week,” thereby discharging their religious obligation with absolute certainty. This exemplifies the principle of scholarly prudence (Ihtiyat) in Islamic jurisprudence.
Conclusion: Which View is Stronger?
After examining both arguments, which perspective holds more weight? A significant number of classical scholars, including those cited in Asna al-Mathalib, tend to favor the first opinion: Saturday is the first day.
The primary rationale is that the evidence utilized is a direct, authentic textual Hadith from the Prophet Muhammad ﷺ, which serves as a primary source of Islamic law. Meanwhile, the second opinion relies on linguistic reasoning (Ijtihad lughawi), which, while valid, is hierarchically subordinate to an explicit prophetic text.
Ultimately, the existence of these two opinions highlights the vastness and depth of Islamic scholarship. Both derive from the rigorous reasoning of respected jurists. The most crucial takeaway is that the answer to the first day of the week in Islam is rich and multi-layered, inviting us to continuously seek knowledge and appreciate evidence-based scholarly discourse.
Frequently Asked Questions (FAQ)
According to the Hadith, what is the first day of the week in Islam?
According to a Sahih Muslim Hadith regarding the sequence of creation, Saturday is considered the first day of the week, as it was the day Allah initiated the creation of the earth’s foundational soil.
Why do some Islamic scholars argue that Sunday is the first day?
Scholars who argue for Sunday base their opinion on the Arabic language. The Arabic word for Sunday is Al-Ahad, which linguistically stems from the root word for “one” (wahid), literally translating to the “first day.”
How does this debate affect my daily worship or religious vows?
Generally, it does not affect daily obligatory prayers. However, it becomes highly relevant in matters of fiqh such as making a vow (nadhr). If someone vows to perform an act on “the end of the week,” scholars recommend fulfilling it on both Friday and Saturday to ensure the vow is met according to both major scholarly opinions.
Reference
Zakariyā al-Anṣārī, Asnā al-Maṭālib fī Sharḥ Rawḍ al-Ṭālib, with annotations by Aḥmad al-Ramlī, edited by Muḥammad az-Zuhrī al-Ghamrāwī (Cairo: al-Maṭbaʿah al-Maymānīyah, 1313 AH; repr. Dār al-Kitāb al-Islāmī), Vol. 1, p. 581.
