Scholars have examined the Iranian postrevolutionary Friday prayer focusing on the “political” nature of the sermons, where the most critical policy decisions of the Islamic Republic of Iran have been proclaimed. However, less attention has been paid to the ‎‎“social” and “spatial” impact of the Friday prayer. This paper tracks the transformation of the Friday prayer after the 1979 Islamic Revolution of Iran, focusing on its pivotal role in directing public opinion. The paper argues that postrevolutionary Friday prayer functioned as a multidimensional phenomenon that, although Friday prayers are the first articulation of it, its most significant function was creating a “public”: a pious-revolutionary public. The paper first shows how the Islamic Republic recalibrated the Friday prayer into a public venue to represent its constituency as “the public” and render those not in attendance as subordinate in the first decade after the revolution. It shows how Friday prayers were structured around a space capable of generating an audience autonomously through deliberation and intersubjectivity in the context of the Iran-Iraq War (1980-88) and through ancillary mechanisms for which delivered speeches, produced opinions, wrote articles, published books, and broadcast radio and TV shows. It also demonstrates how, through sermons and the physical arrangements of Friday prayers, “strangers” were encouraged to see themselves as part of a non-biological family of brothers and sisters bonded together by revolutionary Islam rather than familial, kinship, or local identities. Then, the paper discusses a gradual eclipse of the Friday prayer as a discursive arena in forming and transforming its audience that coincided with the social, political, and economic transformations of the 1990s’ postwar period. With the end of the Iran-Iraq War in 1988, the government’s developmentalist agenda pushed for economic liberalizations and political reforms. The paper argues that the discrepancy between these socioeconomic transformations and the ideological and discursive limitations of the Friday prayers in addressing Iranians laid the groundwork for the decline of the Friday prayer. At the same time, this situation contributed to the emergence of “multiple publics,” such as mystical gatherings, popular religious gatherings, religious intellectuals’ preaching, and voluntary organizations.