IN ISLAM THERE IS NO SABBATH.

In Islam there is no Sabbath

A day is not set apart for worship, as in Judaism and Christianity. One day of prayer with no business and six days of business with no prayer is not the Muslim’s rule of life. Prayer is made a part of the everyday affairs of man. There is a prayer in the morning before sunrise when a man rises from his bed; another just after midday; a third in the afternoon; a fourth at sunset; and a fifth before going to bed. Prayer is thus the first daily work of a Muslim; and it is also his last work of the day, and between these two there are other prayers during hours of business or recreation. Thus Islam requires that in all the varying conditions through which man has to pass, his spirit should be in touch with the Divine Spirit. Even when busiest, he should still be able to disengage himself from all worldly occupations for a short space and resort to prayer. The object in view in this arrangement is clear, that man should feel the Divine presence under all conditions, so that while he is doing his work, God should still be nearest to his heart. It would readily be seen how immensely such arrangement must enhance the value of prayer as a moral force in the transaction of everyday affairs.




		In Islam there is no Sabbath A day is not set apart for worship, as in Judaism and Christianity. One day of prayer with no business and six days of business with no prayer is not the Muslim’s rule of life. Prayer is made a part of the everyday affairs of man. There is a prayer in the morning before sunrise when a man rises from his bed; another just after midday; a third in the afternoon; a fourth at sunset; and a fifth before going to bed. Prayer is thus the first daily work of a Muslim; and it is also his last work of the day, and between these two there are other prayers during hours of business or recreation. Thus Islam requires that in all the varying conditions through which man has to pass, his spirit should be in touch with the Divine Spirit. Even when busiest, he should still be able to disengage himself from all worldly occupations for a short space and resort to prayer. The object in view in this arrangement is clear, that man should feel the Divine presence under all conditions, so that while he is doing his work, God should still be nearest to his heart. It would readily be seen how immensely such arrangement must enhance the value of prayer as a moral force in the transaction of everyday affairs.
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