assemble at particular times in the mosques, and to follow the lead of the Imām, as an army would obey the orders of its general; and such uniformity is essential to enable prayer to serve the double purpose of bringing about the communion of man with God and the union of man with man; but every prayer is divided into two parts, one to be performed in congregation, the other alone. Even in the congregational part there is ample scope for the individual to give expression to the soul’s sincerest desire before its Maker, and for an outpouring of the true sentiments of the heart. But in the private part of the prayer, it is not only left to the individual to select the portions of the Holy Qur’ān which he likes, but he can also give vent to his own feelings by making any supplications that he likes and in any language that he chooses, in any of the four postures, the posture of standing, bowing, prostration and sitting.

Times of prayer

In Islām 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 act of a Muslim and it is also his last act of the day, and between these two there are other prayers during hours of business or recreation. Thus Islām 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 while and resort to prayer. The object in view in this arrangement is clearly 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.

Mode of worship

The Islamic mode of worship is calculated to concentrate attention