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Fixed prayer times
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Fixed prayer times, praying at dedicated times during the day, are common practice in major world religions such as Judaism, Christianity, and Islam.

Judaism

[edit]
Jews stop to pray Maariv (evening prayer) while at a Tel Aviv flea-market shop

Jewish law requires Jews to pray thrice a day; the morning prayer is known as Shacharit, the afternoon prayer is known as Mincha, and the evening prayer is known as Maariv.[1]

According to Jewish tradition, the prophet Abraham introduced Shacharit, the prophet Isaac introduced Mincha, and the prophet Jacob introduced Maariv.[1] Jews historically prayed in the direction of the Temple in Jerusalem, where the "presence of the transcendent God (shekhinah) [resided] in the Holy of Holies of the Temple".[2][3] In the Hebrew Bible, it is written that when the prophet Daniel was in Babylon, he "went to his house where he had windows in his upper chamber open to Jerusalem; and he got down upon his knees three times a day and prayed and gave thanks before his God, as he had done previously" (cf. Daniel 6:10).[3] After its destruction, Jews continue to pray facing Jerusalem in hope for the coming of the Messiah whom they await.[3]

Christianity

[edit]
The Agpeya and Shehimo are breviaries used in Oriental Orthodox Christianity to pray the canonical hours at seven fixed times of the day in the eastward direction.[4][5]
Main article: Canonical hours

From the time of the early Church, the practice of seven fixed prayer times has been taught, which traces itself to the Prophet David in Psalm 119:164.[6] In Apostolic Tradition, Hippolytus instructed Christians to pray seven times a day, "on rising, at the lighting of the evening lamp, at bedtime, at midnight" and "the third, sixth and ninth hours of the day, being hours associated with Christ's Passion (i.e. 9 a.m., 12 p.m., 3 p.m.)."[7][8][9][10][11]

Christians attended two liturgies on the Lord's Day, worshipping communally in both a morning service and evening service, with the purpose of reading the Scriptures and celebrating the Eucharist.[12][13] Throughout the rest of the week, Christians assembled at the church every day for "the main hours of prayer"—morning prayer (which became known as Lauds) and evening prayer (which became known as Vespers), while praying at the other fixed prayer times privately (which included praying the Lord's Prayer at 9 a.m., 12 p.m. and 3 p.m.); monastics came to gather together to corporately pray all of the canonical hours communally.[14][15][13][16] This practice of seven fixed prayer times was done in the bodily positions of prostration and standing, which continues today in some denominations, especially those of Oriental Christianity.[11]

Oriental Orthodox Christians (such as Copts, Armenians, Syriacs and Indians), as well certain Oriental Protestant denominations (such as the Mar Thoma Syrian Church), use a breviary such as the Agpeya and Shehimo to pray the canonical hours seven times a day while facing ad orientem, in anticipation of the Second Coming of Jesus; this Christian practice has its roots in Psalm 119:164, in which the King David prays to God seven times a day.[4][17][6][18] In the Indian Christian and Syriac Christian tradition, these canonical hours are known as Vespers (Ramsho [6 pm]), Compline (Soutoro [9 pm]), Nocturns (Lilio [12 am]), Matins (Sapro [6 am]), third hour prayer (Tloth sho`in [9 am]), sixth hour prayer (Sheth sho`in [12 pm]), and ninth hour prayer (Tsha' sho`in [3 pm]).[19] In the Coptic Christian and Ethiopian Christian tradition, these seven canonical hours are known as the First Hour (Prime [6 am]), the Third Hour (Terce [9 am]), the Sixth Hour (Sext [12 pm]), the Ninth Hour (None [3 pm]), the Eleventh Hour (Vespers [6 pm]), the Twelfth Hour (Compline [9 pm]), and the Midnight office [12 am]; monastics pray an additional hour known as the Vigil.[20][21][22] Church bells are tolled at these hours to enjoin the faithful to prayer.[23] At the very minimum, Orthodox Christians are to pray before meals and thrice daily — in the morning, at noon, and in the evening (cf. Daniel 6:10).[24][25] Those who are unable to pray the canonical hour of a certain fixed prayer time may recite the Qauma, in the Indian Orthodox tradition.[note 1][6]

In Western Christianity and Eastern Orthodox Christianity, the practice of praying the canonical hours at fixed prayer times became mainly observed by monastics and clergy,[26] though today, the Catholic Church encourages the laity to pray the Liturgy of the Hours and in the Lutheran Churches and Anglican Communion, breviaries such as The Brotherhood Prayer Book and the Anglican Breviary, respectively, are used to pray the Daily Office;[27][28][29] the Methodist tradition has emphasized the praying of the canonical hours as an "essential practice" in being a disciple of Jesus, with the Order of Saint Luke, a Methodist religious order, printing The Book of Offices and Services to serve this end.[30] In Anabaptist Christianity, Mennonites (especially Old Order Mennonites and Conservative Mennonites) and Amish have family prayer every morning and evening, which is done kneeling; the Christenpflicht prayer book is used for this purpose. Bible readings may be read after this, often after the evening prayer; to this end, the Tägliches Manna devotional is used by many Anabaptists.[31]

Some traditions have historically placed a cross the eastern wall of their houses, which they face during these seven fixed prayer times.[11][32][8][33] Before praying, Oriental Orthodox Christians and Oriental Protestant Christians wash their hands, face and feet in order to be clean before and present their best to God; shoes are removed in order to acknowledge that one is offering prayer before a holy God.[34][17][4][35] In these Christian denominations, and in many others as well, it is customary for women to wear a headcovering when praying.[36][37][38] There exist watches that indicate the seven fixed prayer times.[39]

Mandaeism

[edit]
Main article: Brakha

In Mandaeism, the daily prayer or brakha consists of a set of prayers recited three times per day.[40] Mandaeans stand facing north while reciting daily prayers.[41] Unlike in Islam and Coptic Orthodox Christianity, prostration is not practiced.

Mandaean priests recite rahma prayers[42][43] three times every day, while laypeople also recite the Rushuma (signing prayer) and Asut Malkia ("Healing of Kings") daily.[40]

The three prayer times in Mandaeism are:[44][42]

  • dawn (sunrise)
  • noontime (the "seventh hour")
  • evening (sunset)

Islam

[edit]
Main article: Salah times
A board with precalculated prayer times in a mosque. Stated in the local time, the Muslim prayer times differ by locations and change from day to day.

Muslims pray five times a day, with their prayers being known as Fajr (dawn), Dhuhr (after midday), Asr (afternoon), Maghrib (sunset), Isha (nighttime), facing towards Mecca.[45] The direction of prayer is called the qibla; the early Muslims initially prayed in the direction of Jerusalem before this was changed to Mecca in 624 CE, about a year after Muhammad's migration to Medina.[46][47]

The timing of the five prayers are fixed intervals defined by daily astronomical phenomena. For example, the Maghrib prayer can be performed at any time after sunset and before the disappearance of the red twilight from the west.[48] In a mosque, the muezzin broadcasts the call to prayer at the beginning of each interval. Because the start and end times for prayers are related to the solar diurnal motion, they vary throughout the year and depend on the local latitude and longitude when expressed in local time.[49][note 2] In modern times, various religious or scientific agencies in Muslim countries produce annual prayer timetables for each locality, and electronic clocks capable of calculating local prayer times have been created.[50] In the past, some mosques employed astronomers called the muwaqqits who were responsible for regulating the prayer time using mathematical astronomy.[49]

Baháʼí Faith

[edit]
Main article: Obligatory Baháʼí prayers

Followers of the Baháʼí Faith must choose either a short, medium, or long prayer each day to fulfill the requirement of the daily obligatory prayer. Reciting these prayers is considered one of the Baháʼí's most important obligations. The short prayer can only be said between noon and sunset, while the medium prayer must be said three times during the day: once between sunrise and noon, once between noon and sunset, and once in the two hours following sunset. [51] The long prayer is not bound by a fixed prayer time. The text of these prayers is taken from the writings of the religion's founder, Baháʼu'lláh.

Sikhism

[edit]

Initiated Sikhs are obligated to perform five daily prayers at varying times during the day, from the collection of Nitnem prayers. In the morning, typically right after waking and bathing, the Japji Sahib, Jaap Sahib, and Tav Prasad Savaiye prayers are recited. In the evening, the Sodar Rahras Sahib is recited, and before bed the Kirtan Sohila is recited.[52]

See also

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Notes

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References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Fixed prayer times

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Fixed prayer times refer to the structured religious practice of performing prayers at specific, predetermined intervals throughout the day, observed in various religious traditions, particularly Abrahamic faiths such as , , as well as in other religions including , the , and , to foster spiritual discipline and communion with the divine. This observance typically aligns with natural cycles such as dawn, midday, and sunset, originating from ancient rituals and scriptural interpretations in early religious communities that emphasize rhythmic worship to sanctify time.

Introduction

Definition and purpose

Fixed prayer times refer to designated intervals throughout the day allocated for ritualized , typically aligned with natural phenomena such as sunrise, midday, sunset, and midnight, setting them apart from ad hoc or unstructured forms of devotion. This practice structures the believer's routine by embedding spiritual observance into the fabric of daily activities, thereby promoting discipline and a rhythmic alignment with cosmic or divine order. The primary purposes of fixed prayer times include fostering personal devotion, marking key transitions in the day—such as from work to rest—and synchronizing communal among adherents to reinforce and shared . By interrupting secular pursuits with moments of reflection and , these times cultivate , gratitude, and a deeper connection to the sacred, symbolizing submission to a and continuity with ancestral traditions. In monotheistic faiths, they often serve as a non-sacrificial substitute for temple rites, enhancing spiritual intimacy while varying in number and rigidity across traditions. Variations exist in implementation; some systems demand precise timings based on solar positions, as in Islamic salat, which organizes the day around five obligatory prayers to express obedience and maintain constant awareness of , while others permit broader windows for observance. For instance, Judaism's three daily prayers and Christianity's similarly tie devotion to diurnal cycles but allow contextual flexibility, underscoring the practice's adaptability to cultural and theological contexts.

Historical origins

The practice of fixed prayer times traces its earliest roots to ancient Near Eastern civilizations, particularly , where religious rituals and offerings were synchronized with solar and lunar cycles to maintain harmony between human activities, agriculture, and the cosmos. In Mesopotamian tradition, daily prayers and rituals to deities were standard obligations, synchronized with solar and lunar cycles and including sacrifices at key times aligned with celestial observations, as evidenced in texts describing timed cultic acts. These practices emphasized the rhythmic structure of the day, divided according to the moon's phases and the sun's path, influencing later ritual timings across the region. In Judaism, the formalized structure of fixed prayer times emerged during the Babylonian exile in the 6th century BCE, as Jews adapted to the absence of the Jerusalem Temple by substituting personal and communal prayer for the daily sacrifices outlined in Exodus 29:38-42, which prescribed morning and evening offerings. This period fostered a shift toward devotional piety, with the Book of Daniel illustrating the practice through the protagonist's thrice-daily prayers facing Jerusalem (Daniel 6:10), and Psalm 119:164 evoking a model of praising God seven times a day as an ideal of constant devotion. Scholarly analysis of Second Temple texts, including Qumran scrolls, confirms that these timings—often dawn, noon, and dusk—coordinated with sacrificial rhythms, scriptural meditation, and heavenly cycles, evolving into a core element of Jewish worship by the post-exilic era. Preceding and potentially influencing Abrahamic traditions, developed the five Gahs—distinct daily periods for prayer and recitation—originating in the later phase of the prophet Zarathushtra's life around the BCE, dividing the day into segments governed by divine beings and tied to transitions. This system, preserved in texts, predates and parallels the development of fixed prayer times in during the Persian period. These foundations spread to early Christianity via Jewish precedents, with the New Testament referencing the third-hour (morning) prayer in Acts 2:15 as a communal Jewish custom adopted by believers. In Islam, the five daily prayers were established in the 7th century CE through the Prophet Muhammad's ascension (Mi'raj), reducing an initial fifty to five as recounted in Hadith, and corroborated by Quranic injunctions such as Surah Al-Isra 17:78, which directs establishing prayer from the sun's decline until night. Over centuries, the foundational three timings expanded in monastic settings, such as the eight daily offices in the 6th-century Rule of Saint Benedict, while contemporary practices incorporate mechanical clocks and digital applications to compute solar-based intervals accurately.

In Abrahamic Traditions

Judaism

In Judaism, the practice of fixed prayer times centers on three daily services: Shacharit in the morning, Mincha in the afternoon, and Maariv in the evening. These prayers are rooted in the biblical Tamid sacrifices offered twice daily in the Temple—one in the morning and one in the afternoon—as outlined in Numbers 28:1–8, with the evening prayer later incorporated through rabbinic tradition. The in Berakhot 26b codifies the obligation to pray daily, linking it to the examples of the patriarchs Abraham, , and , and viewing prayer as a substitute for the sacrificial service after the Temple's destruction. The timings follow the and allow some flexibility to accommodate daily life. begins at dawn (alot hashachar, the appearance of first light) and is ideally recited by sunrise, though it may extend until (chatzot, solar noon); if missed earlier, it can be prayed before noon in extenuating circumstances. commences at and continues until sunset (shekiah). starts at nightfall (tzeit hakochavim, when three stars are visible) and can be recited until midnight, or up to dawn if necessary. These periods are calculated using halachic hours, which divide daylight proportionally. Communal , requiring a of ten adult Jewish males in traditional settings, is preferred for full services, particularly those involving . Men bear the primary rabbinic obligation for these time-bound prayers, while women are exempt as they are from other time-specific positive commandments, though they are strongly encouraged to engage in prayer for personal devotion and connection to . Each service incorporates key liturgical elements: the , a declaration of faith in God's oneness drawn from Deuteronomy 6:4–9; the , a silent standing prayer of nineteen blessings divided into praise, petitions for daily needs and atonement, and thanksgiving; and verses from for praise and reflection. The overall purpose is to foster daily spiritual renewal, seek divine mercy and forgiveness, and express gratitude, serving as a structured means of drawing closer to the divine amid routine life. Observance varies by denomination. maintains strict adherence to these timings, structures, and communal requirements as halachic imperatives. In contrast, approaches daily prayer with greater flexibility, prioritizing individual spiritual intent over fixed schedules or obligations, often adapting services to modern contexts while retaining core elements like the and .

Christianity

In Christianity, fixed prayer times are primarily observed through the canonical hours, a tradition of structured daily prayers that sanctify the day and foster continuous communion with God. These hours, also known as the Liturgy of the Hours or Divine Office, traditionally consist of eight offices distributed throughout the day and night, including Lauds at dawn, Prime in the early morning, Terce at mid-morning, Sext at noon, None in the mid-afternoon, Vespers at sunset, Compline before bedtime, and Matins (or the Office of Readings) often at midnight or flexibly earlier. However, in the Roman Catholic Church's post-Vatican II Liturgy of the Hours (promulgated in 1971), Prime was suppressed, resulting in seven principal hours: the Office of Readings (at any time), Morning Prayer (Lauds) at dawn, Daytime Prayers (Terce, Sext, and/or None) during the day, Evening Prayer (Vespers) at sunset, and Night Prayer (Compline) before bed. Eastern Orthodox and some traditional monastic communities retain the full traditional structure or equivalents. This practice draws from early Christian observance of Jewish prayer rhythms, as seen in the Psalms and the example of Daniel praying three times daily, and was expanded by the apostles, such as in Acts 3:1 where Peter and John go to the temple at the ninth hour (3 p.m.) for prayer, and Acts 10:9 where Peter prays at the sixth hour (noon). The were formalized in the fourth and fifth centuries among monastic communities, with the Rule of St. Benedict in the sixth century providing a comprehensive framework that divided the day into these prayer periods to ensure ", readings, and prayers" filled the hours for unceasing . Each office follows a basic structure of , hymns, scriptural readings, intercessions, and the , though the selection varies by liturgical season and feast day to emphasize themes of , repentance, and petition. In the Roman Catholic tradition, this is codified in the ; Eastern Orthodox practice follows the , which integrates the hours with a cycle of and troparia; while Protestant denominations, such as Anglicans and Lutherans, adopt a less rigid form through daily offices like Prayer in the or Daily Prayer in Lutheran service books, focusing on scripture and collects without the full monastic sequence. Participation in the is obligatory for and monastics, who recite the full cycle daily to structure their lives around prayer, while the is encouraged to join, particularly major hours like and , with traditions like Anglican and Lutheran communities promoting personal or communal recitation. In contemporary practice, printed breviaries remain standard for formal observance, but digital apps such as iBreviary and Divine Office facilitate accessibility, allowing users to pray the hours on mobile devices with audio and multilingual options. Ecumenical adaptations, often reducing the cycle to three or four key times like morning, midday, evening, and night, have emerged to accommodate diverse Christian groups and busy schedules while preserving the spirit of fixed prayer.

Islam

In Islam, the five daily obligatory prayers, known as salat, form a central pillar of worship and are performed at fixed times throughout the day and night. These prayers—Fajr, Dhuhr, Asr, Maghrib, and Isha—were instituted during the Prophet Muhammad's Isra and Mi'raj (Night Journey and Ascension) around 621 CE in Mecca, when the initial prescription of fifty daily prayers was negotiated down to five through the Prophet's consultations with previous prophets, as detailed in authentic hadith narrations. The Qur'an provides the foundational command for these timed prayers, as in Surah An-Nisa (4:103), which mandates establishing prayer at prescribed times even in adversity, and Surah Hud (11:114), directing observance at the day's ends and early night portions to atone for misdeeds. Some historical analyses note potential Zoroastrian influences on the adoption of five prayer divisions in early Islam, though the ritual content remains uniquely derived from Qur'anic and prophetic sources. The timings of the salat are calculated based on the sun's position relative to the horizon, creating defined windows for each prayer to accommodate daily routines while promoting discipline. Fajr begins at true dawn (when a faint light spreads horizontally) and ends at sunrise; Dhuhr starts when the sun passes its (noon) and concludes at the start of Asr; Asr runs from mid-afternoon, when an object's shadow equals its height (per ) or double its height (per other schools), until sunset; Maghrib commences immediately after sunset and lasts until the red twilight fades; and Isha begins at full nightfall (when the white twilight disappears) and extends until or the next dawn, whichever is earlier. These solar-based intervals are determined through astronomical observations and vary by location and season, with the adhan () recited from mosques to signal the start, encouraging immediate performance within the window for optimal spiritual reward. The ritual requirements for salat emphasize purity, orientation, and structured devotion. Practitioners must first perform wudu, a ritual ablution involving washing the face, hands to the elbows, wiping the head, and washing the feet to the ankles, or ghusl (full immersion) if in a state of major impurity. Prayers are conducted facing the qibla, the direction of the Kaaba in Mecca, to symbolize unity, with each salat consisting of a specific number of rak'ahs (cycles): two for Fajr, four for Dhuhr and Asr, three for Maghrib, and four for Isha, involving recitations from the Qur'an, bowing (ruku), prostration (sujud), and supplications in Arabic. These acts are fard (obligatory) for mentally sound adult Muslims, but exemptions apply to those who are ill, traveling, elderly, pregnant, or menstruating, who may pray seated, shorten prayers (qasr), or combine them (jam') without invalidating their worship. A key communal dimension of fixed prayer times is the Jumu'ah (Friday congregational prayer), which replaces the Dhuhr salat and is mandated for free adult Muslim men within reasonable travel distance of a , featuring two rak'ahs led by an after a (sermon) on moral and social issues. Women and travelers are encouraged but not required to attend, underscoring the prayer's role in fostering community solidarity and reflection every week.

Mandaeism

In Mandaeism, fixed prayer times are observed through three daily brakha (blessings), performed exclusively during daylight at dawn (sunrise), noon, and sunset, with practitioners facing north toward the Pole Star, symbolizing the direction of the World of Light. These times align with cosmic order and purity, restricting prayers to daylight to evoke the emanation of divine light from Hayyi Rabbi, the supreme transcendent Life. The scriptural foundation for these prayers lies in the Ginza Rabba, particularly Book 8 of the Right Ginza, which details the daily office for priests and integrates baptismal themes—such as immersion in living waters (yardna)—with light symbolism representing spiritual illumination and the soul's ascent to the divine realm. Hymns in the prayers praise Hayyi Rabbi and celestial beings ('uthras), emphasizing themes of creation, redemption, and eternal life. Each brakha begins with rahma prayers, devotional recitations that include hymns like "Praised be the " and ritual acts such as prostrations (kneeling and raising hands), signing the body with water, and preparatory ablutions to maintain purity. Water rituals, drawing from baptismal symbolism, underscore the connection between physical cleansing and cosmic harmony. Priests (tarmidia and ganzibria) must recite the full cycle daily, with weekly variations assigning distinct hymns and rituals to each day—such as Sunday's focus on renewal—to reflect the unfolding of divine emanations. Lay (nasoraeans) are encouraged to pray at these times but follow a simplified form without priestly vestments or elaborate rites, prioritizing personal devotion and ethical living to uphold purity and alignment with the cosmic order. These practices resemble the dawn-oriented in and in in their timing and preparatory purifications.

In Other Faiths

Zoroastrianism

In , the day is divided into five fixed periods known as gāhs, each dedicated to specific divine entities and marked by natural changes in light to align with the cosmic order established by . These gāhs are Hāvan (from sunrise to noon), Rapithwan (noon to mid-afternoon), Uzirin (mid-afternoon to sunset), Aiwisruthrem (sunset to midnight), and Ushahin (midnight to dawn). The practice originates from ancient Indo-Iranian religious traditions, where the concept of universal order (, derived from Vedic ) emphasized rhythmic cycles in nature, such as day and night, to foster harmony with 's creation and maintain elemental purity by avoiding defilement of , , and during rituals. The foundational texts, including the and Visparad, prescribe prayers for each gāh, invoking alongside associated yazatas like for Hāvan or for Ushahin, underscoring the faith's focus on righteousness and the sanctity of natural elements. Ritual practices during the gāhs involve standing before a or source, such as a lamp or the sun, to recite prayers including excerpts and gāh-specific invocations like "Hāvanēe ashaone ashahe rathwe" for the morning period. These times are determined by solar transitions—sunrise, noon, sunset, and —reflecting the tradition's roots in observing celestial movements to honor Ahura Mazda's orderly universe. Devotees typically face east during Hāvan and south during Rapithwan, adjusting to west or other directions in later gāhs to align with the light source, while emphasizing purity through preparatory rituals like untying and retying the kusti sacred cord. The obligation to observe the gāhs is recommended daily for laypeople through personal recitations, but mandatory for priests who perform extended rituals invoking the yazatas and Ameshaspentas. In modern contexts, particularly among urban Zoroastrians in , timings are adjusted slightly for standard time zones like IST (e.g., Hāvan ending around 12:38 p.m. instead of exact noon), yet the solar basis remains central to preserve the tradition's connection to natural rhythms. Historically, the five gāhs have been cited as a potential influence on the structure of the five daily Islamic prayers.

Baháʼí Faith

In the , obligatory prayers form a central pillar of daily , as prescribed in the , the religion's most holy book revealed by Bahá'u'lláh in 1873. Baháʼís who have reached the age of 15 are required to perform one of three distinct obligatory prayers each day, selected based on personal devotion and capacity, providing flexibility to accommodate varying levels of spiritual commitment. These prayers emphasize individual communion with God, fostering humility, detachment from worldly concerns, and progress toward spiritual unity. The short obligatory prayer consists of a few brief lines and must be recited once every 24 hours between noon and sunset. The medium obligatory , comprising several verses divided into nine sections, is recited three times daily: once between dawn and noon (soon after waking), once between noon and sunset, and once between sunset and two hours thereafter, with each section repeated seven times while facing the —the of Bahá'u'lláh in Bahjí, near 'Akká. The long obligatory , a more elaborate composition spanning several pages, is also recited once daily between noon and sunset and includes specific movements such as standing, bowing twice, and prostrating oneself nine times, all oriented toward the . Ablutions are required before reciting the medium and long prayers but optional for the short one, and all are performed privately without a communal . Obligatory prayers are binding on all spiritually mature Baháʼís, though exemptions apply to those who are ill, over 70 years of age, women during menstruation (who may instead perform a circumambulation around a specific object), or travelers under certain conditions, such as offering a compensatory prostration if prayers are omitted due to hardship. The timings are based on approximate solar observations rather than precise calculations, allowing accessibility without rigid adherence. In addition to these obligatory acts, Bahá'u'lláh encourages the daily reading of sacred writings each morning and evening as a devotional practice to deepen connection with divine guidance, though this is distinct from the formal prayers. Through these practices, Baháʼís seek to cultivate inner peace and contribute to the oneness of humanity.

Sikhism

In , fixed prayer times are observed through , a daily routine of reciting specific scriptural compositions known as banis to foster spiritual discipline and remembrance of (). This practice is rooted in the and other texts, with the core banis instituted by the , beginning with Guru Nanak's composition of . The Sikh Rehat Maryada, the official code of conduct approved by the (), mandates for initiated (Amritdhari) , emphasizing personal recitation to cultivate , equality among devotees, and a consistent connection to the divine. The Nitnem consists of five primary banis recited at designated times, promoting meditative focus on throughout the day. In the morning, during Amrit Vela (the ambrosial hours before sunrise, typically 2-6 a.m.), recite (composed by , outlining the path to enlightenment), followed by Jaap Sahib (by , praising divine attributes), Tav Prasad Savaiye (ten savaiye from the same , focusing on ethical living), Chaupai Sahib (a for protection), and the first five and final pauris of (by , evoking bliss through devotion). At sunset (around 6 p.m.), Rehras Sahib is recited, a compilation including nine hymns from the , selections from 's works like Benti Chaupai and pauris, ending with Mundavani and a slok by . Before bedtime, (three night hymns by Gurus Nanak, Ram Das, and Arjan) is performed to seek peaceful rest under divine grace. These timings are flexible to accommodate daily life but encourage a fixed routine for spiritual consistency. The banis are recited in Gurmukhi script, ideally facing the in a clean space with proper posture and focused pronunciation (shudh ucharan), though personal discipline allows recitation anywhere as a private act rather than a communal . Amritdhari are particularly obligated to uphold as part of their initiation vows, using a (prayer book) for guidance. This practice builds inner humility by reminding practitioners of equality before and varies during festivals like or , where additional recitations may enhance communal celebrations. Influenced by Indian devotional traditions, Sikh uniquely centers on Guru-composed verses for individual without ritualistic elements.

References

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  32. https://www.lchwelcome.org/spirit/office/about.php
  33. https://www.videobible.com/canonical-hours
  34. https://www.translationdirectory.com/sense_of_life/article_en_0440.php
  35. https://play.google.com/store/apps/details?id=com.netguru.ibreviary
  36. https://divineoffice.org/
  37. https://divineoffice.org/liturgy-of-the-hours/how-to-pray-the-liturgy-of-the-hours/
  38. https://www.dailyoffice2019.com/
  39. https://sunnah.com/bukhari:349
  40. https://sunnah.com/muslim:162a
  41. https://quran.com/4/103
  42. https://lampofislam.wordpress.com/2021/08/19/on-origin-of-five-daily-prayers-tom-holland-vs-jonathan-brown/
  43. https://islamiccentreedgware.org/monthly-prayer-time/how-prayer-times-are-determined/
  44. https://media.neliti.com/media/publications/587903-muslim-prayer-times-on-astronomy-and-fuq-c47ffc55.pdf
  45. https://myislam.org/9-conditions-of-salah/
  46. https://sufism.org/salaat/salaat-2
  47. https://thesincereseeker.com/islamic-prayer-salah/
  48. https://islamonline.net/en/jumuah-friday-congregational-prayer/
  49. https://al-islam.org/holy-quran-final-testament-juz-28-mirza-mahdi-pooya-sv-mir-ahmad-ali/al-jumuah-section-2-friday
  50. http://www.gnosis.org/library/ginzarba.htm
  51. https://www.mandaeanunion.org/en/culture/item/1249-mandaean-beliefs
  52. https://www.avesta.org/dhalla/dhalla_history.pdf
  53. https://zoroastrians.net/wp-content/uploads/2015/07/translation-of-khordeh-avesta-in-english.pdf
  54. https://www.avesta.org/other/Zoroastrianism_in_Other_Faiths_Final.pdf
  55. https://www.bahai.org/library/authoritative-texts/bahaullah/kitab-i-aqdas/11
  56. https://www.bahai.org/beliefs/life-spirit/devotion/prayer
  57. https://www.discoversikhism.com/sikhism/rehat_maryada.html
  58. https://sgpc.net/wp-content/uploads/2025/06/Sikh-Rehat-Maryada-English-n.pdf
  59. https://www.discoversikhism.com/sikhism/nitnem.html
  60. https://www.sikhiwiki.org/index.php/Nitnem
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