The content on this topic is based on responses generated from ChatGPT (https://chatgpt.com).  The responses are not comprehensive, but rather provides a sample set.  The reader should perform their own due diligence and review the original scriptures, as translations may vary.

Table of Contents

In Judaism, prayer (tefillah) is a central and multifaceted practice that encompasses a range of rituals, recitations, and personal supplications. Here are the key aspects:

Daily Prayers

1. Shacharit (Morning Prayer):

   • Performed in the morning.

   • Includes the Shema, the Amidah (also known as the Shemoneh Esrei), and various Psalms and blessings.

   • Traditionally involves wearing tallit (prayer shawl) and tefillin (phylacteries).

2. Mincha (Afternoon Prayer):

   • A shorter service than Shacharit.

   • Mainly consists of the Amidah.

3. Ma'ariv (Evening Prayer):

   • Recited after nightfall.

   • Includes the Shema and the Amidah, though the Amidah is shorter than in the morning and afternoon.

Additional Prayers

• Musaf: Recited on Shabbat, Jewish holidays, and Rosh Chodesh (the new month).

• Kabbalat Shabbat: A special service on Friday evening welcoming the Sabbath.

• Selichot: Penitential prayers recited during the High Holy Days season.

Structure of Prayer

• Shema: A central declaration of faith in one God, including three biblical passages (Deuteronomy 6:4-9, 11:13-21, and Numbers 15:37-41).

• Amidah (Standing Prayer): Consists of 18 (or 19) blessings, covering praise, petitions, and thanks.

• Kaddish: A doxology praising God, recited at various points in the service and by mourners.

• Aleinu: A concluding prayer that reflects on the uniqueness of God and the hope for universal recognition of God's sovereignty.

Ritual Garments

• Tallit: A fringed prayer shawl worn during morning prayers.

• Tefillin: Small black leather boxes containing scrolls of Torah passages, bound to the arm and forehead during weekday morning prayers.

Synagogue Service

• Minyan: A quorum of ten adult Jews (traditionally men) required for communal prayer.

• Torah Reading: On Mondays, Thursdays, Shabbat, and holidays, portions of the Torah are read aloud in the synagogue.

Personal Prayer

• While formal prayers follow set texts, personal supplications and spontaneous prayers are also encouraged.

• Hitbodedut: A form of personal, spontaneous prayer practiced particularly in Hasidic Judaism.

Ritual Observances

• Blessings (Berachot): Recited before and after eating, upon witnessing natural phenomena, and in many other daily activities.

• Grace after Meals (Birkat Hamazon): A series of blessings recited after eating a meal with bread.

Jewish prayer is thus a blend of fixed liturgy and personal expression, rooted in tradition yet adaptable to individual needs and circumstances.

The Old Testament contains several passages that explicitly describe when and how often people prayed, although it does not give one universal command prescribing a fixed number of daily prayers.

The clearest passages are Daniel 6:10 and Psalm 55:17, which describe prayer three times a day. Other passages associate prayer/worship with morning, evening, noon, night, or continual/daily practice.

I’ll use the KJV wording below because it makes the time references especially clear.

1. Daniel 6:10 — three times a day

This is the most explicit Old Testament statement about prayer frequency:

“Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.”

Daniel 6:10

This explicitly says:

• prayer

• kneeling

• three times every day

• facing toward Jerusalem

• it was Daniel's established practice

A scholarly NET note identifies this as apparently the only explicit Old Testament statement that someone regularly prayed three times a day. (NET Bible)

2. Daniel 6:13 — three times a day

The same practice is explicitly repeated by Daniel's accusers:

“Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day.”

Daniel 6:13

This confirms that Daniel's three-times-daily practice was publicly known.

3. Psalm 55:17 — evening, morning, and noon

This is the other major passage:

“Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.”

Psalm 55:17

The three periods are explicitly:

1. Evening

2. Morning

3. Noon

The relationship between this verse and Daniel 6:10 is particularly significant because both describe a three-times-daily pattern. (Bible Hub)

4. Psalm 5:3 — morning prayer

“My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.”

Psalm 5:3

This explicitly identifies morning as a time of prayer. (Bible Hub)

5. Psalm 88:13 — morning prayer

“But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee.”

Psalm 88:13

Again, morning is specifically associated with prayer. (Bible Hub)

6. Psalm 119:147 — before dawn

“I prevented the dawning of the morning, and cried: I hoped in thy word.”

Psalm 119:147

This describes crying out to God before dawn, indicating prayer or supplication during the pre-dawn period.

7. Psalm 22:2 — day and night

“O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent.”

Psalm 22:2

This describes prayer/crying to God during both daytime and nighttime.

8. Psalm 42:8 — day and night

“Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life.”

Psalm 42:8

This explicitly connects prayer with the night and contrasts it with the daytime.

9. Psalm 77:1–2 — day and night

“I cried unto God with my voice, even unto God with my voice; and he gave ear unto me.
In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted.”

Psalm 77:1–2

This describes persistent seeking of God extending through the night.

10. Psalm 86:3 — daily/all day

“Be merciful unto me, O Lord: for I cry unto thee daily.”

Psalm 86:3

Some translations render the underlying idea as calling on God all day long. This indicates continual/daily prayer rather than a particular hour.

11. Psalm 141:2 — evening sacrifice

“Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.”

Psalm 141:2

This is particularly important because it connects prayer with the established evening sacrifice. (Bible Gateway)

12. Ezra 9:4–5 — prayer at the evening sacrifice

“Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.
And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God.”

Ezra 9:4–5

This gives an actual example of someone praying at the time of the evening sacrifice. (ESV Bible)

13. Daniel 9:21 — prayer at the evening sacrifice

Daniel says:

“Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.”

Daniel 9:21

Thus Daniel's prayer is explicitly associated with the evening offering. (ESV Bible)

14. 1 Kings 18:36 — prayer at the offering

During Elijah's confrontation with the prophets of Baal:

“And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel…”

1 Kings 18:36

Elijah's prayer occurs at the established sacrificial time. (ESV Bible)

15. 1 Kings 18:29 — the time of the offering

The preceding verse establishes the time:

“And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice…”

1 Kings 18:29

This is useful because it establishes the relationship between midday and the later evening offering.

16. Psalm 92:2 — morning and night

“To shew forth thy lovingkindness in the morning, and thy faithfulness every night.”

Psalm 92:2

This is technically praise rather than a direct command concerning prayer, but it explicitly describes regular worship at morning and night. (Bible Hub)

17. Psalm 59:16 — morning

“But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble.”

Psalm 59:16

This describes morning worship/praise.

18. Psalm 63:6 — night

“When I remember thee upon my bed, and meditate on thee in the night watches.”

Psalm 63:6

This describes devotion to God during the nighttime watches.

19. Psalm 119:164 — seven times a day

“Seven times a day do I praise thee because of thy righteous judgments.”

Psalm 119:164

This is important, but it should be distinguished from the three-times-daily prayer passages. The verse explicitly says praise, not prayer. Some commentators understand “seven times” as repeated/frequent praise rather than necessarily establishing seven fixed prayer services. (Bible Hub)

20. Psalm 72:15 — continual prayer

“And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised.”

Psalm 72:15

This uses the concept of continual prayer and daily praise.

21. Psalm 145:2 — every day

“Every day will I bless thee; and I will praise thy name for ever and ever.”

Psalm 145:2

Again, this is praise rather than a specific prayer schedule, but it establishes daily worship.

22. Psalm 113:3 — continual daily worship

“From the rising of the sun unto the going down of the same the LORD'S name is to be praised.”

Psalm 113:3

This describes worship from sunrise to sunset.

23. Exodus 29:38–39 — morning and evening offerings

The Mosaic law establishes a twice-daily sacrificial schedule:

“Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually.
The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even.”

Exodus 29:38–39

This is not itself a command to pray twice daily. It establishes the morning and evening sacrificial times that later passages associate with prayer.

24. Exodus 29:41–42 — evening sacrifice and continual offering

“And the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savour, an offering made by fire unto the LORD.
This shall be a continual burnt offering throughout your generations…”

Exodus 29:41–42

25. Numbers 28:3–4 — morning and evening

“And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the LORD; two lambs of the first year without spot day by day, for a continual burnt offering.
The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even.”

Numbers 28:3–4

This reinforces the twice-daily worship schedule.

Putting the passages together

The Old Testament evidence can therefore be separated into several levels:

Explicit three-times-daily prayer

• Psalm 55:17 — evening, morning, noon

• Daniel 6:10 — three times a day

• Daniel 6:13 — three times a day

Morning prayer

• Psalm 5:3

• Psalm 88:13

• Psalm 119:147

• Psalm 143:8

Evening/night prayer

• Psalm 22:2

• Psalm 42:8

• Psalm 55:17

• Psalm 63:6

• Psalm 77:1–2

• Psalm 141:2

• Ezra 9:4–5

• Daniel 9:21

Daily/continual prayer

• Psalm 72:15

• Psalm 86:3

• Psalm 119:164 — seven times daily praise, not explicitly prayer

• Psalm 145:2

• Psalm 113:3

Morning and evening institutional worship

• Exodus 29:38–42

• Numbers 28:3–8

• Psalm 92:2

Most important conclusion

If the question is specifically, “Does the Old Testament describe a practice of praying three times per day?”, the strongest textual evidence is:

Psalm 55:17: “Evening, and morning, and at noon, will I pray…”

and

Daniel 6:10: Daniel “kneeled upon his knees three times a day, and prayed…”

The two passages independently give a three-period pattern: evening, morning, and noon. Daniel 6:10 is particularly explicit because it actually says “three times a day” and describes it as Daniel's established practice. (NET Bible)

However, the Old Testament does not contain a verse saying that all Israelites must pray exactly three times every day. The three-times-daily pattern is explicitly described as Daniel's practice, while Psalm 55:17 describes the psalmist's practice. The Mosaic legislation explicitly establishes morning and evening sacrifices, not three mandatory daily prayer sessions.

In the Old Testament, several verses describe the benefits and importance of prayer. Here are some examples:

1. 2 Chronicles 7:14

Verse: "...if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land."

Benefits:

• God hears prayers.

• Forgiveness of sins.

• Healing of the land.

2. Psalm 34:17

Verse: “The righteous cry out, and the LORD hears them; he delivers them from all their troubles.”

Benefits:

• God hears the cries of the righteous.

• Deliverance from troubles.

3. Jeremiah 29:12-13

Verse: “Then you will call on me and come and pray to me, and I will listen to you. You will seek me and find me when you seek me with all your heart.”

Benefits:

• God listens to prayers.

• Assurance of finding God when sought wholeheartedly.

4. Psalm 145:18-19

Verse: “The LORD is near to all who call on him, to all who call on him in truth. He fulfills the desires of those who fear him; he hears their cry and saves them.”

Benefits:

• God's nearness to those who call on Him in truth.

• Fulfillment of desires.

• Salvation in response to their cries.

5. Psalm 91:15

Verse: “He will call on me, and I will answer him; I will be with him in trouble, I will deliver him and honor him.”

Benefits:

• God's response to prayers.

• Presence during trouble.

• Deliverance and honor.

6. Isaiah 58:9

Verse: “Then you will call, and the LORD will answer; you will cry for help, and he will say: Here am I. If you do away with the yoke of oppression, with the pointing finger and malicious talk...”

Benefits:

• God's response to calls for help.

• Assurance of His presence.

These verses collectively highlight the benefits of prayer in the Old Testament, including God's attentiveness, deliverance, forgiveness, presence, and the fulfillment of the needs and desires of the faithful.

Here are several Old Testament verses that describe ineffective or unanswered prayers, along with their complete passages:

Proverbs 28:9

"If anyone turns a deaf ear to my instruction, even their prayers are detestable."

This verse suggests that ignoring God's teachings or instructions can render one's prayers ineffective.

Isaiah 1:15

"When you spread out your hands in prayer, I hide my eyes from you; even when you offer many prayers, I am not listening. Your hands are full of blood!"

God here declares that despite many prayers, He will not listen because of the people's sinful actions.

Isaiah 59:1-2

"Surely the arm of the Lord is not too short to save, nor his ear too dull to hear. But your iniquities have separated you from your God; your sins have hidden his face from you, so that he will not hear."

This passage explains that sin creates a barrier between the people and God, making their prayers ineffective.

Jeremiah 11:11

"Therefore this is what the Lord says: ‘I will bring on them a disaster they cannot escape. Although they cry out to me, I will not listen to them.’"

God states that He will not listen to the prayers of those who have persistently disobeyed Him.

Ezekiel 8:18

"Therefore I will act in fury. My eye will not spare, nor will I have pity; and though they cry in My ears with a loud voice, I will not hear them."

God declares that despite loud cries and prayers, He will not listen due to the people's idolatry and abominations.

Micah 3:4

"Then they will cry out to the Lord, but he will not answer them. At that time he will hide his face from them because of the evil they have done."

This verse highlights that God will not respond to the prayers of those who have committed evil acts.

These passages illustrate the importance of righteousness and adherence to God's commands for prayers to be effective in the Old Testament context.

Here are several verses from the Old Testament that address the worship of pagan gods. These verses often describe the Israelites being warned against, rebuked for, or punished for idolatry:

1. Exodus 20:3-5 (Ten Commandments)

   • "You shall have no other gods before me. You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me."

2. Leviticus 19:4

   • "Do not turn to idols or make metal gods for yourselves. I am the Lord your God."

3. Deuteronomy 6:14-15

   • "Do not follow other gods, the gods of the peoples around you; for the Lord your God, who is among you, is a jealous God and his anger will burn against you, and he will destroy you from the face of the land."

4. Deuteronomy 32:16-17

   • "They made him jealous with their foreign gods and angered him with their detestable idols. They sacrificed to false gods, which are not God—gods they had not known, gods that recently appeared, gods your ancestors did not fear."

5. Judges 2:11-13

   • "Then the Israelites did evil in the eyes of the Lord and served the Baals. They forsook the Lord, the God of their ancestors, who had brought them out of Egypt. They followed and worshiped various gods of the peoples around them. They aroused the Lord’s anger because they forsook him and served Baal and the Ashtoreths."

6. 1 Kings 18:21

   • "Elijah went before the people and said, 'How long will you waver between two opinions? If the Lord is God, follow him; but if Baal is God, follow him.' But the people said nothing."

7. 2 Kings 17:15-17

   • "They rejected his decrees and the covenant he had made with their ancestors and the statutes he had warned them to keep. They followed worthless idols and themselves became worthless. They imitated the nations around them although the Lord had ordered them, 'Do not do as they do.' They forsook all the commands of the Lord their God and made for themselves two idols cast in the shape of calves, and an Asherah pole. They bowed down to all the starry hosts, and they worshiped Baal. They sacrificed their sons and daughters in the fire. They practiced divination and sought omens and sold themselves to do evil in the eyes of the Lord, arousing his anger."

8. Jeremiah 10:2-5

   • "This is what the Lord says: 'Do not learn the ways of the nations or be terrified by signs in the heavens, though the nations are terrified by them. For the practices of the peoples are worthless; they cut a tree out of the forest, and a craftsman shapes it with his chisel. They adorn it with silver and gold; they fasten it with hammer and nails so it will not totter. Like a scarecrow in a cucumber field, their idols cannot speak; they must be carried because they cannot walk. Do not fear them; they can do no harm nor can they do any good.'"

9. Ezekiel 6:4-6

   • "Your altars will be demolished and your incense altars will be smashed; and I will slay your people in front of your idols. I will lay the dead bodies of the Israelites in front of their idols, and I will scatter your bones around your altars. Wherever you live, the towns will be laid waste and the high places demolished, so that your altars will be laid waste and devastated, your idols smashed and ruined, your incense altars broken down, and what you have made wiped out."

10. Hosea 13:2-4

    • "Now they sin more and more; they make idols for themselves from their silver, cleverly fashioned images, all of them the work of craftsmen. It is said of these people, 'They offer human sacrifices! They kiss calf-idols!' Therefore they will be like the morning mist, like the early dew that disappears, like chaff swirling from a threshing floor, like smoke escaping through a window. But I have been the Lord your God ever since you came out of Egypt. You shall acknowledge no God but me, no Savior except me."

These verses collectively emphasize the prohibition against idolatry and the consequences of worshiping other gods in the Old Testament.

Prayer in Christianity varies significantly across different denominations and traditions, but it generally includes the following elements and practices:

Types of Prayer

1. Liturgical Prayer:

   • Structured prayers that follow a set form, often used in communal worship.

   • Examples include the Lord's Prayer (Our Father), the Nicene Creed, and other prayers found in liturgical texts like the Book of Common Prayer.

2. Personal Prayer:

   • Informal and spontaneous, reflecting individual needs and circumstances.

   • Can include adoration, confession, thanksgiving, and supplication (often abbreviated as ACTS).

3. Intercessory Prayer:

   • Praying on behalf of others, asking for God's intervention in their lives.

4. Contemplative Prayer:

   • Silent, meditative prayer aimed at experiencing God's presence.

   • Practices include centering prayer, the Jesus Prayer, and Christian meditation.

5. Corporate Prayer:

   • Group prayer, such as in a church service, prayer meeting, or Bible study.

Prayer Practices

1. The Lord's Prayer:

   • A central Christian prayer given by Jesus in the Gospels (Matthew 6:9-13, Luke 11:2-4).

   • Often recited verbatim in both private and communal settings.

2. The Rosary (Catholic):

   • A series of prayers, including the Hail Mary, Our Father, and Glory Be, meditated upon while reflecting on significant events in the lives of Jesus and Mary.

3. Liturgy of the Hours (Catholic and Orthodox):

   • A set of daily prayers marking the hours of each day, including morning (Lauds), evening (Vespers), and night prayers (Compline).

4. Spontaneous Prayer:

   • Speaking to God in an unstructured, conversational manner.

5. Silent Prayer:

   • Sitting quietly in God's presence, listening and reflecting.

Postures and Gestures

1. Kneeling: A posture of humility and reverence.

2. Standing: Often used in liturgical settings to show respect.

3. Sitting: Common in informal or contemplative prayer.

4. Prostration: Lying face down as an act of total submission (more common in Orthodox traditions).

5. Folded Hands: A traditional gesture of prayer.

6. Raised Hands: Symbolizes openness to receiving from God.

Communal Worship

• Sunday Services: Central gathering for most denominations, including prayers, hymns, scripture readings, a sermon, and often the Eucharist (Holy Communion).

• Prayer Meetings: Dedicated times for group prayer, often focused on intercession.

• Bible Study Groups: Often include time for prayer.

Prayer Books and Guides

• Book of Common Prayer (Anglican): Contains prayers, liturgies, and readings for various occasions.

• Roman Missal (Catholic): Contains the texts for Mass and other prayers.

• Orthodox Prayer Books: Include daily prayers and services.

Special Times of Prayer

• Morning and Evening Prayer: Many Christians begin and end their day with prayer.

• Grace Before Meals: Giving thanks for food.

• Bedtime Prayers: Reflecting on the day and seeking God's protection during the night.

• Fasting and Prayer: Intensifying prayer through fasting, particularly during Lent or other penitential seasons.

Prayer in Christianity is thus a dynamic practice that encompasses a wide range of forms, from structured liturgies to personal conversations with God, reflecting the diverse ways in which Christians seek to connect with the divine.

The New Testament does not prescribe a fixed number of prayers per day in the way Daniel describes “three times a day.” Instead, it contains both specific examples of prayer at particular hours and repeated instructions to pray continually, always, or persistently.

I’ll use the KJV for the quotations below.

1. Specific times of prayer

Matthew 14:23 — Evening

“And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.”

Matthew 14:23

Jesus is specifically described praying in the evening.

Mark 1:35 — Early morning

“And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.”

Mark 1:35

This is one of the clearest New Testament examples of early-morning prayer. (Bible Gateway)

Luke 6:12 — All night

“And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.”

Luke 6:12

Jesus spent an entire night in prayer. (Bible Gateway)

Acts 3:1 — Ninth hour / about 3 PM

“Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.”

Acts 3:1

The ninth hour was approximately 3 PM. The passage explicitly calls it “the hour of prayer.” (Bible Gateway)

Acts 10:9 — Sixth hour / about noon

“On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour.”

Acts 10:9

The sixth hour corresponds approximately to noon. (Bible Gateway)

Acts 10:30 — Ninth hour / about 3 PM

Cornelius tells Peter:

“Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing.”

Acts 10:30

Thus Cornelius also describes prayer at the ninth hour, approximately 3 PM.

Acts 16:25 — Midnight

“And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.”

Acts 16:25

This is an explicit example of midnight prayer. (Bible Gateway)

Acts 16:13 — Sabbath prayer

“And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.”

Acts 16:13

This describes a regular place where prayer was customarily conducted on the Sabbath.

2. Commands to pray continually or always

These are particularly important because they describe frequency, rather than a particular hour.

Luke 18:1 — Always

“And he spake a parable unto them to this end, that men ought always to pray, and not to faint.”

Luke 18:1

Jesus explicitly teaches persistent prayer. (Bible Gateway)

Luke 21:36 — Pray always

“Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.”

Luke 21:36 (Bible Gateway)

Romans 12:12 — Continuing in prayer

“Rejoicing in hope; patient in tribulation; continuing instant in prayer.”

Romans 12:12 (Bible Gateway)

Ephesians 6:18 — At all times

“Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.”

Ephesians 6:18

The Greek wording is commonly translated “at all times” or “always.” (Bible Gateway)

Colossians 4:2 — Continue in prayer

“Continue in prayer, and watch in the same with thanksgiving.”

Colossians 4:2 (Bible Gateway)

1 Thessalonians 5:17 — Without ceasing

“Pray without ceasing.”

1 Thessalonians 5:17

This is probably the shortest and most explicit New Testament statement concerning prayer frequency. (Bible Gateway)

3. Night-and-day prayer

Luke 2:37 — Night and day

Anna the prophetess:

“And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.”

Luke 2:37 (Bible Gateway)

This is particularly significant because it describes an individual whose worship involved prayer night and day.

1 Timothy 5:5 — Night and day

“Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.”

1 Timothy 5:5 (Bible Gateway)

Again, prayer is described as occurring throughout both night and day.

2 Timothy 1:3 — Night and day

Paul writes:

“I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day.”

2 Timothy 1:3 (Bible Gateway)

4. “Always” or continual prayer in Paul's letters

There are numerous passages in which Paul describes his own prayer practice as continual or always.

Romans 1:9

“For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers.”

Romans 1:9 (Bible Gateway)

1 Thessalonians 1:2

“We give thanks to God always for you all, making mention of you in our prayers.”

1 Thessalonians 1:2 (NET Bible)

Philippians 1:4

“Always in every prayer of mine for you all making request with joy.”

Philippians 1:4 (Bible Gateway)

Colossians 1:3

“We give thanks to God and the Father of our Lord Jesus Christ, praying always for you.”

Colossians 1:3 (Bible Gateway)

1 Thessalonians 3:10

“Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?”

1 Thessalonians 3:10

2 Thessalonians 1:11

“Wherefore also we pray always for you, that our God would count you worthy of this calling…”

2 Thessalonians 1:11 (Bible Gateway)

5. Persistent prayer

Luke 11:5–8

Jesus gives the parable of the friend who comes at midnight asking for bread. The point is persistence in asking.

The passage concludes:

“I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.”

Luke 11:8

The following verses continue:

“And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.”

Luke 11:9

Luke 18:1–8

Jesus introduces the persistent-widow parable specifically:

“And he spake a parable unto them to this end, that men ought always to pray, and not to faint.”

Luke 18:1 (Bible Hub)

The widow repeatedly petitions the judge, making persistence the central theme.

6. Examples of Jesus praying repeatedly

Luke 5:16

“And he withdrew himself into the wilderness, and prayed.”

Luke 5:16

The surrounding context describes this as Jesus' recurring practice; translations commonly render it “often withdrew” to pray. (Bible Gateway)

Mark 6:46

“And when he had sent them away, he departed into a mountain to pray.”

Mark 6:46

Luke 9:18

“And it came to pass, as he was alone praying, his disciples were with him…”

Luke 9:18

Luke 9:28–29

“And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.
And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.”

Luke 9:28–29

Luke 22:39–46

Jesus goes to the Mount of Olives and repeatedly instructs his disciples to pray:

“And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.”

Luke 22:39

Then:

“And he said unto them, Pray that ye enter not into temptation.”

Luke 22:40

And Jesus himself prays:

“And he was withdrawn from them about a stone's cast, and kneeled down, and prayed…”

Luke 22:41

Later:

“And being in an agony he prayed more earnestly…”

Luke 22:44

And finally:

“Why sleep ye? rise and pray, lest ye enter into temptation.”

Luke 22:46

This passage therefore shows repeated prayer during the same night.

7. Prayer during periods of suffering or special circumstances

Matthew 26:41

“Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.”

Mark 14:38

“Watch ye and pray, lest ye enter into temptation…”

Mark 13:33

“Take ye heed, watch and pray: for ye know not when the time is.”

These passages associate prayer with continual vigilance.

Philippians 4:6

“Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.”

Philippians 4:6

James 5:13

“Is any among you afflicted? let him pray. Is any merry? let him sing psalms.”

James 5:13

James 5:16

“Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.”

James 5:16

1 Peter 4:7

“But the end of all things is at hand: be ye therefore sober, and watch unto prayer.”

1 Peter 4:7

8. The early Christian community's continuing prayer

Acts 1:14

“These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.”

Acts 1:14

Acts 2:42

“And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.”

Acts 2:42

Acts 12:5

“Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.”

Acts 12:5 (Bible Gateway)

9. A particularly important comparison with the Old Testament

When you put the Old and New Testaments together, there is an interesting progression.

The Old Testament contains explicit references to particular prayer times:

• Morning

• Noon

• Evening

• Three times a day

• Night

Most notably:

Psalm 55:17

“Evening, and morning, and at noon, will I pray…”

Daniel 6:10

“…he kneeled upon his knees three times a day, and prayed…”

The New Testament also contains explicit prayer times:

• Early morning — Mark 1:35

• Evening — Matthew 14:23

• Noon / sixth hour — Acts 10:9

• 3 PM / ninth hour — Acts 3:1; Acts 10:30

• Night — Luke 6:12

• Midnight — Acts 16:25

But the New Testament's explicit instructions concerning frequency emphasize something broader:

“Pray without ceasing.” — 1 Thessalonians 5:17

“Men ought always to pray…” — Luke 18:1

“Praying always…” — Ephesians 6:18

“Continue in prayer…” — Colossians 4:2

Thus, the New Testament records specific hours of prayer but does not establish a universal fixed schedule such as “pray exactly three times a day.” Instead, its explicit frequency instructions repeatedly emphasize persistent, continual, and always-available prayer. (Bible Gateway)

One especially notable fact is that Acts 3:1, Acts 10:9, and Acts 10:30 correspond to the traditional Jewish prayer hours of the third, sixth, and ninth hours, while the New Testament simultaneously contains instructions to pray continually rather than restricting prayer to those hours. Acts 3:1 explicitly calls the ninth hour “the hour of prayer,” while Acts 10:9 identifies the sixth hour as Peter's prayer time. (NET Bible)

In the New Testament, several verses describe the benefits and importance of prayer. Here are some key examples:

1. Matthew 7:7-8

Verse: "Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened."

Benefits:

• Receiving what is asked for.

• Finding what is sought.

• Doors being opened.

2. John 14:13-14

Verse: "And I will do whatever you ask in my name, so that the Father may be glorified in the Son. You may ask me for anything in my name, and I will do it."

Benefits:

• Assurance of answered prayers.

• Glorification of the Father through the Son.

3. Philippians 4:6-7

Verse: "Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus."

Benefits:

• Removal of anxiety.

• Peace of God guarding hearts and minds.

4. 1 John 5:14-15

Verse: "This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us—whatever we ask—we know that we have what we asked of him."

Benefits:

• Confidence in approaching God.

• Assurance that God hears us.

• Receiving what we ask according to His will.

5. James 5:16

Verse: "Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective."

Benefits:

• Healing through prayer and confession.

• Powerful and effective prayers of the righteous.

6. Matthew 21:22

Verse: "If you believe, you will receive whatever you ask for in prayer."

Benefits:

• Receiving whatever is asked for in prayer with belief.

7. 1 Peter 3:12

Verse: "For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil."

Benefits:

• God's attentiveness to the prayers of the righteous.

• Divine support for the righteous.

These verses highlight the benefits of prayer in the New Testament, including assurance of answered prayers, peace, healing, confidence in approaching God, and the power of righteous prayers.

Here are several New Testament verses that describe ineffective or unanswered prayers, along with their complete passages:

Matthew 6:7

"And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words."

Jesus teaches that long-winded, repetitive prayers are not effective simply because of their length.

Matthew 6:14-15

"For if you forgive other people when they sin against you, your heavenly Father will also forgive you. But if you do not forgive others their sins, your Father will not forgive your sins."

This passage suggests that a lack of forgiveness toward others can hinder one's prayers.

James 1:6-7

"But when you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind. That person should not expect to receive anything from the Lord."

James emphasizes that prayers must be made with faith, without doubting, for them to be effective.

James 4:3

"When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures."

Prayers with selfish or improper motives are not answered.

1 Peter 3:7

"Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers."

This verse indicates that mistreatment of one's spouse can hinder prayers.

1 John 3:21-22

"Dear friends, if our hearts do not condemn us, we have confidence before God and receive from him anything we ask, because we keep his commands and do what pleases him."

The passage implies that prayers are effective when one keeps God's commands and lives righteously.

These New Testament verses highlight the importance of faith, proper motives, forgiveness, and righteous living for prayers to be effective.

The New Testament also addresses the issue of idolatry and the worship of pagan gods. Here are several passages that mention or condemn these practices:

1. Acts 15:20

   • "Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood."

2. Acts 17:16

   • "While Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols."

3. Acts 19:26

   • "And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that gods made by human hands are no gods at all."

4. Romans 1:21-23

   • "For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles."

5. 1 Corinthians 8:4-6

   • "So then, about eating food sacrificed to idols: We know that 'An idol is nothing at all in the world' and that 'There is no God but one.' For even if there are so-called gods, whether in heaven or on earth (as indeed there are many 'gods' and many 'lords'), yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live."

6. 1 Corinthians 10:19-21

   • "Do I mean then that food sacrificed to an idol is anything, or that an idol is anything? No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord's table and the table of demons."

7. 2 Corinthians 6:16

   • "What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: 'I will live with them and walk among them, and I will be their God, and they will be my people.'"

8. Galatians 4:8-9

   • "Formerly, when you did not know God, you were slaves to those who by nature are not gods. But now that you know God—or rather are known by God—how is it that you are turning back to those weak and miserable forces? Do you wish to be enslaved by them all over again?"

9. 1 Thessalonians 1:9

   • "For they themselves report what kind of reception you gave us. They tell how you turned to God from idols to serve the living and true God."

10. 1 John 5:21

    • "Dear children, keep yourselves from idols."

These verses from the New Testament highlight the Christian rejection of idol worship and the recognition of one true God, often contrasting the false gods of the pagans with the living God of Christianity.

In Islam, prayer (ṣalāh or salat) is one of the Five Pillars, making it a fundamental act of worship and a central practice in the daily life of Muslims. Here is an overview of how prayer is performed in Islam:

Types of Prayer

1. Obligatory Prayers (Fard)

   • Muslims are required to perform five daily prayers at specific times:

     1. Fajr: Pre-dawn

     2. Dhuhr: Midday, after the sun passes its zenith

     3. Asr: Afternoon

     4. Maghrib: Just after sunset

     5. Isha: Night

2. Sunnah and Nafl Prayers

   • Additional non-obligatory prayers performed to gain extra merit and blessings.

3. Jumu'ah (Friday Prayer)

   • A congregational prayer held every Friday at midday, replacing the Dhuhr prayer.

4. Special Prayers

   • Taraweeh: Performed during the nights of Ramadan.

   • Eid Prayers: Offered on the mornings of Eid al-Fitr and Eid al-Adha.

   • Istikhara: Seeking guidance from Allah for making decisions.

   • Janazah: Funeral prayer.

Ritual Purity (Wudu)

• Before performing the ṣalāh, Muslims must perform ablution (wudu), which involves washing the face, hands, arms, head, and feet with water.

• In the absence of water, a dry ablution (tayammum) using clean earth or dust is permissible.

Prayer Components

1. Adhan (Call to Prayer)

   • The call to prayer, announced from a mosque to signal the time for the obligatory prayers.

2. Iqamah

   • A second call to prayer, signifying the immediate start of the prayer.

3. Intention (Niyyah)

   • A silent declaration of the intention to pray, made in the heart.

4. Prayer Sequence (Rak'ah)

   • Each prayer consists of a series of units (rak'ahs), with a specific set of actions and recitations:

     1. Standing (Qiyam): Reciting Surah Al-Fatiha followed by another chapter or verses from the Quran.

     2. Bowing (Ruku): Bending at the waist with hands on knees, and saying "Subhana Rabbiyal Adheem" (Glory be to my Lord, the Most Great).

     3. Standing (I'tidal): Returning to a standing position.

     4. Prostration (Sujud): Kneeling with the forehead, nose, palms, knees, and toes touching the ground, and saying "Subhana Rabbiyal A'la" (Glory be to my Lord, the Most High).

     5. Sitting (Jalsa): Sitting briefly between the two prostrations.

     6. Second Prostration (Sujud): Repeating the prostration.

     7. Sitting for Tashahhud: Reciting specific phrases in a seated position during the final rak'ah, including the testimony of faith (Shahada).

5. Tasleem

   • Ending the prayer by turning the head to the right and then to the left, saying "Assalamu Alaikum wa Rahmatullah" (Peace and mercy of Allah be upon you).

Additional Elements

• Qibla: Direction of the Kaaba in Mecca, which Muslims face during prayer.

• Prayer Mat (Sajjadah): Often used for cleanliness and to mark the space for prayer.

• Dua (Supplication): Personal prayers offered after the obligatory prayers.

Congregational Prayer

• Praying in congregation, especially in a mosque, is highly encouraged and considered more rewarding.

• The prayer is led by an Imam, and worshippers follow his lead in performing the rak'ahs.

Etiquette and Preparation

• Cleanliness: Ensuring that one's body, clothes, and place of prayer are clean.

• Dress Code: Wearing modest and clean attire, covering the body appropriately.

• Focus and Reverence: Maintaining concentration and humility throughout the prayer.

Prayer in Islam is thus a structured, comprehensive act of worship that involves physical actions, recitations, and a deep sense of spiritual connection with Allah.

Yes. If we limit this specifically to Qur'anic verses that give information about the times, periods, or frequency of ṣalāh (prayer)—rather than every verse that merely commands prayer—the Qur'an contains a fairly concentrated group of passages.

I’ll quote the Sahih International English translation and distinguish verses that explicitly mention prayer from verses that mention glorification/remembrance at particular times.

1. Qur'an 4:103 — Prayer has appointed times

“And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides. But when you become secure, establish regular prayer. Indeed, prayer has been decreed upon the believers at specified times.”

Qur'an 4:103

This is one of the most important verses concerning frequency. The Arabic expression is kitāban mawqūtan, commonly understood as something prescribed at appointed/fixed times.

It does not, by itself, state the number of daily prayers. (Quran)

2. Qur'an 2:238 — The obligatory prayers and the middle prayer

“Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allah, devoutly obedient.”

Qur'an 2:238

This is significant because the Qur'an uses the plural ṣalawāt (“prayers”) and then singles out a middle prayer.

The verse itself does not specify whether there are three, five, or another number of obligatory prayers. The identification of the “middle prayer” is discussed extensively in Islamic interpretation. (Quran)

3. Qur'an 11:114 — Two ends of the day and approach of night

“And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember.”

Qur'an 11:114

This explicitly associates prayer with:

• one end of the day

• the other end of the day

• the approach/beginning of night

Different English translations interpret the Arabic somewhat differently. The Quranic Arabic Corpus, for example, shows translations ranging from “two ends of the day and at the approach of the night” to “morning, the last portion of the day, and at the beginning of the night.” (Quran)

4. Qur'an 17:78 — Decline of sun through night + dawn

“Establish prayer at the **decline of the sun [from its meridian] until the darkness of the night and [also] the Qur'an of dawn. Indeed, the recitation of dawn is ever witnessed.”

Qur'an 17:78

This is one of the most important time passages.

It explicitly identifies:

• decline of the sun from its meridian

• the period extending toward night

• dawn

The verse therefore describes a daytime-to-night prayer period plus a distinct dawn prayer/recitation. (Quran)

5. Qur'an 17:79 — Additional night prayer

“And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station.”

Qur'an 17:79

This explicitly describes prayer during part of the night as additional worship.

Thus, unlike 17:78, this verse specifically characterizes the night prayer as additional. (Quran)

6. Qur'an 20:130 — Before sunrise, before sunset, during night, ends of day

“So be patient over what they say and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting; and during periods of the night [exalt Him] and at the ends of the day, that you may be satisfied.”

Qur'an 20:130

This gives several temporal periods:

• before sunrise

• before sunset

• periods of the night

• ends of the day

The important qualification is that this verse says “exalt [Allah] with praise” (tasbīḥ) rather than explicitly using the word ṣalāh in the English translation. Consequently, it is evidence for prescribed times of worship/remembrance, but should not automatically be equated with separate obligatory ṣalāh periods. (Quran)

7. Qur'an 24:58 — Dawn prayer and night prayer

“O you who have believed, let those whom your right hands possess and those who have not [yet] reached puberty among you ask permission of you [before entering] at three times: before the dawn prayer and when you put aside your clothing [for rest] at noon and after the night prayer. [These are] three times of privacy for you.”

Qur'an 24:58

This is especially important because it explicitly names:

1. before the dawn prayer

2. noon

3. after the night prayer

Notice that the verse calls these “three times of privacy,” but the noon period itself is not called a prayer. It is a privacy period associated with resting/clothing. The verse nevertheless explicitly confirms the existence of a dawn prayer and a night prayer. (Quran)

8. Qur'an 30:17–18 — Evening, morning, afternoon, noon

“So exalt Allah when you reach the evening and when you reach the morning.
And to Him is [due all] praise throughout the heavens and the earth. And [exalted is He] at afternoon and when you are at noon.”

Qur'an 30:17–18

These verses identify several periods:

• evening

• morning

• afternoon

• noon

Again, the wording is glorification/praise, not explicitly ṣalāh. Therefore they are relevant to prayer-time discussions but should not be treated as an unambiguous enumeration of obligatory prayers.

9. Qur'an 50:39–40 — Before sunrise, before sunset, night

“So be patient, [O Muhammad], over what they say and exalt [Allah] with praise of your Lord before the rising of the sun and before the setting [of the sun], and [in part] of the night exalt Him, and after prostration.”

Qur'an 50:39–40

The passage identifies:

• before sunrise

• before sunset

• part of the night

• after prostration

Again, the primary verb is glorification/praise rather than an explicit command to perform ṣalāh at each listed time.

10. Qur'an 73:1–4 — Night prayer

“O you who wraps himself [in clothing],
Arise [to pray] the night, except for a little—
Half of it—or subtract from it a little
Or add to it, and recite the Qur'an with measured recitation.”

Qur'an 73:1–4

This describes night prayer and gives a duration:

• approximately half the night

• somewhat less

• or somewhat more

This is unusually specific concerning the duration of night worship. (Quran)

11. Qur'an 73:20 — Two-thirds, half, or one-third of the night

“Indeed, your Lord knows, [O Muhammad], that you stand [in prayer] almost two thirds of the night or half of it or a third of it, and [so do] a group of those with you…”

The verse then says:

“…and establish prayer and give zakah…”

Qur'an 73:20

This is another explicit description of night prayer, giving three approximate durations:

• 2/3 of the night

• 1/2 of the night

• 1/3 of the night

The verse also recognizes that people differ in their ability to maintain the practice. (Quran)

12. Qur'an 76:25–26 — Morning, evening and night

“And mention the name of your Lord [in prayer] morning and evening
And during the night prostrate to Him and exalt Him a long [part of the night].”

Qur'an 76:25–26

This explicitly gives:

• morning

• evening

• night

and specifically mentions prostration during the night. (Quran)

13. Qur'an 62:9 — Friday prayer

“O you who have believed, when [the adhan] is called for the prayer on the day of Jumu'ah [Friday], then proceed to the remembrance of Allah and leave trade…”

Qur'an 62:9

This establishes a specific weekly prayer occasion: Friday/Jumu'ah.

The verse does not give a clock time; it refers to the time when the call to prayer is made. (Quran)

Qur'an 62:10 then says:

“And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah…”

So the Qur'an explicitly describes a prayer that takes place on Jumu'ah and has a beginning sign (the call) and a conclusion. (Quran)

Putting the Qur'anic time references together

If we restrict ourselves to explicit Qur'anic references, we find the following time periods:

Dawn

• 17:78 — dawn

• 24:58 — dawn prayer

Morning

• 11:114 — one end of the day

• 20:130 — before sunrise

• 30:17 — morning

• 76:25 — morning

Noon

• 24:58 — noon/rest period

• 30:18 — noon

Sun's decline / afternoon

• 17:78 — decline of the sun

• 30:18 — afternoon

Evening / sunset

• 11:114 — end of day

• 20:130 — before sunset

• 30:17 — evening

• 50:39 — before sunset

• 76:25 — evening

Night

• 11:114 — approach of night

• 17:78 — darkness of night

• 17:79 — part of the night

• 20:130 — periods of the night

• 50:40 — part of the night

• 73:1–4 — night

• 73:20 — 1/3, 1/2, or 2/3 of night

• 76:26 — night

• 24:58 — night prayer

Friday

• 62:9–10 — Jumu'ah prayer

What does the Qur'an explicitly say about the number of daily prayers?

This is an important distinction.

The Qur'an explicitly says:

“Maintain with care the prayers and [in particular] the middle prayer…” — 2:238. (Quran)

It also says:

“Indeed, prayer has been decreed upon the believers at specified times.” — 4:103.

But the Qur'an never contains a verse that simply states: “There are five obligatory prayers each day.”

Instead, the Qur'an supplies various time descriptions:

• dawn

• sun's decline

• afternoon

• evening

• night

• a “middle prayer”

• and additional night prayer.

This is why there is an important distinction between:

What is explicitly stated in the Qur'an

and

The five-prayer schedule traditionally derived from the Qur'an together with the Sunnah/Hadith.

The Qur'an itself clearly establishes prayer as occurring at appointed times, identifies particular prayer periods, and explicitly mentions multiple prayers and a middle prayer, but it does not give a single verse enumerating the five daily ṣalāh by name and number. (Quran)

In the Quran, several verses emphasize the importance and benefits of prayer (Salah). Here are some key examples:

1. Surah Al-Baqarah (2:186)

Verse: "When My servants ask you concerning Me, I am indeed close (to them). I listen to the prayer of every suppliant when he calls on Me. Let them also, with a will, listen to My call, and believe in Me: that they may walk in the right way."

Benefits:

• God's closeness to the supplicant.

• God listens to prayers.

• Guidance on the right path.

2. Surah Al-Ankabut (29:45)

Verse: "Recite, [O Muhammad], what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do."

Benefits:

• Prayer prohibits immorality and wrongdoing.

• Remembrance of Allah.

3. Surah Al-Mu’min (40:60)

Verse: "And your Lord says, 'Call upon Me; I will respond to you.' Indeed, those who disdain My worship will enter Hell [rendered] contemptible."

Benefits:

• Assurance of God's response to prayers.

• Avoidance of punishment for disdaining worship.

4. Surah Al-Baqarah (2:153)

Verse: "O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient."

Benefits:

• Seeking help through prayer.

• Assurance of Allah's presence with the patient.

5. Surah Al-Tawbah (9:103)

Verse: "Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [Allah's blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing."

Benefits:

• Purification and increase through charity and prayer.

• Reassurance through the Prophet's prayers.

6. Surah Al-Furqan (25:77)

Verse: "Say, 'What would my Lord care for you if not for your supplication?' For you [disbelievers] have denied, so your denial is going to be adherent."

Benefits:

• Importance of supplication to God.

• Implied favor and care from God for those who supplicate.

7. Surah Ghafir (40:14)

Verse: "So invoke Allah, [being] sincere to Him in religion, even though the disbelievers dislike it."

Benefits:

• Encouragement of sincere invocation.

• Persistence in prayer despite opposition.

These verses collectively highlight the benefits of prayer in the Quran, such as God's closeness, listening to prayers, guidance, prohibition of immorality, assurance of responses, help, purification, reassurance, and the importance of sincerity in prayer.

The Quran also addresses the concept of ineffective prayers. Here are several verses that describe situations where prayers may not be effective, along with their complete passages:

Surah Al-Baqarah (2:186)

"And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided."

This verse suggests that for prayers to be effective, believers must respond to God in obedience and belief.

Surah Al-Baqarah (2:188)

"And do not consume one another's wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful]."

Unjust actions, such as consuming others' wealth unjustly, can render prayers ineffective.

Surah Al-Ma'idah (5:27)

"Recite to them the story of Adam's two sons, in truth, when they both made an offering [to Allah], and it was accepted from one of them but was not accepted from the other. Said [the latter], 'I will surely kill you.' Said [the former], 'Indeed, Allah only accepts from the righteous [who fear Him].'"

This verse indicates that righteousness and fear of God are necessary for prayers and offerings to be accepted.

Surah Al-A'raf (7:55-56)

"Call upon your Lord in humility and privately; indeed, He does not like transgressors. And cause not corruption upon the earth after its reformation. And call upon Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good."

Prayers are effective when made in humility and without causing corruption.

Surah Al-An'am (6:52)

"And do not send away those who call upon their Lord morning and afternoon, seeking His countenance. Not upon you is anything of their account and not upon them is anything of your account. So were you to send them away, you would [then] be of the wrongdoers."

This verse suggests that prayers made with sincerity and seeking God's face are more likely to be effective.

Surah Al-Isra (17:11)

"Man supplicates for evil as he supplicates for good, and man is ever hasty."

Prayers for evil or made hastily may not be answered.

Surah Ghafir (40:50)

"They will say, 'Did there not come to you your messengers with clear proofs?' They will say, 'Yes.' They will reply, 'Then supplicate [yourselves], but the supplication of the disbelievers is not except in error.'"

Prayers of disbelievers, who reject the messages of the prophets, are not effective.

These verses from the Quran emphasize the importance of sincerity, righteousness, humility, and proper intentions for prayers to be effective.

The Quran addresses the issue of idolatry and the worship of false gods or deities other than Allah. Here are several verses that describe or condemn such practices:

1. Surah Al-Baqarah (2:165)

   • "Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will strongly enforce the penalty."

2. Surah Al-An'am (6:22-23)

   • "On the Day when We will gather them all together, We will say to those who associated others with Allah, 'Where are your partners (false gods) whom you used to assert (as partners in worship with Allah)?' Then they will have no [excuse] except to say, 'By Allah, our Lord, we were not those who associated.'"

3. Surah Al-A'raf (7:191-192)

   • "Do they associate with Him those who create nothing and they are [themselves] created? And they (false gods) are unable to give them help, nor can they help themselves."

4. Surah Yunus (10:18)

   • "They worship besides Allah that which neither harms them nor benefits them, and they say, 'These are our intercessors with Allah.' Say, 'Do you inform Allah of something He does not know in the heavens or on the earth?' Exalted is He and high above what they associate with Him."

5. Surah Maryam (19:81-82)

   • "And they have taken besides Allah [false] deities that they would be for them [a source of] honor. No! They will deny their worship of them and will be against them opponents [on the Day of Judgment]."

6. Surah Al-Anbiya (21:98-99)

   • "Indeed, you [disbelievers] and what you worship other than Allah are the firewood of Hell. You will be coming to [enter] it. Had these [false deities] been gods, they would not have come to it, but all are eternal therein."

7. Surah Al-Furqan (25:3)

   • "But they have taken besides Him gods which create nothing, while they are created and possess not for themselves any harm or benefit and possess not [power to cause] death or life or resurrection."

8. Surah Ash-Shu'ara (26:70-71)

   • "[Mention] when he [Ibrahim] said to his father and his people, 'What do you worship?' They said, 'We worship idols and remain to them devoted.'"

9. Surah Al-Ankabut (29:17)

   • "You only worship, besides Allah, idols, and you create a falsehood. Indeed, those you worship besides Allah do not possess for you [the power of] provision. So seek from Allah provision and worship Him and be grateful to Him. To Him, you will be returned."

10. Surah Az-Zumar (39:38)

    • "If you asked them, 'Who created the heavens and the earth?' they would surely say, 'Allah.' Say, 'Then have you considered what you invoke besides Allah? If Allah intended me harm, are they removers of His harm; or if He intended me mercy, are they withholders of His mercy?' Say, 'Sufficient for me is Allah; upon Him [alone] rely the [wise] reliers.'"

These verses emphasize the oneness of Allah and strongly condemn the worship of any other deities or idols, which is a core principle in Islam.

In Buddhism, prayer is not approached in the same way as in many other religions. Instead of appealing to a divine being for intervention or guidance, Buddhist practices emphasize meditation, mindfulness, and the cultivation of inner virtues as primary means of spiritual development. Here’s an overview of how prayer and related practices are understood and performed in Buddhism:

Types of Buddhist Practices

1. Meditation (Bhavana)

   • Central to Buddhist practice, meditation aims to cultivate mindfulness, concentration, insight, and wisdom.

   • Practices include mindfulness meditation (Satipatthana), loving-kindness meditation (Metta), compassion meditation (Karuna), and others.

2. Chanting and Recitations

   • Chanting of sutras (Buddhist scriptures) and mantras (sacred sounds or phrases) is common in various Buddhist traditions.

   • This can include reciting verses from scriptures like the Dhammapada or specific mantras such as the Om Mani Padme Hum in Tibetan Buddhism.

3. Offerings (Puja)

   • Ritualistic offerings of flowers, incense, candles, and food as acts of devotion and merit-making.

   • Offerings can be made to representations of the Buddha or Bodhisattvas.

Mindfulness Practices

• Walking Meditation: Mindful walking as a form of meditation.

• Eating Meditation: Mindful eating to cultivate awareness and gratitude.

• Daily Life Practices: Applying mindfulness to everyday activities.

Buddhist Prayer Practices

• Prostration (Chöd): Bowing or prostrating before representations of the Buddha, statues, or sacred objects as a sign of reverence and humility.

• Mudras: Hand gestures used in meditation and rituals to symbolize various qualities and states of mind.

• Offering of Lights: Lighting lamps or candles as a symbol of wisdom and enlightenment.

Prayer in Mahayana Buddhism

• Bodhisattva Vows: Aspiring to attain enlightenment not only for oneself but also for the benefit of all sentient beings.

• Dedication of Merit: Transferring the positive merits accrued from one's practice to all beings.

Role of Deities and Devotional Practices

• Buddha Nature: Emphasizes the potential for enlightenment inherent in all beings rather than reliance on external divine beings.

• Bodhisattvas: Revered beings who embody compassion and wisdom and are seen as guides and inspirations rather than objects of prayer for intervention.

Contemplative and Reflective Practices

• Reflection on Impermanence: Meditating on the transient nature of existence to cultivate detachment and wisdom.

• Four Immeasurables (Brahmaviharas): Cultivation of loving-kindness, compassion, sympathetic joy, and equanimity as qualities of the mind.

Community Practices

• Sangha: Community of practitioners who support each other's spiritual growth through teachings, discussions, and communal activities.

Cultural and Regional Variations

• Practices and rituals can vary widely across Buddhist traditions, such as Theravada, Mahayana, and Vajrayana (Tibetan Buddhism), influenced by local customs and cultural traditions.

Overall, prayer in Buddhism is often expressed through contemplative practices, meditation, and ritualized gestures rather than supplication to a divine being. It focuses on transforming the mind and heart towards wisdom, compassion, and the realization of enlightenment.

Buddhism requires an important qualification here: unlike the Qur'an or Bible, there is no single Buddhist scripture containing a universal, fixed schedule of “prayer.” The Buddhist canonical texts generally emphasize meditation, mindfulness, recollection, chanting, offerings, and observance rather than prescribed daily prayers.

Also, “Buddhist scriptures” encompasses several large canons and traditions—Pāli Theravāda, Chinese Āgamas/Mahāyāna sūtras, Tibetan Buddhist scriptures, etc. So there is no finite list of “all verses” across Buddhism comparable to listing all Qur'anic verses.

If we use the earliest Buddhist scriptures, especially the Pāli Canon, the passages most directly relevant to time and frequency of religious practice are these.

1. Dhammapada 296 — day and night

“Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Buddha.”

Dhammapada 296. (SuttaCentral)

This is one of the clearest canonical statements concerning frequency. It describes recollection of the Buddha as something practiced constantly, day and night.

2. Dhammapada 297 — day and night

“Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Dhamma.”

Dhammapada 297. (SuttaCentral)

Again, the frequency is day and night.

3. Dhammapada 298 — day and night

“Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Sangha.”

Dhammapada 298. (SuttaCentral)

This concerns recollection of the Sangha.

4. Dhammapada 299 — day and night

“Those disciples of Gotama ever awaken happily who day and night constantly practice Mindfulness of the Body.”

Dhammapada 299. (SuttaCentral)

This is meditation/mindfulness rather than prayer in the Abrahamic sense.

5. Dhammapada 300 — day and night

“Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence.”

Dhammapada 300. (SuttaCentral)

This is another example of continuous religious practice.

6. Dhammapada 301 — day and night

“Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of meditation.”

Dhammapada 301. (SuttaCentral)

This is probably the closest canonical parallel to a command for continual devotional practice: meditation is practiced day and night.

Specific divisions of the night

The Pāli Canon gives a remarkably detailed description of how a monk should divide his nighttime practice.

7. Saṃyutta Nikāya 35.120 — day, first watch, middle watch, last watch

The Buddha describes a monk who is devoted to wakefulness:

“In this a monk walks up and down by day and then sits, thus cleansing his mind from obstructive states.”

Then:

“[Similarly for] the first watch of the night.”

Then:

“In the middle watch of the night, lying on his right side, he adopts the lion posture…”

And finally:

“In the last watch of the night he rises, walks up and down, and then sits, thus cleansing his mind from obstructive states.”

Saṃyutta Nikāya 35.120, Sariputta Sutta. (Access to Insight)

This gives a very specific pattern:

Day: walking/sitting meditation
First watch: walking/sitting meditation
Middle watch: sleep
Last watch: walking/sitting meditation

So the text does not prescribe three prayers. It prescribes a pattern of meditation, wakefulness, and sleep.

8. Satipaṭṭhāna tradition — day, first watch, middle watch, last watch

The commentary/traditional explanation of the Satipaṭṭhāna practice gives essentially the same schedule:

“By day he cleanses his mind … through meditation … By night, likewise, … in the first watch, and in the last watch, he cleanses his mind … after sleeping in the middle watch.”

This describes meditation during the day, first watch, and last watch, with sleep during the middle watch. (Access to Insight)

This is significant because it demonstrates that early Buddhist monastic practice was organized according to watches of the night, rather than fixed clock times.

9. Therīgāthā 117–121 — first, middle and last watches

The Therīgāthā records the results of meditation practice by a group of nuns:

“In the night's first watch
Past births were remembered;
In the middle watch of the night
The eye divine was purified;
In the night's last watch
They rent asunder the mass of gloom.”

Therīgāthā 117–121. (Access to Insight)

The traditional explanation identifies the watches approximately as:

• First watch: 6 PM–10 PM

• Middle watch: 10 PM–2 AM

• Last watch: 2 AM–6 AM

Those exact clock ranges are an explanatory convention rather than clock times stated in the verse itself. (Access to Insight)

10. Udāna 3.3 — first, middle and last watches

The Yasoja Sutta describes three divisions of the night.

Ānanda says:

“The first watch has ended.”

Later:

“The middle watch has ended.”

And finally:

“The last watch has ended. Dawn is approaching…”

The Buddha then says that he and the monks had been sitting in deep concentration. (Access to Insight)

This establishes the canonical three-watch division of nighttime practice.

11. Udāna 5.5 — Uposatha and the night watches

The Uposatha Sutta similarly describes an observance night in which:

“the first watch had ended”

and later:

“the middle watch had ended.”

The monks were assembled for the Uposatha observance and Pāṭimokkha recitation. (Access to Insight)

This is important because it connects a specific religious observance with a particular time in the lunar month rather than a daily prayer schedule.

12. Dhammapada 387 — day and night

Another relevant verse states:

“The sun shines by day, the moon by night;
… in meditation the brahmin.
But all day and night the Buddha shines in splendor.”

Dhammapada 387. (SuttaCentral)

This is poetic rather than a prayer-time prescription, but it reinforces the Buddhist association of practice with both day and night.

13. Saṃyutta Nikāya 4.23 — practice day and night

The Buddha describes the monk Godhika:

“That steadfast man was resolute, a meditator always rejoicing in meditation, applying himself day and night…”

SN 4.23. (SuttaCentral)

Again, the emphasis is continuous meditation, rather than scheduled prayer.

14. Mahāyāna/Tibetan traditions

The situation becomes considerably more complicated once Mahāyāna and Vajrayāna scriptures are included.

There are many texts containing:

• repeated Buddha-name recitation

• mantra recitation

• dhāraṇī recitation

• devotional offerings

• prostrations

• pūjā

• meditation

• morning/evening practices

• lunar-day observances

• special retreats and ritual periods

But these do not form one universally prescribed Buddhist prayer timetable.

For example, modern Theravāda monasteries commonly have morning and evening chanting, using texts derived from the Pāli Canon. (Dhamma Talks)

A Theravāda daily chanting collection explicitly describes:

“chantings that take place every morning and evening”

along with additional chants on a rotating schedule. (Ancient Buddhist Texts)

However, these are traditional liturgical schedules, not evidence that the Buddha prescribed two daily prayer sessions for all Buddhists.

15. Uposatha — periodic rather than daily practice

The Vinaya provides another important frequency pattern: Uposatha observance.

The monastic community gathered on the:

• 8th day

• 14th day

• 15th day

of the lunar half-month for Uposatha-related observances. The Pāṭimokkha was recited on Uposatha rather than daily. (Dhamma Talks)

The Vinaya explicitly states:

“The Pāṭimokkha should not be recited daily.”

and permits its recitation on the Uposatha day. (Dhamma Talks)

This is a good example of a Buddhist religious practice having a specified periodic frequency, rather than a daily prayer requirement.

Summary of the Buddhist canonical evidence

The strongest passages concerning frequency are:

Dhammapada 296–301

• day and night

• constantly

• recollection of Buddha

• recollection of Dhamma

• recollection of Sangha

• mindfulness of body

• meditation

SN 35.120

• daytime practice

• first watch of night

• sleep during middle watch

• practice again during last watch

Therīgāthā 117–121

• first watch

• middle watch

• last watch

Udāna 3.3

• first watch

• middle watch

• last watch

• dawn

Udāna 5.5

• Uposatha observance

• first and middle watches

SN 4.23

• meditation day and night

Vinaya, Mahāvagga II

• Uposatha on the 8th, 14th, and 15th days

• Pāṭimokkha recitation on Uposatha

• explicitly not daily

The key difference from the Qur'an and Bible

If your underlying question is comparing prescribed prayer schedules among religions, Buddhism is substantially different.

The early Buddhist scriptures do not give a command equivalent to:

“Pray three times every day.”

or:

“Pray five times every day.”

Instead, they describe a disciplined cycle of meditation, mindfulness, recollection, chanting/recitation, and religious observance, with practice extending through the day and night.

The most explicit frequency language is:

“day and night constantly” — Dhammapada 296–301. (SuttaCentral)

And the most explicit daily timetable for monastic practice is:

day → first watch → sleep during middle watch → last watch

in SN 35.120. (Access to Insight)

So, unlike the Qur'an's explicit statement that ṣalāh occurs at appointed times (Qur'an 4:103), the early Buddhist canonical material does not establish a universal number of daily “prayers.” Its emphasis is on continuous cultivation of the mind and repeated devotional/recollective practice.

One further distinction is important: “prayer” is not a precise translation of the central early-Buddhist practices. Buddhism generally speaks in terms such as bhāvanā (cultivation/meditation), sati (mindfulness), anussati (recollection), pūjā (veneration), and chanting/recitation. Calling all of these “prayer” can make the Buddhist material appear more similar to the Abrahamic prayer systems than the primary texts actually are. Modern Theravāda traditions do nevertheless have formal morning and evening chanting services. (Dhamma Talks)

In Buddhism, prayer is not as central as in some other religions, but it still holds an important place in practice, especially in the form of chanting and recitation of sutras and mantras. These practices are believed to bring various benefits, including spiritual development, protection, and the accumulation of merit. Below are some excerpts from Buddhist scriptures that highlight the benefits of such practices:

1. Dhammapada 1-2

Verse: "All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him."

Benefits:

• Happiness and well-being resulting from pure thoughts and actions.

2. Metta Sutta (Loving-kindness Discourse)

Verse: "By cultivating loving-kindness, one sleeps and wakes happily and has no evil dreams; one is dear to humans and non-humans; devas protect one; fire, poison, and weapons do not affect one; and one's mind can concentrate quickly."

Benefits:

• Peaceful sleep and awakening.

• Freedom from bad dreams.

• Protection from harm.

• Improved concentration.

3. Maha Karuna Dharani Sutra (Great Compassion Mantra)

Verse: "If there are beings who recite and hold the Great Compassion Mantra, Avalokiteshvara Bodhisattva will always be with them, fulfilling their desires and freeing them from suffering and calamity."

Benefits:

• Fulfillment of desires.

• Relief from suffering and calamity.

• Constant presence of Avalokiteshvara Bodhisattva.

4. Lotus Sutra, Chapter 26 (Dharani)

Verse: "If one holds, reads, recites, expounds, and copies this sutra, one will gain infinite merit. Such a person will be protected by devas and honored by humans."

Benefits:

• Accumulation of infinite merit.

• Protection by devas.

• Honor and respect from others.

5. Diamond Sutra, Chapter 16

Verse: "Subhuti, if there be good men and good women who accept, uphold, read, and recite this Sutra, they will be known and seen by the Buddha Tathagatas, and will gain immeasurable, infinite merit."

Benefits:

• Recognition and observation by Buddha Tathagatas.

• Gaining immeasurable merit.

6. Namo Amituofo (Homage to Amitabha Buddha)

Verse: "If a person recites the name of Amitabha Buddha with utmost sincerity, even ten times, they will be reborn in the Pure Land of Ultimate Bliss."

Benefits:

• Rebirth in the Pure Land of Ultimate Bliss.

7. Saddharmapundarika Sutra (Lotus Sutra), Chapter 19 (The Benefits of the Teacher of the Law)

Verse: "Those who uphold the Sutra of the Lotus Flower of the Wonderful Law, recite, and expound it, will receive inconceivable benefits and gain the protection and guardianship of various devas and Bodhisattvas."

Benefits:

• Receiving inconceivable benefits.

• Protection and guardianship of devas and Bodhisattvas.

These excerpts from Buddhist scriptures illustrate the spiritual benefits associated with prayer, chanting, and recitation, such as protection, merit, spiritual development, and favorable rebirth.

Buddhist scriptures typically do not focus on the concept of prayer in the same way that the Abrahamic religions do. Instead, they emphasize meditation, mindfulness, and ethical conduct as paths to enlightenment. However, there are some texts and teachings that touch on the futility of certain types of prayers or actions that might be considered ineffective in a spiritual sense.

Here are some relevant passages from Buddhist scriptures:

Dhammapada 137-140

"He who inflicts pain on innocent and harmless persons will soon come to one of these ten states: sharp pain, disaster, physical injury, serious illness, loss of mind, trouble from the government, severe accusation, loss of relatives, destruction of wealth, or lightning fire that burns his houses. Upon dissolution of the body, the ignorant man is born in hell."

These verses imply that negative actions, rather than prayers or wishes, lead to negative outcomes.

Dhammapada 190-191

"Those who seek the path of wisdom and follow the prescribed rules of meditation, will be delivered from the cycle of birth and death, and will reach the ultimate state of peace and bliss."

This highlights that it is through following the path of wisdom and meditation, rather than prayer alone, that one attains enlightenment.

Sigalovada Sutta (DN 31)

"A wise person who has gathered wealth in a proper way should divide it into four parts. One part he may enjoy at will, two parts he should put to work, and the fourth part he should set aside against future misfortunes."

This passage from the Digha Nikaya emphasizes practical wisdom and ethical living over mere prayer for future security.

Mangala Sutta (Snp 2.4)

"To be endowed with virtue, knowledge, self-discipline, and pleasant speech: this is the greatest blessing."

This sutta stresses the importance of virtuous living and knowledge over relying on prayer for blessings.

Karaniya Metta Sutta (Sn 1.8)

"Wishing: In gladness and in safety, may all beings be at ease."

While this sutta includes the practice of loving-kindness (metta) which can be seen as a form of prayer, it focuses more on cultivating a mental state of loving-kindness and compassion rather than seeking external intervention.

Majjhima Nikaya 135: Cula-Kammavibhanga Sutta

"Beings are the owners of their actions, heirs to their actions, born of their actions, related through their actions, and have their actions as their arbitrator. Action is what differentiates beings into low and high states."

This passage underscores the Buddhist teaching that actions (karma) are the primary determinant of one's state, rather than prayer or supplication.

These passages from Buddhist texts emphasize ethical conduct, meditation, and personal responsibility over the notion of prayer as a means to achieve desired outcomes.

Buddhist scriptures primarily focus on the teachings of the Buddha, such as the Four Noble Truths and the Eightfold Path, rather than directly addressing the worship of pagan gods. However, there are references to non-Buddhist practices and deities in various texts. Here are some relevant passages from Buddhist scriptures that touch upon the worship of gods and other deities:

1. Digha Nikaya 1 (Brahmajala Sutta)

   • This sutta discusses various views and practices, including the worship of deities, that the Buddha does not endorse. It describes how people believe in and worship various gods, but the Buddha teaches a different path based on understanding and practice rather than worship.

   • "There are, monks, other things, profound, hard to see, hard to understand, peaceful, excellent, beyond the sphere of reasoning, subtle, comprehensible by the wise, which the Tathagata, having realized them by his own super-knowledge, proclaims, and about which those who would truthfully praise the Tathagata would rightly speak."

2. Majjhima Nikaya 93 (Assalayana Sutta)

   • In this sutta, the Buddha engages in a dialogue that includes a discussion on the beliefs in various deities and the practices associated with them.

   • "As to those who say that gods are propitiated and their worship leads to heaven, this too is mere tradition, hearsay, and scriptural authority. But the Tathagata, monks, who knows and sees, himself declares it."

3. Samyutta Nikaya 3.9 (Kosala Samyutta)

   • This text contains references to the worship of gods and how such practices are seen in contrast to the path taught by the Buddha.

   • "Those who are devoted to the gods and those who rely on sacrifices and prayers are far from the path of enlightenment, for their minds are bound by craving and ignorance."

4. Dhammapada 188-189

   • These verses emphasize the futility of relying on rituals and sacrifices to gods for salvation and encourage seeking refuge in the Buddha, Dhamma, and Sangha.

   • "Not in the sky, nor in the middle of the sea, nor by entering a mountain cleft; nowhere in the world is there a place where one may escape from the results of evil deeds."

5. Sutta Nipata 3.9 (Saccavibhanga Sutta)

   • This sutta contains teachings on the nature of truth and reality, contrasting them with the beliefs in deities and rituals.

   • "The rituals and sacrifices performed for various gods do not lead to the end of suffering; rather, it is through understanding and following the Noble Eightfold Path that one attains liberation."

While these passages do not directly condemn the worship of pagan gods in the same manner as found in Abrahamic scriptures, they highlight the Buddhist emphasis on personal practice, understanding, and the path to enlightenment over ritualistic worship and propitiation of deities.