Did Islam Borrow the Salat Times from Zend Avesta?

In the Name of Allah---the Most Beneficent, the Most Merciful.

The question of whether Islam borrowed the Salat times from Zoroastrian practices, specifically the five Gāh times in the Zend Avesta,

The question of whether Islam borrowed the Salat times from Zoroastrian practices, specifically the five Gāh times in the Zend Avesta, can be examined by analyzing the origins of Islamic prayer times according to the Qur’an and Sunnah and comparing these with Zoroastrian practices.

1. The Origin of Salat Times in Islam

In Islam, the prayer times are based directly on instructions given in the Qur’an and clarified by the Sunnah of the Prophet Muhammad ﷺ. The Qur’an mentions specific times of day for prayer, which the Prophet Muhammad ﷺ codified as five distinct prayer times. The key verses include:

• Fajr (Dawn): Allah says in Surah Al-Isra, “Establish prayer at the decline of the sun until the darkness of the night and [also] the Qur’an at dawn…” (Qur’an 17:78). This verse emphasizes prayer at dawn, establishing Fajr as one of the primary times.
• Dhuhr and ‘Asr (Midday and Afternoon): In Surah Hud, it is said, “And establish prayer at the two ends of the day and at the approach of the night…” (Qur’an 11:114). This generally refers to prayers in the middle of the day and later in the afternoon.
• Maghrib (Sunset): The Qur’an also refers to prayers at sunset, as seen in Surah Ar-Rum: “So exalted is Allah when you reach the evening and when you reach the morning” (Qur’an 30:17).
• Isha (Night): Several verses and Hadiths refer to the importance of praying at night, particularly Surah Hud 11:114 and additional guidance from the Prophet ﷺ.

The Prophet Muhammad ﷺ further clarified the exact times of each prayer, which are documented in numerous Hadith collections. These times are thus grounded in direct divine revelation and prophetic tradition.

2. Comparison with Zoroastrian Prayer Times

Zoroastrians traditionally prayed five times a day, known as the Gāhs. Yes, the concept of Gāhs and their associated prayer times are rooted in Zoroastrian tradition and are referenced in the Zend Avesta, specifically in the Khorda Avesta or “Little Avesta,” which contains daily prayers and invocations for various occasions. Each Gāh represents a specific portion of the day tied to different yazatas (divine beings or angels) and natural forces, and the prayers are intended to honor Ahura Mazda and maintain cosmic order.

While the Zend Avesta does not always outline the exact times in the same way as later Zoroastrian practice, the division of the day into segments for worship is clearly present. The Visperad, another Avestan text, elaborates on ritual practices and further emphasizes the importance of observing times of day in worship. Later Zoroastrian commentaries and texts, particularly the Pahlavi texts, clarify the five Gāh times more precisely, reinforcing their connection to daily prayers and expanding on the symbolic importance of each time period.

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While the number of prayers coincidentally aligns, there are notable differences:

Here’s a simplified comparison of the prayer times in Islam and Zoroastrianism:

Prayer Number	Islamic Prayer Time	Zoroastrian Prayer Time (Gāhs)
1	Fajr: Dawn, before sunrise	Hāvan Gāh: From sunrise to noon
2	Dhuhr: Midday, after sun passes its zenith	Rapithwin Gāh: Noon until mid-afternoon
3	Asr: Late afternoon, before sunset	Uziren Gāh: Afternoon, until sunset
4	Maghrib: Immediately after sunset	Aiwisruthrem Gāh: Sunset until midnight
5	Isha: Night, after twilight, before midnight	Ushahin Gāh: Midnight until dawn

3. Evidence Against Borrowing

a) Divine Revelation in Islam

• Muslims believe that the practice of Salat, including its times, was revealed directly by Allah to Prophet Muhammad ﷺ. The Isra and Mi’raj (Night Journey and Ascension) is a central event where the five daily prayers were prescribed as an obligation for Muslims, distinguishing it from any prior practice or influence.

b) Salat as a Unique Form of Worship

• Salat in Islam is distinct in its components, including the physical movements (standing, bowing, prostrating), recitation of Qur’anic verses, and phrases that praise Allah alone. Zoroastrian prayers do not include such elements and follow a different structure.

c) Pre-Islamic Abrahamic Traditions

• The Qur’an indicates that prayer times were practiced by earlier prophets. For instance, Prophet Ibrahim (Abraham), Prophet Musa (Moses), and others were commanded to establish regular prayers. The concept of structured prayer is thus an element of the Abrahamic tradition rather than a Zoroastrian influence.

4. Differences in Core Objectives

The objectives and theological foundations of the Gāhs in Zoroastrianism contrast significantly with the principles of Islamic monotheism. Zoroastrian prayer times, the Gāhs, are deeply rooted in a dualistic worldview, where good and evil are seen as opposing forces, represented respectively by Ahura Mazda (the supreme good deity) and Angra Mainyu (the destructive spirit). This duality influences their worship practices, which often honor natural elements like the sun and fire as representations of divine purity and manifestations of Ahura Mazda’s goodness.

In contrast, Islamic monotheism (Tawhid) emphasizes the worship of a single, transcendent, non-anthropomorphic, and non-natural God, Allah. Islamic theology is strictly monotheistic, rejecting the worship of natural forces or any representation of the divine in creation. In Islam, prayer times (Salat) are a form of direct worship and submission to Allah alone, without intermediaries or natural symbols. Muslims pray to face the Kaaba in Mecca, and each prayer affirms Allah’s uniqueness and oneness, distancing itself from any form of dualism or nature worship.

This theological distinction underscores the difference in purpose and belief behind each tradition’s structured prayer times:

• Zoroastrianism’s Gāhs are linked to honoring Ahura Mazda through nature and fire, which symbolize divine light and purity, and are therefore integral to Zoroastrian dualistic cosmology.
• Islam’s Salat is directed solely to Allah, emphasizing submission and remembrance without associating natural elements or symbols with the divine, thus embodying a purely monotheistic worldview.

This distinction reflects a fundamental divergence in the concept of divinity and the purpose of prayer in each religion, highlighting the unique theological frameworks of Zoroastrianism and Islam.

5. Practical Differences Between the Practices

While both religions promote structured prayers throughout the day, the practical purpose and theological significance differ greatly:

• Distinct Rituals and Postures: The specific rituals in Salat, such as ablution, facing the Kaaba, and the physical movements, are not paralleled in Zoroastrian practices.
• Textual and Historical Evidence: The Qur’an and Hadith provide detailed instructions for prayer that are unique to Islam. The times are presented as intrinsic to the Islamic method of worship rather than an adopted tradition.

Mention of the Sun for Timekeeping:

You are correct in highlighting that the Qur’an mentions the sun’s course primarily in relation to timekeeping, particularly for the purpose of establishing prayer times. The Qur’an emphasizes the practical use of celestial bodies for determining time without ascribing any divine attributes to them. For example, the Qur’an states:

• Timekeeping: “Indeed, the number of months with Allah is twelve months in the Book of Allah, the Day He created the heavens and the earth; of these, four are sacred.” (Qur’an 9:36). This verse indicates the importance of time calculation within the Islamic framework.
• Prayer Timing: Surah Al-Isra mentions the importance of prayer at different times of the day, tying it to the natural cycle without implying any divinity: “Establish prayer at the decline of the sun until the darkness of the night and the Qur’an at dawn.” (Qur’an 17:78).

The Qur’an explicitly forbids the worship of celestial bodies, including the sun and the moon, as it is a common practice in various cultures to idolize these objects. This is clearly stated in verses such as:

• Rejection of Idolatry: “And among His signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Allah, who created them.” (Qur’an 41:37). This verse clearly delineates the Islamic stance against the worship of any creation, reaffirming the oneness of Allah (Tawhid).
• General Prohibition: The Qur’an warns against all forms of idolatry, highlighting that worship should be directed solely towards Allah: “And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed, you would be among the wrongdoers.” (Qur’an 10:106).

In essence, while the Qur’an acknowledges the sun and moon for the practical purposes of determining time and establishing prayer schedules, it firmly prohibits any form of worship directed toward these celestial objects. The emphasis is on monotheism, with all acts of worship being directed to Allah alone, distinctly separating Islamic beliefs from practices that might involve the veneration of natural phenomena or celestial bodies as divine entities. This underscores the foundational Islamic principle of Tawhid and the rejection of any form of polytheism or idolatry.

Conclusion

The five daily prayers in Islam are grounded in the Qur’an and Sunnah and form a central part of Islamic identity and worship. While Zoroastrianism does have its own structured times for prayer, any resemblance is coincidental and rooted in the shared human inclination for regular devotion rather than direct borrowing. Each religion’s prayer system reflects its own distinct theological and ritualistic framework. Islam’s prescription of Salat is unique in its origin, content, and purpose, aligning with its broader teachings on monotheism and devotion to Allah alone.