The Body and Clothing of the Person Praying:

The Body:

The body of the person praying must be pure from both spiritual and material impurity. The first is achieved by performing the obligatory ritual baths, and the second is achieved by having the outer part of the body, including the hair and nails, free from impurities, except for what has been exempted and pardoned. This will be explained under the heading “Impurities Pardoned in Prayer.”

Clothing of the Person Praying:

Men's clothing: It is what covers the two private parts (i.e. approximately the amount covered by short underwear).

Women's clothing: A woman must cover her entire body except for the face, hands, and feet.

Figure (11) Women's Prayer Clothing

Conditions of the Clothing of the Person Praying:

1. The clothing of the person praying must be pure.
2. The clothing of the person praying must be permissible (i.e. it must not be usurped).
3. The clothing of the person praying must not be made of gold for men, even if it is an ornament such as a ring.
4. It must not be made of pure silk for men.
5. It must not be made from parts of a dead animal in which life existed.
6. It must not be made from parts of animals whose meat is forbidden to eat, even if they were slaughtered according to Islamic law. There is no difference between that in which there is life, such as skin, and that in which there is no life, such as hair. Rather, it is not permissible to carry any of these things during prayer.

Issues Concerning Clothing:

1. It is recommended for a man to wear his complete clothing during prayer as a matter of etiquette because he is standing before Allah, the Mighty and Exalted.
2. A woman may wear tight, form-fitting clothing and display adornment during prayer if there is no non-mahram person looking at her.

Note: In Islamic hijab, the feet must be covered, tight clothing is not permissible, and displaying adornment is not permissible.

3. It is forbidden for a man to wear gold and pure silk during prayer and outside of prayer.

Impurities Pardoned in Prayer:

1. The blood from wounds on the clothing and body until they heal, if it is not possible to remove it or doing so would be difficult.
2. Blood on the body or clothing if it does not exceed the amount of the joint of the index finger, provided that it is not from an inherently impure source such as a dog, pig, or unbeliever, and that it is not the blood of a dead animal, nor menstrual blood, postpartum blood, or irregular bleeding.
3. It is permissible to pray while wearing impure socks, a skullcap, a belt, and similar items which would not be sufficient to cover the private parts if they were used to cover the two private parts.

Conditions of the Place of the Person Praying:

1. The place of the person praying must be permissible, meaning that it must not be usurped and that no other person's private right is attached to it.
2. The place of the person praying must be stable. This condition must be observed when one has a choice. As for a state of necessity, such as a person travelling on a ship or airplane, for example, it is not necessary to observe it if he cannot delay the prayer because the prayer time would pass.
3. There must not be an impurity in the place of the person praying that is not pardoned and that transfers to his body or clothing.
4. It is not required for the man to be in front of the woman. Rather, there is no problem with the woman being in front of the man in prayer if there is a separation of the amount of one handspan between them.
5. Purity: This condition applies specifically to the place where the forehead is placed in prostration.
6. The place of prostration must not be more than four joined fingers higher or lower than the place where the feet are positioned.

Prayer Times:

1. Time for Fajr Prayer: It begins from the appearance of dawn until sunrise.
2. Time for Dhuhr Prayer: It begins when the sun passes its midday point until before sunset by an amount sufficient to perform the Asr prayer.
3. Time for Asr Prayer: It begins after the amount of time required to perform the obligatory Dhuhr prayer has passed after midday and ends at the actual setting of the sun.
4. Time for Maghrib Prayer: It begins after the religious sunset until before the religious midnight by an amount sufficient to perform the obligatory Isha prayer.
5. Time for Isha Prayer: It begins after the amount of time required to perform the obligatory Maghrib prayer has passed after the religious sunset and ends at religious midnight. As a precaution, whoever delays the two evening prayers until midnight should perform them until dawn with the intention of performing what remains due upon him.

In the name of Allah, the Most Compassionate, the Most Merciful.

“Establish prayer at the decline of the sun until the darkness of night and the recitation of dawn. Indeed, the recitation of dawn is witnessed.”

Al-Isra: 78

Issues Concerning the Time:

1. Midday: It is when the sun passes the middle of the sky toward the west, and it is known by the increase of the shadows of objects after their decrease.
2. Actual sunset: It is the descent of the disk of the sun behind the horizon.
3. Religious sunset: It is the disappearance of the redness left by the sun in the direction of the east after its actual setting. This does not occur until approximately 13 minutes after its actual setting.
4. Religious midnight: It is the midpoint of the period between sunset and dawn, and religious midnight differs according to the seasons and days.

Honored Hadith:

“The time most beloved to Allah, the Mighty and Exalted, is its beginning.”

Al-Wasa'il 1/261

The Qiblah

The person praying must face the Qiblah in all prayers. The Qiblah is the direction of the Noble Ka'bah in relation to all countries, so the Qiblah differs from one direction to another according to the location.

In the name of Allah, the Most Compassionate, the Most Merciful.

“So turn your face toward the Sacred Mosque, and wherever you are, turn your faces toward it.”

Al-Baqarah – 144

Intention

It is the intention to perform the act (prayer) seeking closeness to Allah, the Exalted. It is not necessary to verbalize it because it is an internal matter, and sincerity and specifying the type of prayer are required.

Takbirat al-Ihram

It is to say:

Allah is the Greatest.

It must be said while standing upright, and bodily stability is required when saying it.

Recitation

1. It is obligatory to recite Surah Al-Hamd and another surah with it in the first and second rak'ahs of every prayer. As for the third and fourth rak'ahs, one has the choice between reciting Al-Hamd alone or the Tasbihat alone.
2. It is obligatory to learn the correct recitation in pronouncing the letters and vowel movements.
3. It is obligatory to recite quietly in the Dhuhr and Asr prayers, and it is obligatory for men only to recite aloud in the Fajr, Maghrib, and Isha prayers. As for women, it is not obligatory for them to recite aloud in these places.
4. The prayer is invalid if one deliberately recites quietly where recitation aloud is required, or vice versa. If it occurs out of forgetfulness, there is no problem with his prayer.
5. Quiet recitation is obligatory when reciting the Tasbihat, and likewise when Surah Al-Hamd is recited instead of it, as well as in the Prayer of Precaution.
6. In the places where quiet recitation is required, it is recommended to recite the Basmalah aloud, except in the third and fourth rak'ahs if Surah Al-Hamd is recited instead of the Tasbihat.
7. The two surahs Al-Fil and Al-Iلاف are considered one surah, and likewise the two surahs Al-Duha and Alam Nashrah are considered one surah.
8. The criterion for loud and quiet recitation is the manifestation or non-manifestation of the essence of the voice, and it is not based on whether the person beside him can hear him or not.

Ruku

1. Ruku is obligatory once in every rak'ah of the prayer.
2. Bending in ruku is obligatory until the hands reach the knees.
3. Remembrance is obligatory in ruku, such as saying:

Glory be to my Lord, the Almighty, and praise be to Him.

or:

Glory be to Allah.

three times.

4. Standing after ruku and before descending into prostration is obligatory, and stability is required in it.
5. Stability and composure are obligatory when reciting the remembrance in ruku.
6. It is recommended to say:

Allah hears the one who praises Him.

when raising the head from ruku.

In the name of Allah, the Most Compassionate, the Most Merciful.

“O you who believe, bow, prostrate, worship your Lord, and do good, so that you may prosper.”

Surah Al-Hajj – 77

Prostration

1. Prostration is obligatory twice in every rak'ah of the prayer.
2. During prostration, it is obligatory to place the seven prostration points, which are the forehead, the palms of the hands, the knees, and the big toes, on the ground.
3. It is obligatory to recite remembrance in each prostration, such as saying:

Glory be to my Lord, the Most High, and praise be to Him.

or:

Glory be to Allah.

three times.

4. The place of the forehead must be level with the place of the feet, and there is no problem if one is higher than the other by an amount not exceeding four joined fingers.
5. Composure and stability are obligatory while reciting the remembrance in prostration.
6. It is obligatory to raise the head in the first prostration and to sit completely and steadily between the two prostrations. It is recommended to say:

Allah is the Greatest.

when raising the head from prostration.

The Messenger of Allah, peace and blessings be upon him and his family, said:

“The earth has been made for me a place of prostration and a means of purification.”

Al-Wasa'il 2/969

Conditions of the Place Where the Forehead Is Placed

1. The place where the forehead is placed in prostration must be something to which the name “earth” applies, such as soil, stone, pebbles, or something that grows from the earth, such as plants, provided that it is not something that people use for eating or clothing.
2. The place where the forehead is placed must be pure, even from an impurity that does not transfer.
3. The place where the forehead is placed must be stable during prostration.

Qunut

It is one of the highly recommended acts in the second rak'ah before ruku. It is a supplication in which the goodness of this world and the Hereafter is requested, especially supplication for the believers.

Among the recommended supplications:

“Our Lord, do not let our hearts deviate after You have guided us, and grant us mercy from Yourself. Indeed, You are the Bestower.”

“Aal Imran/8”

And among the supplications:

“Our Lord, give us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.”

Al-Baqarah – 201.

Tashahhud

It is obligatory in the second rak'ah after the two prostrations and in the final rak'ah, and it is to say:

I bear witness that there is no god but Allah alone, without any partner, and I bear witness that Muhammad is His servant and Messenger. O Allah, bless Muhammad and the family of Muhammad.

* The remembrance of Tashahhud must be performed while sitting upright and steadily.

The Four Tasbihat

It is sufficient for the person praying to perform them once, although as a precaution—it is recommended—to repeat them three times in the third and fourth rak'ahs before ruku if he has not recited Surah Al-Hamd instead of them. Their wording is to say:

Glory be to Allah. All praise belongs to Allah. There is no god but Allah. Allah is the Greatest.

Quiet recitation is obligatory during the remembrance, and it is preferable for the Imam to choose Surah Al-Hamd and for the follower to choose the remembrance.

Taslim

It is obligatory in the final rak'ah after Tashahhud, and through it the things that invalidate the prayer cease to apply and one exits the prayer. Its wording is to say:

First:

Peace be upon you, O Prophet, and the mercy of Allah and His blessings.

Second:

Peace be upon us and upon the righteous servants of Allah.

Third:

Peace be upon you.

It is recommended to add:

And the mercy of Allah and His blessings.

* One of the two salams (the second or third) is obligatory, while the first is recommended.

* It is obligatory to sit upright and steadily during Taslim.

* Taslim must be performed in Arabic with correct grammatical inflection.

* It is recommended to sit in the tawarruk position.

Continuity

It is the absence of separation between the acts of prayer in a manner that disrupts the prayer by having intervals between its acts.

Order

It is performing Takbirat al-Ihram before the recitation, Al-Fatihah before the surah, the surah before ruku, and ruku before prostration, and so on. Whoever deliberately performs a later act before an earlier one, or delays an earlier act, invalidates his prayer, and likewise if he performs one pillar before another pillar.

Daily Prayers

1. Fajr prayer consists of two rak'ahs.
2. Dhuhr prayer consists of four rak'ahs.
3. Asr prayer consists of four rak'ahs.
4. Maghrib prayer consists of three rak'ahs.
5. Isha prayer consists of four rak'ahs.

Obligatory Acts of Prayer

1. Pillar obligation: It is an obligation whose addition or omission in the prayer invalidates the prayer, whether deliberately or forgetfully.
2. Non-pillar obligation: It is an obligation whose addition or omission deliberately invalidates the prayer, but not if it is done forgetfully.

Pillar Obligations

1. The intention.
2. Takbirat al-Ihram.
3. Standing for the intention and Takbirat al-Ihram, and the standing which is immediately followed by ruku.
4. Ruku.
5. The two prostrations together.

Non-Pillar Obligations

1. Reciting Al-Hamd and the surah in the first and second rak'ahs.
2. The remembrance in the third and fourth rak'ahs and in ruku and prostration.
3. The single prostration.
4. Tashahhud.
5. Taslim.
6. Stability and absence of movement.
7. Order.
8. Continuity.

Things That Invalidate Prayer

1. Anything that invalidates wudu, such as the خروج of urine or wind.
2. Eating and drinking deliberately or forgetfully.
3. Loud laughter (giggling) deliberately.
4. Any action that destroys the form of prayer, deliberately or forgetfully, such as playing and clapping.
5. Turning significantly away from the Qiblah deliberately or forgetfully.
6. Speaking during prayer deliberately.
7. Placing one hand over the other deliberately (takfir).
8. Crying for a worldly matter deliberately; there is no problem with crying for a matter of the Hereafter.
9. One of the conditions of prayer becoming invalid during it.
10. Doubt concerning the number of rak'ahs of Fajr prayer, Maghrib prayer, and shortened prayer, and doubt concerning the first two rak'ahs of a four-rak'ah prayer.
11. Doubts concerning the number of rak'ahs for which there is no religious solution, such as doubt between four and six.
12. Adding or omitting a pillar of the prayer deliberately or forgetfully.
13. Adding or omitting a non-pillar obligation in the prayer deliberately.
14. Deliberately turning the entire body in a manner that takes one out of facing the Qiblah.
15. Deliberately saying “Amin” after Al-Fatihah.
16. Anything that invalidates the ritual bath, such as semen coming out again.

Prayer of Precaution

1. The Prayer of Precaution is obligatory.
2. It must be prayed immediately after the prayer, before performing any of the things that invalidate the prayer, such as speaking or turning away from the Qiblah to the right or left.
3. All the conditions of prayer must be present in it.

As for its method: it requires the intention, Takbirat al-Ihram, and recitation of Surah Al-Fatihah only without the other surah, with quiet recitation of it, including the Basmalah. It also requires ruku, the two prostrations, Tashahhud, and Taslim, whether it is one rak'ah or two rak'ahs.

When Are the Two Prostrations of Forgetfulness Required?

1. The two prostrations of forgetfulness are required for speaking forgetfully.
2. They are required for forgetting one prostration if the opportunity to make it up has passed.
3. They are required for forgetting Tashahhud if the opportunity to make it up has passed, as a precaution.
4. They are required for performing Taslim in the wrong place, as a precaution.
5. They are required for doubt between the fourth rak'ah and the fifth rak'ah while sitting.

Issues Concerning the Two Prostrations of Forgetfulness

1. They must be performed immediately after the prayer.
2. The intention is required for the two prostrations of forgetfulness.
3. Takbirat al-Ihram is recommended in them.
4. There is no ruku in the two prostrations of forgetfulness.

How to Perform the Two Prostrations of Forgetfulness

They are two prostrations performed from a sitting position, and the person praying must perform them immediately after the prayer, before performing any of the things that invalidate the prayer, in the following manner:

1. Intention of seeking closeness to Allah, the Exalted.
2. Takbir, as a recommended act.
3. Prostration, and it is recommended therein to use the specific formula:

“In the name of Allah and by Allah. O Allah, bless Muhammad and the family of Muhammad.”

or the following formula:

“In the name of Allah and by Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings.”

with a choice between either of the two formulas.

4. Sitting steadily.
5. Performing the second prostration as previously described.
6. Tashahhud and Taslim are obligatory after the two prostrations.

Issues Concerning Doubts in the Acts of Prayer

1. Whoever doubts something from the acts of prayer—that is, whether it occurred at all—if his doubt occurs before entering into the following part which comes after it, he must perform the doubtful act, such as when he doubts Takbirat al-Ihram before entering into the recitation. If his doubt occurs after entering into it, he does not pay attention to his doubt, such as when he doubts Tashahhud after having entered into Taslim.
2. Whoever doubts the correctness of an act or statement after completing it does not pay attention to his doubt, such as when he doubts the correctness of the recitation of Al-Fatihah after completing it.

Doubts That Invalidate Prayer

1. Doubt concerning the number of rak'ahs of a two-rak'ah or three-rak'ah prayer, and the first two rak'ahs of a four-rak'ah prayer, before completing the two prostrations of the second rak'ah.
2. Doubt between the second and fifth rak'ahs or more.
3. Doubt between the third and sixth rak'ahs or more.
4. Doubt between the fourth and sixth rak'ahs or more.

Doubts That Are Not Taken Into Consideration

1. Doubt concerning performing one of the obligatory acts of prayer when one has entered into another act which follows it. Therefore, one does not pay attention to doubt concerning Al-Fatihah while engaged in the surah, nor doubt concerning the surah while in Qunut. Nor does one pay attention to doubt concerning ruku or standing up from it while descending into prostration, nor doubt concerning prostration while in Tashahhud, nor doubt concerning Tashahhud while standing.
2. Doubt after Taslim.
3. Doubt concerning the acts of prayer after the prayer time has ended.
4. The doubt of one who doubts frequently.
5. The Imam's doubt concerning the number of rak'ahs when the follower does not have doubt about it. In this case, the Imam does not pay attention to his doubt but follows what the follower says, and likewise in reverse, where the one who has doubt among the two refers to the other.
6. Doubts in recommended prayers. He may choose either side of the doubt and complete his prayer.