Rules and Conditions of Prayer

Prayer

In linguistic terms, prayer is defined as a form of supplication. However, in a religious context, it refers to the act of worshiping Allah – the Exalted – through specific actions and words, commencing with a declaration of “Allahu Akbar” (God is the Greatest) and concluding with the salutation. Importantly, the obligation to pray is a principle well-established within the religion, supported by the Quran, the prophetic traditions (Sunnah), and the consensus of Islamic scholars. As stated in the Quran: “Say to My servants who have believed, establish prayer.” (Quran 14:31).

Regulations and Conditions of Prayer

The rules governing the conditions, pillars, and obligations of prayer are crucial, especially since the validity of the prayer depends directly on these elements.

Conditions of Prayer

A condition is understood as something whose existence is not required for something else to exist, but its absence ensures the latter cannot exist. The conditions for the validity of prayer are essential for its acceptance, and failing to fulfill any one of them renders the prayer void. These conditions include:

Entering the Time: The entry of the designated time is one of the primary conditions for the validity of prayer, as prayers are restricted to specific times. A prayer performed outside of its designated time is considered invalid, as evidenced by God’s words: “Indeed, prayer has been decreed upon the believers a timed ordinance.” (Quran 4:103). The timings of the prayers are broadly outlined in the Quran, particularly in the verse: “Establish prayer from the decline of the sun until the darkness of the night and the Quran at dawn. Indeed, the recitation of the Quran at dawn is ever witnessed.” (Quran 17:78).
Covering the Awrah: Scholars unanimously agree that a prayer is invalid if the awrah (the body parts that must be covered during prayer) is exposed. Ibn Abd al-Barr noted this consensus, stating, “They all agree that the prayer of one who exposes themselves while able to cover is invalid.” This is supported by the verse: “O Children of Adam, take your adornment at every mosque.” (Quran 7:31).
Purity: Purity pertains to two aspects: ritual purity from major and minor impurities and cleanliness from physical filth. Purity must be ensured on three levels: the body, the clothing, and the prayer location; failure to maintain this leads to the invalidation of the prayer. Ritual purity is also categorized into major and minor types, with scholars affirming that a prayer performed while in a state of impurity is null. This is reinforced by a saying of the Prophet Muhammad – peace be upon him – who stated: “Allah does not accept the prayer of any one of you who has broken his wudu until he performs it again.”
Facing the Qibla: Scholars agree that if one is able, one’s prayer is invalid if not facing the Qibla. This is supported by the Quranic command: “So turn your face toward al-Masjid al-Haram, and wherever you are, turn your faces toward it.” (Quran 2:144).
Intention: Intention is essential for the validity of the prayer; praying without an intention invalidates the prayer. This is confirmed by the saying of Umar ibn al-Khattab – may Allah be pleased with him – who reported that the Prophet – peace be upon him – said: “Actions are judged by intentions, and for every person is what they intended.”

Pillars of Prayer

The pillars of prayer are among the most significant components of prayer since the omission of any single pillar, whether intentional or accidental, invalidates the prayer. The pillars include:

Standing: It is mandatory to stand during obligatory prayers if one is capable. The Prophet Muhammad – peace be upon him – said: “Pray standing; if you cannot, then sit; and if you cannot, then pray on your side.” For voluntary prayers, one may perform them while standing or sitting.
The Opening Takbeer: The prayer must begin with the Takbeer, as evidenced by a narration from Ali ibn Abi Talib – may Allah be pleased with him – in which the Prophet – peace be upon him – stated: “Its prohibition is in the Takbeer, and its permissibility is in the Tasleem.”
Reciting Al-Fatiha: Surah Al-Fatiha must be recited in every rak’ah by the imam, the follower, and the individual praying alone. The prayer is invalid without its recitation, as confirmed by the Prophet – peace be upon him – who said: “There is no prayer for one who does not recite the Opening of the Book.”
Bowing (Rukoo): Rukoo is obligatory in each rak’ah, as established by the Quran, Sunnah, and scholarly consensus.
Rising from Bowing: One must rise to an upright position after bowing, returning to the standing position as before, aligned with the practice of the Prophet Muhammad – peace be upon him.
Prostration (Sujud): Each rak’ah must include two prostrations, as prayer is invalid without them. Allah says: “O you who have believed, bow and prostrate.” (Quran 22:77), and prostration requires seven body parts to touch the ground: the forehead, hands, knees, nose, and toes.
Rising from Prostration: There should be sitting between the two prostrations, as stated by Aisha – may Allah be pleased with her – who described the Prophet’s actions, saying: “When he would raise his head from prostration, he would not prostrate until he was sitting upright.”
The Final Tashahhud and Sitting for It: This involves saying: “O Allah, send prayers upon Muhammad…” and any additional supplications are considered Sunnah.
Tranquility: Each action performed during the prayer requires a moment of stillness; if one does not maintain tranquility in prayer, the prayer must be repeated.
Order: The pillars must be performed in the order prescribed, as established by the actions of the Prophet Muhammad – peace be upon him.
Salutation: The salutation marks the conclusion of the prayer and the release from it.

Obligations of Prayer

Obligations differ from the pillars in that failure to fulfill an obligation due to forgetfulness does not invalidate the prayer but rather requires the performance of the Prostration of Forgetfulness. The obligations of prayer include:

Takbeers: It is mandatory to say the Takbeer when transitioning from one pillar to another.
Samm’ Allahu Liman Hamidah: The imam and the individual praying alone must say: “Allah hears the one who praises Him” when rising from bowing, but this is not required of the follower.
Rabbana Lakal Hamd: The imam, the follower, and the individual praying alone must say: “Our Lord, to You belongs all praise” after rising from bowing.
Subhana Rabbi al-Azim: This phrase must be recited during bowing.
Subhana Rabbi al-A’la: This phrase must be recited during prostration.
Seeking Forgiveness Between Prostrations: It is required to say: “My Lord, forgive me” while sitting between the two prostrations.
Initial Tashahhud and Sitting for It.

Significance of Prayer

The importance of prayer is profound and extensive, as it represents the second pillar of Islam following the declaration of faith, supported by the narration of the Prophet Muhammad – peace be upon him – who advised Mu’adh ibn Jabal when he sent him to Yemen: “You are about to approach a people of the Scripture, so let the first thing you call them to be the Oneness of Allah, and when they understand that, inform them that Allah has made it obligatory upon them five prayers in their day and night.” The significance of prayer is further underscored by the fact that the final advice of the Prophet – peace be upon him – before his passing was to emphasize its importance, as reported by Ali ibn Abi Talib – may Allah be pleased with him – when he mentioned: “The last words of the Prophet – peace be upon him – were: ‘Prayer, prayer! And fear Allah regarding those whom your right hands possess.’”