15.0 CHAPTER: CONDITIONS OF THE PRAYER
They exist before the prayer, until its completion.
A condition technically refers to that which nullifies the prayer if it was absent and which validates the prayer if it was present. Conditions are taken into account before performing prayer until the prayer is completed.
Among the conditions are: the specified time and purification from impurities and najasah. The time for zuhr is from just after the zenith of the sun to when the shadow replicates the object in addition to its shadow at the zenith. It is better to pray at its earliest time except during extreme heat. This applies if zuhr prayer is prayed by oneself or in a congregation on an overcast day.
“The specified time”: One of the conditions of prayer is that it should be performed at its specific time. Allah(swt) says: {Indeed, prayer has been decreed upon the believers a decree of specified times.}(Al-Nisa: 103) The Prophet(pbuh) also directed towards this condition by his actions and speech.
“And purification from impurities and najasah”: Another condition for prayer is purification from impurities and najasah on the body, garments and place of worship.
“The time for zuhr is from just after the zenith of the sun to when the shadow replicates the object in addition to its shadow at the zenith”: The prayer time begins when the sun shifts westward from its zenith. This is noticed when a shadow appears to the east. Allah says: {Establish prayer at the decline of the sun [from its meridian]}(Al-Isra: 78) As the shadow grows in size, it will reach a stage that it is equivalent to its object; be it a stick, wall or a human. At this time, zuhr time has elapsed.
“It is better to pray at its earliest time”: Rather than delay it for the best of deeds in the sight-of Allah is the prayer done at its earliest time.(Reported by al-Bukhari (1/140), (8/2), (9/191) and M uslim (1/62, 63) from the narration of Abdullah ibn Mas’ud who said, “I asked the Prophet, ‘What is the best o f deeds?’To which he replied,‘The prayer done in its prescribed time.”’As for the wording,“ Prayer in its earliest time,” it is narrated by Umm Farwah in Ahmad (6/374), Abu Dawud (426) and al-Tirmidhi (170). ) There is merit in hastening towards good deeds.
“Except during extreme heat. This applies if zuhr prayer is prayed by oneself or in a congregation on an overcast day”: It is Sunnah to delay the zuhr prayer in these situations:
Firstly: During extremely hot weather in the summer. It is recommended that the prayer be delayed until such a time that the heat reduces. The Prophet(pbuh) said, “If it is extremely hot, delay the prayer until it cools down for indeed the extreme heat is from the breath of hellfire.”(Reported by al-Bukhari (1/142) from the hadith of Abdullah ibn Umar and by Muslim (2/108) from the hadith of Abu Hurairah.) Hence the prayer should be delayed until the weather is cooler, having the congregation’s convenience in mind.
Secondly: If the sky is overcast and there is a possibility of rain or a sand storm, it is best to delay the zuhr prayer. It is permissible to pray zuhr at its latest time so that people can attend zuhr and stay on to complete the ‘asr prayer at the masjid at its earliest time. This arrangement is convenient for the people.
“This applies if zuhr prayer is prayed by oneself”: The individual praying at home should also avoid the intense heat as should the congregation which gathers at the masjid.
“Or in a congregation during an overcast day”: This is to make it convenient for the people so that they are not affected by the rain or sand storm. They go outdoors only once to attend the zuhr and ‘asr prayers. However, if one offers the prayer by himself at home on an outcast day, he should hasten to do it at the earliest time as he is not affected by the adverse weather.
This is followed by ‘asr time which extends until the shadow is twice the size of the object, in addition to its shadow at the zenith. In difficult times, ‘asr can be prayed until sunset. It is a Sunnah to hasten the prayer.
“This is followed by ‘asr time which extends until the shadow is twice the size of the object, in addition to its shadow at the zenith”: ‘Asr prayer begins immediately after the zuhr prayer time ends. This is when the shadow is the size of the object. The time for ‘asr extends until the shadow is twice the size of its object. Thereafter, the time for ‘asr prayer lapses.
“In difficult times, ‘asr can be prayed until sunset”: Whoever prays ‘asr just before sunset has indeed performed it in its time. However, it is not permissible to do so except in difficult times and one must have a valid excuse to do so.
“It is a Sunnah to hasten the prayer”: This is evident from the practice of the Prophet(pbuh). A companion would pray with the Prophet(pbuh) the ‘asr prayer and go to a place called al-’Awwali, which was at the boundary of Madinah, arriving
there as the sun was shining bright.(Reported by al-Bukhari (2/144, 149 and 155) and Muslim (2/40, 119 and 120) from the narration of Abu Barzah al-Aslami.) This is proof that he(pbuh) would pray asr early.
Followed by the maghrib prayer which begins from sunset until the red afterglow of the setting sun disappears. It is Sunnah to hasten this prayer unless he has the intention of being a muhrim on the Night of Jam.
“Followed by the maghrib prayer which begins from sunset until the red afterglow of the setting sun disappears”: Immediately after the ‘asr prayer time ends, maghrib begins. It begins with sunset and ends when the red after-glow of the sun disappears from the horizon. The horizon is clear and so the after-glow is very apparent. When the after-glow disappears, it becomes clear once again. This moment shall indicate the end of maghrib prayer.
“It is Sunnah to hasten this prayer”: The Prophet(pbuh) used to do so. When the adhan for maghrib prayer was called, the Companions would advance to their places o f prayer. The Prophet would then arrive to lead the prayer.(Reported by al-Bukhari (1/34) and Muslim (2/212) from the narration of Anas ibn Malik.)
“Unless he has the intention of being a muhrim ‘: I.e. if he is in a state of ihram at Muzdalifah, a day also known as Jam’a (congregation). This is because people will gather there on the 9th of D hul Hijah. It is called Muzdalifah because people advance to it from Arafah. This place is also called Mash’ar al-Haram. The muhrim in Hajj delays his maghrib prayer and prays it at the time of ‘isha, thereby combining them. This is done when he reaches Muzdalifah. This was the practice of the Prophet(pbuh). The muhrim should not pray on the way to Muzdalifah unless he fears that the time for isha prayer may lapse before reaching there. In this scenario, he can stop and pray along the way. The delay in maghrib prayer is only a concession for those in the state of ihram and not others, even though they might be in M uzdalifah during that time. These people have to hasten the maghrib prayer in its time and are not allowed to combine the prayers.
Then follows the ‘isha prayer and its time is until the second fajr which is recognised by a broad whiteness in the sky. It is better to delay the ‘isha prayer but not after one third of the night (i.e. delaying it but remaining in the first third of the night), if this is easy.
“Then follows the”isha prayer”: ‘Isha begins immediately after the time for maghrib ends, which is when the red after-glow of the sun disappears from the horizon. It ends at the second fajr. The preferred time for ‘isha prayer is up to the first third of the night, after which it is still permissible to pray it if one is hard-pressed for time.
“The second fajr which is recognised by a broad whiteness in the sky”: Fajr is of two types:
Firstly: The false dawn. This is when the whiteness is elongated rather than broad. Furthermore, the darkness of night re-envelops the sky after this fake dawn.
Secondly: The second fajr which is recognised by a broad whiteness that permeates the horizon. The darkness o f night will gradually fade, giving way to the full dawn. The second fajr is that which should be taken into account when fasting or praying, not the first fajr (i.e. the false dawn).
“It is better to delay the ‘ishd prayer but not after one third of the night”: Delaying the prayer in this manner is better than praying it at its earliest time. The Prophet(pbuh) used to delay the ‘ishd prayer some nights announcing that this was in fact the best time for it. He(pbuh) said, “Were it not too imposing for my nation, I would have ordered that it be delayed.”(Reported by Muslim (2/115-116) from the narration of ‘Aishah. ) We can study the ideal character a leader should possess from this example. He should know the needs and concerns of his people and adjust activities accordingly, thereby easing their burden. Gentleness is something required from the imam towards his congregation. The Prophet used to hasten the ‘isha prayer if people gathered quickly at the masjid and delayed it if they took their time to gather.
Followed by the fajr prayer which lasts until sunrise. To hasten it is better.
“Followed by the fajr prayer which lasts until sunrise”: ‘Isha prayer is followed by the fajr prayer. It begins from the second fa jr which emanates a broad whiteness in the horizon and ends with sunrise. Whoever prays within these time limits has indeed performed fajr prayer at its specified time. Anyone doing so after sunrise only does it as replacement for having missed it.
“To hasten it is better”: To hasten the fajr prayer is better as the Prophet used to perform it in the dark of the night.(Reported by al-Bukhari (1/147) and Muslim (2/119) from the narration of Jabir ibn Abdullah.) He used to leave after praying fajr while a person could recognise those next to him. ( Reported by al-Bukhari (1/144,155) and Muslim (2/119,120) from the narration of Abu Barzah al-Aslami. ) This is indicative that he used to prolong the fajr prayer and that the Prophet M and his Companions used to pray in the dark where they could not recognise one another, and then the prayer was prolonged such that when he(pbuh) completed it, they could recognise those sitting next them.
This is evidence to show that he(pbuh) used to hasten in performing the fajr prayer and that he prolonged it.
Prayer is realised when one makes takbiratul ihram (opening takbir) in the specified time of a specific prayer. He should not pray until he is convinced that the time of prayer has begun. He can do this by either making an informed judgement or if he is advised by a trustworthy person who is certain that time has commenced. If he made the takbiratul ihram after being convinced that prayer is due and realises that he had preceded the time, he should consider it an optional prayer and proceed to pray the obligatory prayer once more. If he is not aware of his error then the prayer is valid.
“Prayer is realised when one makes takbiratul ihram (opening takbir) in the specified time of a specific prayer”: This is according to the Hanbali madhab.(See all-lnsaf( 1/441).) He who manages to say the takbiratul ihram even at the last hour of the specified time has in fact realised the prayer in its time. The correct opinion however is that one should at least complete one rakah (unit) of prayer before the time elapses.(The madhab of Imam Malik and one of two views from Imam Ahmad. It was a preferred view of Shaykh al-Islam ibn Taymiyyah. See Majmu al-Fatawa (23/330-331).)
“He should not pray until he is convinced that the time o f prayer has begun”: This is because conviction (ghalabat al-zan) replaces certainty (yaqin) in this instance. Conviction is achieved by:
Firstly: Making an informed judgement. If one places effort in investigating the time for prayer and bases his conviction upon his findings, then he should proceed to pray.
Secondly: If advised by a trustworthy person who is certain that the prayer time has begun. If any of these two traits is missing from the informer, it renders his advice null and void.
“If he made the takbiratul ihram after being convinced that prayer is due and realises that he had preceded the time, he should consider it an optional prayer and proceed to pray the obligatory prayer once more. If he is not aware of his error then the prayer is valid”: If he is convinced that the prayer time has begun and prayed and had erred but is oblivious to it, then his prayer is valid. However, if he becomes aware o f the fact that he has prayed before the time for prayer is due, he should consider that which he prayed as an optional prayer and proceed to pray the obligatory prayer once more.
And if the mukallaf(on whom prayer is obligatory) is able to make takbiratul ihram as the prayer time arrived but the obligation is removed or the female begins to menstruate, then he becomes obliged to do so again or her menses stops, they must make up the prayer. Whosoever is obliged to pray before the prayer time lapses, must do so by combining it with the earlier prayer.
And if the mukallaf (on whom prayer is obligatory) is able to make takbiratul ihram as the prayer time arrived but the obligation is removed or the female begins to menstruate, then he becomes obliged to do so again or her menses stops, they must make up the prayer”: If one is set to perform a prayer at its earliest time but the obligation to pray is hindered by the loss of consciousness, loss of the mental faculties or the onset o f menses. Thereafter, this hindrance is removed. Now the individual has to make up the prayer that he had earlier intended to pray. It has to be made up because he was able to pray when the time for prayer arrived but was hindered by a valid reason. Those prayers that arrived while they were not obliged to pray need not be taken into account.
However, some scholars including Shaykh Taqiuddin are of the view that the prayer need not be made up for prayer times have a span which can be delayed within its limits.(See al-Ikhtiyarat al-Fiqhiyyah (p. 34). ) Therefore, when one is hindered from prayer within that time span, he is technically in the state of non-obligation.
“Whosoever is obliged to pray before the prayer time lapses, must do so by combining it with the earlier prayer”: This is in direct contrast to the earlier view. For example, one is able to say at least the takbiratul ihram before the ‘asr time lapses while the sun is about to set. This is after all hindrances to the obligation o f prayer are removed. Now, the individual must pray two prayers by combining them i.e. in this case he combines zuhr with ‘asr.This is because the individual had a valid excuse to miss zuhr during its time which validates the concession o f combining prayers. Similarly, if one had a valid excuse to miss maghrib prayer and is fit to pray before sunrise, he should then pray maghrib and ‘isha by combining them. This is in line with the rulings of a group of Companions of the Prophet(pbuh) . (Including Abdul Rahman ibn Awf and Abdullah ibn Abbas. Regarding the issue of women gaining purity after her menses, they said: “If a menstruating woman attains purity before sunset, she must pray zuhr and ‘asr by combining it. If she attains purity before fajr begins, she should pray maghrib and ‘isha combined.”The narration of Abdul Rahman was collected by Abdul Razzaq in his Musannaf{ 1285) and al-Bayhaql in al-Sunan al-Kubra (1/387). The narration of Ibn ‘Abbas was collected by al-Darimi (1/219) and al-Bayhaqi (1/387). )There has not been any dispute to this view from others. In fact, most scholars are of this view because two prayer times become one during situations where there is a valid excuse.
Making up prayers should be done instantly and in sequence. Sequences can be pardoned when one forgets or if he fears that ‘asr or ‘isha prayer times might lapse when about to combine prayers.
“Making up prayers should be done instantly and in sequence”: If one has prayers that need to be made up, he should hasten to do so as soon as he is able. It must not be delayed. Sequence of the prayers should be maintained at all times. If he has many days worth of prayers to make up, he should focus on a day at a time, praying fajr, zuhr, ‘asr, maghrib and then ‘isha in sequence. He can then proceed to day two of the prayers pending upon him, following the aforementioned sequence. Prayer is an obligation and delaying it more than necessary is a sin.
A prevalent practice among the people is to make up a prayer with the prayer of its like. For example, praying fa jr and then making up the missed fajr afterwards or zuhr with another zuhr following it. This is incorrect and is not allowed.
“Sequence can be pardoned when one forgets or if he fears that asr or isha prayer times might lapse when about to combine prayers”: These two scenarios permit one to ignore sequence of prayers:
Firstly: When one forgets. For example, he had to make up an earlier prayer but forgot about it and prayed the current prayer. He only realises his mistake after having prayed the current prayer. Sequence can be ignored in this case. He then proceeds to pray the earlier prayer immediately. Allah says: {“Our Lord, do not impose blame upon us if we have forgotten or erred.”}(Al-Baqarah: 286) The Prophet(pbuh) said, “Verily Allah has pardoned for my nation error, forgetfulness and that which is forced upon him. ”(Reported by Ibn Majah (2045), Ibn Hibban (7219), al-Daraqutni (4/170-171), al-Bayhaqi (7/356), al-Hakim (2/198) from the narration o f ‘A bdullah ibn ‘Abbas.)
Secondly: When one fears that the time for the current prayer might lapse, were he to pray the missed prayer before it. In this case, he ignores the sequence of prayers by praying the current prayer followed by the earlier prayer that he needed to make up.
From among the conditions o f prayer is the covering of the awrah. The covering or clothes should not reveal the characteristics of the skin. The awrah of men, slave, nursing mother and the partially-freed slave is from the navel to the knee. As for the free woman, the whole body is awrah except the face.
To pray whilst uncovered is not allowed whilst one is able to cover the awrah. Ibn Abdul Barr said, “The consensus of the scholars is that the prayer becomes nullified if one prays it whilst uncovered if he has the ability to cover himself up.”(See al-Ijma (p. 41).) Allah(swt) says: {O children o f Adam, take your adornment at every masjid} (Al-A’raf: 31) The word “zinah” in this ayah refers to the covering of the awrah, and “al-masjid’ refers to the prayer. Hence, Allah commands us to cover our awrah whilst praying. The minimum of “zinah” is to cover the awrah while covering the full body with a garment that is recommended and good. If one does pray without covering the awrah without a valid reason, then his prayer is nullified. The clothes should be thick and not so thin that the skin is seen through the garment.
The awrah of men is from the navel to the knee.
“As for the free woman, the whole body is awrah except the face”: She has different awrahs in two different circumstances: her awrah whilst in prayer and her awrah of nazar (bashfulness). In prayer, her whole body is awrah except the face. This is if there are no non-mahram men around. A mahram is any male she cannot lawfully marry like her father, brother and uncle. As for the awrah of bashfulness, it is the whole body including the face and the palms of the hand. This is also her awrah in the prayer if non-mahram men are present.
It is recommended that one wears a two-piece garment for the prayer. It is sufficient that a man covers at least the awrah for the optional prayers and one of his shoulders for the obligatory prayers. It is recommended for the woman to pray wearing her inner garment, head scarf and an outer garment though her prayer is accepted if she just covers her awrah.
“It is recommended that one wears a two-piece garment for the prayer”: In the prayer, there is a minimum dress code and there is a recommended one. If a man covers between his navel and his knees in prayer, it is accepted. This is the least he should wear. It is recommended though that he pray wearing two pieces of clothing. The shawl (rida) and lower wrap (izar) or the qamis (shirt) and trousers. This is for men only.
“It is sufficient that a man covers at least the awrah for the optional prayers and one of his shoulders for the obligatory prayers”: A man has to cover at least one shoulder along with the minimum awrah whilst performing his obligatory prayers. This is what the Prophet(pbuh) commanded us to do. He said, “Let not one of you pray in a one-piece garment without it extending to cover one of his shoulders.”( Reported by al-Bukhari (1/100) and Muslim (2/61) from the narration of Abu Hurairah. )
Imam Ahmad was of the view that the prayer must be done covering the minimum awrah which is between the navel and the knee and at least one shoulder. If not, the prayer is nullified.(See al-Insaf( 1/456).) However, the majority o f scholars say that it is sufficient to cover between the navel and the knee for the prayer of a male to be accepted.(See al-Mughni (2/289).)
“It is recommended for the woman to pray wearing her inner garment, head scarf and an outer garment though her prayer is accepted if she just covers her awrah”‘. The prayer is accepted from a woman if she prays wearing a single garment that covers her whole body. However, they are recommended to wear three garments during the prayer. They are the inner garment (dira ’), head scarf (khimar) and the outer garment (milhafah). This is the best dress code for the woman to perform her prayer.
Whoever exposes a part of his awrah in mischief or prays with clothes that are not lawful or are stained with najasah, must repeat the prayer except a person held captive in a filthy place.
“Whoever exposes a part of his awrah in mischief”: I.e. he exposes his awrah for an extended period of time whilst being able to cover it and chose not to. His prayer is invalid due to the condition of covering the awrah not being met. However, if a little part o f the awrah is exposed whilst he is oblivious to it, then his prayer is valid. This is also the case of one exposing a large part of the awrah but he does not let it stay revealed for an extended period of time.
“Or prays with clothes that are not lawful”: For example stolen clothes or if a man prays wearing a silk garment, his prayer becomes invalid. He must repeat his prayer in a different set of clothes.
“Or are stained with najasah”: Whilst he has the ability to clean it or has the means to pray in clean clothes, then his prayer is invalid and has to be repeated. This is because wearing clean clothes during prayer is a condition for its acceptance.
“Except a person held captive in a filthy place”: If a person prays in an unclean place whilst he is capable of praying in a clean place, his prayer is invalid as a condition of the prayer is the cleanliness o f the spot prayed upon. However if a person is not able to move to a clean place, then he should continue to pray in that filthy place and not leave off praying. His prayer is accepted and he need not repeat it as he is acting to the best of his ability. Allah M says: {So fear Allah as much as you are able.}(Al-Taghabun: 16) However, if he has the ability to move to a clean place, then his prayer in a filthy place is invalid.
One should cover the minimum awrah when able to do so. If not, then at least the genitals and the rear end. If he can cover only one of the two, he should cover the rear end. If a covering is offered he should accept it. The naked should pray sitting down and gesture in prayer to hide his private parts. If praying as a congregation, the imam should be in the centre of the row.
“One should cover the minimum awrah when able to do so. If not, then at least the genitals and the rear end. If he can cover only one of the two, he should cover the rear end”: If he can find clothes to cover his awrah between the navel and the knee, he must do so. He covers both the private parts if unable to cover the minimum awrah. If he is unable to even do this, then he should cover just his rear end. Allah says: {So fear Allah as much as you are able.}(Al-Taghabun: 17)
“If a covering is offered he should accept it”: He will not ask for a covering as it is an act of humility. However, if someone offers to lend him the covering without him having asked, he should accept it.
“The naked should pray sitting down”: That is if he does not find any covering to cover himself with. Prayer is not excused even in such a state, as the condition to cover the awrah in prayer is pardoned. He prays in the nude but should pray sitting down. This is because his awrah is more exposed whilst standing.
“And gesture in prayer”: He should not prostrate to the ground as this exposes more of his awrah. He has to just gesture in the prayer whilst sitting by tilting his head towards the ground to signify bowing and prostration. Standing is excused for him in this condition though it is one of the pillars of prayer. This is from the mercy of Allah(swt). It also highlights the importance of prayer and that it is inexcusable even in adverse situations.
“If praying as a congregation, the imam should be in the centre of the row”: This is addressing the occurrence of a naked group of people performing the prayer in congregation. This emphasises the importance o f praying in congregation. So the imam takes to the centre of the row and does not go in front of the rest so that they do not look at the imam’s awrah whilst praying.
Each gender prays separately (referring to the previous point of the circumstance of having to pray whilst uncovered). If not able to do so, then the woman should pray whilst the men face their backs to them and then vice versa. If a covering is spotted nearby whilst one is praying, he should reach out and use it and continue his prayer. If it is out of reach, then he should leave the prayer to get hold of it and perform the prayer once more from the beginning.
“Each gender prays separately. If not able to do so, then the woman should pray whilst the men face their backs to them and then vice versa”: The men should face their backs to the woman while they are praying and the woman do the same when the men pray. This is so that one does not look at the other whilst either of them pray.
“If a covering is spotted nearby whilst one is praying, he should reach out and use it and continue his prayer”: If one commences the prayer uncovered and then he notices something close to him that he can cover himself with, he takes it, covers himself and then finishes his prayer.
“If it is out of reach, then he should leave the prayer to get hold of it and perform the prayer once more from the beginning”: If it is not possible to reach the covering without walking and diverting from the direction of the qiblah, he leaves the prayer to cover himself and then starts the prayer from the beginning.
By Shaykh Salih ibn Fawzan al-Fawzan
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