Pre-Conditions
of the Solāt
In the name of Allāh,
the Most Gracious, the Most Merciful;
All the praise and
Thanks is due to Allāh, the Lord of al-'ālameen.
I testify that there is none worthy of worship except Allāh,
and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.
According to Shafi’ie School the Solāt is
made of parts which are As-Shārāt (The pre-Conditions); Arkān
(Pillars); Wajibāt (Requirements); Sunnah (Recommended);
and things that are Makrūh (Disliked). The parts are necessary for
the authentication of the Solāt and for this reason a believer should not
remain ignorant about them.
The Conditions are prerequisites for the Solāt.
They have to be met in order for the Solāt to
be valid. If a person does not fulfill any of these pre-conditions for any
reason, whether it is due to ignorance, forgetfulness, or intentionally does
not do them, then their Solāt is invalid. Once a person realises that
he or she missed a condition they should repeat that Solāt,
even if a long period passes.
The three general pre-conditions of Acts
of Worship which form the pre-condition of Solāt:
1
– ‘Al-Islām’: a Muslim
2
– ‘Al- ‘Aql: sane
and conscious mind.
3
– ‘At-Tamyīz’: reached an age of maturity, the extent of which is 7
years
The specific
pre-conditions (sharat) of the Solāt:
4-
Knowledge That The Time For Solāt Has Begun
It is when the time commences and time
frame. This is the most important condition. A Solāt
offered before its time has begun is not valid, according to scholarly
consensus, because Allāh says: “Verily, As-Solāt
(the Solāt)
is enjoined on the believers at fixed hours” [Al-Nisā’, 4:103]
Allāh has mentioned the times of Solāt in
brief terms in al-Qur’an. He says (interpretation of the meaning):
“Perform As-Solāt
(Iqāmat-as-Solāt)
from mid day till the darkness of the night (i.e. the Zuhur, `Asar, Maghrib,
and ‘Ishā’ Solāt),
and recite the Qur’ān in the early dawn (i.e. the — Fajar
Morning Solāt). Verily, the recitation of the Qur’ān
in the early dawn (i.e. the morning — Solāt Fajar)
is ever witnessed (attended by the angels in charge of mankind of the day and
the night)” [Surah Al-Isrā’, 17:78].
The “mid-day’ means when the sun passes
its zenith. “The darkness of the night” means in the middle of the night. This
time, from halfway through the day until halfway through the night, includes
the time of four Solāt: Zuhur, ‘Asar, Maghrib and ‘Isha’.
If one is certain or fairly certain that
the time has begun, he may pray. How he reached his decision is not
important.
5
-Tahārah (Purity) From Ritual Impurity
(Hadath)
Allāh
says in the Qur’ān,
“O you who believe, when you rise for the Solāt ,
wash your faces, your hands up to the elbows, and lightly rub your hands and
(wash) your feet up to the ankles. If you are unclean, purify yourselves.” If a
person observe Solāt when he is in a state of
ritual impurity, then his Solāt is invalid according to
scholarly consensus, because of the report narrated from Abu Hurayrah (radiyallāhu‘anhu)
from the Prophet (Sallallāhu ‘alayhi wasallam) who said: “Allāh
does not accept the Solāt of one of you if he becomes ritually
impure, unless he does wudhu’.” [Al-Bukhari (6954)]
Ibn 'Umar (radiyallāhu’anhu)
reported that the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam) said, “Allāh does not accept any Solāt that
was not performed while in a state of purity, nor does he accept charity from
what has been stolen from booty.” (Recorded by “the group.”)
6
-Tahārah (Purity) From Ritual Impurity
(Hadath).
Such objects should be clean of physical
impurities as much as possible. If one cannot remove them, he may pray with the
impurities present and does not have to repeat the Solāt later.
If a person observes Solāt with some impurity on him, and
he is aware of that and remembers it is there, then his Solāt is
not valid. The worshipper should avoid najāsah in three places:
6.1
-The Body.
There should not be any najāsah
or impurity on his body. This is indicated by the report from Ibn ‘Abbas (radiyallāhu’anhu)
who said: The Messenger of Allāh (Sallallāhu
‘alayhi wasallam) passed by two graves, and he said: “They are being punished,
but they are not being punished for anything that was difficult to avoid. One
of them used to walk around spreading malicious gossip, and the other did not protect
himself from his urine.” [Narrated by Muslim (292)]
Concerning bodily purity, Anas bin Mālik (radiyallāhu’anhu)
related that the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam)said, “Stay clean of urine, as the majority of punishment in the
grave is due to it.” This is related by ad-Daraqutni, who said it is hassan.
Reported ‘Ali, I used to have a great deal
of prostatic fluid flowing, so I asked a man to ask the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam) about it (as I was
shy to ask him, due to my relationship with him through his daughter). He asked
him and the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam), said, “Make ablution and wash your penis.” (Recorded by al-Bukhari
and others.)
‘Aishah (radiyallāhu`anha)
also related that the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam)said to women with a prolonged flow of blood, “Wash the blood from
yourself and pray.”
6.2
- The Clothing.
This is indicated by the report from Asma’
bint Abu Bakar (radiyallāhu‘anha) who said: A woman came to the
Prophet (Sallallāhu ‘alayhi wasallam) and said: If one of
us sees menstrual blood on her garment, what should she do? He said: “Scratch
it, then rub it with your fingers whilst pouring water on it and continue to
pour water on it (until it is clean), and then pray in it.” [Recorded by
al-Bukhari (337)]
Jabir ibn Sumrah (radiyallāhu’anhu)
reported that he heard a man ask the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam), "May I pray in the same clothes that I had on during
intercourse with my wife?" He said, “Yes, but if you see some stains on
it, you must wash it.” This hadith is related by Ahmad and Ibn Majah. Its
narrators are trustworthy.
Mu'awiyyah reported, "I asked Umm
Habibah (radiyallāhu`anha), ‘Did the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam)pray in the same clothes
that he wore when he had intercourse?’ She said, ‘Yes, if there were no stains
on it.’”' (Recorded by Ahmad, Abu Dawud, an-Nasā’ie and Ibn Mājah)
6.3
- The Place In Which Solāt Is Offered.
Concerning purity of clothing, we have the
following: Says Allāh, "And purify your raiment"
(al-Muddathir 4). Al-Bukhari recorded from Anas ibn Mālik
(radiyallāhu‘anhu) who said: A Bedouin came and
urinated in the mosque. The people rebuked him but the Prophet (Sallallāhu
‘alayhi wa sallam) told them not to do that. When (the man) had finished
urinating, the Prophet (Sallallāhu ‘alayhi wa sallam) ordered that a
bucket of water be poured over it.
Abu Sa'eed Al-Khudri (radiyallāhu’anhu)
reported that the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam)removed his shoes and the people behind him did likewise. When he
finished the Solāt , he asked, "Why did you remove your
shoes?" They said, "We saw you remove yours." He said,
"Gabriel came to me and informed me that there was some filth on them.
Therefore, when one of you comes to the mosque, he should turn his shoes over
and examine them. If one finds any dirt on them, he should rub them against the
ground and Solāt with them on." The hadith
is related by Ahmad, Abu Dawud, al-Hakim, Ibn Hibban and Ibn Khuzaimah. The
latter grades it as sahih.
This hadith shows that if one enters the
mosque (with his shoes on) and is unaware of some impurity or has forgotten it,
and he suddenly remembers it during the Solāt ,
he must try to remove it and proceed with the Solāt .
He does not have to repeat it later on.
Concerning the purity of the place where
one is performing Solāt,
Abu Hurayrah (radiyallāhu’anhu) said, "A bedouin stood and
urinated in the mosque. The people got up to grab him. The Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam)said, 'Leave him and
pour a container full of water over his urine. You have been raised to be easy
on the people, not to be hard on them." (Recorded by "the
group," except for Muslim)
Commenting on this subject, ash-Shawkani (rahimallāh) says, “If what has been produced of
proof is firmly established, then one would know that it is obligatory to have
one's clothes free of impurities. Whoever prays and has impurities on his
clothing has left one of the obligations of the Solāt .
But his Solāt would not be voided.”
In ar-Rauzhat an-Nabiyyah it states, “The
majority of scholars are of the opinion that it is obligatory to purify three
things: the body, the clothes, and the place of Solāt .
Some are of the opinion that this is a condition for the soundness of the Solāt ,
and others say that it is just a Sunnah. The truth of the matter is that it is
obligatory. Whoever intentionally prays with impurities on his clothing has
left one of the obligations (of the Solāt ),
but the Solāt is still valid.”
7
- Covering The ‘Awrah
Allāh
Says, "O Children of Adam take your adornment (by wearing proper clothing)
for every mosque" (al-A'raf 31). The meaning of "adornment" here
is the covering of the 'awrah. The meaning of "mosque" is "Solāt
." Therefore, it means "Cover your 'awrah for every Solāt
." Salamah ibn al-Aku’ said to the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam), "O Messenger of Allāh,
may I pray in a long shirt?" He said, "Yes, but button it, even with
just a thorn." (Recorded by al-Bukhari in his Tarīkh.)
‘Awrah for people who are praying fall into
several categories:
(i) Minimum ‘awrah. This is the ‘awrah of a male between
the ages of seven and ten; his ‘awrah is the two private parts only, front and
back.
(ii) Moderate ‘awrah. This is the ‘awrah of one who has
reached the age of ten and above, between the navel and the knee.
(iii)Maximum ‘awrah. This is the ‘awrah of an adult, free
woman. All of her body is ‘awrah when praying, except for her hands and face.
The scholars differed with regard to showing the feet.
There is disagreement about the navel,
thighs and knees. The reports seem to contradict each other. The following
hadith are used to prove that such parts are not part of the man's
'awrah:
‘Aishah (radiyallāhu’anha)
says, “The Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam) was sitting with his thigh exposed when Abu Bakar asked, and
received, permission to enter. The same thing happened with ‘Umar. However,
when ‘Uthman sought permission to enter, the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam)covered himself with his
clothes. When they left, I said, ‘O Messenger of Allāh,
you permitted Abu Bakar and ‘Umar Al-Khattab to enter while your thigh was
exposed. When ‘Uthman bin Affan asked permission to enter, you covered yourself
with your clothes.’ He said, ‘O ‘Aishah! Should I not be shy of a man who, by Allāh,
even the angels are shy of'?” (Recorded by Ahmad and al-Bukhari in mu'allaq
form.)
Says Anas bin Mālik (radiyallāhu’anhu),
"During the battle of Khaibar, the Prophet's gown was withdrawn from his
thigh until I could see its whiteness." (Recorded by Ahmad and
al-Bukhari.)
Says Ibn Hazm, “It is correct to say that
the thigh is not part of the `awrah. If it were so, why would Allāh
allow His Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam), who is protected (from sin), to uncover his so that Anas and others
could see it? Allāh would have kept him from doing this.
According to Jabir bin ‘Abdullāh (radiyallāhu’anhu)
as recorded in the two Sahihs, when the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam)was young (before his prophethood), he was one time carrying the
stones of the Ka`abah, wearing only a loincloth. His uncle al-`Abbas said to
him, 'O nephew, why don't you untie your waistcloth and put it on your shoulder
for padding?’ The Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam)did so and fell unconscious. He was never seen naked again after
that."'
Muslim records from Abu al-‘Aliya that ‘Abdullah
ibn as-Samit struck his thigh and said, "I asked Abu Dharr, and he struck
my thigh as I struck yours, and he said, 'I asked the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam), and he struck my thigh
as I have struck yours and said, 'Perform the Solāt in
its time..." Ibn Hazm said, "If the thigh was 'awrah, why would the
Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam)touch it?" If the
thigh was 'awrah according to Abu Dharr (radiyallāhu’anhu),
why would he have struck it with his hand? The same can be asked for 'Abdullah
ibn as-Samit and Abu al-‘Aliya. It is not allowed for a Muslim to strike with
his hand another man's pubic area, or the clothes over the pubic area. Nor can
a man touch the clothing over a woman's ‘awrah.
Ibn Hazm mentions that Hubair ibn
al-Huwairith looked at Abu Bakar’s thigh when it was uncovered, and that Anas
ibn Mālik (radiyallāhu’anhu)
came to Qas Ibn Shamas when his thigh was uncovered.
However, the following hadith are used to
show that the thighs and so on are part of the 'awrah:
Muhammad Jahsh reported, “The Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam), passed by Ma’mar while
his thighs were uncovered. He said, to him, ‘O Ma'mar, cover your thighs, for
they are (part of the) 'awrah.’” This is related by Ahmad, al-Hakim and
al-Bukhari in Tarīkh and in mu'allaq form in his
Sahih.
Jurhad reported, “The Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam)passed by me when the
cloak I was wearing did not cover my thigh. Rasūlullāh (Sallallāhu ‘alayhi
wa sallam)said, ‘Cover your thigh, for it (is part of the) 'awrah.’” This is
recorded by Ahmad, Abu Dawud and at-Tirmidzi, who called it hassan, and by
al-Bukhari in mu'allaq form in the Sahih.
There is no such dispute over what
constitutes a woman's ‘awrah. It is stated that her entire body is `awrah and
must be covered, except her hands and face. Allāh
Says in the Qur’an, "And to display of their adornment only that which is
apparent (do not expose any adornment or beauty save the hands and face)."
It has been authentically related from Ibn ‘Abbas, Ibn ‘Umar and ‘Aishah that
the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam)said, "Allāh
does not accept the Solāt of an adult woman unless she
is wearing a head covering (khimar, hijab)." This is recorded by "the
five," except for an-Nasa`ie, and by Ibn Khuzaimah and al-Hakim.
At-Tirmizhi grades it as hassan.
It is related from Umm Salamah (radiyallāhu’anha)
that she asked the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam); "Can a woman pray in a long shirt (like a night shirt) and
head covering without a loincloth?" He said, “If the shirt is long and
flowing and covers the top of her feet.” This is related by Abu Dawud. The
scholars say it is sahih in mauqūf form (as a statement of Umm Salamah (radiyallāhu’anhu)
and not that of the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam).)
It is also related that ‘Aishah (radiyallāhu’anha)
was asked, “In how many garments is a woman to pray?” She answered, “Ask ‘Ali
ibn Abu Talib and then return to me and tell me what he said.” `Ali's answer
was, "In a headcover and a long flowing shirt." This was told to ‘Aishah
(radiyallāhu’anha) and she said, "He has told the
truth."
The clothes worn must cover the `awrah,
even if they are tight enough to highlight those features. If the clothes are
so thin that one's skin color can be seen, they are not suitable for Solāt
.
It is preferred for a person to wear at
least two garments, but he can wear just one if that is all he has. Ibn 'Umar (radiyallāhu’anhu)
reported that the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam), said, “If one of you is going to pray, he should wear two garments,
for Allāh
has the most right that you should look good for Him. If one does not have two
garments, he should cover himself with a cloak when he prays, but not like the
Jews do.” (Recorded by at-Tabarāni
and al-Baihaqi.)
‘Abdurazaq related that Ubayy ibn Ka’ab (radiyallāhu’anhu)
and `Abdullah ibn Mas`ud had an argument. Ubayy thought it was permissible to
pray in one garment, while Ibn Mas'ud said that that was allowed only if one had
no other clothes. `Umar Al-Khattab (radiyallāhu’anhu)
mounted the pulpit and said, "The correct position is: If Allāh
gives you more provisions, you should wear more clothes. A man can gather his
clothes about him, or pray in a waist cloth and a cloak, or in a waist cloth
and a shirt, or in a waist cloth and a caftan, or in trousers and a cloak, or
in trousers and a shirt, or in trousers and a caftan, or in leather trousers
and a caftan, or in leather trousers and a shirt.' And I (a narrator) think he
said, 'Leather trousers and a cloak."
Buraidah reported that the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam) forbade one to
pray using an improperly-affixed sheet to cover his ‘awrah, and to pray in
trousers while not wearing a cloak. (Recorded by Abu Dawud and Al-Baihaqi) It
is related that when al-Hassan ibn ‘Ali prayed, he would wear his best clothes.
He was asked about that and he said, "Verily, Allāh is
beautiful and He loves beauty, so I beautify myself for my Lord." Such a
view is in accord with Allāh’s words, “And wears your adornment for
every Solāt ."
Ibn 'Asakir related that the Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam) would sometimes remove
his cap and place it in front of him as a sutrah. According to the Hanifiyyah,
one can Solāt with his head uncovered. In
fact, they prefer this if it is done out of a sense of humility and awe. There
is no evidence whatsoever that it is preferred to cover one's head while Solāt
.
All scholars agree that one must face the
Masjid al-Haram (in Makkah) during every Solāt. Allāh
Says, “Direct your face to the Masjid al-Haram. Wherever you may be, turn your
faces to it” (al-Baqarah 144).
Reported al-Barra', “We performed Solāt
with the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam), for about sixteen or seventeen months towards Jerusalem, after
which time he turned towards the Ka`abah.” (Related by Muslim.)
If he cannot see it, he must turn in its
direction, as this is all that he is able to do. Abu Hurairah (radiyallāhu’anhu)
reported that the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam)said, “The qiblah is between the East and the West.” This is recorded
by Ibn Majah and at-Tirmidzi. The latter considers it hassan sahih. This hadith
refers to the people of Madinah and whoever has a position similar to them
(i.e., the people of Syria, the Arabian Peninsula and Iraq. For the people of
Egypt, the qiblah is between the East and the South.)
He should ask one who knows. If he finds
no one to ask, he should try his best to determine it. In such a case, his Solāt
will be valid, and he need not repeat it even though he discovers later on that
he had faced in the wrong direction. If it is made clear to him while he is
praying that he is facing the wrong direction, he need only turn in the proper
direction without stopping his Solāt.
This is based on the following incident: Ibn 'Umar (radiyallāhu’anhu)
reported that the people were praying the Morning Solāt in
the Quba' mosque when a person came to them and said, "Allāh
has revealed some of the Qur'ān
to the Allāh’s Messenger (Sallallāhu ‘alayhi
wa sallam)in which we have been ordered to face the Ka’bah, so face it."
They immediately turned their faces from Syria to the Ka’bah." (Related by
al-Bukhari and Muslim.)
If one prays according to what he
determined and then wants to make another Solāt,
he should again try to determine the Qiblah's direction. If it turns out to be
different from what he had determined earlier, he should pray in the new
direction without repeating his earlier Solāt.
The first one is performing voluntary Solāt
while riding (an animal, car and so on). The rider may bend his head slightly
for the bowings and prostrations of the Solāt,
but he should bend a little bit lower for the prostrations. He may face in
whatever direction his ride is going.
‘Amr ibn Rabi’ah reported, "I saw the
Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam), pray while riding, and
he faced the direction in which he was going." This hadith is related by
Muslim, at-Tirmidzi and al-Bukhari. The latter added that "he bent his
head slightly."
He did not, however, do this for the
obligatory Solāt. Ahmad, Muslim and at-Tirmidzi recorded
that he would pray on his mount while travelling from Makkah to Madinah, facing
away from Makkah. Upon this, Allāh
revealed, "Wherever you turn, you will find Allāh's
face." Says Ibrahim an-Nakha’ie, "They would pray on their mounts and
animals in the direction in which they were facing." Ibn Hazm comments,
"This has been related from the companions and those of the following
generation, during travel and residence.”
The second case is praying while having to
deal with forced conditions, illness and fear. Under such circumstances, it is
allowed to pray without facing the qiblah. The Allāh’s
Messenger (Sallallāhu ‘alayhi wa sallam) said, “If I order you
to do something, do what you are capable of doing." Allāh
Says, "If you go in fear, then (pray) standing or on your mounts...”
(Al-Baqarah,2: 239). Ibn 'Umar (radiyallāhu’anhu)
added, “Facing the Qiblah or not facing it.” (Related by al-Bukhari.)
9 - Intention (Niyyah):
There is a difference between the Hanbali
and Shafi’ie School. Hanbali regard Niyyah (Intention) as a condition while The
Shāfi`ie
School regarded it as the Pillar (Rukun) of the Solāt.
If a person observe Solāt without forming the proper intention then
his Solāt is
invalid, because of the report narrated from ‘Umar Ibn Al-Khattab (radiyallāhu‘anhu)
who said: I heard the Messenger of Allāh (Sallallāhu
‘alayhi wasallam) say: “Actions are but by intentions and each person will have
but that which he intended.” [Al-Bukhari (1)]
Allāh
does not accept any deed unless it is accompanied by the right intention.
The fuqahā’
were consensus that intention consist of ta’rub and ta’yin with sincerity for
the sake of Allāh; formed in the heart; parallel to the
commencement of the Solāt when saying the Takbiratul Ihram, “Allāhu
Akbar” and raising the hands at shoulder level. Scholars viewed it as
recommended (mandub) act to articulate or lafaz it as to assist the Niyyah in
heart.
Thus the kaifiyat of the Niyyah should
include the following, “I’m observing Solāt
fardhu Zuhur four raka`at for the sake Allāh”.
The lafaz is a recommended act; one either can do it or leave it according to
one’s choice; without making an issue about it.
If a person does not fulfill any of the
conditions then their Solāt is invalid. Once a person realises that
he or she missed a condition they should repeat that Solāt,
even if a long period passes
And Allāh Almighty Knows best.
[Excerpted
from ‘A Comprehensive Prayer Formula by Zaharuddin Abd Rahman’;Islam Q&A
(Fatwa: No: 107701);Fiqh-us-Sunnah, Volume “Prerequisites of the Solāt
”, By Sayyid Sābiq Fiqh
All
About The Solah
13. Places Where
Offering Solāt Is Prohibited ; 14. Placing a Sutrah
In front of One Who is Performing Solah;
15. What is
permissible During the Solāt?;
16. The Acts that
Renders Solāt Invalid;
17. Disliked Actions
during the Solāt;
18. The Solāt in Times of
Fear or Danger;
19. The Solāt of a Sick
Person ;
42. Solāt al-Janāzah;
43. Solāt al-Kasuf ; 44. Solāt al-Khauf ; 45. Solāt al-Marid; 46. Solāt al-Tahajjud ;
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