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The Requirements of the Prayer

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 <p>
  <a href="http://sahih-ilm.blogspot.com/2014/01/shaykh-muhammad-ibn-abdul-wahhab.html">Shaykh Muhammad ibn Abd-il-Wahhaab</a>
  - Rahimahullah - says in his book, Shuroot-us-Salaat-i-wa-Arkaanuhaa-wa-Waajibaatuhaa:
 </p>
 <p>
  <h4>
   <strong>
    <span style="color:#3300cc">The Requirements (Waajibaat) for the Prayer</span>
   </strong>
  </h4>
 </p>
 <p>
  Its requirements are eight:
  <ol>
   <li>
    All of the Takbeers except for the Opening Takbeer;
   </li>
   <li>
    Saying “Subhaana Rabby al-‘Adheem” [Perfect is my Lord, the Most Great] while
    bowing;
   </li>
   <li>
    Saying “Sami’a Allaahu Liman Hamidahu” [Allaah hears the one who
    praises Him] – this applies to the one leading the prayer and the one praying alone;
   </li>
   <li>
    Saying “Rabbanaa wa Lakal-Hamd” [Our Lord to You belongs the Praise] – this
    applies to everyone;
   </li>
   <li>
    Saying “Subhaana Rabby al-A’alaa” [Perfect is my Lord, the
    Most High] while prostrating;
   </li>
   <li>
    Saying “Rabb Ighfir Lee” [My Lord, forgive me] while
    in between the two prostrations;
   </li>
   <li>
    The first Tashahhud; and
   </li>
   <li>
    Sitting for it.
   </li>
  </ol>
 </p>
 <p>
  The pillars (shuroot) are that which if one fails to perform any of them out of forgetfulness or
  intentionally, his prayer is rendered invalid because of his abandoning it. The
  requirements (waajibaat) are that which if one fails to perform any of them intentionally, his prayer
  is rendered invalid due to his abandoning it, but if he leaves any of them due to
  forgetfulness, he is obligated to perform the (extra) prostrations for forgetfulness (at
  the end of the prayer). And Allaah knows best.
 </p>
 <div class="quoting">
  See also:<br />
  <a href="http://sahih-ilm.blogspot.com/2014/02/conditions-for-prayer.html">The Conditions (Shurooth) of the Prayer</a> <br />
  <a href="http://sahih-ilm.blogspot.com/2014/02/pillars-of-prayer.html"> The Pillars (Shuroot) of the Prayer</a> <br />
 </div>
 <p>
  <span style="font-size:small">Translated by Ismaa'eel Alacron</span>
 </p>
</div>

The Requirements of the Prayer

Shaykh Muhammad ibn Abd-il-Wahhaab - Rahimahullah - says in his book, Shuroot-us-Salaat-i-wa-Arkaanuhaa-wa-Waajibaatuhaa: ...

11:57 PM

The Pillars of Prayer

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 <p>
  <a href="http://sahih-ilm.blogspot.com/2014/01/shaykh-muhammad-ibn-abdul-wahhab.html">Shaykh Muhammad ibn Abd-il-Wahhaab</a>
  - Rahimahullah - says in his book, Shuroot-us-Salaat-i-wa-Arkaanuhaa-wa-Waajibaatuhaa:
 </p>
 <p>
  <h4>
   <strong>
    <span style="color:#3300cc">The Pillars (Arkaan) of the Prayer</span>
   </strong>
  </h4>
 </p>
 <p>
  The Pillars of the Prayer are fourteen:
  <ol>
   <li>
    Standing, if one has the ability to do so;
   </li>
   <li>
    The opening Takbeer;
   </li>
   <li>
    Reciting Surah Al-Faatihah;
   </li>
   <li>
    Bowing;
   </li>
   <li>
    Rising from Bowing;
   </li>
   <li>
    Prostrating on all seven limbs; <a href="#1">[1]</a>
   </li>
   <li>
    Erecting oneself from it;
   </li>
   <li>
    Sitting between the two prostrations;
   </li>
   <li>
    Remaining tranquil (i.e. not rushing) during all of these pillars;
   </li>
   <li>
    Maintaining the same sequence;
   </li>
   <li>
    The Final Tashahhud;
   </li>
   <li>
    Sitting for it;
   </li>
   <li>
    Sending Salaat on the Prophet; and
   </li>
   <li>
    The (final) two Tasleems.
   </li>
  </ol>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The First Pillar:</span>
   </strong>
  </h5>
 </p>
 <p>
  Standing if one is able to do so. The proof for this is Allaah’s statement:
  <blockquote>
   "“Guard strictly the prayers, especially the middle one. And stand before Allaah
   with full submission." [Surah Al-Baqarah: 238]
  </blockquote>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Second Pillar:</span>
   </strong>
  </h5>
 </p>
 <p>
  The Opening Takbeer. The proof for this is the hadeeth:
  <blockquote>
   "Its opening<a href="#2">[2]</a> is the Takbeer (saying Allaahu Akbar) and its closing<a href="#3">[3]</a>
   is the Tasleem (Saying as-Salaamu ‘Alaikum)." <a href="#4">[4]</a>
  </blockquote>
  After this occurs the opening supplication, which is
  supererogatory, and goes: "Subhaanakallaahumma wa bi-Hamdika. Wa
  Tabaarakasmuka wa Ta’aala Jadduka. Wa Laa Ilaaha Ghayruka." [Free from
  imperfections are You, O Allaah, and all praise is Yours. Blessed is Your Name and
  there is no deity worthy of worship besides You]
 </p>
 <p>
  The meaning of "Subhaanakallaahumma" is: I absolve You from all imperfections in
  a manner that befits Your majesty. "Wa Bi-Hamdika" i.e. while praising You. "Wa
  Tabaarakasmuka" i.e. blessing can be attained by mentioning You. "wa Ta’aala
  Jadduka" i.e. Glorified be Your Greatness. "Wa Laa Ilaaha Ghayruk" i.e. There is
  nothing that has the right to be worshipped on the earth or in the heavens except You,
  O Allaah.
 </p>
 <p>
  Then he says: "A’oodhu Billaahi min-ash-Shaytaan-ir-Rajeem" (I seek refuge in
  Allaah from the rejected devil), i.e. "A’oodhu" means I seek refuge and recourse in
  You and rely on You, O Allaah. "Min-ash-Shaytaan-ir-Rajeem" means the outcast,
  the one who is far removed from Allaah’s mercy. He cannot harm me in my religion or
  in my worldly affairs.
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Third Pillar:</span>
   </strong>
  </h5>
 </p>
 <p>
  Then there occurs the recitation of Soorah al-Faatihah, which is a
  pillar, in every rak’ah (unit), as occurs in the hadeeth:
  <blockquote>
   "There is no prayer for the one who doesn’t recite the opening (chapter) of the Book."
  </blockquote>
  It is the foundation of the Qur’aan.
 </p>
 <p>
  "Bismillaah-ir-Rahmaan-ir-Raheem" (In the Name of Allaah, the Most Merciful,
  Bestower of Mercy) is a request for blessing and assistance.
 </p>
 <p>
  "Al-Hamdulillaah" (All praise is for Allaah): "Hamd" means praise. The definite
  article (al) before Hamd is for including all the commendable acts He does. As for the
  good thing that one has no role in bringing about, such as beauty and so on, then
  praising that is called mad'h and not hamd.
 </p>
 <p>
  "Rabb-il-‘Aalameen" (Lord of all that is created): Rabb means the One who is
  worshipped, the Creator, the Sustainer, the King, the One who administers and brings
  up all of the creation through His favors. With regard to ‘Aalameen, everything that is
  apart from Allaah then that is considered ‘Aalam. He is the Lord of everyone and
  everything.
 </p>
 <p>
  "Ar-Rahmaan" (The Most Merciful): means He grants a general mercy for all of the
  created beings.
 </p>
 <p>
  "Ar-Raheem" (The Bestower of Mercy): means He gives a specified mercy for just the
  believers. The proof for this is Allaah’s statement:
  <blockquote>
   "And He is ever an All-Bestower of mercy to the believers." [Soorah al-Ahzaab: 43]
  </blockquote>
 </p>
 <p>
  "Maaliki-Yawm-id-Deen" (Master of the Day of Judgement): refers to the Day of
  Reward, Recompense and Accountability, the Day when everyone will be
  compensated for his deeds – if they are good, then there will be good (for him) and if
  they were evil, then there will be evil (for him). The proof for this is Allaah’s statement:
  <blockquote>
   "And what will make you know what the Day of Recompense is? Again, what will
   make you know what the Day of Recompense is? (It will be) The Day when no
   person shall have power (to do anything) for another, and the decision that Day
   will be wholly with Allaah." [Surah Al-Infitaar: 17-19]
  </blockquote>
  There is also the hadeeth of the Prophet (sallallaahu ‘alayhi wa sallam):
  <blockquote>
   “The shrewd
   person is the one who subjects himself and works for what comes after death.
   And the feeble person is the one who allows his soul to follow its vain desires,
   while aspiring for Allaah to grant his ambitions.”<a href="#5">[5]</a>
  </blockquote>
 </p>
 <p>
  "Iyyaaka Na’budu" (You alone do we worship): meaning we don’t worship anyone
  except You. This is a covenant between the servant and his Lord that he will not
  worship anyone besides Him.
 </p>
 <p>
  "Wa Iyyaaka Nasta’een" (And in You alone do we seek assistance): This is a
  covenant between the servant and his Lord that he will not seek the assistance of
  anyone besides Allaah.
 </p>
 <p>
  "Ihdinaas-Siraat-al-Mustaqeem" (Guide us to the Straight Path) means direct us,
  show us the way and keep us firm on as-Siraat (the Path), meaning Islaam. It is also
  believed that it refers to the Messenger and likewise that it refers the Qur’aan. All of
  these meanings are true. What is meant by Mustaqeem (Straight) is that which has no
  deviations in it.
 </p>
 <p>
  "Siraat-alladheena An’amta ‘alayhim" (The Path of those You bestowed Your Favor
  on): meaning the way of those who have received your Bounty. The proof for this is
  Allaah’s saying:
  <blockquote>
   "And whoever obeys Allaah and the Messenger, then they will be in the
   company of those on whom Allaah has bestowed His Favor, such as the
   prophets, the first to believe (in the prophets), the martyrs and the righteous.
   And how excellent these companions are!" [Soorah an-Nisaa: 69]
  </blockquote>
 </p>
 <p>
  "Ghayr-il-Maghdoobi ‘alayhim" (Not those who earned Your Anger): They are the
  Jews since they have knowledge but do not act on it. We ask Allaah to protect you
  from their way.
 </p>
 <p>
  "Walad-Daalleen" {Nor of those who went astray): This refers to the Christians, who
  worship Allaah based on ignorance and misguidance. We ask Allaah to protect you
  from their way. The proof for those who went astray is Allaah’s saying:
  <blockquote>
   "Say: Shall we inform you of the greatest losers with respect to their deeds?
   Those whose efforts have been wasted in this life, while they thought they were
   acquiring good by their deeds." [Soorah al-Kahf: 103-105]
  </blockquote>
  And there is also the hadeeth of the Prophet (sallallaahu ‘alayhi wa sallam):
  <blockquote>
   "You will
   indeed follow the ways of those who came before you, in exactly the same
   manner, to the point that if they were to enter the hole of a lizard, you would also
   enter it." They said: "O Messenger of Allaah, do you mean the Jews and the
   Christians?" He (sallallaahu ‘alayhi wa sallam) said: "Who else?" Al-Bukhaaree and
   Muslim reported it.
  </blockquote>
  And the second hadeeth is:
  <blockquote>
   "The Jews split up into seventy-one sects and the
   Christians split up into seventy-two sects. And this ummah (of Muslims) will
   split up into seventy-three sects. All of them will be in the Hellfire except for
   one." They said: "Who are they O Messenger of Allaah?" He (sallallaahu ‘alayhi
   wa sallam) said: "Those who are upon the same way that I and my Companions
   are upon."
  </blockquote>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Fourth Pillar:</span>
   </strong>
  </h5>
 </p>
 <p>
  Bowing
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Fifth Pillar:</span>
   </strong>
  </h5>
 </p>
 <p>
  Rising from the bowing position
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Sixth Pillar:</span>
   </strong>
  </h5>
 </p>
 <p>
  Prostrating on one’s seven limbs.
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Seventh Pillar:</span>
   </strong>
  </h5>
 </p>
 <p>
  Erecting oneself from that
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Eighth Pillar:</span>
   </strong>
  </h5>
 </p>
 <p>
  Sitting between the two prostrations. The proof for these (last five)
  pillars is Allaah’s statement:
  <blockquote>
   "O you who believe! Bow and prostrate (in prayer)." [Soorah al-Hajj: 77]
  </blockquote>
  And also the hadeeth of the Prophet (sallallaahu ‘alayhi wa sallam):
  <blockquote>
   "I was ordered to prostrate on seven body limbs." <a href="#6">[6]</a>
  </blockquote>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Ninth Pillar:</span>
   </strong>
  </h5>
 </p>
 <p>
  Being in a state of tranquility during all of the acts.
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Tenth Pillar:</span>
   </strong>
  </h5>
 </p>
 <p>
  Following a sequential order between these pillars. The proof for
  these (i.e. last two pillars) is the hadeeth about the man who prayed badly, narrated by
  Aboo Hurayrah (radiyallaahu ‘anhu), who said:
  <blockquote>
   "One day we were sitting with the
   Prophet when a man entered and prayed. [Then he rose from prayer] and greeted the
   Prophet with Salaam. So the Prophet (sallAllaahu ‘alayhi wa sallam) told him: ‘Go
   back and pray for you have not prayed.’ This occurred three times, and finally the
   man said: ‘I swear by the One who sent you as a prophet in truth, I cannot do better
   than this, so teach me (the correct way to pray).’ So the Prophet (sallallaahu ‘alayhi
   wa sallam) said: ‘When you get up to pray, say the Takbeer (Allaahu Akbar). Then
   recite what is easy for you from the Qur’aan. Then bow until you feel tranquility
   bowing. Then rise until you feel tranquil standing. Then prostrate until you feel
   tranquility whilst prostrating. Then rise from it until you feel tranquility sitting.
   Then do this in all of your prayers.’"
  </blockquote>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Eleventh and Twelfth Pillar:</span>
   </strong>
  </h5>
 </p>
 <p>
  The final Tashahhud is an obligatory pillar, as is
  stated in the hadeeth reported by Ibn Mas’ood (radiyallaahu ‘anhu), who said:
  <blockquote>
   “Before
   the tashahhud was made obligatory on us, we would say: ‘As-Salaamu ‘alallaahi
   min ‘Ibaadihi. As-Salaamu ‘alaa Jibreela wa Mikaa’eel.’ [Peace be on Allaah from
   His servants. Peace be on Jibreel and Mikaa’eel]. So the Prophet (sallallaahu ‘alayhi
   wa sallam) said: ‘Do not say: Peace (Salaam) be on Allaah, for indeed Allaah, He
   is As-Salaam. Instead say: At-Tahiyyaatu Lillaahi was-Salawaatu wat-Tayyibaat.
   As-Salaamu ‘alayka ayyuhaan-Nabiyyu wa Rahmatullaahi wa Barakaatuh. As-
   Salaamu ‘alaynaa wa ‘alaa ‘Ibaadillaah-is-Saaliheen. Ash'hadu an Laa Ilaaha
   Illallaahu wa Ash'hadu anna Muhammadan ‘abduhu wa Rasooluh.’<a href="#7">[7]</a>". <a href="#8">[8]</a>
  </blockquote>
 </p>
 <p>
  The meaning of "At-Tahiyyaat" is that all of the glorifications are for Allaah, who
  possesses and deserves that, such as the acts of inclining, bowing, prostrating,
  remaining and continuing (in the acts of prayer). Everything for which the Lord of
  creation is glorified due to, then that belongs to Allaah. So whoever directs any part of
  that (glorification) to other than Allaah, he is a polytheist, disbeliever.
 </p>
 <p>
  "As-Salawaat" means all of the supplications. It is also held that it refers to the five
  daily prayers.
 </p>
 <p>
  "wat-Tayyibaat": Allaah is Tayyib (good), He does not accept any of the sayings or
  actions except for those that are tayyib (good).
 </p>
 <p>
  "As-Salaamu ‘alayka ayyuhaan-Nabiyyu wa Rahmatullaahi wa Barakaatuh” means
  that you are supplicating for the Prophet to have safety, mercy and blessing. The one
  who is supplicated for is not being supplicated to along with Allaah. <a href="#9">[9]</a>
 </p>
 <p>
  "As-Salaamu ‘alaynaa wa ‘alaa ‘Ibaadillaah-is-Saaliheen" means you are sending
  Salaam (peace) upon yourself and to every righteous servant in the heaven and the
  earth.
 </p>
 <p>
  "Salaam" is for the supplication. "Saaliheen" is for those who are being supplicated
  for, and they are not being supplicated to along with Allaah.
 </p>
 <p>
  "Ash'hadu an Laa Ilaaha Illallaahu wahdahu laa Shareeka Lahu": You testify with
  a certain testimony that no one in the heaven and the earth has the right to be
  worshipped except Allaah. And your testimony that Muhammad is the Messenger of
  Allaah means that he is a slave (worshipper of Allaah) who is not to be worshipped,
  and a messenger who is not to be rejected. Rather, he is to be obeyed and followed.
  Allaah honored him with granting him the station of servitude (i.e. that he worships
  Allaah). The proof for this is Allaah’s statement:
  <blockquote>
   "Blessed be the One who sent the Criterion to His slave so that He may be a
   warner for the creation." [Soorah al-Furqaan: 1]
  </blockquote>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Thirteenth and Fourteenth Pillar:</span>
   </strong>
  </h5>
 </p>
 <p>
  "Allaahumma Salli ‘alaa Muhammadin wa
  ‘alaa Aali Muhammadin kamaa Sallayta ‘alaa Ibraaheema wa ‘alaa Aali
  Ibraaheema Innaka Hameedun Majeed." The meaning of Salaat from Allaah is His
  praising of His servant in the greatest of gatherings, as has been reported by al-
  Bukhaaree in his Saheeh from Abul-‘Aaliyah who said:
  <blockquote>
   "The Salaat of Allaah means His praise for His servant in the highest of gatherings (i.e. angels)."
  </blockquote>
  It is also held that
  Salaat means mercy. But the first definition is more correct. As for the Salaat when it
  comes from the angels, then it means: Asking for forgiveness. And from the humans, it
  means supplication. Asking for blessing of Muhammad and what comes after that are
  all supererogatory statements and actions.
 </p>

<div class="quoting">
  See also:<br />
  <a href="http://sahih-ilm.blogspot.com/2014/02/conditions-for-prayer.html">The Conditions (Shurooth) of the Prayer</a> <br />
  <a href="http://sahih-ilm.blogspot.com/2014/02/requirements-for-prayer.html"> The Requirements (Waajibaat) of the Prayer</a> <br />
 </div>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">Footnotes:</span>
   </strong>
  </h5>
 </p>
 <p>
  <ol style="font-size:small;">
   <li>
    <a id="1"></a>Ibn ‘Abbaas reported that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: "I have been
    ordered to prostrate on seven limbs: on the forehead – and he pointed to his nose – the (palms of
    the) hands, the knees and the toes of the feet." [Reported by Al-Bukhaaree and Muslim]
   </li>
   <li>
    <a id="2"></a>Translator’s Note: The word used in the hadeeth is "Tahreem", which has been translated as
    opening, but which more specifically means that which makes something forbidden. This is since with
    the opening Takbeer, the common actions of speaking and eating become forbidden, as one is now in
    prayer.
   </li>
   <li>
    <a id="3"></a>Translator’s Note: The word used in the hadeeth is "Tahleel", which has been translated as closing,
    but which more specifically means to make something permissible. This is since with the closing
    Takbeer, the common actions of speaking and eating become permitted again, as one is now out of
    prayer.
   </li>
   <li>
    <a id="4"></a>Reported by Aboo Daawood, at-Tirmidhee, Ahmad and al-Bazaar
   </li>
   <li>
    <a id="5"></a>Reported by Ahmad, at-Tirmidhee, Ibn Maajah and al-Haakim
   </li>
   <li>
    <a id="6"></a>Reported by al-Bukhaaree and Muslim
   </li>
   <li>
    <a id="7"></a>Translator’s Note: This means "All acts of praise, supplications, and good are for Allaah. Peace
    be on you O Prophet, and also the mercy and blessings of Allaah. Peace be on us, and on the
    righteous slaves of Allaah. I bear witness that no one has the right to be worshipped except Allaah
    and that Muhammad is His slave and Messenger."
   </li>
   <li>
    <a id="8"></a>Reported by al-Bukhaaree in his Saheeh
   </li>
   <li>
    <a id="9"></a>Translator’s Note: According to the hadeeth of Ibn Mas’ood (radiyallaahu ‘anhu) reported in al-
    Bukhaaree and Muslim, the Companions would say: “As-Salaamu ‘alaan-Nabee” [Peace be on the
    Prophet] instead of “As-Salaamu ‘alayka ayyuhaan-Nabee” [Peace be on you O Prophet] after the
    Prophet died, mentioning him (sallallaahu ‘alayhi wa sallam) in the third person. Refer to “The Prophet’s
    Prayer Described” by Imam al-Albaanee for a discussion on this.
   </li>
  </ol>
 </p>
 <p>
  <span style="font-size:small">Translated by Ismaa'eel Alacron</span>
 </p>
</div>

The Pillars of Prayer

Shaykh Muhammad ibn Abd-il-Wahhaab - Rahimahullah - says in his book, Shuroot-us-Salaat-i-wa-Arkaanuhaa-wa-Waajibaatuhaa: ...

11:38 PM

The Conditions for the Prayer

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 <p>
  <a href="http://sahih-ilm.blogspot.com/2014/01/shaykh-muhammad-ibn-abdul-wahhab.html">Shaykh Muhammad ibn Abd-il-Wahhaab</a>
  - Rahimahullah - says in his book, Shuroot-us-Salaat-i-wa-Arkaanuhaa-wa-Waajibaatuhaa:
 </p>
 <p>
  <h4>
   <strong>
    <span style="color:#3300cc">The Conditions <i>(Shuroot)</i> for the Prayer</span>
   </strong>
  </h4>
 </p>
 <p>
  The conditions for the Prayer are nine:
  <ol>
   <li>
    Islaam;
   </li>
   <li>
    Sanity;
   </li>
   <li>
    Reaching the age of Maturity;
   </li>
   <li>
    Lack of Ritual Impurity (i.e. Ablution);
   </li>
   <li>
    Removal of Filth;
   </li>
   <li>
    Covering the ‘Awrah;
   </li>
   <li>
    The Entrance of the Proper Time;
   </li>
   <li>
    Facing the Qiblah; and
   </li>
   <li>
    The Intention.
   </li>
  </ol>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The First Condition:</span>
   </strong>
  </h5>
 </p>
 <p>
  Islaam: Its opposite is Kufr (disbelief). The actions of a
  disbeliever are not accepted (by Allaah), regardless of what good deed he may
  perform. The proof for this is Allaah’s saying:
  <blockquote>
   "It is not for the polytheists to maintain the mosques of Allaah while they
   witness against their own selves of disbelief. The works of such are in vain and
   in Hell will they abide forever." [Soorah at-Tawbah: 17]
  </blockquote>
  And Allaah’s saying:
  <blockquote>
   "And We shall turn to whatever deeds they (polytheists) did and make such
   deeds as scattered floating particles of dust." [Surah Al-Furqaan: 23]
  </blockquote>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Second Condition:</span>
   </strong>
  </h5>
 </p>
 <p>
  'Aql (Sanity): Its opposite is Insanity (junoon). As for the
  insane person, the pen (that records his deeds) is lifted from him until he regains
  sanity. The proof for this is the hadeeth:
  <blockquote>
   "The pen is lifted from three people: A
   person sleeping until he wakes up; an insane person until he regains sanity; and
   a child until he reaches the age of puberty." <a href="#1">[1]</a>
  </blockquote>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Third Condition:</span>
   </strong>
  </h5>
 </p>
 <p>
  Tamyeez (Age of Maturity): Its opposite is childhood (sughr).
  Its extent is the age of seven years, then he is to be commanded to pray. The proof for
  this is the Messenger of Allaah’s saying:
  <blockquote>
   "Command your children to pray by (the
   age of) seven. And beat them to do it by (the age of) ten. And separate them
   from their beds." <a href="#2">[2]</a>
  </blockquote>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Fourth Condition:</span>
   </strong>
  </h5>
 </p>
 <p>
  Raf’-ul-Hadath (Uplifting Ritual Impurity): This refers to the
  ablution (wudoo) that is well known. What makes ablution mandatory is hadath (ritual
  impurities). Its conditions (shuroot) are ten:
  <ol>
   <li>
    Islaam;
   </li>
   <li>
    Sanity;
   </li>
   <li>
    Age of Maturity;
   </li>
   <li>
    Intention;
   </li>
   <li>
    Accompanying its ruling by the fact that one must intend to not stop it
    until he completes his ritual purity;
   </li>
   <li>
    Removal of what makes ritual purity mandatory;
   </li>
   <li>
    cleansing the private parts;
   </li>
   <li>
    Clean Water that is permissible to use;
   </li>
   <li>
    Removing all things that prevent the water from reaching the skin; and
   </li>
   <li>
    it must be
    the proper time for it. This applies to those who have a constant state of ritual impurity
    (i.e. such as menstruating women), due to its obligation.
   </li>
  </ol>
  As for its obligations (furood), then they are six:
  <ol>
   <li>
    Washing the face, which includes
    Madmadah (rinsing the mouth) and Istinshaaq (inhaling water in the nose), and its
    boundaries are from where the hair of the head begins to the chin, lengthwise, and
    from the right ear to the left ear, widthwise;
   </li>
   <li>
    Washing the hands up to (and
    including) the elbows;
   </li>
   <li>
    Wiping the entire head, which includes the ears (with water);
   </li>
   <li>
    Washing the feet up to (and including) the ankles;
   </li>
   <li>
    Maintaining this sequence; and
    and
   </li>
   <li>
    Muwaalaat. <a href="#3">[3]</a>
   </li>
  </ol>
 </p>
 <p>
  The proof for this is Allaah’s saying:
  <blockquote>
   "O you who believe! When you rise to pray, wash your faces and your hands up
   to the elbows. Wipe your heads (with water), and (wash) your feet up to the
   ankles." [Surah Al-Maa’idah: 6]
  </blockquote>
  The proof for maintaining the same sequence (when performing wudoo) is the
  hadeeth:
  <blockquote>
   "Begin with what Allaah has began with." <a href="#4">[4]</a>
  </blockquote>
 </p>
 <p>
  The proof for Muwaalaat is the hadeeth of the man who left a spot unwashed. It was
  reported that one time the Prophet (sallallaahu ‘alayhi wa sallam) saw a man who had
  left a spot on his foot the size of a dirham, which water had not touched (when
  performing wudoo). So he (sallallaahu ‘alayhi wa sallam) ordered him to go back and
  repeat it. <a href="#5">[5]</a>
 </p>
 <p>
  Its requirement (waajib) is the tasmeeyah (mentioning Allaah’s Name) along with the
  words of remembrance (dhikr).
 </p>
 <p>
  The things that nullify (nawaaqid) the ablution are eight:
  <ol>
   <li>
    Whatever comes out from
    the two private parts;
   </li>
   <li>
    Any foul impure substance that comes out from the body;
   </li>
   <li>
    Loss of consciousness (i.e. sleep/insanity);
   </li>
   <li>
    Touching a woman with sexual desire;
   </li>
   <li>
    Touching one’s private part with the hand, whether it is the frontal or rear (private
    part);
   </li>
   <li>
    Eating the meat of camels;
   </li>
   <li>
    Bathing a deceased person; and
   </li>
   <li>
    Apostating from Islaam, may Allaah protect us from that!
   </li>
  </ol>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Fifth Condition:</span>
   </strong>
  </h5>
 </p>
 <p>
  Izaalat-un-Najaasah (Removing Filth): This requires removing it
  from three things: From one’s body, from one’s garments and from the area (he is
  praying in). The proof for this is Allaah’s saying:
  <blockquote>
   "And purify your garments." [Surah Al-Muddathir: 4]
  </blockquote>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Sixth Condition:</span>
   </strong>
  </h5>
 </p>
 <p>
  Sitr-ul-‘Awrah (Covering the ‘Awrah): The People of
  Knowledge have unanimously agreed that the prayer of one who prays naked while
  having the ability (to clothe himself) is invalid. The boundaries of the ‘awrah for a man
  are from his navel to his knees,<a href="#6">[6]</a> and the same applies to a female slave. As for a free
  woman, all of her body is ‘awrah except for her face.<a href="#7">[7]</a> The proof for this is Allaah’s
  saying:
  <blockquote>
   “O Children of Aadam, take your adornment (by covering yourselves with clean
   clothes) when praying. “ [Surah Al-A’raaf: 31]
  </blockquote>
  meaning during every prayer.
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Seventh Condition:</span>
   </strong>
  </h5>
 </p>
 <p>
  Dukhool-ul-Waqt (Entrance of the Proper Time): The proof
  for this from the Sunnah is the hadeeth of Jibreel, peace be on him, when he lead the
  Prophet in one prayer during the initial times for it and during the last part of the hour
  of it, saying to him afterward:
  <blockquote>
   "O Muhammad, the prayer is between these two
   times." <a href="#8">[8]</a>
  </blockquote>
  And also Allaah’s statement:
  <blockquote>
   "Verily, the prayer is enjoined on the believers at fixed hours." [Surah An-Nisaa:
   103]
  </blockquote>
  The proof that the prayers are in fixed times is Allaah’s saying:
  <blockquote>
   "Establish the prayer from mid-day till the darkness of the night (i.e. Dhuhr, ‘Asr,
   Maghrib and ‘Ishaa), and recite the Qur’aan in the early dawn (i.e. Fajr). Verily,
   the recitation of the Qur’aan in the early dawn is ever witnessed (by the angels)."
   [Surah Al-Israa: 78]
  </blockquote>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Eighth Condition:</span>
   </strong>
  </h5>
 </p>
 <p>
  Istiqbaal-ul-Qiblah (Facing the Ka’bah): The proof for this is
  Allaah’s statement:
  <blockquote>
   "Verily, We have seen the turning of your face (O Muhammad) towards the
   heaven. Surely, We shall turn you to a Qiblah (proper direction) that will please
   you. So turn your face to the direction of Al-Masjid-ul-Haraam." [Surah Al-
   Baqarah: 144]
  </blockquote>
 </p>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">The Ninth Condition:</span>
   </strong>
  </h5>
 </p>
 <p>
  An-Niyyah (The Intention): Its place is in the heart, and as for
  vocalizing it, then this is an innovation. The proof for this is the hadeeth:
  <blockquote>
   "Verily
   actions are based on intentions, and verily every man will have what he
   intends." <a href="#9">[9]</a>
  </blockquote>
 </p>
 <div class="quoting">
  See also:<br />
  <a href="http://sahih-ilm.blogspot.com/2014/02/pillars-of-prayer.html"> The Pillars (Arkaan) of the Prayer</a> <br />
  <a href="http://sahih-ilm.blogspot.com/2014/02/requirements-for-prayer.html">The Requirements (Waajibaat) of the Prayer</a> <br />
 </div>
 <p>
  <h5>
   <strong>
    <span style="color:#3300cc">Footnotes:</span>
   </strong>
  </h5>
 </p>
 <p>
  <ol style="font-size:small;">
   <li>
    <a id="1"></a>Reported by Ahmad, Aboo Daawood, an-Nasaa’ee and Ibn Maajah. al-Haakim reported it in his Mustadrak (vol.
    1, pg. 251) with a similar wording, saying: “This is an authentic hadeeth based on the conditions of al-Bukhaaree
    and Muslim.” adh-Dhahabee agreed.
   </li>
   <li>
    <a id="2"></a>An authentic hadeeth reported by Ahmad, Aboo Daawood and al-Haakim.
   </li>
   <li>
    <a id="3"></a>Translator’s Note: Muwaalat refers to when all of the acts of wudoo are done in order without any
    pause in between them so as to let the previous part of the body that was washed become dry.
   </li>
   <li>
    <a id="4"></a>An authentic hadeeth reported by Muslim and an-Nasaa’ee
   </li>
   <li>
    <a id="5"></a>Ibn ‘Umar reported from Abu Bakr and ‘Umar that they said: “A man who had made the ablution once came, and
    he had a spot the size of a thumb on the top of his feet that wasn’t washed, so the Prophet told him: ‘Go back and
    complete your ablution.’ So he did it.” [Reported by ad-Daaraqutnee]
   </li>
   <li>
    <a id="6"></a>Translator’s Note: A man must cover his shoulders in prayer as well, based on the hadeeth of Aboo
    Hurayrah (radiyallaahu ‘anhu) in which the Prophet (sallallaahu ‘alayhi wa sallam) said: “None of you
    should pray in a single garment with no part of it being over his shoulders.” [Reported by al-
    Bukhaaree and Muslim]
   </li>
   <li>
    <a id="7"></a>Translator’s Note: In prayer, a woman must cover her whole body, with the exception of her face and
    hands. Her dress must also be wide enough to cover the upper part of her feet Refer to Ibn Taymiyyah’s
    book on the Woman’s Dress in Prayer (Hijaab-ul-Mar’ah wa Libaasuhaa fis-Salaat), for a detailed
    discussion on the limits of what a man and woman must cover while in prayer.
   </li>
   <li>
    <a id="8"></a>Reported by Ahmad, an-Nasaa’ee, at-Tirmidhee and Ibn Hibbaan.
   </li>
   <li>
    <a id="9"></a>Reported by al-Bukhaaree and Muslim
   </li>
  </ol>
 </p>
 <p>
  <span style="font-size:small">Translated by Ismaa'eel Alacron</span>
 </p>
</div>

The Conditions for the Prayer

Shaykh Muhammad ibn Abd-il-Wahhaab - Rahimahullah - says in his book, Shuroot-us-Salaat-i-wa-Arkaanuhaa-wa-Waajibaatuhaa: ...

8:46 PM

Long Khutbahs with Short Prayers

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 <p>
  <h3>
   <span style="color:#3300cc">
    <strong>
     Long <i>Khutbahs</i> with Short Prayers
    </strong>
   </span>
  </h3>
 </p>
 <p>
  Shaykh Hammood ibn ‘Abdillaah at-Tuwayjiree (d.1413) [may Allaah have Mercy on him] said:
 </p>
 <p>
  On this topic, there is the hadeeth of Ibn Mas’ood [may Allaah be pleased with him] who said:
  <blockquote>
   "You people are living in a time wherein prayers are made long, <i>khutbahs</i> (sermons) are short,
   there are many scholars, but few orators. A time will come upon the people when the prayer will be short,
   the <i>khutbah</i> will be long, a time of many orators but few scholars…"
  </blockquote>
 </p>
 <p>
  It was collected by at-Tabaraanee, and al-Haythamee said: "Its narrators are those of the <i>Saheeh</i>".
 </p>
 <p>
  It was also collected by Imaam Maalik in his <i>Muwatta’</i>, with a similar wording:
  <blockquote>
   "…And the people shall encounter a time when the scholars of fiqh are few, but the reciters are many,
   the letters of the <i>Qur’aan</i> will be memorized, but the rulings will be lost, many shall be asked questions (about <i>Islaam</i>),
   few will be able to benefit anyone, they shall prolong <i>khutbahs</i> (sermons), and shorten the prayers.
   Their whims will become evident even before their actions."
  </blockquote>
 </p>
 <p>
  He (Ibn Mas’ood) – may Allaah be pleased with him – also narrated from the Prophet [may Allaah raise his rank and grant him peace] that he said:
  <blockquote>
   “Verily, a short <i>khutbah</i> and a long prayer is a sign of a man’s <i>fiqh</i> (religious understanding),
   so lengthen the prayer and shorten the <i>khutbah</i>, as surely some types of speech are magical.
   People will come after you who prolong the <i>khutbahs</i> and shorten the prayers."
  </blockquote>
 </p>
 <p>
  It was collected by al-Bazzaar, and part of it was also collected by at-Tabaraanee as words of Ibn Mas’ood (not a hadeeth).
  Al-Haythamee said, “The version from the words of Ibn Mas’ood comes by way of trustworthy narrators,
  however al-Bazzaar’s chain includes Qays ibn ar-Rabee’, who was declared reliable by Shu’bah and ath-Thowree,
  but al-Bukhaaree considered him unreliable."
 </p>
 <p>
  I would add that Abul-Waleed at-Tayaalisee and ‘Affaan have also declared him reliable.
  Ibn ‘Adee said, “Most of his reports are good, and the correct position regarding him should be what Shu’bah said,
  and so he is acceptable as a narrator."
 </p>
 <p>
  And things have taken place in our times that prove the accuracy of this narration,
  as many of the <i>imaams</i> prolong their sermons on Fridays and on the <i>‘Eeds</i> with pointless rambling, much of it serving no benefit.
  Some of them go on like that for half an hour or longer, and when they go to lead the prayer,
  they stand for no longer than about five minutes. This is in opposition to the order of the Prophet
  [may Allaah raise his rank and grant him peace] to prolong the prayer and shorten the <i>khutbah</i>.
  It also contradicts his consistent practice as well.
 </p>
 <p>
  Regarding his order to lengthen the prayer but shorten the <i>khutbah</i>:
  The <i>hadeeth</i> of Ibn Mas’ood has already been mentioned (above).
 </p>
 <p>
  And Imaam Ahmad, Muslim, and ad-Daarimee collected a report from ‘Ammaar ibn Yaasir [may Allaah be pleased with him],
  who said: I heard the Messenger of Allaah (may Allaah raise his rank and grant him peace) saying:
  <blockquote>
   “Verily the long prayer of a man along with his short <i>khutbah</i> is a sign of his religious understanding,
   so prolong the prayers and shorten the <i>khutbahs</i>, as some kinds of speech are magical."
  </blockquote>
 </p>
 <p>
  Regarding his actions: An-Nasaa’ee collected a report with an authentic chain from ‘Abdullaah ibn Abee Awfaa
  [may Allaah be pleased with him] that the Messenger of Allaah [may Allaah raise his rank and grant him peace]
  would prolong the prayer while shortening the <i>khutbah</i>.
 </p>
 <p>
  Also, Imaams Ahmad, Muslim, ad-Daarimee, and the authors of the (four) <i>Sunan</i>, except for Aboo Daawood,
  collected a report from Jaabir ibn Samurah [may Allaah be pleased with him] that the prayer of the Messenger of Allaah
  [may Allaah raise his rank and grant him peace] was moderate, and his <i>khutbah</i>was moderate.
 </p>
 <p>
  And Imaams Ahmad and Aboo Daawood collected a report from al-Hakam ibn Hazn al-Kulafee [may Allaah be pleased with him] who said:
  <blockquote>
   "I came to the Prophet [may Allaah raise his rank and grant him peace] in a group of seven,
   or nine, and we stayed with him some days, and we witnessed the <i>Jumu’ah</i> prayer:
   The Messenger of Allaah [may Allaah raise his rank and grant him peace] stood up, leaning on a bow, or a staff,
   and he praised Allaah and extolled Him with nice, blessed, short statements.
  </blockquote>
 </p>
 <p>
  Once this is known, then (know that) Allaah, the Most High, has said:
  <blockquote>
   “Verily, there is a fine example to follow in the Messenger of Allaah for those who long for (the meeting with)
   Allaah and the Last Day and remember Allaah much." [Soorah al-Ahzaab:21]
  </blockquote>
 </p>
 <p>
  And He, the Most High, has said:
  <blockquote>
   “Let those who contradict his order be warned of trials befalling them, or a painful punishment." [Soorah an-Noor:63]
  </blockquote>
 </p>
 <p>
  <small>
   Source: <i>It-haaf al-Jamaa’ah</i> (2/169-171), slightly abridged.<br />
   Translated by: Abul Abbas Moosaa Richardson
  </small>
 </p>
</div>

Long Khutbahs with Short Prayers

Long Khutbahs with Short Prayers Shaykh Hammood ibn ‘Abdillaah at-Tuwayjiree (d.1413) [may All...

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