The fifth condition: removing impurity from three things: from the body, the garment, and the spot (1), and the evidence is the Almighty’s saying: {And your clothes, so purify}. Sixth condition Sixth condition: Covering the private parts (2). The scholars unanimously agreed that the prayer of one who prays naked while he is able is invalid. A man’s private parts are limited to the navel to the knee, and the female slave is likewise. The free woman is all private parts except her face. The evidence is the Almighty’s saying: A mosque [Al-A’raf: 31], meaning: at every prayer. The seventh condition: The beginning of the time (3), and the evidence from the Sunnah is the hadith of Gabriel, peace be upon him, that he led the Prophet, may God bless him and grant him peace, at the beginning of the time and at the end, and he said: “O Muhammad, the prayer is between these two times,” and the Almighty said: “Indeed, the blessing is prescribed upon the believers.” [An-Nisa: 103], that is, imposed at times, and the evidence of the times is the Almighty’s saying: {Establish the prayer from the setting of the sun until the dusk of the night, and recite the Qur’an at dawn. Indeed, the Qur’an at dawn is witnessed.} [Al-Isra: 78] The eighth condition: Facing the Qiblah (4), and the evidence is the Almighty’s saying: We may see the turning of your face in the sky, so We will certainly give you a direction that pleases you. So turn your face toward the Sacred Mosque and wherever you may be. So turn your faces towards it” [Al-Baqarah: 144]. The ninth condition: Intention (5). Its place is the heart, and uttering it is an innovation, and the evidence is the hadith: “Actions are but by intentions.” (1) It was previously mentioned that the conditions for prayer are nine, and four of them were mentioned, namely: Islam, reason, discernment, and purity, and we discussed earlier about them, and what is related to purity. The fifth condition: Removing impurity from three things: from the garment, the body, and the spot: The praying person must be pure in his garment, that is: his jacket, in his body, that is: his body, and in the spot, that is: the place of his prayer. If he prays in an impure garment, or in an impure body, or in a spot. Impure, his prayer is not valid if he remembers and knows, but if he is ignorant or forgets, his prayer is valid according to the correct opinion. Because he, may God’s prayers and peace be upon him, prayed in his sandals and there was dirt in them, so when Gabriel showed him he took them off and did not return to the beginning of the prayer, with the generality of the Almighty’s saying: {Our Lord, do not hold us accountable if we forget or make a mistake} [Al-Baqarah: 286], and the impurity that is intended to be eliminated is not the same as purity; Because purity is a required act of worship for its own sake. As for impurity, what is required is to get rid of it from one’s garment, body, or spot. If he forgets it or is ignorant of it, his prayer is valid. So if he prayed in an impure garment out of forgetfulness or ignorance, or impurity got on his body and he did not mention it or know it, or on the spot he thought was pure and it turned out to be impure. His prayers are correct according to the correct one. Question: Is it valid to pray on impure ground if the person praying places a barrier, such as a carpet, rug, or the like? The answer: If he puts a barrier, there is no problem, even if the impurity is wet, as long as the barrier is thick and prevents moisture. Question: What is the ruling on a little blood on a garment? The answer: A small amount of blood is forgiven, if it is not from the front or anus, such as: blood from wounds, molar blood, or eye blood, so it is forgiven. (2)The sixth condition: Covering the private parts: He must pray while covering his private parts, and the private parts of the man: from the navel to the knee, which he should cover according to the correct view. And the free woman: all of her private parts are private except her face. According to his saying, may God’s prayers and peace be upon him: “A woman is awrah,” except for her face, which she uncovers during prayer if there are no non-mahram men with her. Because the Sunnah is to uncover it, and the scholars differed regarding the palms. Some of them permitted uncovering them, and some of them required covering them during prayer, and it is more prudent to cover them as the author said. As for the rest of the body, she covers her feet and the rest of her body during prayer, unless she has a non-mahram person with her, then she covers her face as well. As for the nation: there is a disagreement. Some scholars say that it is attached to the man. Because she is a vulgar woman, she is bought and sold, so her private parts are like the private parts of a man. Others said: Rather, they are like those of a free woman. Due to the generality of the evidence, it is safer for her to cover herself like a free woman to avoid disagreement. Due to the generality of the evidence regarding covering the private parts, and that the woman is private, and the fact that the buyer looks at her and touches her does not take her away from the fact that she is covering herself during prayer and concealing herself from strangers lest he be tempted by her, especially if she is beautiful, so she should be careful to cover up and stay away from the causes of evil, and it is known that issues of disagreement are issues of suspicion. When the evidence is hidden, and he, may God’s prayers and peace be upon him, said: “Leave what doubts you for what does not doubt you,” and his saying: “Whoever avoids doubts has cleared his religion and honor,” then she is subject to suspicion, so it is more prudent for her to cover her private parts and her entire body like a free woman during prayer. Question: What is meant by adornment in the Almighty’s saying: “O sons of Adam, take your adornment at every place of worship” [Al-A’raf: 31]? The answer: Scholars interpreted adornment here as covering, meaning: covering one’s private parts. - Question: The hadith in which the Companions ask each other about the Mother of the Believers, Safiyya, may God be pleased with her. Is she one of the Mothers of the Believers, or what his right hand possesses? So some of them answered: (If he veils her, then she is one of the Mothers of the Believers, and if he does not veil her, then she is one of those whom his right hand possesses). Narrated by Al-Bukhari in his Sahih. Does this indicate that the private parts of the female slave are different from the private parts of the free woman? The answer: It appears that it is not obscured, but it is not necessary that it be revealed; Because God said: {And when you ask them for anything, ask them from behind a veil. That is purer for your hearts and for their hearts} [Al-Ahzab: 53]. But the veil, given that it has a veil that covers it like the mothers of the believers, is a special veil, so it is possible; Because it is bought and sold, but scholars have stated that if there is any beauty in it, it must be covered; Beware of temptation. (3)The seventh condition: The time has begun: Prayer must be at the time; Because God Almighty has imposed prayer at its appointed times, so if he prays it before the time, it is not valid, and if he prays it after the time, it is valid, with the sin if he delays it intentionally, unless it is permissible for him to delay due to travel or illness, in which case he delays noon with the afternoon, and sunset with the evening, then there is no problem. But if He delays it without an excuse, or advances it before the time, then it is not permissible, but if he advances it before the time, it is invalid, unless it is to be added until after that, then he delays it due to travel or illness, then there is no problem. (4)The eighth condition: Facing the Qiblah - the Kaaba -: He must face it in obligatory and voluntary prayers, so he must face the Qiblah; For the noble verse where God Almighty says: {We may see the turning of your face in the sky, so We will certainly turn you to a direction that pleases you. So turn your face toward the Sacred Mosque, and wherever you are, turn away “Your faces are towards it” [Al-Baqarah: 144], unless there is an excuse, such as a traveler praying a voluntary prayer due to the direction he is traveling, in which case there is no problem with the excuse. Or a sick person who does not have anyone to adjust him to the direction of the Qiblah and is afraid that the time will run out, so he prays according to his condition, or a prisoner bound and crucified who does not have the ability to face the Qiblah. God Almighty says: {So fear God as much as you are able? [Al-Taghabun: 16], and he says: {God does not burden a soul beyond its capacity}, [Al-Baqarah: 286], but if he is able, he must face the Qiblah in obligatory and voluntary prayers, except when traveling, in which case there is no harm in praying in the direction of his journey in voluntary prayers. (5)The ninth condition: Intention: All worship must have an intention, such as prayer, fasting, charity, and so on. An intention is necessary in all acts of worship, according to his saying, may God’s prayers and peace be upon him: “Actions are but by intentions, and every person will have but what he intended,” and intention is its place. The heart, in prayer, fasting, and all other acts of worship, except in Hajj, where it manifests itself and fulfills the rituals, as the Prophet, may God bless him and grant him peace, did. As for anything other than that, it is in the heart, and uttering it is an innovation, such as saying: (I intended to pray) This is an innovation, (I intended to pray) I fast) as well, and (I intended to give charity) as well, but in Hajj the Sharia came by announcing it in Ihram, so he says: (Here you are, Umrah), or (Here you are, Hajj), or (Here you are, Umrah and Hajj), so he announces and declares what he intended in his heart, this Sunnah, and this is something. Special for Hajj and Umrah.
