Says Allah in the Qur'an, "O you who believe, when you
rise for the prayer, 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." Ibn 'Umar
reported that the Prophet said, "Allah does not accept
any prayer that was not performed while in a state of purity,
nor does he accept charity from what has been stolen from
booty." (Related by "the group.")
Such objects should be clean of physical impurities as much
as possible. If one can not remove them, he may pray with the
impurities present and does not have to repeat the prayer
later. Concerning bodily purity, Anas related that the Prophet
upon whom be peace, 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 Prophet about it
(as I was shy to ask him, due to my relationship with him
through his daughter). He asked him and the Prophet, upon whom
be peace, said, "Make ablution and wash your penis."
(Related by al-Bukhari and others.)
'Aishah also related that the Messenger of Allah said to
women with a prolonged flow of blood, "Wash the blood
from yourself and pray . "
Concerning purity of clothing, we have the following: Says
Allah, "And purify your raiment" (al-Muddathir 4).
Jabir ibn Sumrah reported that he heard a man ask the Prophet,
"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.
Reported Mu'awiyyah, "I asked Umm Habibah, 'Did the
Prophet pray in the same clothes that he wore when he had
intercourse?' She said, 'Yes, if there were no stains on
it."'(Related by Ahmad, Abu Dawud, an-Nasa'i and Ibn
Majah.) Abu Sa'eed reported that the Prophet removed his shoes
and the people behind him did likewise. When he finished the
prayer, 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
pray 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 prayer, he must try to
remove it and proceed with the prayer. He does not have to
repeat it later on.
Concerning the purity of the place where one is praying,
Abu Hurairah said, "A bedouin stood and urinated in the
mosque. The people got up to grab him. The Prophet 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." (Related by "the group," except for
Muslim.)
Commenting on this subject, ash-Shaukani 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 prayer. But
his prayer 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 prayer. Some are of the opinion that
this is a condition for the soundness of the prayer, 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 prayer), but the prayer is still valid."
Says Allah in the Qur'an, "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 'aurah. The
meaning of "mosque" is "prayer."
Therefore, it means "Cover your 'aurah for every
prayer." Salamah ibn al-Aku' said to the Prophet, "O
Messenger of Allah, may I pray in a long shirt?" He said,
"Yes, but button it, even with just a thorn."
(Related by al-Bukhari in his Tareekh.)
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 'aurah:
Says 'Aishah, "The Prophet was sitting with his thigh
exposed when Abu Bakr asked, and received, permission to
enter. The same thing happened with 'Umar. However, when 'Uthman
sought permission to enter, the Prophet covered himself with
his clothes. When they left, I said, 'O Messenger of Allah,
you permitted Abu Bakr and 'Umar to enter while your thigh was
exposed. When 'Uthman asked permission to enter, you covered
yourself with your clothes.' He said, 'O 'Aishah, should I not
be shy of a man who, by Allah, even the angels are shy
of'?" (Related by Ahmad and al-Bukhari in mu'allaq form.)
Says Anas, "During the battle of Khaibar, the
Prophet's gown was withdrawn from his thigh until I could see
its whiteness." (Related by Ahmad and al-Bukhari.)
Says Ibn Hazm, "It is correct to say that the thigh is
not part of the 'aurah. If it were so, why would Allah allow
His Prophet, who is protected (from sin), to uncover his so
that Anas and others could see it? Allah would have kept him
from doing this. According to Jabir as recorded in the two
Sahihs, when the Prophet was young (before his prophethood),
he was one time carrying the stones of the Ka'bah, 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 Prophet 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 Zharr, and he
struck my thigh as I struck yours, and he said, 'I asked the
Messenger of Allah, upon whom be peace, and he struck my thigh
as I have struck yours and said, 'Perform the prayer in its
time..." Ibn Hazm said, "If the thigh was 'aurah,
why would the Messenger of Allah touch it?" If the thigh
was 'aurah according to Abu Zharr, 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 'a urah .
Ibn Hazm mentions that Hubair ibn al-Huwairith looked at
Abu Bakr's thigh when it was uncovered, and that Anas ibn
Malik 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 'aurah:
Reported Muhammad Jahsh, "The Messenger of Allah, upon
whom be peace, 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) 'aurah." This is related by Ahmad,
al-Hakim and al-Bukhari in Tareekh and in mu'allaq form in his
Sahih.
Reported Jurhad, "The Messenger of Allah passed by me
when the cloak I was wearing did not cover my thigh. He said,
'Cover your thigh, for it (is part of the) 'aurah." This
is related by Ahmad, Abu Dawud and at-Tirmizhi, 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 'aurah.
It is stated that her entire body is 'aurah and must be
covered, except her hands and face. Says Allah 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 Prophet said, "Allah does
not accept the prayer of an adult woman unless she is wearing
a headcovering (khimar, hijab)." This is related by
"the five," except for an-Nasa'i, and by Ibn
Khuzaimah and al-Hakim. At-Tirmizhi grades it as hassan.
It is related from Umm Salamah that she asked the Prophet,
"Can a woman pray in a long shirt (like a night shirt)
and headcovering 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 mauqoof form (as a statement of Umm Salamah and
not that of the Prophet.)
It is also related that 'Aishah 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 and
she said, "He has told the truth."
The clothes worn must cover the 'aurah, 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 prayer.
It is preferred for a person to wear at leat two garments,
but he can wear just one if that is all he has. Ibn 'Umar
reported that the Prophet, upon whom be peace, said, "If
one of you is going to pray, he should wear two garments, for
Allah has the most right that you should look good for Him. If
one does not have two garments, he shoud cover himself with a
cloak when he prays, but not like the Jews do." (Related
by at-Tabarani and al-Baihaqi.)
'Abdurazaq related that Ubayy ibn Ka'b 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 mounted the
pulpit and said, "The correct position is: If Allah 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."
Buraida reported that the Prophet forbade one to pray using
an improperly-affixed sheet to cover his 'aurah, and to pray
in trousers while not wearing a cloak. (Related 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, Allah is beautiful and He
loves beauty, so I beautify myself for my Lord." Such a
view is in accord with Allah's words, "And wear your
adornment for every prayer."
Ibn 'Asakir related that the Prophet would sometimes remove
his cap and place it in front of him as a sutrah. According to
the Hanifiyyah, one can pray 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 praying.
All scholars agree that one must face the Masjid al-Haram
(in Makkah) during every prayer. Says Allah in the Qur'an,
"Direct your face to the Masjid al-Haram. Wherever you
may be, turn your faces to it" ( al-Baqarah 144).
Reported al-Barra', "We prayed with the Messenger of
Allah, upon whom be peace, for about sixteen or seventeen
months towards Jerusalem, after which time he turned towards
the Ka 'bah." (Related by Muslim.)
If he can not see it, he must turn in its direction, as
this is all that he is able to do. Abu Hurairah reported that
the Prophet said, "The qiblah is between the East and the
West." This is related by Ibn Majah and at-Tirmizhi. 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
prayer 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 prayer. This is based on the
following incident: Ibn 'Umar reported that the people were
praying the morning prayer in the Quba' mosque when a person
came to them and said, "Allah has revealed some of the
Qur'an to the Prophet in which we have been ordered to face
the Ka'bah, so face it." They immedately 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 prayer, 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 prayer.
The first one is performing voluntary prayers while riding
(an animal, car and so on). The rider may bend his head
slightly for the bowings and prostrations of the prayer, but
he should bend a little bit lower for the prostrations. He may
face in whatever direction his ride is going.
Reported 'Amr ibn Rabi'ah, "I saw the Messenger of
Allah, upon whom be peace, pray while riding, and he faced the
direction in which he was going." This hadith is related
by Muslim, at-Tirmizhi and al-Bukhari. The latter added that
"he bent his head slighty."
He did not, however, do this for the obligatory prayers.
Ahmad, Muslim and at-Tirmizhi recorded that he would pray on
his mount while travelling from Makkah to Madinah, facing away
from Makkah. Upon this, Allah revealed, "Wherever you
turn, you will find Allah's face." Says Ibrahim an-Nakha'i,
"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 Prophet, upon
whom be peace, said, "If I order you to do something, do
what you are capable of doing." Says Allah, "If you
go in fear, then (pray) standing or on your mounts..."
(al-Baqarah 239). Ibn 'Umar added, "Facing the qiblah or
not facing it." (Related by al-Bukhari.)
There are many prophetic hadith on this topic. Here, we
will mention just two of them, one describing his actions and
other quoting his statements.
'Abdullah ibn Ghanam related that Abu Musa al-Ash'ari
gathered together his people saying, " O Tribe of Ash'ari,
gather together, and gather your women and children to teach
them how the Messenger of Allah, upon whom be peace, prayed
with us in Madinah." They all gathered to watch him
perform ablution. After it, he waited until the sun had just
passed the meridian and there was some shade, and then he made
the azhan. He put the men in the row closest to him, the
children in a row behind the men, and the women in a row
behind the children. After the iqamah, he raised his hands and
made the takbir, silently recited Surah al-Fatihah and another
surah, repeated the takbir and bowed while saying, "Glory
be to Allah and Praise be to Him" three times, after
which he said, "Allah hears him who praises Him" and
stood straight. He then made the takbir and prostrated, made
another takbir, raised his head (and sat), repeated the takbir
and prostrated again, after which he said the final takbir and
stood up. In the first rak'ah he made six takbir, and he made
another one when he stood for the second rak'ah. When he
finished the prayer, he turned to his people and said,
"Guard the number of my takbir and learn my bowings and
prostrations, for this is how the Prophet prayed with us
during this part of the day." (Then he said) when the
Prophet, upon whom be peace, finished the prayer, he turned
toward the people and said, "O people, listen and
understand. Allah has slaves who are neither prophets nor
martyrs, but both the prophets and martyrs envy them for their
closeness to Allah." A bedouin stepped forward, pointed
to the Messenger of Allah and said, "O Messenger of
Allah, tell us about these people." The Prophet was
pleased with the bedouin's request and said, "They are
from various peoples and tribes who have no ties of
relationship between them. They love each other purely for the
sake of Allah. On the Day of Resurrection, Allah will present
them pulpits of light for them to sit on. Their faces will be
light and their clothes will be light. The people will be
scared on the Day of Resurrection, but they will not be
scared. They are the friends of Allah who will not have any
fear upon them nor will they grieve.
As to the authenticity of this report, it is related by
Ahmad and Abu Ya'la with a hassan chain. Al-Hakim says its
chain is sahih.
Reported Abu Hurairah, "A man entered the mosque and,
after praying, went to the Prophet, upon whom be peace. The
Prophet, upon whom be peace, responded to his salutations and
said, 'Return and pray, for you have not prayed.' This
happened three times, and the man finally said, 'By the One
who sent you with the Truth, I do not know any better than
that, so teach me.' He said, 'When you stand for the prayer,
make the takbir and then recite what you can from the Qur'an.
Then bow until you attain calmness and then come up again
until you are standing straight. Then prostrate until you
attain calmness in your sitting, and prostate until you attain
calmness in your prostration. Do that during all of your
prayer." (Related by Ahmad, Muslim and al-Bukhari.)
These are general hadith that describe how the Prophet,
upon whom be peace, prayed or what he said about its
performance. Now we shall discuss those acts of the prayer
which are obligatory and those which are sunnah.
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