Category Archives: The Conditions For Prayer

Conditions, Pillars, and Wajibat of the Salat, by Shaikh Taraheeb Ad-Dosiri

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah


The following is a summary of the conditions, pillars and wajibat of the salat, from four lectures given by Shaikh Taraheeb ad-Dosiri (hafidhahullaah).

The Shuroot (Conditions) of the Salat are Nine

The conditions are prerequisites that must be met and fulfilled for the salat to be accepted. The nine conditions are:

1- Islaam  (Islaam; one must be a Muslim for any deed to be accepted)
2- ‘Aql (Must be of sound mind – not insane)
3- Tameez (Must be at the age of understanding, which is seven)
4- Rafi` al-Hadath (Removal of hadath, i.e. with wudhoo)
5- Izalat an-Najasa (Removal of impurities; from body, clothes, place of salat)
6- Sitra al-‘Awrah (Covering ‘awrah)
7- Dukhul al-wakt a salat (Entrance of salat time)
8- Istiqbal al-Qiblah (Facing the Qiblah)
9- Niyyah (Intention [in the heart, not tongue] to pray that specific salat)

The Pillars (Arkan) of the Salat are 14

The pillars of the salat are 14. These 14 pillars must be done for the salat to be accepted. Sujud as-sahuw will not make up for someone neglecting one of these pillars – even out of forgetfullness. If, for example, someone realizes during the third rak’ah of the ‘Isha prayer that he left out a rukn (pillar) during each of the first two rak’ah, then he must make up those first two rak’ah. Additionally, before taslim, he should make sujud as-sahuw. But if he were to say, “I’ll just make sujud as-sahuw at the end” and not make up those first two rak’ah in which he left off a rukn, then his salat would be null and void. The 14 pillars are:

1- Qiyam ma’il Qudrah fil fard (Standing, if able)
2- Takbeerat ul-ihram (Opening Takbir)
3- Qir`aat al-Fatihah (Recitation of Surat al-Fatihah)
4- Ruku` (Bowing)
5- Rafi’ min ar-ruku’ (Standing from bowing position)
6- Sujud ‘alal a’dha a-sab’a (Prostrating on seven bones)
7- Al-i’tidhan min a sujud (Rising from sujud)
8- Al-jalsa bayna as-sajdatain (The sitting between the two sajdas)
9- Abta ma anina fi jami’ arkani salat (Tranquility in all the pillars of the salat)
10- At-tartib baynal arkana salat (the proper order of the pillars of the salat)
11- At-tashahud al-akheer (The final tashahud)
12- A-julus li tashahud al-akheer (The sitting of the final tashahud)
13- A salatu ‘ala nabiyan, salallaahu ‘alaihi wa sallam (Sending salam upon the Prophet, salallaahu ‘alaihi wa sallam)
14- Taslimatan (The two Taslims) [Note: the first time, the shaikh said “Taslim”; the second time he said, “taslimatan”]

The Wajibat of the Salat are Eight

The Wajibat (obligatory) matters are similiar to the Arkan (pillars) in that they cannot be left off on purpose. However, the wajibat are different in that if left off unintentionally (out of forgetfullness), sujud as-sahuw at the end make up for it; whereas the neglected arkan (pillars) must be repeated even if unintentionally left off. As the shaikh often asked, “Waadih (clear)?”

1- Jami’ut takbirat ‘ada takbirut il-ihram (All the takbirs besides opening takbir)

2- An ya Qulla al musali fi ruku’a, “Subhana Rabbi al-‘Adheem” (saying “Subhana Rabbi al-‘Adheem” in ruku’)

3- An ya Qulla min raf’ihi min ruku’a, “Sami’ Allaahu liman Hamidah” (to say, after standing from ruku’, “Sami’ Allaahu liman Hamidah”)

4- Thumma Qawl “Rabbana wa lakal Hamd” (Then to say “Rabbana wa lakal Hamd”)

5- Qawl “Subhana Rabbi al-A’la” fi sujud (The statement “Subhana Rabbi al-A’la” in prostration)

6- Qawl al Musali bayn as-sajdatain “Rabb ighfirli, Rabb ighfirli” (The statement between the two sajdas: “Rabb ighfirli, Rabb ighfirli”)

7- At-Tashahud al-awal (the first tashahud)

8- Al-Julus li Tashahud al-awal (sitting for the first tashahud)

* All these conditions and pillars are for the one who is saleem (able, normal). It is upon him to do what he is able to do. For example, if a person is not able to stand or is handicapped and cannot sit, then Allaah does not place a burden on a soul more than it can bear.(Al-Baqarah 2:286)  However, if he is able to stand and do ruku’, but not sit or make sujud, then he is obligated to stand and do ruku’, as these are pillars and he has the ability to do these. So whatever he is able to do, then these conditions and pillars apply to him.

Source: a Masjid Rahmah CD, under the title Conditions of Salat and Wudhoo

Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk

If I said anything correct, then it is from Allaah (subhanahu wa taa’ala), and if I erred, then that is from me and shaytan.


The Conditions For Prayer

Prayer (excerpts taken from Explanation of Important Lessons

For Every Muslim)

by Abdul-Aziz bin Abdullah bin Baz


The Conditions For Prayer

There are nine conditions or requisites for prayer: Islam, sanity, (the age of) discernment, the removal of Hadath, removal of any impurity, the covering of one’s Awrah (any area of that body the must be covered), the entrance of its time, facing the Qiblah, and intention.

In Arabic, the conditions are called Shuroot, the plural of Shart, which linguistically means a sign. However, in the Shari’ah, it has another meaning: When it is nonexistent it necessitates nonexistence, but when it is existent, it does not necessitate existence. Put more simply, if there is no purity, then there is no prayer, but if one is pure, it is not necessarily the case that he has to pray (at the specific moment). And by the conditions of prayer, we are referring to those conditions upon which the correctness of one’s prayer depends.

The Nine Conditions For Prayer:

1) Islam, the opposite of which is disbelief (kufr). The disbeliever’s actions are rejected, no matter what deed it is he performs, for Allah Almighty says:

It is not for the polytheists to maintain the Masjids of Allah, while they witness against their own selves of disbelief. The works of such are in vain and in Fire shall they abide. (At-Tawbah 9:17)

And in another verse, Allah Almighty says:

And We shall turn whatever deeds they (disbelievers) did, and We shall make such deeds as scattered floating particles of dust. (Al-Furqan 25:23)

The only prayer that is accepted is the Muslim’s prayer, a reality that is proven by this verse:

And whoever seeks a religion other than Islam, it will never be accepted of him, and in the hereafter he will be one of the losers. (Aal ‘Imran 3:85

2) Sanity, the opposite of which is obviously insanity or madness. The Pen is raised for the insane person, which means that he is not held accountable for his deeds until he returns to his sense. The Messenger of Allah said:

The Pen has been raised from three: the one who is sleeping, until he awakens; the insane person, until he returns to his senses; and the child, until he reaches puberty.

Recorded by Ahmad in his Musnad, and Abu Dawud, An-Nasa’i and Ibn Majah.

3) The age of discernment, the opposite of which is early childhood years. The age of discernment is realized at the age of seven, the time when a child must be ordered to pray, for the Messenger of Allah said:

Order your sons to pray when they turn seven, and hit them (if they refuse) when they turn ten, and at that time, make them sleep in separate beds.

Recorded by Al-Hakim, Imam Ahmad, and Abu Dawud, and in one version it is: Order your children……

4) The removal of Hadath, and there are two kinds of Hadath; (i) the greater one, (ii) the lessor one. The former includes menstruation and sexual intercourse; one purifies himself from these forms of Hadath by performing Ghusl. An example of the latter is the passing of wind, and this form of Hadath is removed by ablution; the Messenger of Allah said:

Allah does not accept prayer without purification. (Recorded by Muslim and others)

He also said:

Allah does not accept the prayer of one in a state of Hadath until he performs ablution. (Agreed upon)

5) The removal of impurities from three: from one’s body, from one’s clothing, and from the place one prays in


And your garments purify! (Al-Muddaththir 74:4)

Purify yourselves from urine because verily, it is the most common reason for punishment in the grave.

6) The covering of of one’s Awrah (any area of the body that must be covered) with clothing that doesn’t reveal one’s shape, skin, or complexion. The Messenger of Allah said:

Allah does not accept the prayer of a women who has reached the age of menstruation unless she wears a veil. (Recorded by Abu Dawud)

The people of knowledge concur that if one is able to wear clothes, but prays naked instead, then his prayer is invalid. The Awrah for a man, or the area of his body that must be covered, is the area between his belly button and his knees, and the same goes for the female slave. The ‘Awrah of the free women is her entire body except for her face, and even that must be covered when she is in the presence of strange men. In a Hadith related by Salmah bin Al-Akwa’, the Messenger of Allah ordered him to cover himself, even if he had only one garment to accomplish that. And Allah Almighty says:

O children of Adam! Take your adornment to every Masjid. (Al-A’raf 7:31)

That means, for the prayer.

7) The entrance of the prayer’s time. The proof for this condition is taken from the Hadith of Jibril, peace be upon him, wherein he led the Prophet in each prayer, once at the beginning of the time for each prayer, and then at the end of its time. He said, ” O Muhammad, the prayer is between these two times,” Allah Almighty says:

Verily, the prayer is enjoined on the believers at fixed hours. (An-Nisa 4:103)

Perform As-Salat from midday till the darkness of the night, and recite the Qur’an in the early dawn. Verily, the recitation of the Qur’an in the early dawn is ever witnessed (attended by the angels in charge of mankind of the day and the night). (Al-Isra’ 17:78)

8 ) Facing the Qiblah:

Verily! We have seen the turning of your face towards the heaven. Surely, We shall turn you a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid Al-Haram (in Makkah). And wherever you people are, turn your faces (in prayer) in that direction. (Al-Baqarah 2:144)

9) Intention: it resides in the heart and its utterance is an innovation. The Prophet said:

Indeed, deeds are by intentions, and for every person is what he intended.

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