For the prayer to be valid, certain conditions have to be met. Before one starts one must:
1. Be in the state of ritual purity, whether through the ritual bath or ritual ablution.
2. Ensure purity of body, clothing, and place of prayer.
3. Cover one's nakedness
4. Face the qibla
5. Ensure that the time of prayer has entered.
6. Intend the specific prayer that one is performing and intend following the imam if praying in congregation.
A Complete Description of the Prayer:
1. Stand, with the feet slightly apart,[1] and utter the opening invocation.[2] This is obligatory (fardh). It is necessary (wajib) to say, "Allahu akbar."[3] This invocation (Allahu akbar) is repeated, without rising the hands, with each movement of the prayer except when rising from the bowing (ruku). The one leading others utters it aloud. It is recommended to keep one's gaze lowered throughout the prayer, in order to avoid distraction. When standing, this entails looking at your place of prostration.
2. Raise your hands (until level with the ears for men and to the shoulders for women) just before uttering the opening invocation, keeping the head upright throughout, and lower the hands as one pronounces the invocation. It is recommended to keep one's hand normally open, with the palms facing the qibla.
3. Place your right hand over your left hand (under the navel for men and on the chest for women).
4. In the first raka only, quietly recite the opening supplication (thana').
5. Seek refuge from the Devil (taawwudh) quietly, in the first raka alone, if reciting the Qur'an in prayer. The one leading others and the one praying alone do so - as they must recite it. When praying in congregation do not recite this - as one does not recite the Qur'an behind the imam - unless one has missed one or more rakats, in which case one recites this when one gets up to make up the rakats missed.
6. Recite at least one verse of the Qur'an when leading others, or praying alone. This is obligatory (fardh). When praying behind an imam one does not recite any Qur'an, not even the Fatiha, in both loud and quiet prayers.[4]
It is necessary (wajib) for the one reciting to recite Fatiha, in two rakats of the obligatory (fardh) prayers and in all rakats of other prayers;[5] recite at least the equivalent of three short verses of the Qur'an, in two rakats of the obligatory (fardh) prayers, and in all rakats of other prayers; and to make the above recitation (of the Fatiha and verses of the Qur'an) in the first two rakats of obligatory (fardh) prayers.
7. When leading others, recite quietly in the Zuhr and Asr prayers, the last two rakats of the Isha' prayer and the last raka of the Maghrib prayer, and loudly in the first two rakats.
8. Recite Bismi 'Llahi 'r-Rahmani 'r-Rahim quietly before the Fatiha and say amin quietly after the Fatiha.
9. Bow. This is obligatory (fardh). The minimum bowing is that one's outstretched hands reach one's knees. It is necessary (wajib) to remain motionless therein, at least for a moment. It is sunna for women to bend until just able to reach their knees and without spreading their fingers. It is sunna for men to grip their knees with fingers spread out and pointing down, keeping legs and back straight and the head level with the lower back. It is recommended to keep one's gaze on the top of one's feet.
10. Recite the invocation for bowing three times. This is to say Subhana rabbiya 'l-azim.
11. Stand after bowing. This is necessary (wajib), as is remaining motionless for a moment. It is sunna to say Sami-a 'Llahu li man hamidah as you begin rising from bowing, if leading others or praying alone - followers do not say this. This is followed by Rabbana laka 'l-hamd, which is said silently by the one following or praying alone - the imam may choose to say it silently, as well.
12. Prostrate. This is obligatory (fardh). It is necessary (wajib) that one make sure to place most of one's forehead on the ground, and also the nose, both hands, knees and at least one toe of each foot. It is also necessary (wajib) to remain motionless therein for at least a moment. It is a sunna to place one's knees on the ground first, then hands, and then the face and nose. It is recommended for men to have their hands at head level in prostration, and for women to have them at shoulder level. It is sunna for men to separate their abdomen from their thighs, elbows from the sides, and forearms from the ground. Women do the opposite, by keeping their abdomen close to their thighs, elbows close to their sides, and forearms on the ground, while keeping as low as comfortably possible. It is recommended to gaze towards the tip of the nose.
13. Recite the invocation of the prostration three times, saying Subhana rabbiya 'l-ala. This is a highly emphasised sunna.
14. After prostrating, sit up. It is minimally obligatory (fardh) to raise the head from the prostration and necessary (wajib) to sit up such that you are closer to sitting than to prostration, while remaining motionless for at least a moment. The sunna is for men to sit on their left foot with the right foot propped up on the toes which face the direction of the prayer. Women sit on their left buttock with right thigh on left thigh and both feet coming out from the right side. It is sunna to place the hands on the thighs, with the tips of the fingers ending at the beginning of the knee without bending. It is recommended to keep your gaze on your thighs.
15. Prostrate a second time (as before). This is also obligatory (fardh) for each raka.
16. Stand from prostration, for the next raka. This is obligatory (fardh). It is sunna to raise one's face first, then hands, and then knees. Rise on the tips of your toes without sitting after the prostration and without support of one's hands (unless out of physical need).
17. The subsequent rakats are the same as the first, except that one does not raise one's hands; one does not recite the opening supplications; nor does one seek refuge from the Devil.
18. After the two prostrations of the second raka, sit for the first sitting, as described above. This is necessary (wajib). It is also necessary (wajib) to recite the testification of faith (tashahhud). It is sunna to clasp one's fingers when reciting ashhadu al la ilaha, with the thumb on the side of one's middle finger, and to raise the index finger; then, lower the index finger when saying illa 'Llah.
19. Stand (as explained above) for the third and fourth rakats in the Zuhr, Asr and Isha' prayers, and only the third raka in the Maghrib prayer. It is necessary (wajib) to stand up without undue delay after finishing reciting the testification of faith (tashahhud).
20. All actions in the third and fourth rakats are the same as the first two rakats. It is sunna to recite Fatiha or to say Subhan Allah three times in the obligatory (fardh) prayers when standing. In other prayers,[6] it is necessary (wajib) to recite both the Fatiha and the equivalent of three short verses.
21. After prostrations in the final raka, it is obligatory (fardh) to sit for the final sitting to the extent of reciting the testification of faith (tashahhud) normally. It is necessary (wajib) to actually recite the testification of faith completely. It is sunna to raise the finger.
22. After this send blessings on the Prophet (may Allah bless him and his family, and grant them peace) by reciting the Salat Ibrahimiyya.
23. Before giving the final salams, it is sunna to supplicate. Any short supplication fulfils the sunna, though it is best to choose a supplication from the Qur'an or Sunna.[7]
24. End the prayer by giving salams twice. This is necessary (wajib). The sunna is to say As-salamu alaykum wa rahmatu 'Llah twice, while turning the head (only) to the right for the first and to the left for the second, intending to greet those in prayer with one (even when alone), while specifying the imam in one's salams in the direction he is in. It is recommended to turn such that either cheek is pointing back, and to look at the shoulders each time.
Notes:
[1] Such as four fingers apart, or as comfortable in a reasonably close manner.
[2] Pronounce the opening invocation (tahrima) with the tongue, such that you can hear yourself, after making the intention. Saying the opening invocation or the obligatory (fardh) recitation in one's mind without actually uttering it with one's tongue is insufficient and renders one's prayer invalid.
[3] There must not be an undue gap; speech, eating, and any other action that invalidates the prayer, between the intention and opening invocation. All actions of the prayer relate to pronouncing with the tongue, except intention.
[4] It is prohibitively disliked (makruh tahriman) for the follower to recite the Fatiha or Qur'an behind the imam.
[5] Such as witr, sunna, and voluntary prayers.
[6] Namely, necessary (wajib), sunna, and voluntary prayers.
[7] When supplicating with one's own words, it is necessary (wajib) that the supplication does not resemble common human speech, which is defined as being anything that is normally possible to ask of humans. If one supplicates with something normally possible to ask of humans (such as, "O Allah, marry me to Zaid,") it invalidates the prayer. It is improper to supplicate in other than Arabic.
The Basics Of Prayer
Since prayer is the first thing we will be asked about on Judgment Day, it seems appropriate to begin with the basics of prayer. The previous article described ritual purification; this one describes prayer itself.
Description of the Prayer
Before commencing
It is a sunna to stand when the person making the iqama says: "Qad qamiti al-salat".
It is a sunna for the imam and the followers to straighten rows.
Beginning the prayer
He says "Allahu akbar" raising his hands with his fingers extended and together, parallel to his shoulders, like prostrating.
The imam makes it audible to whoever is behind him, like his recitation in the first two, other than Thuhr and `Asr. Everyone else says it to himself.
He then grasps his left wrist with his right hand, placing them below his navel. He looks to the place where he will prostrate.
He then says: "Subhanaka allahumma wa bi hamdika wa tabarak ismaka wa ta`ala jaddik wa la ilaha ghayruka".
The basmala and reciting from the Qur'an
It is recommended that he then says: " 'A`uthu billahi min al-shaytani al-rajim," and to then silently say: "Bismillahi al-rahmani al-rahim". The basmala is not part of al-Fatiha.
He then recites al-Fatiha. If he interrupts it with long, unlegislated invocation or silence; omits a shadda, a letter, or order, the non-follower must repeat it. Everyone audibly says "Amin" in the audible prayers.
It is recommended that he reads another sura following Al-Fatiha. In the dawn prayer it should be from the suras that begin with the sura Qaf, and in Maghrib from the short separated suras, and in the the other prayers from the middle suras.
It is invalid to recite any recitation that does not agree with the mushaf.
Bowing
Then he bows while making Takbir while raising his hands, and places them on his knees [with his] fingers spread apart, with his back level.
He says: "Subhana rabb al-`athim". It is obligatory to say it once. Three times is the lowest optimal amount. The imam should not exceed saying it ten times.
Straightening up
He then raises his head and hands, with the imam and the individual saying: "Sami` Allahu li man hamidah," and after rising and straightening up says: "Rabbana wa lak al-hamd mil' al-samawati wa mil' al-'ardh wa mil' ma shi'ta min shay'in ba`d," and the follower when raising only says: "Rabbana wa lak al-hamd."
After rising from bowing, he may place his right had on his left, or lefts them hang down.
Prostration
Then he sinks down making Takbir, prostrating on seven limbs: his feet, then his knees, then his hands, then his forehead, and then his noseeven with a barrier not from the limbs of prostration; he spreads his forearms out from his flanks, his stomach from his thighs. And separates between his knees, feet, and toespointing them towards the qibla. He says: "Subhana rabb al-`ala", following what was said previously regarding the tasbih when bowing.
Sitting between prostrations
He then raises his head, making Takbir, and sitting with his left foot spread below while raising his right; and says: "Rabb ighfir li," and makes the second prostration like the first.
Rising to the second rak`a
He then rises, making Takbir, standing using just the balls of his feet and not sitting for a moment in rest (jalsat al-istiraha). If it is easy, he supports himself by putting his hands upon his knees if easy; otherwise, he helps himself up by putting his hands on the ground.
He prays the second like the first, without the opening Takbir, opening du`a, saying " `A'uthi billah..." and renewing the intention.
The first tashahud
After completing the second rak`a, he sits with his left foot spread and his right raised, with his hands on his thighs. He clenches the pinky and second smallest finger of his right hand and forms a circle with his thumb and middle finger, and points with his index finger, without moving it, during the tashahud. He spreads out the fingers of the left.
He silently says: "Al-tahiyyatu lillah wa al-salawatu wa al-tayyibat, al-salamu `alayka ayyuha al-nabi wa rahmatu llahi wa barakatuhu, al-salamu `alayna wa `ala `ibadi llahi al-salihin, ashhadu an la 'ilaha 'ill allah, wa ashhadu anna muhammadan `abduhu wa rasuluhu".
This is the first tashahud.
The Abrahamic supplication
In the tashahud that is followed by a taslim, he says: "Allahumma salli `ala muhammadin wa `ala 'ali muhammadin ka ma salayta `ala 'ali ibrahima innaka hamidun majid, wa barik `ala muhammadin wa `ala 'ali muhammadan ka ma salayta `ala 'ali ibrahima innaka hamidun majid."
Sunna supplication
He then says "`A'uthu billahi min `athab jahhanama wa `athab al-qabr wa fitnati al-mahya wa al-mamat wa fitnati al-masihi al-dajjal" and he may supplicate with anything narrated.
The taslim
He then makes Taslim on his right, saying: "Al-salamu `alaykum wa rahmatu llah", and on his left.
Praying a three- or four-part prayer
If he is in a three- or four-part prayer he rises making Takbir after the first tashahud and prays the remainder like the second rak`a reciting Al-Fatiha without the additional sura, and then sits in the final tashahud with his left foot under his right shin and his right foot raised.
A woman's prayer
A woman's prayer is like a man's, except that she bunches herself together, and when she sits she shifts both of her legs underneath her slightly to the right (tasdil).
What is Offensive, Permissible, Sunna, or Invalidates in the Prayer
It is offensive while praying:
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
It is a sunna to repel someone passing in front of him.
He may:
1.
2.
3.
4.
5.
If the action becomes long according to custom, without being essential, and without separation between them, then the prayer becomes invalidatedeven if out of forgetfulness.
It is permissible to recite from the end of the suwar and their middle.
If misses something, a man says "Subhan allah," and a woman claps the inside of one hand on the outside of the other.
He spits on his left side while praying, and into his garment when inside a mosque.
It is a sunna to pray facing an erect sutra. If he does not find a pole, then towards a crescent shaped line.
The prayer becomes invalid if a wild black dog passes in front, but not a woman or donkey.
He may seek protection at an aya containing threats, and ask at an aya of mercy, even if in a required prayer.
The Integrals of Prayer
There are 14 integrals to prayer. An integral is what is a part of it and is not rescinded intentionally or out of forgetfulness. They are:
a.
b.
c.
d.
e.
f.
g.
h.
i.
j.
k.
l.
m.
n.
Obligatory Actions of Prayer
It has eight obligatory actions:
a.
b.
c.
d.
e.
f.
Note: It is obligatory to do the above one single time, and a sunna to do so three times
g.
h.
Sunan and what invalidates the prayer
Everything else are sunnan.
One's prayer is invalid if he:
1.
2.
--contrary to the remainder.
Everything else are verbal sunan and actual sunan. The prostration of forgetfulness is not legislated for omitting them, and there is no harm if he does prostrate.
This, and the article on ritual purity before it, are based on a translation of Zad Al-Mustaqni` and a few notes from Al-Raudh Al-Murbi`. I have removed a few issues, fused the commentary with the basic text, and changed the order of some sections.
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