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Conditions of Salah (Shuroot as Salah)

This is a discussion on Conditions of Salah (Shuroot as Salah) within the Islamic Worship and Fiqh forums, part of the Islamic Library category; Q. What are the conditions ‘shuroot’ of the salat? A. The conditions are: Correction: These are the other 3 conditions of Salaah: 1) "Islaam" -- ...


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Old 03-16-2010, 09:40 PM
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Default Conditions of Salah (Shuroot as Salah)

Q. What are the conditions ‘shuroot’ of the salat?

A. The conditions are:


Correction:

These are the other 3 conditions of Salaah:

1) "Islaam" -- the person praying has to be a Muslim

2) " 'Aql " -- the person must be sane and conscious

3) " Tamyeez " -- person must be of age of maturity, the extent of
which is 7 years


4) 'An-niyaah’ – the intention: The hadeeth of Abu Hafs Umar ibn Al-Khattab, that the Prophet (sallallahu alaihi wassallam) said: ‘Actions are by intentions…’ (Bukhaari/Muslim).

5) ‘Tahara min al-hadath’ – purification from the ‘hadath’ (anything which prevents a person from praying/salat being acceptable): The statement of Allah when He said:”O you who believe! If you arise to pray then wash your face and your hands to your elbows…” (Surah al-Ma’idah 5:6)
And we have the hadeeth of the Prophet (sallallahu alaihi wassallam)when he said: “Allah will not accept the prayer of one who does not have purification.” (Muslim/Tirmidhi/Ibnu Majah/Ahmad).

6) ‘Dhakool ul-waqt’ – entrance of the time: The ayah where Allah says: “Indeed the prayer is upon the mu’mineen, something which is prescribed with a legislated time.”

7) ‘Ijtinaaban najasaat’ – staying away from impurities: The hadeeth when the lady asked the Prophet (sallallahu alaihi wassallam):
“If you see that one of us, blood comes upon her gown from her menses, what should she do?
He (sallallahu alaihi wassallam) said: ‘If blood was to come upon a piece of your dress from your menses, then you should wash it and sprinkle water upon it. Then you should pray in it.’ ” (Bukhaari/Muslim).
Also the hadeeth of the Prophet (sallallahu alaihi wassallam) when he was praying in his shoes and he had some remains upon his shoes and Jibreel came and ordered him to remove his shoes.
Also the ayaat in the Qur’aan: “And purify your garments…”
Also the statement in Surah al-Baqarah: “…purify My House for those people who are making tawwaaf and those who make sujood and those who make ruku…”

8) ‘Istiqbaal al-Qibla’ – facing the Qibla: The ayah where Allah said in the Qur’aan:
“…so turn your face in the direction of Al-Masjid Al-Haram…”(Surah al-Baqarah 2:144)
Also the saying of the Prophet (sallallahu alaihi wassallam) to the one who performs the prayer badly:
“If you rose to pray, perform wudu in a good manner and then face the Qibla and make takbeer.” (Bukhaari/Muslim)

9) Covering the awrah: The ayah where Allah tells us in the Qur’aan:
“O children of Adam! Take your adornment (by wearing your clean clothes), while praying….”

Also the statement of the Prophet (sallallahu alaihi wassallam) to Jaabir, regarding covering himself with a garment, and it is reported in Bukhaari.


Q. What is the difference between the conditions –‘shuroot’ - of the prayer and what the pillars- ‘arkaan’?

A. ‘As-shart’ (condition) in the language is an ‘alaamah’ (a sign) and its plural is ‘asharaat’. An example of it with regards to the salat is ‘tahara’ (purification). Because if a person doesn’t have this then his salat is not accepted by Allah. And this occurs before the prayer.
As for ‘ar-rukun’ (pillar) – its definition is that it is ‘a corner, the strongest corner of something’. An example of this with regards to the salat is the ‘ruku’ which is a portion of the prayer.
The difference between a condition and a pillar is that a pillar is a part of the actual prayer (like reading al-Faatiha), as for a condition then it is not part of the actual prayer, it is outside the prayer (like purification).
The pillar is a matter that has to be performed and if it is not performed then you have to go back to your salat and perform it and make the ‘sujood as-sahuw’ (prostration for forgetfulness). But your salat will not be accepted unless you go back and fulfil that pillar which has been forgotten.


Q. What is a waajib (obligation) of prayer? And how is it different from a rukun (pillar) of prayer?

A. Both are considered to be part of the prayer but the pillar you must fulfil it and afterwards you make the ‘sujood as-sahuw’ (prostration of forgetfulness). As for the obligation, you don’t have to go back and fulfil it, your ‘sujood as-sahuw’ is sufficient for this.
The rukun (pillar) is something that you have to go back and do. But the waajib (obligation) you do not have to go back and fulfil it, rather you make up for it with the ‘sujood as-sahuw’.
And an example of a waajib is the dhikr ‘subhaanir-Rabbi al-A’la’ and its like.
And ‘al-fard’ and ‘al-waajib’ has the same meaning.

As we are talking about the salah here is a question that many might not know the answer to yet do WAllahu a'lam.

Q. Is the ‘tasmeeyah’ (Bismillah) a condition for the wudu?

A. The hadeeth mentioning that there is no wudu for the one who doesn’t say ‘Bismillah’ then this hadeeth is da’eef. Though Shaykh al-Albaani said it is Saheeh but others such as Shaykh Muqbil hold it to be da’eef.
And those who say that the hadeeth is Saheeh, it means that the wudu is not complete, it doesn’t mean that it is a condition of wudu. That which is most correct is that the wudu is deficient but still accepted.
And the proof that it is ‘mustahab’ to say ‘Bismillah’, is the chapter that Bukhaari brings in his Saheeh, that it is ‘mustahab’ to start your affairs by saying ‘Bismillah’. The du'a that a man reads before he comes to his wife. So Bukhaari uses this in generality.

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