It is allowed for a person to combine the Thuhr (noon) and 'Asr (afternoon) prayers, or the Maghrib (sunset) and 'Ishaa' (night) prayers, during the time of either prayer, if he is in one of the following circumstances:
1. Combining two prayers at 'Arafah and Al-Muzdalifah:
When one is performing Hajj, he should combine the Thuhr and 'Asr prayers during the time of the Thuhr prayer at 'Arafah, and the Maghrib and 'Ishaa' prayers during the time of the 'Ishaa' prayer at Muzdalifah, following the example of the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ).
2. Combining two prayers while travelling:
It is permissible to combine the Thuhr prayer with the 'Asr prayer and also the Maghrib prayer with the 'Ishaa' prayer during the time of either one of them while on a journey; this is regardless of whether the person is physically travelling or has made a temporary break in his journey.
Mu'ath may Allah be pleased with him reported that while the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) was in Tabook, the sun had passed its meridian and he sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) combined the Thuhr and 'Asr prayers before starting his journey. If he sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) started his journey before the sun passed its meridian, he would delay the Thuhr prayer until the time when he stopped for the 'Asr prayer. He would do likewise for the Maghrib prayer: If the sun set before he began his journey, he would combine the Maghrib and 'Ishaa' prayers at that time, and if he began it before the sun had set, he would combine them at the time of 'Ishaa'. [Abu Dawood and At-Tirmithi]
Kurayb, may Allah have mercy upon him reported that Ibn 'Abbas may Allah be pleased with him said: "Shall I not inform you of the prayer of the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) during a journey?" We replied: 'Indeed!' He said: 'If the sun passed its meridian while he had stopped, he would combine the Thuhr and 'Asr prayers before remounting (i.e., moving on). If the sun had not passed its meridian while he had stopped (i.e., before breaking camp), he would travel until the time of the 'Asr prayer and would combine the Thuhr and 'Asr prayers at that time. If the sun set while he had stopped, he would combine the Maghrib and 'Ishaa' prayers. If that did not occur while he had stopped, he would ride on until 'Ishaa' time and then combine them." [Ahmad]
3. Combining two prayers during rainfall:
Al-Athram may Allah have mercy upon him recorded in his Sunan that Abu Salamah Ibn 'Abdur-Rahman may Allah have mercy upon him said: "It is a Sunnah to combine the Maghrib and 'Ishaa' prayers when it is raining." Al-Bukhari may Allah have mercy upon him recorded that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) combined the Maghrib and 'Ishaa' prayers on a rainy night.
4. Combining two prayers due to illness and other reasons:
Ahmad, Qaadhi Husayn, Al-Khattaabi, and Al-Mutawalli may Allah have mercy upon them of the Shaafi'i school are of the opinion that it is allowed to combine two prayers, either during the time of the earlier or later prayer, due to illness, as this represents a greater hardship than rain. An-Nawawi, may Allah have mercy on him, said: "This is a strong opinion based on (sound) evidence." Ibn Qudaamah may Allah have mercy upon him from the Hanbali school said in Al-Mughni it is stated: "The illness which permits one to combine the prayers is the one which would otherwise cause hardship and more weakness (if the person who is suffering from it prayed each prayer separately)."
The Hanbali school is the most accommodating in this regard as it allows one to combine the Thuhr and 'Asr prayers and the Maghrib and 'Ishaa' prayers, at the time of the early or later prayer, for one who is ill as well as for the woman who is breast-feeding and will therefore face hardship in cleaning her dress for every prayer; for the woman who is plagued by a prolonged flow of blood; a person who has urinary incontinence; the one who cannot find the means to purify himself or herself; and one who fears for his life, property, or family.
5. Combining two prayers due to some pressing need:
Imam An-Nawawi may Allah have mercy upon him wrote in his commentary on the book of Imam Muslim may Allah have mercy upon him: "The majority of scholars are of the opinion that it is allowed for the resident to combine prayers due to some pressing need. This is supported by the statement of Ibn 'Abbas may Allah be pleased with him: 'The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) combined his prayers because he did not want to put his Ummah (nation) to hardship, and not because of illness or any other reason."' Also, Imam Muslim may Allah have mercy upon him stated: "The Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) combined the Thuhr and 'Asr and then the Maghrib and 'Ishaa' prayers (all) in Madeenah, without there being any danger or rain." Ibn 'Abbas may Allah be pleased with him was asked: "What did he desire by that action?" He replied: "He did not want any hardship for his Ummah." Imams Al-Bukhari and Muslim may Allah have mercy upon them recorded from him that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) prayed seven Rak'ahs (units of prayer) and eight Rak'ahs, i.e., the Thuhr and 'Asr together and the Maghrib and 'Ishaa' together, in Madeenah.
Imam Muslim may Allah have mercy upon him also recorded from 'Abdullaah Ibn Shaqeeq may Allah have mercy upon him that 'Abdullah Ibn 'Abbas may Allah be pleased with him addressed the people one day after the 'Asr prayer and continued until after the sun had set and the stars began to appear (i.e., beyond the time of Maghrib). The people said to him: "The prayer! The prayer!" - and a man from the tribe of Taym in particular was continuously repeating this. Ibn 'Abbaa may Allah have mercy upon him exclaimed: "Are you teaching me the Sunnah?" Then he said: "I saw the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) combining the Thuhr and 'Asr as well as the Maghrib and 'Ishaa' prayers." 'Abdullah Ibn Shaqiq may Allah have mercy upon him commented: "I felt some uneasiness in my heart about what he had said, so I went to Abu Hurayrah may Allah be pleased with him to ask him about that, and he confirmed what Ibn 'Abbas may Allah be pleased with him had said."
6. The validity of combined prayers after their legal excuse ceases to exist:
In Al-Mughni it is stated: "If someone combines and performs both prayers at the time of the earlier prayer and then his reason for doing so ceases to exist after he has completed the prayer and before the time of the next prayer begins (the next prayer being the one that he had just prayed during the earlier time), then what he has done is sufficient for him and he needs not repeat the second prayer at its proper time. Since he performed the prayer in a proper manner, he is free from any extra obligation due to that action. He fulfilled his obligation during a circumstance in which he had a legal excuse, and his action is not invalidated by the fact that this excuse no longer exists. This is similar to the case of a person who performs Tayammum (dry ablution) and then finds water after he finishes prayer."
7. Prayer on board a ship, train or plane:
Prayer on a ship, train, plane, and so on, is valid and there is no disliking for such an act as it makes life easier for the one performing it. Ibn 'Umar may Allah be pleased with him said: "I asked the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) about prayer on ships and he replied: "Pray standing upon them unless you fear that you will drown (due to the ship capsizing)."" [Ad-Daraqutni and Al-Hakim]
'Abdullaah Ibn Abi 'Utbah may Allah have mercy upon him reported: "I accompanied Jabir Ibn 'Abdullah, Abu Sa'eed Al-Khudri and Abu Hurayrah may Allah be pleased with them on a boat, and they prayed standing in a congregation, with one of them as their Imam, although they could have gone ashore (if they had so desired)." [Sa'eed Ibn Mansoor]
In Islam, performing the Prayer is the most important, mandatory act after the testimony of faith. The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “The head of the matter is Islam, its pillar is the Prayer...”[At-Tirmithi]
It is the last thing, the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) recommended to his nation before he sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) died, saying: “The Prayer, the Prayer and what your right hands possessed.” [Abu Dawood] An act of this weight and status is really worthy of getting all attention and care of Muslims. Because the prayer which Allah accepts and rewards plentifully is the prayer whose conditions, and basic elements are perfected.
But how could one carry out the prayer in the correct manner? One could attain that goal by learning the way the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) practiced it. By knowing its prerequisites, essentials and Sunnah acts. Because botching the prayer is a harmful act that results in the forfeiture of the reward, either completely or partially, the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) warned us: “Truly, a man leaves, and none of his prayer has been recorded for him except a tenth of it, a ninth of it, eighth of it, seventh of it, sixth of it, fifth of it, fourth of it, third of it, a half of it.”[Abu Dawood]
In the following paragraphs, a detailed description of the prerequisites (Shuroot) and essentials (Arkan) of the Prayer is presented.
Prerequisites and essentials of the prayer
There is a difference between the terms “prerequisite” and “essential”. The former is an object, quality, or condition that is required in order for something else to happen—and if it is missing, the thing is invalid and unfulfilled. For instance, Wudhoo’ (ablution) is a prerequisite for the Prayer, as per the Prophetic narration: “The prayer of one without purification is void...” [Abu Dawood and At-Tirmithi] While “essential” is the property or characteristic of something that makes it what it is—and if it is missing the thing is null and void. For instance, the chapter of Al-Fatihah (the Opening of the Quran) is an essential for the Prayer because the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: "Anyone who does not recite the Opening of the Book in one's prayer is not credited with observing it." [Al-Bukhari]
The scholars concur that a willful violation of any essential or prerequisite in Prayer invalidates it. However when an essential act is unintentionally omitted, two things are required: 1. performing the missing act and; 2. making Sujood As-Sahw (prostration of mistake) before Tasleem (concluding the prayer with salaam) if it is on account of an omission or due to both an omission and an addition; or after Tasleem if the cause is only an addition. However, if the mistake is one of involuntary addition—such as an extra bowing—it is atonable by Sujood As-Sahw.
The prerequisites of the Prayer
It is obligatory on the one who wishes to perform the prayer to make sure that he/she satisfies the following conditions before he enters into it:
(1) Islam: One must be a Muslim in order for him/her to obtain the rewards of Islamic acts of worship.
(2) Intention (Niyyah): The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “Verily all actions are only by intentions.” [Al-Bukhari and Muslim]
Scholars of all of the four schools of jurisprudence are unanimous that intention takes place in the heart and that it should not be uttered by the tongue. The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) never instructed us to audibly or inaudibly state intentions for any act of worship, and the Companions may Allah be pleased with them did not do this either. According to a few of the late scholars, one is only permitted to utter one's intention in prayer if one is in a severe case of forgetfulness or always doubting what he wants to do—the term they coined to describe the state of such a person is Al-Mustankah.
(3) Sanity and maturity: One must be able to know and appreciate what he/she is doing. Sanity is mentioned in the narration in which the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “The pen (which records one's deeds) is raised from the account of a person in the following three situations: a sleeper until he awakes, a child until he matures (reaches age of puberty) and the insane until he regains sanity.” [Abu Dawood]
One must also have a clear mind at the time of making the prayer. Allah Says (what means): “O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying…”[Quran 4: 43] In addition, the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) also said: “If one feels drowsy while performing the prayer, one should go to sleep until his slumber is over, because if one perform the prayer while drowsy one would not know whether he is asking for forgiveness or for a bad thing for himself.”[Al-Bukhari]
(4) Knowing the prayer's proper time: Allah Says (what means): “…Indeed, the prayer has been decreed upon the believers a decree of specified times.” [Quran 4: 103] The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “Jibreel led me in prayer at the Ka'bah. He led me in the early afternoon prayer (Thuhr) when the sun had passed the meridian to the extent of the throng of a sandal; he led me in the mid-afternoon prayer (‘Asr) when the shadow of a thing was as long as itself; he led me in the sundown prayer (Maghrib) when the one who fasts breaks the fast; he led me in the night prayer (‘Ishaa’) when the twilight (redness from the horizon at sunset) disappears; he led me in the dawn prayer (Fajr) when food and drink becomes forbidden for the faster. On the following day, he led me in the early afternoon prayer (Thuhr) when the shadow of a thing was as long as itself; he led me in the mid-afternoon prayer (‘Asr) when the shadow of a thing was twice as long as itself; he led me in the sundown prayer (Maghrib) when the one who fasts breaks the fast; he led me in the night prayer (‘Ishaa’) when the first half of the night had passed; he led me in the dawn prayer (Fajr) when there was a fair amount of daylight. Then turning to me Jibreel said, ‘Muhammad, this is the time observed by the prophets before you and the difference in time for each prayer we made on both days is anywhere between the two times.’”[Abu Dawood]
(5) Purification: One must make sure that the following three things are clear from all kinds of impurity before he starts the prayer:
A. Purity of the body from Major and Minor impurities:
A minor impurity is one that may be removed by the performance of ablution (Wudhoo’). A state of minor impurity results after defecation or urination. A major impurity requires the performance of Ghusl or ritual bathing. A state of major impurity results after sexual intercourse or sexual discharge for both men and women.
If one is not in the necessary state of purification then one must attain it for Allah Says (what means): “O you who have believed, when you rise to [perform] the prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles And if you are in a state of janaabah (major impurity), then purify yourselves…" [Quran 5: 6] And the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “When you stand for prayer, perfect your ablution,” [Al-Bukhari and Abu Dawood] and “the prayer is not accepted from anyone who nullifies one's ablution until she/he regains another one nor is charity from stolen property.” [Al-Bukhari and Muslim]
The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) also 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." [Al-Bukhari and Muslim]
Post-natal bleeding and menstrual bleeding are also considered forms of major impurity. Both postnatal bleeding and menstrual bleeding waives the prayer from a woman. In those cases, after such conditions come to an end, women are required to make Ghusl before praying.
B. Clothes: If the clothes are contaminated with impurities one should wash them for Allah Says (what means): “And your clothing purify.” [Quran 74: 4] and the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “If menstrual blood is on one's clothes she must wash it out and then make Prayer.” [Al-Bukhari]
C. Place: If the ground is filthy, one can pour water over the impurity: A Bedouin entered the Masjid (mosque) and urinated. The people grabbed him and the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) ordered his release, told them to pour a tumbler of water over the soiled area, and said: “You have been sent to make things easy and not make them difficult.” [Al-Bukhari] It is prohibited to offer prayer in graveyards [Muslim], camel pens [Abu Daawood], churches and synagogues with images [Al-Bukhari], public baths/bathrooms and dunghills [Abu Dawood], the roof of the Ka'bah, slaughterhouses, and the middle of the road.
(6) Covering the private parts: Allah Says (what means): "O children of Aadam, take your adornment at every Masjid (mosque)…" [Quran 7: 31] The meaning of "adornment" here is the covering of the 'Awrah. The meaning of "mosque" is "prayer." Therefore, it means "Cover your 'Awrah for every prayer."
The ‘Awrah for a man, in general, is from his navel to his knees; however, inside prayer one should be dressed in a proper manner and the shoulders should not be left uncovered since it is greatly disliked. The ‘Awrah of a woman (for prayer purposes) is her entire body except her face and hands.
(7) Facing the Qiblah: Allah Says (what means): “Turn your face in the direction of Al-Masjid Al-Haram (Sacred Mosque), and wherever you are turn your faces (in prayer) in that direction.” [Quran 2: 144] The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “When you stand for prayer face the qiblah, make takbeer, utter glorification and praise for Allah, recite the Mother of the Book (Al-Faatihah)...”[Al-Bukhari and Abu Dawood]
There are many ways to decide the Qiblah. And when one is ignorant of the right direction, one should inquire and strive to determine its exact or approximate direction, and in case neither of the two is possible one should follow his best judgement.
The essentials of prayer are:
(1) Saying the opening takbeer: It is done when one commences with prayer by saying “Allahu Akbar” (Allah is the greatest) while raising the hands to shoulder level with the palms facing forward. The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “The key to prayer is purification, its beginning is takbeer, and its end is tasleem.”[Abu Dawood and At-Tirmithi]
(2) Standing (Qiyam) after the first takbeer: One must stand during the prayer, if one is able. Allah Commands (what means): “Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allah, devoutly obedient.” [Quran 2: 238], and the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “When you stand for prayer face the Qiblah, make takbeer, utter glorification and praise Allah (Du’aa’ of Istiftah), recite the Mother of the Book (Al-Fatihah).”[Al-Bukhari] And Allah Says (what means): “So when you recite the Quran, [first] seek refuge in Allah from Satan, the expelled [from His mercy]." [Quran 16: 98]
If one can not stand, he may perform prayer sitting, lying on one's side or whatever position he is capable of taking. The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said to ‘Umran Ibn Husayn may Allah be pleased with him: “Pray standing; if you are not able to, pray sitting; if you are not able to, pray (while lying) on your side.” [Al-Bukhari] As for the voluntary prayer, one can do it sitting even if he can stand, but one who stands receives a greater reward than one who sits. ‘Abdullah Ibn ‘Umar may Allah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said: “The prayer of one who sits is half of the prayer (of one who performs it standing).” [Al-Bukhari and Muslim]
(3) Reciting Al-Fatihah in every Rak'ah (unit) of the prayer. While standing one must properly recite the chapter of Al-Fatihah. The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) stated: “If anyone makes prayer and does not recite the chapter of Al-Fatihah, then his prayer is deficient and not complete...” [Muslim and Abu Dawood]
(4) Bowing: Allah Says (what means): “O you who have believed, bow and prostrate...” [Quran 22: 77] The manner of bowing is accomplished by bending over, putting one's hands on one's knees, and remaining in that position until one attains calmness.
(5) Resuming the initial standing position: In a famous narration, the Companion Abu Humayd may Allah be pleased with him described what the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) did after bowing, saying: “He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) would raise his head from his bowing, and then stand straight until all of his backbones returned to their places.” [Al-Bukhari and Muslim]
(6) Prostration: The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) explained the proper prostration by saying, “Then prostrate until you attain calmness in your prostration, then rise (and sit) until you attain calmness in your sitting, and then prostrate until you gain calmness in your prostration...” [Al-Bukhari]
(7-8) Rising in a sitting position and sitting between prostrations: Rising in a sitting position and taking a short rest in a sitting posture between the two prostrations are obligatory acts in prayer.
(9-10) The final sitting and recital of the testimonial (tashahhud): Ibn ‘Abbas may Allah be pleased with him said: “The Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) used to teach us the Tashahhud like he taught us the Quran. He sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) would say: “Attahiyyatu lillaahi was-salawaatu wat-tayyibaatu. Assalaamu alayka ayyuhan-nabiyyu wa rahmatullaahi wa barakaatuhu. Assalaamu alaynaa wa alaa ibaadillaahis-saaliheen. Ashhadu al-laa ilaaha illallaaah wa ashhadu anna Muhammadan abduhoo wa rasooluh”
(Salutations, blessings, prayers and good deeds are for Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and the sincere slaves of Allah. I bear witness that there is no god except Allah. I bear witness that Muhammad is His slave and messenger).” [Muslim and Abu Dawood]
(11) Termination (tasleem): This is when one concludes the prayer by looking to the right and left, saying “Assalamu alaykum wa rahmatullaah” (peace and Allah's mercy be upon you). ‘Amr Ibn Sa'd may Allah have mercy upon him related that his father may Allah be pleased with him said: “I saw the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) saying the salaam on his right side and on his left side until I could see the whiteness of his cheeks.” [Muslim and Ahmad]
The majority of scholars, excepting the Hanbalis, consider uttering salaam once as sufficient.
(12) Calmness (toma’neenah): All acts and positions of prayer should be executed with calmness. Calmness is achieved by sitting in the position until the bones are set and still.
The Companion Abu Humayd may Allah be pleased with him said: “I am well-informed about the prayer of the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) and I saw him stand for prayer raising both hands to the shoulders and uttered takbeer until every bone rested in its place properly with calmness; recited the chapter of Al-Fatihah and uttered takbeer raising both hands to the shoulders; then he bowed placing his palms on his knees keeping his back straight/parallel to the floor with calmness; then stood up straight with calmness saying “Sami’allaahu liman hamidah, rabbanaa wa lakal-hamd” while raising both hands to the shoulders; then while saying takbeer, he prostrated; then he sat up onto his left foot with the right foot propped up while saying takbeer; then prostrated again while saying takbeer; then momentarily sat up again (the sitting of rest) before standing for the second unit (Rak'ah) to repeat all of the above except the opening takbeer and Duaa’ of Istiftah. In the second Rak'ah (at the point of the sitting rest), he sat more than momentarily to recite tashhahhud and prayer on the Prophet ( sallallaahu `alayhi wa sallam ( may Allah exalt his mention )). In the last rak'ah, he pushed his left foot forward and sat on his left hip and recited two additional supplications before concluding.” [Al-Bukhari and Abu Dawood]
(13) Sequence: Proper sequence is mandatory between the different acts of prayer. Hence the opening takbeer must come before reciting, the reciting must precede bowing, and bowing must happen before the prostration, and so on.
