When is prayer not accepted

Ask Question. Asked 5 years, 3 months ago. Active 5 years, 3 months ago. Viewed 3k times. Question : What does it mean for a prayer to be invalid or not accepted? Improve this question.

Rebecca J. Stones Rebecca J. Stones There are actually two forms of " ritual prayer not accepted" that I'm aware of. One is leaving out one of the conditions for the prayer to be valid or adding something that is not part of the ritual prayer; in this case, Medi1Saif's answer addresses the relevant issues, and to sum up, it's a matter of repeating the prayer with the conditions of its validity being observed properly.

The other form of prayer not being accepted is recently having committed a sin that bars you from your prayers being accepted in the sense that you won't get a reward, such as alcohol consumption.

If you drink a glass of wine, you will still be obliged islamically to prayer the ritual prayers, but for 40 days after the drink, your prayers will not gain you any reward according to islamic thought, see e.

I don't know whether there are any other sins that have a similar verdict. Add a comment. Active Oldest Votes. Question: What does it mean for a prayer to be invalid or not accepted? An overview on the rules of validity Shortly those are the fard obligatory parts of ablution wudu' and prayer and some other rulings.

Now there are other necessary rules on the location where one prays and the person who prays: For example the direction of prayer one is asked to do his best to pray towards al-Kaaba this is considered as fard because of Hence, if Salat al-Jumuah is offered then it is not necessary to offer Zuhr prayer. And that means that the midday time should have begun to decline.

The time for Salat al-Jumuah is the earliest part of Zuhr. If it is very much delayed, then Salat al-Jumuah time will be over, and Zuhr Salat will have to be prayed. If there are less than five people, Salat al-Jumuah would not become obligatory.

In absence of an Imam qualifying to lead, Salat al-Jumuah will not be obligatory. Hence, Salat al-Jumuah cannot be prayed alone. Thereafter he should sit down for a while and then stand up again. This time also he should praise Allah and invoke peace and blessings upon the holy Prophet and the holy Imams and, as a recommended precaution, seek forgiveness for the believers.

It is necessary that the two sermons should precede the Salat. It will not be correct to offer the prayers before the two sermons. And, it is not permissible to deliver the sermons before Zuhr time has set in.

It is also necessary that the preacher should be standing while delivering the sermons. Hence, if he delivers sermons while sitting, it will not be in order. It is also necessary and obligatory that there should be a break between the two sermons by way of sitting down during the interval for a while. It is also necessary that the preacher who delivers the sermons should also lead the prayers.

Taharat may not be a condition for delivering the sermons, but as a precaution, it should be maintained. As far as the glory of Allah, invocation of prayers and mercy upon the Prophet and the Imams are concerned, it must be rendered in Arabic, but the rest of it need not be in Arabic. In fact, if the majority in the audience are non-Arabs, then as an obligatory precaution, words of admonition and exhorting people to be pious and virtuous should be delivered in their language. Hence if the distance between the two places is lesser and both the prayers commence at one and the same time both will be void.

And if one of those prayers precedes the other even to the extent of Takbiratul-ehram i. If, it transpires after the Salat al-Jumuah is over that another Salat al-Jumuah had commenced earlier or simultaneously at a distance of less than farsakh, it will not be obligatory to offer Zuhr prayers.

It is immaterial whether this information is received within the time or later. Moreover, a Salat al-Jumuah can stop another from being held within the stipulated distance only if it is itself valid, comprising of all conditions, otherwise it cannot have any prohibitive effect. But in a situation other than this, joining or attending it is not obligatory.

Presence in Jumuah prayers is not obligatory for women. Hence it is not obligatory for a slave to be present in Jumuah prayers. Hence Jumuah prayers is not obligatory for a traveller, regardless of whether the traveller prays Qasr or full prayers, as he would do if he intends staying for 10 days or more. Hence it is not obligatory for a sick or a blind man to offer Jumuah prayers. Hence Jumuah prayers is not obligatory for old men. And similarly, participation in Jumuah prayers will not be obligatory for a person who finds it extremely difficult, because of rains, severe cold and so on.

And if the noise created by talking prevents others from listening to the sermon, then it is haraam, regardless of whether the attendance is the minimum required or more. However, listening to the sermons is not obligatory upon those, who do not understand their meanings.

And it is the same Adhan which is usually called the third Adhan. And inspite of it being haraam, the transaction done would not be void. Time for Maghrib and Isha Prayers Issue The obligatory precaution is that as long as the redness in the eastern sky appearing after sunset has not passed overhead, Maghrib Salat should not be performed.

But if forgetfulness, oversleeping or being in Hayz and similar unusual situations prevent one from performing the prayers till midnight, then for them the time will continue till Fajr sets in. In all the cases, Maghrib must be prayed before Isha, and if one contradicts their sequence purposely or knowingly, the Salat will be void.

However, if the time left over is just enough for Isha prayers to be offered within time, then Isha will precede Maghrib prayers. Thereafter he will offer Isha prayers. Time for Fajr Prayers Issue Just before dawn a column of whiteness rises upwards from the east. It is called the first dawn. When this whiteness spreads, it is called the second dawn, and the Prime time for Subh prayers. The time for Subh prayers is till sunrise. In fact, one can rely upon the Adhan, or on advice of a person who knows the timings and is reliable.

And as an obligatory precaution, he should act the same way when there are general hindrances like dust or clouds. And the position is the same if he realises after the prayers that he has offered the entire prayers before time.

However, if one learns as he prays that the time has just entered or if he learns after the prayers that the time entered while he was in the process of praying, his Salat will be valid. Issue If a person is heedless of the fact that he should pray after ensuring that the time has set in, and if he realises after the prayers that he had offered the entire prayers in time, his prayer is in order.

And if he realises that he had offered his prayers before time or does not realise whether he had offered the prayers within time or not, his prayers will be void.

In fact, if he realises after offering prayers that the time for prayers had set in while he was praying, he should offer that prayers again. Issue If a person was certain that the time for prayers had set in, and began offering prayers but while praying, he doubted whether or not the time for it had actually set in, his prayers would be void.

However, if he is certain while offering prayers that the time for it has set in, but doubts whether what he has already performed in the prayer, has been in time or not, his prayer is valid. Issue If the time left for Salat is so little that if we perform some Mustahab acts of the prayers, an obligatory part of the prayers will fall beyond the prescribed time, one should not perform those Mustahab acts.

For example, if on account of reciting qunut a part of the prayers will lapse beyond time, one should do without qunut. However, one should not delay offering prayers intentionally. And if he has less time than that he should offer only Asr prayers, and thereafter he should give Qadha of Zuhr prayers.

Issue It is Mustahab that a person should offer prayers at the Prime time prescribed for it, and great emphasis has been laid on it; alternatively, the nearer the prayers are to its Prime time, the better, except where there is good reason for delay, like, waiting to join the prayers in congregation Salat al-Jamaat.

But if he has a hope that the excuse will cease to exist, he should wait till his excuse is removed. In case his excuse is not removed, he would offer prayers in the last part of the time.

But, in so doing, it is not necessary that he should wait so much that he may be able to perform only the obligatory acts of the prayers. In fact, if he has time for the Mustahab acts like Adhan, Iqamah and qunut as well, he can perform tayammum and offer prayers along with these Mustahab acts. As for other excuses which do not justify tayammum, it is permissible for him to offer prayers at its Prime time, even if he has not lost hope about redress.

However, if the excuse actually ceases to exist while he is praying, he must repeat the prayers. However, if he is hopeful that he can offer prayers correctly he may pray at its Prime time. And if no problem arose during the prayers, his prayers would be correct and valid. But if a problem arose and the rules relating to it were not known to him, he would be allowed to act on one of the two probabilities and complete the prayers. And, after the prayers, he should enquire about the rule so that if his prayers had been void he would offer it again, and if it had been valid, he need not repeat.

Issue If there is ample time for prayers, and at the same time his creditor demands repayment of his loan from him, he should repay the loan first, if possible, and then offer prayers. And in both the cases if he offers his prayers first he commits a sin but his prayer is in order. The Prayers which should be Performed in Sequence Issue One should always offer Asr prayers after the Zuhr prayers, and the Isha prayers after the Maghrib prayers. Issue If a person starts Salat with the niyyat of Zuhr prayers, and during the prayers he recollects that he has already offered Zuhr prayers, he is not allowed to change the niyyat to the Asr prayers.

He should abandon that Salat , and start Asr Salat. And the same rule applies to the Maghrib and the Isha Salat. Issue If, while offering the Asr prayers, a man doubts whether he has offered the Zuhr prayers, he should complete his Salat with the same niyyat of Asr, and then pray Zuhr.

Thereafter, he should pray Maghrib, if the time for it is still available i. Issue If a person is praying a particular Salat again as a precaution, and during the prayers he recollects that he has not offered the preceding Salat , he cannot change niyyat to that prayers. For example, when offering the Asr prayers again as a measure of precaution, he recollects that he has not offered the Zuhr prayers, he cannot change niyyat to Zuhr prayers. Issue It is not permissible to change niyyat from Qadha to Ada i.

Mustahab Prayers Issue There are many Mustahab prayers which are generally called Nafilah, but more stress has been laid on the daily Mustahab prayers. Complete instructions regarding Salat al-Shab are given in the book of prayers. This later preference is not known from any sources; however, they may be followed with the hope of earning divine pleasure. For example, if an indicator is 7 yards long, and the shadow appearing after Zuhr reaches 2 yards, the Nafilah time would end.

He should now offer Zuhr prayers. In case a person wishes to offer Zuhr and Asr Nafilah after their recommended time, he can offer the Zuhr Nafilah after Zuhr prayers, and the Asr Nafilah after Asr prayers, but as a precaution, he will not make niyyat of Ada or Qadha. However, if one delays offering Maghrib Nafilah till redness in the western sky disappears, then it would be better to offer Isha prayers at that moment.

Issue The time for Isha Nafilah is from the completion of Isha prayers till midnight. It is better to offer it immediately, after Isha prayers. But if someone delays it till redness is seen in the eastern sky, then it is better to pray Salat of Fajr. Issue A traveller i. Ghufayla Prayers Issue Ghufayla prayers is one of the Mustahab prayers which is offered between Maghrib and Isha prayers.

However, a person who is far, would stand in such a manner that people would say that he is praying facing the Qibla, and that would suffice. This also applies to other acts which should be performed facing the Qibla like, while slaughtering an animal etc. And if that is not possible, he should lie on the left hand side in such a manner that the front part of his body would face the Qibla.

And if even that is not possible, he should lie on his back in such a manner, that the sole of his feet face the Qibla. Issue Salat al-Ihtiyat, and forgotten Sajdah, and forgotten tashahhud should all be offered facing the Qibla, and on the basis of recommended precaution, Sajda al-Sahv should also be offered facing the Qibla.

Issue A Mustahab Salat can be offered while one is walking, or riding, and if a person offers Mustahab prayers in these two conditions, it is not necessary that he should be facing the Qibla. If that is not possible, he should form an idea from the Niche Mehrab of the Masjid or from the graves of the Muslims, or by other ways, and act accordingly. In fact, if a non-Muslim who can determine Qibla by scientific method, indicates Qibla satisfactorily, he can be relied upon.

Issue If a person, who has a mere surmise about Qibla, and is in a position to have a better idea, he should not act on that guess work. Issue If a person does not possess any means of determining the direction of Qibla, or in spite of his efforts, he cannot form an idea about it, it will be sufficient for him to offer his prayers facing any direction.

And the recommended precaution is that, if he has sufficient time at his disposal, he should offer the same prayers 4 times, each time facing every one of the four directions. Issue If a person is sure or guesses that Qibla is on one of the two directions, he should offer prayers facing both.

Issue If a person has to offer prayers facing a few direction, and wants to offer two prayers like Zuhr prayers and Asr prayers, which should be offered one after the other, the recommended precaution is that he should offer the first Salat facing those few directions, and then commence the second prayers. Issue If a person who is not certain about the direction of Qibla, wishes to perform acts other than Salat , which should be done facing the Qibla like, slaughtering an animal, he should act according to his surmise about the direction of Qibla , and if that does not seem possible, then performing the act facing any direction will be valid.

Covering the Body in Prayers Issue While offering prayers, a man should cover his private parts even if no one is looking at him, and preference is that he should also cover his body from the navel up to the knee. As a recommended precaution, she should also cover the soles of her feet.

It is not necessary for her to cover that part of her face which is washed while performing Wudhu, or the hands up to the wrists, or the upper feet up to the ankles. Nevertheless, in order to ensure that she has covered the obligatory parts of her body adequately, she should also cover a part of the sides of her face as well as lower part of her wrists and the ankles. Issue When a person offers the forgotten Sajdah or tashahhud, he should cover himself in the same manner as in prayers, and the recommended precaution is that he should also cover himself at the time of offering Sajda al-Sahv.

Issue If while offering prayers, a person does not cover his private parts intentionally, or on account of not having cared to know the rule, his prayers is void. As a measure of precaution, he should not continue performing any part of the prayers, as long as the private parts are visible. If he learns after the completion of prayers that his private parts were visible, his prayers would be deemed valid. Issue If the dress of a person covers his private parts while he stands, but it may not cover them in another posture like in Ruku or Sajdah, his Salat will be valid if he manages to conceal them by some other means.

However, the recommended precaution is that he should not pray in such dress. However, if he does not get anything, he should offer prayers discharging his obligation at the end bit of the time. And if he prayed in the prime time, and his excuse did not continue till the end, then as an obligatory precaution, he should pray again. And if there are people watching, then he should pray in such a way that his private parts remain hidden from the view, by praying while sitting, and performing Ruku and Sajdah by signs.

As an obligatory precaution in Salat , an unclothed person should cover his private parts with the parts of his own body, say, while sitting with the thighs, and while standing with his hands. The details of these will follow later. Therefore, if he prays with najis body, or dress, in normal situations, his prayers would be void.

And if the time has lapsed, he should give its Qadha. If it was not due to carelessness, it is not necessary to pray again, except when he remembers during Salat , in which circumstances, he will act as explained below. But if he has no other clothes which would cover his private parts if he took off the dress, nor can he wash or change it, he should complete his Salat with the same najis dress.

But if it invalidates, then he should complete his Salat in the same state, and his Salat will be valid. But if he did not care to investigate, then as an obligatory precaution, he will repeat the prayers. If the time has lapsed, he will give its Qadha. Issue If a person sees blood on his body or dress, and is certain that it is not one of the najis bloods, like, if he is sure that it is the blood of a mosquito, and if after offering the prayers, he learns that it was one of those bloods with which prayers cannot be offered, his prayers are in order.

Issue If a person is sure that the blood which is on his body or dress, is a type of najis blood which is allowed in Salat , like, the blood from wound or a sore, but comes to know after having offered his prayers, that it is the blood which makes prayers void, his prayers will be in order.

Issue If a person forgets that a particular thing is najis, and his wet body or dress touches that thing, and then he offers prayers forgetfully, recollecting after the prayers, his prayer is in order. It is not permissible to wash the dress, and pray with najis body. Issue A person who does not have any dress other than a najis one, should offer prayers with that najis dress, and his prayers will be in order.

Issue If a person has two sets of dresses, and knows that one of them is najis, but does not know which, and has sufficient time at his disposal, he should offer prayers with each one of them. For example, if he wishes to offer Zuhr and Asr prayers, he should offer one Zuhr prayer and one Asr prayer with each set. However, if the time at his disposal is short, he may offer the prayers with either of them, and it will be sufficient.

Hence, if a person knows that it is haraam to use an usurped dress, or does not know the rule on account of negligence, and intentionally offers prayers with the usurped dress, as a precaution, his prayers would be void. But if his dress includes such usurped things which alone cannot cover the private parts, or even if they can cover the private parts, he is not actually wearing them at that time for example, a big handkerchief which is in his pocket or if he is wearing the usurped things together with a Mubah covering, in all these cases, the fact that such extra things are usurped would not affect the validity of the prayers; although, as a precautionary measure, their use should be avoided.

If he himself is the usurper, his Salat , as a precaution, will be void. Issue If a person does not know or forgets that his dress is a usurped one, and realises it during prayers, he should take off that dress, provided that his private parts are covered by another thing, and he can take off the usurped dress immediately without the continuity of the prayers being broken. But if he does not have so much time, he should take off the dress while praying, and complete the prayers according to the rules applicable to the prayers by the naked.

Issue If a person offers prayers with a usurped dress to safeguard his life or, for example, to save the dress from being stolen by a thief, his prayers are in order. Issue If a person purchases a dress with the particular sum of money whose khums has not been paid by him, then Salat in that dress will amount to the Salat in a dress which has been usurped.

And the recommended precaution is that even if the dress is made of the parts of the dead body of an animal whose blood does not gush for example, fish or snake , it should not be used while offering prayers.

Issue If a person who offers prayers has with him parts from a carcass, whose meat is halal, and which is not counted as a living part, e. Similarly, his dress should not be soiled with the urine, excretion, sweat, milk or hair of such animals. However, if there is one isolated hair on the dress, or if he carries with him, say, a box in which any such things have been kept, there is no harm. But if it has dried up, and if its substance has been removed, then the prayer is valid.

Issue If hair and sweat and saliva of another person is on the body, or the dress of a person offering prayers, there is no harm in it. Similarly, there is no harm if animal products, like wax, honey or pearls are with him while he prays. Issue If the person offering prayers, doubts whether his dress is made of the parts of an animal whose meat is halal, or with the parts of the animal whose meat is haraam, he is allowed to offer prayers with it, irrespective of whether it has been made locally or imported.

Issue It is not known whether a pearl oyster is one of the parts of an animal whose meat is haraam, therefore it is permissible to offer prayers with it. Issue There is no harm in wearing pure fur, and similarly the fur of a grey squirrel, while offering prayers.

However, recommended precaution is that one should not offer prayers with the hide of a squirrel. Issue If a person prayed with a dress about which he did not know that it was made of the parts of an animal whose meat is haraam, or if he forgot about it, he should, as a recommended precaution, pray again. Issue The use of a dress embroidered with gold is haraam for men, and to pray in a such a dress will make Salat void.

But for women its use, whether in prayers or otherwise, is allowed. But women are allowed to wear these things in prayers or otherwise. Issue If a person did not know, or forgot that his ring or dress was made of gold, or had a doubt about it, his prayers will be valid if he prayed wearing them. The latter two are as a measure of recommended precaution. However, for men it is haraam to wear pure silk at any time.

Issue If the entire lining of a dress or a part of it is made of pure silk, wearing it is haraam for a man, and offering prayers with it will make it void. Issue If a man does not know whether a particular dress is made of pure silk, or of something else, it is permissible for him to wear it, and there is also no harm in offering prayers wearing it.

Issue There is no harm if a silken handkerchief, or anything similar is in the pocket of a man, it does not invalidate the prayers. Issue A woman is allowed to wear silken dress in Salat , and at all other times. Issue When one is helpless, having no alternative, one can wear usurped dress, or dress made of gold fabrics, or of silk. Similarly, if a person is obliged to wear a dress, and has no other dress but one of those mentioned, he can offer prayers with such dresses.

But if it is not necessary for him to put on a dress, he should act accordingly to the rules for the unclothed. But if the dress available is not from a wild beast, but from the parts of an animal whose meat is haraam, and if he is not in anyway obliged to wear it, then, as an obligatory precaution, he should pray twice; once with that dress, and again according to the rules applicable to unclothed person.

Issue If a person does not have a dress other than a dress which is made of pure silk or is woven with gold, and if he is not obliged to wear any dress, he should offer prayers in accordance with the rules applicable to the unclothed. However, if it is going to cost him more than he can afford, or, if he spends for the clothes, it would cause him some harm, he can offer Salat according to the rules prescribed for the unclothed person.

Issue If a person does not have a dress, and another person presents or lends him a dress, he should accept it, if the acceptance will not cause any hardship to him.

In fact, if it is not difficult for him to borrow, or to seek a gift, he should do so, from the one who may be able to give. But if he offers Salat with such a dress, even if it is only enough to cover his private parts, his prayers will be valid. But praying in that dress, in any situation, will not invalidate Salat. But if he only draws it upon himself, there will be no harm, and his Salat will not be affected.

As for the mattress, there is no objection at all, except when he wraps a part of it around his body, making it to look like wearing. If he does so, then the same rule as that of quilt will apply. Further, there is one situation in which, if the dress of one who prays is najis, the Salat will be valid.

And that is, when small clothes like socks, scalp caps are najis. Rules of these four situations will be explained in details later. And the same applies to pus, which may flow out with blood, or any medicine which became najis, when applied to the wound or the sore. Issue If blood on the dress or the body of a person who is praying, originates from a small cut or wound which can be healed easily, and which can be washed clean, then his Salat is void.

Issue If any part of the body, or the dress, which is away from the wound, becomes najis owing to the fluid which oozes out from the wound, it is not permissible to offer prayers with it. However, if a part of the body or dress around the wound becomes najis, owing to suppuration, there is no harm in offering prayers with it. But if the blood is from external piles, then it is obviously permissible to offer prayers with it. Issue If a person has several wounds, but they are so near one another that they may be treated as one, there is no harm in offering prayers with their blood, as long as they have not healed.

Issue If the clothes or the body of a person praying, is stained with the blood of Hayz, however little, the Salat will be void. And as a precaution, the same rule applies to the blood of Nifas, Istihaza and the blood from sources which are essentially najis, like a pig, a carcass, or an animal whose meat is haraam.

As regards other bloods, like the blood from a human body, or from an animal whose meat is halal, there is no harm in offering prayers with them, even if they are found at several places on the dress or the body, provided that, when added together, their area is less than that of a dirham. However, if the other side of the dress gets smeared with blood separately, each one will be considered as a separate blood. Therefore, if blood on both sides is less than a dirham in area when put together, Salat will be valid with them.

But if it exceeds the area, then Salat will be void. Hence if the area of the blood of the dress and that of the lining, when added together, are less than the area of a dirham, the prayers offered with them will be in order, and if they are more, the prayers offered with that blood will be void. However, if the moisture reaches the blood only, without wetting its edges, then there is no objection in offering prayers with it. Issue If there is no blood on the body or dress of a person, but it becomes najis because of contact with some moisture mixed with blood, prayers cannot be offered with it, even if the part which has become najis is less than the area of a dirham.

And there is also no objection if one offers prayers with a najis ring. Issue It is permissible for a person in Salat to carry with him najis things, like najis handkerchief, key and knife.

Similarly, if he has a separate najis dress which he is carrying, it will not affect the validity of his prayers. Issue If a person knows that the area of the blood stain on his body or dress is less than that of a dirham, but suspects that it may be one of those blood e. Hayz, Nifas, Istihaza which are not excused in Salat , he is permitted to offer prayers with that blood, and it will not be necessary to wash it off.

Issue If the area of blood stains on the dress, or body of a person, is less than that of a dirham , but he is not aware that it is one which is not excused in the prayers, and learns later after Salat , that it was the blood which are not excused, it is not necessary for him to offer the prayers again.

Similarly, if he believes that the span of the blood is less than that of a dirham and offers prayers, then comes to know later, that it was equal to or more than the area of a dirham, it is not necessary to offer the prayers again. Mustahab Things Issue A number of things are Mustahab for the dress of a person who offers prayers.

Makrooh Things Certain Items are Makrooh for the Dress of One who Prays: Issue To wear a black, a dirty, or a tight dress, or to put on a dress of a person who is a drunkard, or of one who is careless about najasat.

Similarly, to wear a dress which has images printed or drawn on it, to keep the buttons open, to wear a ring which has images engraved on it. If a person prays on a usurped property, then as an obligatory precaution, his prayers are void, even it he prays on a carpet, or a couch, or similarly objects. However, there is no harm in offering prayers under a usurped roof or a usurped tent.

For example, if a house has been rented out, and the owner of the house, or anyone else offers prayers in that house without permission of the tenant, then as a measure of precaution, his prayers are void. And if a person made a will before his death that one-third of his estate should be used for a particular cause, prayers cannot be offered in that property until that one-third has been dispensed with. However, if a person usurped a place himself but forgets it, and offers prayer there, his prayers are void.

Issue If a person is obliged to offer obligatory prayers while riding, and if the animal of his riding, or its saddle, or stirrups are usurped ones, his prayers are void. And the same rule applies if he wishes to offer Mustahab prayers while riding that animal. Issue If a person owns a property in partnership with another person, and his share is not defined, he cannot use that property to offer prayers without the consent of his partner. Conversely, if he does not give verbal permission but it is known with certainty that he is happy about it, then offering prayers in his property will be in order.

A person wishing to pray in such property can do so, with the permission of the heirs. Similarly, there will be no objection, if the debt is paid up, or guaranteed for payment. For example, if he permits a person to stay and sleep in his property, it will be implied that he has given him permission for offering prayers as well. This also applies to lands which have no gates or walls over them. No permission will be required from its owner, except if it is known that the owner is minor, insane, or displeased about anyone praying there.

In such a case, as an obligatory precaution, prayers should not be offered there. In fact, as an obligatory precaution, it should not prevent the body from being at ease. But if one is forced to pray at such places, due to shortage of time, or any other reason, like in a car, on a ship or on train, then one should try to remain still, and to maintain the direction of Qibla, as much as possible.

And if the vehicles move away from the direction, he should return to Qibla. And if they do not cause excessive swaying to the body, when they are in motion, one can pray in them. Issue Prayers offered on a heap of wheat, or barley, or any other similar thing, which cannot remain steady, is void. The Third Condition: A person should offer prayers at a place where he sees the possibility of completing the prayers.

To pray at a place where one cannot complete the prayers, because of strong winds, or heavy rains or a teeming crowd, will render Salat void, even if one somehow manages to finish the prayers. Issue If a person offers prayers at a place where it is forbidden to stay, like, under a roof which is about to collapse, his prayers are in order, though he will have committed a sin.

The Fourth Condition: The ceiling of the place where one prays should not be so low, that one may not be able to stand erect, nor should the place be so small, that there may be no room for performing Ruku or Sajdah.

Issue If a person is forced to offer prayers at a place where it is not at all possible to stand, he will pray while sitting. And if it is not possible to perform Ruku and Sajdah, he should perform them by head signs.

The Fifth Condition: If the place where one wishes to pray is najis, it should not be so wet that its moisture would reach the body or the dress of the person praying.

And the recommended precaution is that the place where one offers prayers should not be najis at all. The Sixth Condition: As an obligatory precaution, women should stand behind men while praying. At least, her place of Sajdah should be in line with his thighs, when in Sajdah.

And the same applies if one of them starts earlier than the other. Similarly, the prayers of both will be valid if the distance between them is ten arms. The Seventh Condition: The place where a person places his forehead while in Sajdah, should not be higher or lower than a span of four fingers, when compared to the place of thighs or toes of his feet.

The details of this rule will be given in the rules relating to Sajdah. As a recommended precaution, one must avoid praying at such places. Issue Prayers at a place where musical instrument etc. Issue Salat in the Shrines of the holy Imams is Mustahab, and is even better than offering prayers in a mosque. Issue Frequenting a mosque, and going to a mosque which is visited by very few people, is Mustahab.

And it is Makrooh for a neighbour of the mosque to pray anywhere other than a mosque, unless he has a justifiable excuse. Issue It is Mustahab that one should not sit to eat with a person who does not attend prayers in a mosque, should not seek his advice, should not be his neighbour, and should not enter into matrimonial bond with his family.

Places where Offering Prayers is Makrooh Issue There are a number of places where it is Makrooh to offer prayers. If it is a source of inconvenience, and discomfort to them, it is haraam to obstruct their way.

And the recommended precaution is that the outer part of the wall of a mosque, too, should not be made najis. And if it becomes najis, it is not obligatory to remove the najasat.

But if someone makes it najis to violate its sanctity, that act is haraam, and the najasat should be removed. Otherwise, demolition is a matter of Ishkal. However, it is not obligatory to refill the dug area, or to rebuild the demolished part. If the mat remaining najis affects the sanctity of the mosque, but washing may spoil or ruin the mat, then that part which has become najis should be cut off. Issue It is haraam to carry any Najisul Ayn or a thing which has become najis, into a mosque, if doing so desecrates the mosque.

In fact, the recommended precaution is that even if desecration of the mosque is not involved, Najisul Ayn should not be carried into it.

Issue If a mosque is draped with black cloth, or covered with a marquee in preparation of Majlis to be read there, and tea is prepared, there will be no objection to all that if they do not have any harmful effect on the mosque, and if it does not obstruct those who come to pray. Issue Even when a mosque is ruined, it is not permissible to sell it, or to make it a part of a property, or a road. This has been explained in the answer to question no.

End quote. For more information please see the answer to question no. The scholars differed with regard to showing the feet. Tahaarah purity , which is of two types: purity from ritual impurity hadath and purity from tangible impurity najas. If a person prays with some impurity on him, and he is aware of that and remembers it is there, then his prayer is not valid. There should not be any najaasah or impurity on his body. One of them used to walk around spreading malicious gossip, and the other did not protect himself from his urine.

This is indicated by the report narrated by al-Bukhaari from Anas ibn Maalik may Allaah be pleased with him who said: A Bedouin came and urinated in the mosque. The people rebuked him but the Prophet peace and blessings of Allaah be upon him told them not to do that. When the man had finished urinating, the Prophet peace and blessings of Allaah be upon him ordered that a bucket of water be poured over it.

Facing towards the qiblah. If a person offers an obligatory prayer facing anywhere other than the qiblah, when he is able to face it, then his prayer is invalid according to scholarly consensus, because Allaah says interpretation of the meaning :. Intention niyyah. The six conditions mentioned above apply only to prayer. To them may be added the general conditions that apply to all acts of worship: one should be a Muslim, of sound mind, and of the age of discernment.

Was this answer helpful? No Yes.