Have you ever felt doubtful after completing a worship ritual, “Was my prayer valid?” “Was my clothing truly pure?” Such questions naturally arise because we all want the worship we perform to be accepted by Allah SWT.
Prayer is not merely a series of movements of standing, bowing, and prostration. There is an “entry ticket” that we must hold before beginning it. This ticket is what is known as the valid condition. If the ticket is not valid, then we cannot enter into the worship, in other words, the prayer is considered invalid.
In Indonesia, one of the main references in studying Fiqh is the book Fathul Qarib Al-Mujib. This book explains the Fiqh of the Shafi’i school with concise yet dense language. Let’s dissect together what are the conditions for the validity of prayer according to the book Fathul Qorib so that our worship becomes more steadfast and peaceful. However, beforehand, if you do not yet understand the meaning of prayer linguistically and terminologically, you can read about it in the article on the definition of prayer.
What is the Difference Between the Conditions (Shurut) and Pillars (Arkan) of Prayer (Shalat)?
Before delving into the core discussion, we need to clarify our understanding first. Many people confuse between conditions (sharat) and pillars (rukun).
Simply put, the requirements for a valid prayer (ṣalāt) are things that must be met before the prayer begins and must be maintained until the prayer is finished. Meanwhile, the pillars of prayer (rukun ṣalāt) are part of the prayer itself (such as reciting al-Fātiḥah or prostrating).
The author of the book Fathul Qarib explains:
“Linguistically, a condition is a sign. According to Sharīʿah, a condition is something that determines the validity of prayer, but it is not a part of the prayer itself.”
So, if you ask how many conditions are required for the validity of prayer, Sheikh Ibn Qasim Al-Ghazi in Fathul Qarib mentions 5 (five) main points. If even one is missing, then the obligatory (fardhu) or voluntary (sunnah) prayer you perform becomes invalid.
5 Requirements for the Validity of Prayer According to the Book Fathul Qorib
Here are the details of the five requirements for the validity of prayer as found in this legendary classical text, along with practical explanations for everyday life.
1. Purification of Body Parts from Ritual Impurity
The first and most basic requirement is personal purity. Our bodies must be free from two types of ritual impurity:
- Minor Hadath: A condition that obligates us to perform wudhu (ablution), such as after urination, defecation, or passing gas.
- Major Hadath: A condition requiring Ghusl (major ritual bath), caused by states like Junub, such as after sexual intercourse, menstruation, or postpartum bleeding.
Under normal circumstances, the requirements for the validity of obligatory prayers are absolute. We must perform ablution or ghusl (ritual bath after major impurity) if able to use water. However, Islam is a religion that provides ease. If a person cannot find water that is valid for purification at all, they are permitted to perform tayammum with dust.
So what if water is unavailable and dust is also unavailable (for example, being held captive in a place where neither exists)? This condition is called faqid at-tuhurain. According to this book, that person must still pray to respect the time, but is obligated to repeat the prayer later when they find means of purification.
2. Purity from Impurities on Clothing, Body, and Place
Besides being pure from ḥadath (spiritual impurity), we must also be clean from najis (physical impurity). There are three areas that must be ensured to be clean:
- Body: Ensure there is no remaining urine or other filth on the body.
- Clothing: The clothes – shirt, trousers, sarong, or mukena – that are worn must be clean. Be careful of splashes of impure water in the bathroom that might touch the ends of your trousers.
- Place of Prayer: The prayer mat or floor where we stand, bow, and prostrate must be clean.
It is important to remember that, according to Imam Shafi’i, the condition for the validity of prayer regarding the place is “no direct contact”. This means that if there is lizard excrement on the floor, and we spread a thick prayer rug over it so that our body does not touch the impurity, the prayer remains valid. What invalidates it is if the impurity adheres to or touches our body/clothing during prayer. Also read the article about The Definition of Impurity in Language and Terminology.
3. Covering the ‘Awrah
The third requirement is covering the ‘awrah (private parts). This applies to anyone who is able, even if you are praying alone in a pitch-dark room. Covering the ‘awrah in prayer is a form of respect towards Allah, not merely a matter of shyness about being seen by people.
Limits of ʿawrah that need to be considered:
- Men: Between the navel and the knees. Ensure that during prostration, the back of the garment does not rise up, exposing the lower back (the area above the waistband of the trousers).
- Women: The entire body except the face and both palms (inner and outer sides of the hands).
The criteria for covering the ‘awrah (private parts) are also strict. The fabric must be thick enough so that skin color is not visible. Praying while wearing a mukena (prayer garment) or transparent (see-through) clothing renders the prayer invalid.
4. Knowing the Entry of Prayer Times
You cannot perform the Dhuhr prayer at 10 AM, even with sincere intention. The fourth condition for the validity of a fardhu prayer is knowing or being certain that the prayer time has entered.
This belief can be obtained from:
- Certainty: Observing the sunset (for Maghrib) or hearing the adhan from a trusted mosque.
- Reasoning (Strong Estimation): For those in remote locations without a clock, they should endeavor to estimate the time (for example, by observing shadows).
If someone performs the prayer with doubt – “has the time for the prayer entered yet?” – and then stubbornly performs the prayer without checking, then their prayer is invalid, even if their guess turns out to be correct. Therefore, be sure to confirm the prayer schedule in your area before the Iḥrām.
5. Facing the Qibla
The final requirement is to face the Ka’bah. For those of us in Indonesia (far from Mecca), the obligation is to face the direction of the Ka’bah.
This facing position must be done with the chest (bish-shadri), not just turning the face. When standing and in ruku’, ensure our chest is aligned and facing the qibla.
Of course, there are exceptions for emergency conditions, such as during raging war (ṣalāt al-khawf) or voluntary prayers on a vehicle for travelers. However, in normal conditions at home or in the mosque, facing the Qibla is absolutely essential.
Original Reference Text (Kitab Fathul Qarib)
To maintain the authenticity of the science, we include the original wording from the book Fathul Qarib Al-Mujib which discusses this chapter:
{ فصل }
قوله: (وشرائط الصلاة قبل الدخول فيها خمسة أشياء)… الشرط الأول (طهارة الأعضاء من الحدث) الأصغر والأكبر عند القدرة… (و) طهارة (النجس) الذي لا يعفى عنه في ثوب وبدن ومكان… (و) الثاني (ستر) لون (العورة) عند القدرة… (و) الثالث (الوقوف على مكان طاهر)… (و) الرابع (العلم بدخول الوقت) أو ظن دخوله بالاجتهاد… (و) الخامس (استقبال القبلة) أي الكعبة1…
Summary Table of the Conditions for the Validity of Prayer
To make it easier to remember, here’s a summary table of the points above:
| No | Validating Condition | Brief Explanation |
| 1 | Purification from Ritual Impurity (Ḥadath) | Wudu for minor ritual impurity, Ghusl (ritual bath) for major ritual impurity. |
| 2 | Purification from Impurities (Najis) | Cleanliness of the body, clothing, and prayer area. |
| 3 | Covering the ‘Awrah | Using anything that covers the skin color. Men: Navel to knees. Women: Entire body except the face & palms. |
| 4 | Entering the Prayer Time | Certainty that the prayer time has arrived (no doubt/guessing). |
| 5 | Facing the Qiblah | Turning the chest towards the Ka’bah. |
Frequently Asked Questions (FAQ)
Here are some frequently asked questions regarding this topic:
Is prayer valid if a small amount of awrah (private parts) is visible during movement?
If the ‘awrah is exposed due to wind or unintentional movement, and is immediately covered at that moment, then the prayer remains valid. However, if it is left exposed or the exposure is due to negligence (clothing is too tight/short), then the prayer is invalidated.
What if I forget that my clothes are impure, and only remember after the prayer is finished?
His prayer is invalid and must be repeated, because purity from ritual impurity is a required condition for its validity.
Are the requirements for the validity of prayer according to Imam Shafi’i the same as in other schools of thought?
Generally the same, but there are detailed differences. For example, in the limits of female ‘awrah (whether the palms of the hands are considered ‘awrah or not) or the method of purification. This article focuses on the Shafi’i perspective, which is the majority school of thought adhered to in Indonesia.
Is intention a condition for the validity of prayer?
In the book Fathul Qarib and generally within the Shafi’i school of thought, intention (niat) is included in the Pillars of Prayer (Rukun Shalat), not as a condition for its validity. This is because the intention is performed concurrently with the commencement of prayer (Takbiratul Iḥrām), not beforehand.
Conclusion
Understanding the conditions for the validity of prayer according to the book Fathul Qorib is very helpful for us to worship with greater peace of mind. We don’t need to worry anymore because we already know the benchmarks.
Essentially, perfect our ablution, ensure our clothing is clean and properly covers the private parts, pray on time, and direct our hearts and bodies towards the Qibla. May Allah accept every prostration of ours.
Don’t forget to share this article if you find it useful for your family and friends!
Reference
- Muḥammad ibn Qāsim al-Ghazzī, Fatḥ al-Qarīb al-Mujīb fī Sharḥ Alfāẓ al-Taqrīb, ed. Bassām ʿAbd al-Wahhāb al-Jābī, 1st ed. (Beirut: Al-Jaffān wa-al-Jābī; Dār Ibn Ḥazm, 2005), 73–74. ↩︎
