Terms Sah Prayer

Each prayer has a requirement that must be fulfilled so that worship is legitimate in the sense dhimma convicted mukallaf been free of her and she was not obliged to repeat it. Term is one element where he became a legitimate foothold and at least one of worship. From here the knowledge about legal requirements, including the science of prayer is important because this knowledge, including measures by which we can know whether or not legitimate and prayers. 

First: Purification or thaharah both of ritual impurity or from najas. 

Purification as a condition of legitimate prayers is not disputed by the scholars. 

Word of God, "O ye who believe, if you want to pray, then wash your faces and hands up to the elbows, rub your heads and (wash) your feet to the ankles, and if you junub then wash, and if you ill or on a trip or returning from the place of waste water (toilet) or touching the woman, then you do not get water, then bertayammumlah with good soil (clean) and rub therewith your faces and hands with the land. God does not want to trouble you, but he wanted to cleanse you and perfect His favor unto you, that ye may be grateful. "(Al-Maidah: 6). 

Prophet, 

"God does not accept the prayers of people who berhadas so that he perform ablution." (Muttafaq alaihi from Abu Hurairah). 

Prophet, 

"God does not accept prayer without purification and alms from embezzlement spoils of war." (Narrated by al-Bukhari Jama'ah apart). 

Asthma Prophet told `about menstrual blood, 

"Keriklah then kuceklah then rinse with water and use the prayer." (Narrated by al-Bukhari and Muslim). 

Verses and hadeeth above three set purification: purification ritual impurity and purification najas as a condition of prayer. It's just that there are differences between the purification ritual impurity and purification najas as a condition of legitimate prayers in a state if a person prays in a state of ritual impurity purification forget not to forget no najas purification, for the first condition that he shall repeat and not to the second condition. 

The first condition to repeat as purification ritual impurity included in the command, a command that has not been implemented are payable on the shoulders mukallaf, indeed in this condition he was not guilty because he did not intentionally, but it has not shed its obligations because he has not done it. Conversely the second condition, he was included in the ban, it means praying with najas prohibited, a ban which is due to forgetting, as she remembered it she immediately left her, and no it's okay. 

Imam Abu Dawood, Ahmad and al-Hakim narrated from Abu Said al-Khudri that the Holy Prophet in the prayer off his sandals and his friends took off their sandals, the Prophet of Allah said, "Why did you remove your slippers?" They said, 'We saw youremove the sandals so we took off our slippers. "Prophet of Allah said," Jibril came to me and told me that on both my slippers are odious. "This hadeeth dishahihkan by al-Hakim and approved by adh-Dhahabi. 

This hadeeth indicates that the Prophet prayed with sandals unclean because they do not know until he told his legal Gabriel legitimate, if not necessarily he will repeat the prayer from the beginning and it was not his doing. 

From this hadith we can take faidah, if someone prays with unclean garments because of forgotten or do not know, then he remembered or knew at the time of prayer, if the clothes are opened does not lead to the opening of genitals so he opened and people who pray prayers continued, if clothing was opened and resulted in the opening aurat then the person who prays must stop the prayers and replace it with the sacred. 

In a fatwa Lajnah Da `Imah number 9814 is mentioned that 'Umar ibn Khattab prayer as a priest in a state junub, Umar forget, then he repeated the dawn prayer and did not instruct the people who pray behind him to repeat. 

Second: Time. Prayers fardhu the five predetermined time, the beginning and end. 

Conditions at this time should not be violated because if violated then it includes breach the limits placed God and His Apostle, one who prays before the time of the prayer should be repeated because of prayer prior to the time not based on sharia peletak command, so he is not legitimate, whoever prays after time, if it was intentional then his prayer is invalid by reason of the same with prayer before the time, if because of forgotten or forgiven for falling asleep then and he still pray when he remembers or awake. 

Prophet, 

"Whoever prays then he should forget to pray when he remembers, there is no expiation except that." (Narrated by al-Bukhari and Muslim from Anas). 

The arguments are set prayer time. 

Word of God, "Verily, prayer is a timed fardhu upon those who believe." (An-Nisa ': 103). 

Word of God, "And be steadfast in prayer on both sides of lunch (morning and evening) and at the beginning of the night." (Hud: 114). 

Word of God, "Establish prayer from when the sun slipped through the dark night, and (also establish regular prayers) at dawn. Indeed the morning prayer was witnessed (by angels). "(Al-Isra ': 78). 

Prophet, 

"When the sun slips and Dhuhr if someone like a long shadow before entering the time of Asar, Asar time before the sun was shining yellow, red clouds of time before sunset Maghrib,` Isha time until the middle half of the night, the time of Fajr dawn for the sun had not risen, if the sun rises so do malakukan prayers because he rises between the two horns of the devil. "(Narrated by Muslim from Ibn 'Amr). 

A person is considered the prayer on time if you get one rak from him at the time of prayer. 

Prophet, 

"Whoever got one cycles of prayer then he has gained such prayer." (Narrated by Jama). 

(Reference Fiqh as-Sunnah Sabiq Sayyid, al-Uddah Bahauddin Abdur Rahman al-Maqdisi) 

Third: Qiblah 

Qiblah as a condition of prayer is not debated by legal scholars because of the arguments of al-Qur `an and Sunnah who regard it as a condition of prayer clearly legitimate and authentic, unauthorized prayer with someone who deliberately take the other direction back towards the Qibla, or direction. 

Word of God, "then we really will turn you into the direction that you like, palingkanlah your face towards the Sacred Mosque.and wherever you are, your faces at him. "(Al-Baqarah: 144). 

Imam al-Bukhari narrated from al-Bara 'bin Azib said, "Messenger of Allah pray to the Baitul Maqdis for six or seventeen months, he liked the face to the Kaaba, then Allah revealed,' What We often see your face looking up at the sky.'Then he was facing the Kaaba. " 

The death of liabilities facing the Qibla 

A. Sunnah Prayers traveler on the vehicle. This prayer may be done by the traveler with the facing toward the passage of vehicles driven, towards the qibla or not. These waivers only to pray sunnah for travelers only. As for obligatory prayers in question then had to come down from the vehicle and facing the Qibla. 

Imam al-Bukhari and Muslim narrated from Jabir bin Abdullah said, "Messenger of Allah pray over the vehicle in any direction he walked and when he wanted to pray fardhu then he fell and facing the Qiblah." 

B. In the circumstances could not face the Qibla for fear or another, the prayers conducted by overlooking or without facing either direction and praying sunnah prayer fardhu. 

Word of God, "If you're in a state of fear (danger), then pray while walking or driving." (Al-Baqarah: 239). 

Namely by not facing the Qibla and facing Qibla, as was said by Ibn Umar narrated by al-Bukhari. And if the fear has been lost, the prayers conducted by not facing the Qibla is not required to be repeated because he had been carried out in accordance with the commandments of God, so he was legitimate. 

C. In the circumstances do not know the direction of Qibla, and the related attempt to find out and then he prayed in the direction he thinks is the Qibla direction, but after prayer he knows that is not the direction of the Qibla direction, in this condition of prayer is valid, the question is not obliged to repeat it, because what he has done to the extent that he could then after that is no longer the obligation. 

In continuation of the hadith of al-Bara 'above him saying, "There was a man of prayer with the Prophet, after the prayer he came home, he passed a people from the Ansar who was praying in the Afternoon by facing Baitul Maqdis." He said, "The man This man testified that he had prayed with the Messenger of Allah and he is facing the Kaaba, the Ansar people are turning so that they face the Kaaba. " 

We read in this hadith that the Ansar did not repeat their prayers from the beginning, but they only turn to the direction of Qibla in the middle of prayers and their prayers, before they turned, facing the wrong direction because they do not know, even then they remain continued prayers. This shows that the prayers are done in addition to facing the Qibla direction because they do not know or because one need not be repeated. 

Fourth: Close aurat 

Closing prayer aurat including legal requirements, unauthorized prayer with open aurat for not fulfilling one of the conditions. 

Word of God, "O son of Adam, wear beautiful clothes in each (entering) the mosque." (Al-A'raf: 31). 

Wearing clothing meant closing the aurat. Ibn Sa'di said: "That is close auratmu at the time of prayer entirely, which fardhu and the Sunnah, because it close it is jewelry for the body as it opened it makes the body look bad and the ugly." 

From Aisha: The Prophet said, "God does not accept the prayer of adult women than the veil." (Narrated by Abu Dawood). 

Limitation close aurat is if the person who prays to close with something that did not show any skin color, if he's close with something that is so then his prayer is invalid because it is not yet closed the aurat. 

Fifth: Intention 

Basic intention as a condition of legitimate prayer is the Prophet, 

"Verily, deeds it with intention, in a history, with intentions, and indeed each person getting what he purposes." (Narrated by al-Bukhari, Muslim and others). 

One function of intention is as a differentiator between one prayer to another, because most have a common prayer in its implementation with the prayers of others, so the required intent as a differentiator between Dhuhr with Asar example. 

Intention as a condition there is enough legitimate prayer in my heart, no need dilafazhkan, because melafazhkannya not have a basis of the Prophet. 

Aisha said, "Messenger of Allah started the prayer with Takbir." (Narrated by Muslim, Abu Dawood and Ibn Majah). 

The Prophet taught the prayers to those who pray with the poor, he said to him, "If you stand praying then bertakbirlah." (Narrated by al-Bukhari and Muslim). 

If there is wording before Takbir certain intention, then Aisha would submit it to us and the Holy Prophet would teach it to the man. And Allaah knows best.