Chapter: The Conditions of Prayer
Introduction
The Arabic term “shart” (pl. shurūṭ), in its linguistic sense, denotes “a sign.” It is so called because it functions as an indication of whatever it is attached to. Concerning the signs of the Final Hour, the Exalted said: “its portents have already come” (Quran 47:18), meaning its signs.
Technically, a condition is defined as: “that whose absence entails the non-existence of the act, while its presence, in and of itself, does not necessitate the act’s existence or non-existence.”
The conditions of prayer are those matters on which its validity depends—unless a valid excuse exists.
The jurists unanimously agree that prayer has conditions without which it is not sound when no excuse is present. These conditions precede the prayer itself; they are not part of the prayer, though they are obligatory for it—except for the intention, whose preferred timing is to coincide with the opening takbīr. The conditions remain in effect until the prayer is concluded, in contrast to the integrals (arkān), which lapse one by one as they are performed.
The conditions of prayer are nine:

1. Islam; 2. Discernment; 3. Sanity. (These three are prerequisites for every bodily act of worship except ḥajj and ʿumrah, both of which are valid even from a minor who has not yet reached the stage of discernment.)
   The remaining six conditions are:
   – The prescribed time: ʿUmar (d. 23 AH) said, “Prayer has an appointed time beyond which Allah will not accept it.”
   – Purity from ritual impurity (ḥadath).
   – Freedom from physical impurity (najāsa) on the body, clothing, and place of prayer.
   – Covering the ʿawrah, which varies according to the worshipper.
   – Facing the qiblah.
   – The intention.
   Each of these will be discussed in detail, Allah willing.