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Salah

the conditions, etiquettes, steps, and details of the prayers

Conditions

The conditions for the validity of the prayer are:

  1. Being in a state of ritual purity. For women this also means not being in a state of menstruation [detailed in the “Purification” section].
  2. That one’s clothes, body, and place of prayer be free of filth (nijāsa) beyond the excused amount
  3. Clothing one’s nakedness. For the male, this is from the navel down to and including the knees. For the female, it is her entire body except her face, her hands up to the wrists, and her feet (below the ankles).
  4. Facing the qiblah (direct of the Ka’bah in Makkah)
  5. The entrance of the prayer time (and within the allotted time)
  6. Making an intention before beginning the prayer (the place of which is in the heart)
  7. Pronouncing the opening invocation, knowing as the Tahrīmah (opening takbīr: saying “Allāhu Akbar”; the place of which is on the tongue). In the obligatory prayers this must be done standing, if one is able to stand without genuine hardship.

Integrals (Arkān)

  1. The Tahrīmah (opening takbīr) according to Imām Muḥammad, while according to the other two Imāms, it is a condition [as mentioned above]
  2. Standing for those that are physically able to in the obligatory prayers
  3. Reciting at least the equivalent of a verse of Qur’ān, whether long or short, in any two rak’āt of the obligatory prayer and in all rak’āt of witr and voluntary prayers, unless one is a follower in a congregation, since there is no recitation of Qur’ān for him (both in loud and silent prayers)
  4. Bowing (rukū’), such that if one were to extend one’s arms they would reach the knees
  5. Prostrating (sujūd), namely, with one’s forehead, both hands, both knees, and bottom of the toes of both feet
  6. The final sitting, for [at least] he length of the tashahhud

Mandatory Requisites (Wājibāt)

  1. To say the words “Allāhu Akbar” specifically to begin every prayer [for the takbīr taḥrīmah]
  2. To recite the Fātiḥah (opening chapter of the Qur’ān) as well as a sūrah or three verses after it, in any two rak’āt of the obligatory prayer and in all rak’āt of voluntary prayers, including the Witr prayer
  3. Making this recitation of the Fātiḥah and sūrah or verses in the first two rak’āt of the obligatory prayer
  4. Making two successive prostrations (sujūd) in each rak’ah, with [most of] the forehead and [the hard part of] the nose
  5. Remaining motionless, for at least a moment, in every integral of the prayer (i.e., in bowing and prostration, as well as in the standing after bowing and in the sitting between prostrations)
  6. Sitting after two rak’āt in a three or four rak’ah prayer long enough to be able to recite the tashahhud
  7. Reciting the tashahhud in the first sitting (for prayers with two rak’āt) and in both sittings (for all prayers more than two rak’āt)
  8. Saying “as-Salām” twice at the end of the prayer (adding “Alaykum waRahmatullah” is a confirmed sunnah, as is turned the head to the right for the first salām, and to the left for the second)
  9. To recite the Qunūt in the Witr prayer
  10. To recite the extra takbīrs of the two Eid prayers (three in each rak’ah)
  11. For the imām, to recite Qur’ān out loud in [the first two rak’āt of] the loud obligatory prayers
  12. For both the imām and the one praying alone, to recite Qur’ān silently in the other rak’āt of the obligatory prayers. The minimal valid silent recitation requires that one pronounce the words, such that one can hear oneself. The follower does not recite Qur’ān in group prayers, regardless of whether the imām is reciting aloud or not, though he does say all the invocations and supplications of the prayer.

Emphasized Sunnahs (Mu’akkadah)

  1. Before the taḥrīmah, for a man to raise his hands parallel to the ears, and for a woman to raise her hands parallel to the shoulders
  2. To keep the fingers [slightly] spaced apart for the taḥrīmah
  3. For a man to place the right hand over the left hand under the navel; for a woman to do so on her chest [underneath the breasts]
  4. To pronounce the opening supplication of the prayer (thanā’)
  5. To pronounce the ta’awwudh (in the first rak’ah only) for the sake of recitation of the Qur’ān
  6. To pronounce the basmalah before the Fātiḥah, in every rak’ah [except for the follower]
  7. To say “Amīn” after the Fātiḥah, as well as “Rabbana wa lakal hamd” [tahmīd after rising from bowing]
  8. To say the above (thanā, ta’awwudh, basmalah, amīn, and tahmīd) silently
  9. For the imām, to say the takbīrs out loud
  10. To say the takbīrs of going into bowing and prostration, as well as when rising from prostration
  11. To recite the tasbeeh three times [in both bowing and prostration]
  12. To recite the Fātiḥah in the last two rak’āt [of a four rak’ah prayer], and in the third rak’ah of Maghrib
  13. To send blessings upon the Prophet ﷺ in the final sitting
  14. To supplicate afterwards, using words that do not resemble normal human speech [so as not to invalidate the prayer]; namely, a du’ā that is not found in the Qur’ān or Sunnah
  15. To turn [one’s head right and left] when making the closing salāms
  16. To intend to greet the congregation, guardian angels, and imām when making the closing salāms

Step-by-Step

  1. Stand, with your feet slightly apart, and utter the opening invocation. This is obligatory. It is mandatory (wājib) to say “Allāhu Akbar” (Allāh is the greatest). This invocation (“Allāhu Akbar”) is repeated, without raising the hands, with each movement of the prayer except when rising from the bowing (rukū’) position. The one leading others utters it aloud. It is recommended to keep one’s gaze lowered through the prayer, in order to avoid distraction. When standing this entails looking at your place of prostration.
  2. Raise your hands (until level with the ears for men and to the shoulders for women) just before uttering the opening invocation (takbīr taḥrīmah), keeping the head upright throughout, and lower the hands as one pronounces the invocation. It is recommended to keep one’s hands normally open, with the palms facing the qiblah.
  3. Place your right hand over your left hand (under the navel for men and on the chest for women, below the breasts).
  4. In the first rak’ah only, quietly recite the opening supplication (thanā’).
  5. Seek refuge from the devil (ta’awwudh) quietly, in the first rak’ah alone, if reciting the Qur’ān in prayer. The one leading others and the one praying alone do so, as they must recite. When praying in congregation do not recite this, as one does not recite Qur’ān behind the imām, unless one has missed one or more rak’āt, in which case one recites this when one gets up to make up the missed rak’āt.
  6. Recite at least one verse of the Qur’ān when leading others or praying alone. This is obligatory. When praying behind an imām, one does not recite any Qur’ān [not even the Fātiḥah] in both loud and silent prayers.
    It is mandatory (wājib) for the one reciting to recite the Fātiḥah, in two rak’āt of obligatory prayers and in all rak’āt of other prayers; to recite at least the equivalent of three short verses of the Qur’ān, in two rak’āt of obligatory prayers, and in all rak’āt of other prayers; and to make the above recitation (of the Fātiḥah and verses of the Qur’ān) in the first two rak’āt of obligatory prayers.
  7. When leading others, recite quietly in the Ẓuhr and ‘Aṣr prayers, the last rak’ah of the Maghrib prayer, the last two rak’āt of the ‘Īsha’ prayer, and loudly in the first two rak’āt of these obligatory prayers.
  8. Recite “Bismillaah hir-Rahmaan nir-Raheem” [In the name of Allāh, Most Merciful, Most Compassionate] quietly before the Fātiḥah and say “Amīn” quietly after the Fātiḥah.
  9. This is obligatory. The minimum bowing is that one’s outstretched hands reach one’s knees. It is mandatory (wājib) to remain motionless therein, at least for a moment. It is sunnah for men to grip their knees with fingers spread out and pointing down, keeping legs ad back straight and then head level with the lower back. It is recommended to keep one’s gaze on the top of one’s feet.
  10. Recite the invocation of bowing three times. This is to say “Subhaana Rabbiyal adheem” (“Glory be to my Tremendous Lord”).
  11. Stand after the bowing. This is mandatory (wājib), as is remaining motionless for a moment. It is sunnah to say “Sami Allāh huleeman hameedah” (“Allāh hears those who praise Him”) as so begin to rising from bowing, if leading others or praying alone – followers do not say this. This is followed by saying “Rabbana wa lakal hamd” (“Our Lord, all praise is due to You”), which is said silently by the one following or praying alone – the imām may choose to say it silently as well.
  12. This is obligatory. It is mandatory that one make sure to place most of one’s forehead on the ground and also the nose, both hands, knees, and at least one toe of each foot. It is also mandatory to remain motionless therein for at least a moment. It is sunnah to say “Allāhu Akbar” (God is the greatest) as one begins to descend into prostration; to place one’s knees on the ground first, then hands, and then the face and nose. It is recommended for men to have their hands at head level in prostration, and for women to have them at shoulder level. It is sunnah for men to separate their abdomen from their thighs, elbows from the sides, and forearms from the ground. Women do the opposite, by keeping their abdomen close to their thighs, elbows close to their sides, and forearms on the ground, while keeping as low as comfortably possible. It is recommended to gaze towards the top of the nose.
  13. Recite the invocation of prostration three times, saying “Subhaana Rabbiyal a’laa” (“Glory be to my Exalted Lord”). This is a highly emphasized sunnah.
  14. After prostrating, sit up. It is minimally obligatory to raise the head from the prostration and mandatory to sit up such that you are closer to sitting than to prostration, while remaining motionless for at least a moment. The Sunnah is for men to sit on their left foot with the right foot propped up on the toes which face the direction of prayer. Women sit on their left buttock with right thigh on the left thigh and both feet coming out from the right side. It is sunnah to place the hands on the thighs, with the tops of the fingers ending at the beginning of the knee without bending. It is recommended to keep your gaze on your thighs.
  15. Prostrate a second time (as before). This is also obligatory for each rak’ah.
  16. Stand from prostration, for the next rak’ah. This is obligatory. It is sunnah to raise one’s face first, then hands, and then knees. Rise on the tops of your toes without sitting after the prostration and without support of one’s hands (unless out of physical need).
  17. The subsequent rak’āt are the same as the first, except that one does not raise one’s hands; one does not recite the opening supplications; nor does one seek refuge from the devil.
  18. After the two prostration of the second rak’ah, sit for the first sitting, as described above. This is mandatory (wājib). It is also mandatory to recite the testification of faith (tashahhud). It is sunnah to clasp one’s fingers when reciting “Ashhadu al laa ilaaha,” with the thumb on the side of one’s middle finger, and to raise the index finger; then lower the index finger when saying “illallah.”
  19. Stand (as explained above) for the third and fourth rak’āt in the Ẓuhr, ‘Aṣr, and ‘Īsha’ prayers, and only the third rak’ah in the Maghrib prayer. It is mandatory (wājib) to stand up without undue delay after reciting the testification of faith (tashahhud).
  20. All actions in the third and fourth rak’āt are the same as the first two rak’āt. It is sunnah to recite the Fātiḥah or to say “SubhanAllāh” three times in obligatory prayers when standing. In other prayers, it is mandatory (wājib) to recite both the Fātiḥah and at least the equivalent of three short verses.
  21. After the prostrations in one’s final rak’ah, it is obligatory to sit for the final sitting to the extent of reciting the testification of faith (tashahhud) normally. It is mandatory to actually recite the testification of faith completely. It is sunnah to raise the finger (as noted in the previous steps).
  22. After this send blessings on the Prophet ﷺ by reciting the Ṣalātul Ibrahīmiyya.
  23. Before giving the final salāms, it is sunnah to supplicate. Any short supplication fulfills the sunnah, though it is best to choose a supplication from the Qur’ān or Sunnah.
  24. End the prayer by giving salāms twice. This is mandatory (wājib). The sunnah is to say “Assalamu Alaykum waRahmatullah” (“May the Peace and Mercy of Allāh be upon you”) twice, while turning the head (only) to the right for the first and to the left for the second, intending to greet those in prayer with one (even when alone), while specifying the imām in one’s salāms in the direction he is in. It is recommended to turn such that either cheek is point back, and to look at the shoulders each time.

Witr

The witr prayer is mandatory (wājib). It consists of three rak’āt, prayed together with one set of salāms. In the third rak’ah before bowing, one recites the qunūt (while it is sunnah to recite the supplication noted below, the mandatory requisite can be fulfilled by any supplication); this is performed throughout the year.

The witr prayer is just like Maghrib, except that it is mandatory (wājib) to recite the Fātiḥah and an additional sūrah in the third rak’ah as well. After that, one says “Allāhu Akbar” while raising the hands in the same manner as the opening taḥrīmah; raising the hands for this takbīr is sunnah. One then remains standing and recites the qunūt, which is mandatory (wājib), before bowing and finishing the prayer as normal. Both the takbīr and the qunūt are to be recited silently while standing, by the one praying alone and by both the imām and the follower if prayed in congregation. If the imām goes into the bowing position before the follower finishes (or starts) reciting the qunūt, then he should follow the imām if he fears missing the bowing position. Otherwise, he quickly makes any supplication to fulfill the requisite and then joins the imām in bowing.

If one praying witr alone forget the qunūt and then remembers it while bowing, or after having risen up from it, then he neither recites it in the bowing position nor returns to the original standing position in order to do so. Rather, he completes the prayer and performs the forgetfulness prostration (for having missed a mandatory requisite of the prayer).

Du’ā Qunūt

“O Allāh! Verily we seek Your help and Your guidance. We ask for Your forgiveness and turn to You in repentance. We believe in You and place our trust in You. We praise You with every good praise; we thank You, and we do not reject You. We cast out and abandon anyone who disobeys You. O Allāh, You alone do we worship, and for Your sake alone do we pray and prostrate. To You alone do we earnestly strive and hasten. We hope for Your mercy and fear Your punishment; verily, Your true punishment will be meted out to the disbelievers.

May Allāh send blessings and peace upon our leader Muḥammad, the unlettered Prophet, and upon his family and companions.”

Prostrations

Sujūd Al-Sahw (Prostration of Forgetfulness)

It is mandatory (wājib) to perform two prostrations, along with an extra tashahhud and two salāms, for the omission of one or more mandatory (wājib) requisites of the prayer due to inattentiveness [or for forgetfulness].

It is sunnah to perform the prostration of forgetfulness after the first salām; thus, if one does so before the salām, it is mildly disliked (makrūh tanzīhī).

One becomes absolved of performing the forgetfulness prostration if a time in which prayers are disliked enters – such as the change of the sun [after ‘Aṣr] – or if the time expires such that the prayer is broken – such as sunrise [for Fajr].

If one thinks he has finished a four rak’ah prayer [says the closing salāms], stands up and then realizes he had actually been in the first sitting [having prayer only two rak’āt], he should complete it and then perform the prostration of forgetfulness. If someone else joins his prayer, it is valid.

If one begins to rise for the third rak’ah [in a three or four rak’ah prayer] and then realizes he had not performed the first sitting, he should return to the sitting position. The same ruling applies to the final sitting [i.e., he returns to it if omitted] as long as he had not prostrated. If, however, he performs the prostration of the extra rak’ah [in this latter case], his obligatory (farḍ) prayer is invalidated [and becomes a voluntary prayer]. He then adds another rak’ah such that the extra two rak’āt constitute an [additional] voluntary prayer for him, and then performs the prostration of forgetfulness.

If one needed to perform the prostration of forgetfulness but rather said the closings salāms, after which another person [thinking him to be in prayer] joined him as a follower, then the follower’s joining will be valid only if he [the original person praying] continues his prayer and perform the forgetfulness prostration.

If one does not frequently have doubts in the prayer, then a doubt in the prayer would invalidate it. If, however, it is frequent, he should make a reasonable estimation (taharrī) [and adhere to it]. Otherwise, he should assume the lower number and sit after every rak’ah that could possibly be the last one.

Sajdah Al-Tilāwah (Prostration of Recital)

The prostration of recital is mandatory (wājib), yet it can be delayed unless the verse is recited in prayer.

Its legal cause is recitation of any one of fourteen specific verses, that are found in the following sūrahs: al-A’raf, al-Ra’d, an-Nahl, al-Isra’, Maryam, al-Ḥajj, al-Furqān, an-Naml, as-Sajdah, Sād, Fussilat, an-Najm, al-Inshiqāq, and al-‘Alaq. However, hearing the verse is a condition [for the prostration to be mandatory], even if it were recited in a language other than Arabic if the listener understood its meaning.

It can be fulfilled by an extra bowing or an extra prostration in the prayer [if the verse is recited in that prayer]. The normal bowing of the prayer can also suffice, yet only if one intends the prostration of recital thereby, while the normal prostration of the prayer will suffice even if not accompanied by such an intention, as long as it [i.e., the normal bowing or the normal prostration] is performed immediately after its recital.

Joining the congregation in a rak’ah in which the imām had recited a verse of prostration [and had already prostrated for it] is effectively like joining him in it [i.e., the prostration]; otherwise, he must perform his own prostration if he heard it from the imām.

One prostration suffices for the recital of a verse of prostration multiple times if [that verse is] repeated in the same sitting. To the contrary, one must perform a separate prostration if a different verse of prostration is recited, even if in the same sitting.

If a verse of prostration is recited before the prayer, then one’s prostration for it within the prayer suffices; the opposite, however, does not hold [i.e., if the verse. Is recited in the prayer, its prostration must be performed within the prayer and not outside the prayer].

It is recommended for one to recite it silently if someone else is present and not paying attention. It is also recommended for one to stand before performing its prostration.

All the conditions of the prayer are stipulated for the validity of the prostration of recital, except the opening taḥrīmah.

It is performed in the following manner: one prostrates once between two takbīrs, both of which are sunnah. One does not raise the hands, recite tashahhud, or say closing salāms.

An important note regarding a method of warning off every harm and stress.

Imām Nasafi and others have stated, “If one recites all [fourteen] verses of prostration in one sitting, and performs a separate prostration for each verse, then Allāh Most High will take care of all his worries [in both this life and the next].”

Prostration of Gratitude

There is difference of opinion as to whether the prostration of gratitude is legislated [i.e., recommended without being disliked] or disliked. If one desires to express gratitude, he should pray two rak’āt out of gratitude to Allāh, Glorious and Exalted.

Congregational Prayers

Prayer in congregation surpasses its performance alone by twenty-five degrees [in terms of merit].

Thus if the congregation commences after one had already begun the obligatory prayer alone, he should break it with one salām while standing and then join the congregation, as long as he had not yet performed the first prostration [for a four rak’ah prayer], or [even] if he had performed the first prostration for prayers that do not have four rak’āt [i.e., Fajr or Maghrib].

For those prayers specifically [i.e., the four rak’ah prayers, if he had already performed the first prostration], he should add a second rak’ah such that it becomes a [two-rak’ah] voluntary prayer, and then join the congregation, intending the obligatory prayer.

If he had completed three [of the four rak’āt], he should finish the prayer [i.e., all four rak’āt] and then join the congregation with the intention of performing a voluntary prayer, except for ‘Aṣr.

Regarding the [four rak’āt of] sunnah before the Friday prayer or before Ẓuhr, one should break the prayer after only two rak’āt.

If one [enters the mosque and] finds the imām already performing the obligatory prayer in congregation, he should not pray any sunnah, except for the two rak’āt before Fajr, as long as he feels reasonably sure that he will not miss the congregation [upon quickly finishing the sunnah].

The sunnah prayer before Ẓuhr is made up within its prayer time, before its two rak’ah sunnah.

The merit of praying in congregation is attained by catching even the final tashahhud with the congregation, yet by doing so one is not considered praying in congregation.

One may pray voluntary prayers before any obligatory prayer as long as he feels reasonably sure that he will not miss performing the obligatory prayer in its time.

If one prays the obligatory prayer by himself, after which its congregation begins, it is not disliked to leave the masjid, except for Ẓuhr and ‘Īsha’, in which case he should pray with the congregation, intending four rak’āt of voluntary prayer.

It is disliked for one to leave a masjid in which the adhān has been performed before praying with its congregation, except for a valid excuse.

An obligatory prayer is not repeated after its performance.

If one joins the congregation while the imām is in the bowing position, says the taḥrīmah, then remains standing until the imām raises his head, he did not catch that rak’ah of the prayer.

If a follower bows before his imām, yet after the imām had recited the minimum obligatory amount by which a rak’ah is valid, and the imām then catches him [the follower] in it [bowing], the follower’s bowing is valid; otherwise, it is not.

In general, the latecomer if a congregation prayer makes up the rak’ah(s) he missed in the following manner: with respect to Qur’ānic recitation, he starts at the beginning of the prayer, yet with respect to sitting and tashahhud, he starts at the end of the prayer. So for Maghrib, if he caught one rak’ah of the congregation, he would make up two rak’āt, both with recitation of the Fātiḥah and a sūrah, with a sitting and tashahhud in between. For the four rak’ah prayers, if he caught one rak’ah of the congregation, he does the same, followed by another rak’ah with just the Fātiḥah, without sitting before it.

Making Up Missed Prayers (Qaḍā’)

Maintaining correct order (tartīb) between a missed prayer and a current prescribed prayer, as well as between missed prayers themselves, is necessary (mustaḥaqq). However, this order is no long mandatory in one of three situations:

  1. If the recommended time [of the current prescribed prayer] is about to expire [in which case one prays the current prescribed prayer before making up the missed prayer]
  2. Forgetfulness (meaning if one forgets that he missed any prayer(s) and therefore prays the current obligatory prayer, he does not have to make up that current obligatory prayer upon remembering his missed prayers).
  3. If the number of missed prescribed prayers, excluding witr, becomes six [or more]

It is not necessary [in the intention of making up a missed prayer] to specify the exact prayer; rather, it is sufficient to intend a Ẓuhr or an ‘Īsha’ that one owes.

Etiquettes

  1. For the man, to take his hands out of his [loose, flowing] sleeves when performing the taḥrīmah
  2. To direct one’s glance toward the place of prostration when standing, the top of one’s feet while bowing, the tip of one’s nose while prostrating, the lap while sitting, and each shoulder when making the closing salāms
  3. To try one’s best to refrain from coughing and to keep one’s mouth closed when yawning (otherwise, if uncontrollable, one covers his mouth with his hand or sleeve)

Invalidations (Mufsid)

  1. To utter a word [of human speech, as opposed to words of the prayer], even if out of forgetfulness
  2. Any excessive movement. Excessive movements, which invalidate the prayer, are those that would make an onlooker [who is unaware that the person is praying] think that they are not in the prayer.
  3. To eat, even if a little
  4. To drink
  5. To clear one’s throat [such that letters are uttered], without an excuse
  6. To cry out loud [such that letters are uttered] or to moan, out of pain or due to a calamity, as opposed to remembrance of Paradise or the Fire [which is excused]
  7. To say salām to someone with the intention of greeting him
  8. To shake someone’s hand
  9. To respond to someone’s statement by saying “La ilaaha illallah” or the like
  10. To turn one’s torso away from [the direction of] the qiblah
  11. To make supplication (du’ā) using words that resemble our [normal human] speech
  12. To elongate the letter hamza in the takbīr
  13. For one’s nakedness [at least one-fourth of a limb] to be uncovered for the length of time it takes to perform an integral of the prayer
  14. To carry an unexcused amount of filth
  15. [For the follower] to precede the imām by an integral [or completely miss one] which the imām does not perform afterwards with the follower, or which the follower does not repeat [afterwards]
  16. To miss an integral of the prayer and not make it up later before the end of the prayer
  17. To make a grave and inexcusable mistake in recitation that grossly changes the meaning

Disliked (Makrūh)

  1. To deliberately omit any mandatory (wājib) action is prohibitively disliked (makrūh taḥrīmān)
  2. To leave a confirmed sunnah is somewhat disliked (makrūh tanzīhān) and blameworthy
  3. To fidget is prohibitively disliked (makrūh taḥrīmān)
  4. Slight action or movement not of the prayer is somewhat disliked (makrūh tanzīhān), unless it is for a good reason or in the interest of the prayer
  5. To wipe away pebbles on the ground, except once for prostration
  6. To crack one’s knuckles
  7. To place one’s hands on one’s hips
  8. To turn one’s neck
  9. To sit with one’s knees up
  10. To lay one’s forearms on the ground during prostration
  11. To roll up one’s sleeves
  12. [For men] to pray in only a lower garment [that covers his nakedness], while having the ability to cover the whole body
  13. To gather one’s garment close to the body before going into prostration
  14. To place a shawl on one’s head or shoulders, letting its ends hang down below
  15. To close one’s eyes (unless done for a legitimate reason, such as if it helps one to concentrate, in which case it is actually superior)
  16. To yawn
  17. To stretch [one’s arms, exposing the chest]
  18. To cover one’s nose and mouth [except when yawning]
  19. To prostrate with the forehead covered
  20. To prostate on a picture [of an animate creature]
  21. To pray in the road, lavatory, or graveyard
  22. To pray near filth
  23. To pray on stolen property, in a stolen garment, or after having made wuḍū’ from stolen water
  24. To pray while having the urge to urinate or defecate, or while needing to relieve oneself from gas
  25. To pray in work clothes (namely, clothes that are usually dirty and worn out, or clothes that one normally wears in the house are not suitable attire when meeting distinguished personalities)
  26. To pray in a garment on which there is a picture [of an animate creature]
  27. To pray with one’s head uncovered, unless done out of humility (only pertains to men)
  28. To pray when food has been served (that is, when one is hungry, such that it would distract him from the prayer)
  29. To pray in the presence of a picture [of an animate creature]
  30. To pray around that which would distract the person
  31. To pray in a congregation while standing alone in a row (rather, if there is a gap in the row in front of him, he should fil it in)
  32. To pray in front of a furnace or ember
  33. To pray in front of people sleeping
  34. To wipe dirt [or sweat] off of one’s face that does not distract him, during the prayer