First: Purity: 1. Purity from ritual impurity: It is required to be pure from major impurity, which is achieved by performing a full ablution from sexual impurity, menstruation, and postpartum bleeding, and this is called (major purity). Purity from minor impurity is achieved by performing ablution, and this is called (minor purity). This is when water is available and one is able to use it for ablution or full washing. In the absence of both, the obligatory purity is to perform dry ablution (tayammum). 2. Purity from actual impurity: It is obligatory for the person praying to purify their body, clothing, and the place of prayer from impurity before starting the prayer. The criterion for what needs to be purified from clothing is that anything that moves with the movement of the person praying must be pure. If it does not move with their movement, it does not need to be pure, and the prayer is valid with it. The condition is the purity of the place where the person is praying from what is obligatory to touch, such as the place of prostration and the standing place, unlike what is merely touched by the ground, such as the hands and knees. Second: Covering the private parts, and the private parts that must not be exposed for the prayer to be valid have specific criteria: 1. A small amount of exposure of the private parts does not invalidate the prayer due to necessity, as clothing is not free from minor tears by habit. However, a large amount of exposure of the private parts does invalidate the prayer, and a quarter of a limb or more is considered a large amount, whether it is from the major private parts (the front and back) or from the minor private parts (anything other than the front and back). 2. The prayer is not invalidated merely by the exposure of the private parts, even if they are exposed while in prayer, and then the person immediately covers them; their prayer is not invalidated. Rather, it is invalidated by the passage of a specified time, which is to perform a pillar of the prayer in reality according to Muhammad (may God have mercy on him). According to Abu Yusuf (may God have mercy on him), the time that passes must allow for the performance of a pillar of the prayer, which is the equivalent of three tasbihs. This applies if the private parts are exposed during the prayer. As for exposure at the beginning of the prayer, it prevents the prayer from being valid if it is a quarter of a limb or more, because covering the private parts is a condition for the validity of starting the prayer, and without it, the start is not valid. 3. The scattered exposure of the private parts is considered together, like scattered impurity. If a sixth of the hair is exposed, a sixth of the abdomen, and a sixth of the thigh, it is considered together. If it reaches a quarter of any of these limbs, it is a barrier according to both of them; otherwise, it is not. 4. The condition is to cover the private parts from all sides correctly, so it does not harm if one looks at their private parts from their pocket - the pocket being from the shirt or similar, where the head enters when worn - nor does it harm if someone looks at their private parts from beneath their garment; because the effort to prevent this is burdensome. The private part of a man is from below the navel to below the knee; it is what is beneath the line that passes through the navel and circles around the body so that its distance from its position is equal on all sides. The knee is a private part, while the navel is not. The private part of a free woman in prayer is her entire body except for the face, hands, and feet; due to the trial of exposing them, especially for the poor. Third: Facing the Qibla, the obligation for the person in Mecca who sees the Kaaba is to face its exact location; due to their ability to do so with certainty. The obligation for one who does not see the Kaaba, whether far or near, is to face the direction of the Kaaba; because obedience is according to one's ability, and this is the correct view. The direction of the Kaaba is such that if a person faces it, they are aligned with the Kaaba or its air. This is achieved by either precision - which means that if a line is drawn from their face at a right angle to the horizon, it would pass through the Kaaba or its air - or approximation - which means that they are slightly off from the Kaaba or its air in a way that does not completely eliminate facing it, so that some part of the surface of the face remains aligned with it or its air. Fourth: The entry of time: It is required to believe that the time has entered; so that the act of worship is performed with a firm intention; because the doubtful person is not firm. Therefore, if someone prays believing that the time for prayer has not entered, and then it becomes clear that the time had entered, their prayer is not valid; because they ruled their prayer invalid based on a legal evidence, which is their carefulness, and it does not become valid if it turns out otherwise. Fifth: Intention: The conditions for its validity are: 1. Its being concurrent with the opening Takbir, either in reality or in ruling: the real concurrence is when the intention coincides with the opening Takbir without any interruption between them by an external act that prevents connection, such as eating, drinking, speaking, and so on. However, walking to prayer and performing ablution do not prevent the connection between the intention and the opening Takbir. The ruling concurrence is to make the intention before starting the prayer without engaging in an external act that prevents the connection between the intention and the opening Takbir, such as eating, drinking, speaking, and so on. For example, if one intends to pray Dhuhr while performing ablution and does not engage in any external act after the intention, then reaches the place of prayer without the intention being present, their prayer is valid based on the previous intention. 2. They must know in their heart which prayer they are praying, so that if asked: "Which prayer are you praying?" they can answer immediately without difficulty; their prayer is valid. It is not required to verbalize the intention, but it is recommended; as it helps in recalling the intention due to the differences in time and the many distractions on the hearts after the time of the followers. Sixth: The opening Takbir (the Takbir of initiation). See: Maraqi al-Falah, pp. 217-222.