3. Physical purity of the body, clothes and place of prayer from urine, feces, blood and vomited material, in the opinion of many of the jurist is a wajib. If the body, or clothes are contaminated with impurities, they are to be cleansed with water. This is especially the case with visible impurities such as blood. If stains are difficult to remove, they are overlooked. If the impurities are not visible, (as in the case of urine), it is sufficient to wash it once. One who intentionally prays with impurities on his clothes, has not fulfilled one of the requirements of a well established prayer but his prayer is still valid (Al Shawkani in Al Rawda Al Nadiya). If there are impurities on the ground, they should be removed if solid and washed off if liquid. A dry ground is a pure ground. If the impurities cannot be removed, then one may pray and his prayer is valid. Shoes are purified by rubbing them against the ground to remove remnants of impurity.

4. Covering the awra: (Awra literally means that part of the body that should be covered.)

A. The awra in the male. A man must cover his genitals and anal areas. Beyond this, there is no agreement among the jurists. However, in the opinion of many jurists, it is more pious and respectful to cover the area between the navel and the knees as much as possible.

B. The awra in the female (during prayer). In the female, the entire body is awra except the face, hands and feet.

Clothes that are so light that the color of the skin can be seen through them cannot be used in prayer.

5. Facing the Qiblah. Qiblah literally means that which is to be faced or a direction. For salat, it means facing the Sacred (Inviolate) Mosque in Makkah.

If one does not know the direction of the qiblah he should ask those who might know or otherwise does his best to determine it. If later he discovers that he prayed in the wrong direction, the prayer is still valid and need not be repeated. If during prayer it became clear that one was facing the wrong direction, one has only to turn to the right direction without stopping the prayer. However, practically speaking, the general direction of the qiblah is well known in every Muslim community. One might use the compass to help determine the direction. There are two exceptions for the requirement of facing the qiblah.

A. While travelling riding a mount, in a train, a car or an airplane, as it may be very difficult or impossible to determine or maintain the direction of the qiblah.

B. In forced conditions, fear and illness:

The Prophet (pbuh) said: "When I order you to a certain action, you are expected to do only as much as you can."