Continuation of the explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: “... and establish the prayer ...” In it is mentioned the condition of intention.
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The Shaykh : As for the topic of the lesson, it concerns establishing the prayer, which the Prophet (peace and blessings be upon him) mentioned as the second pillar of the pillars of Islam. Among this is the intention, for the prayer is not valid except with intention, due to the saying of the Prophet (peace and blessings be upon him) Sahih al-Bukhari 1
And the noble verses indicated that, regarding the consideration of intention in acts of worship, such as His saying (Glorified and Exalted is He) in describing the Prophet (peace and blessings be upon him) and his companions[Al-Fath 48:29] And He said (Glorified and Exalted is He) [Al-Baqarah 2:272] And the verses in this regard are many, and He said [An-Nisa 4:100]
So intention is a condition among the conditions for the validity of the prayer; the prayer is not valid except with it. And in reality, it is not a difficult matter; it is not a difficult matter; intention is not a difficult matter. Every sane, free person who does an action has intended it. It does not require effort. You come to the mosque, why did you come? The answer is to pray. You say the takbir while intending the prayer; there is no doubt you did not say the takbir in vain. So it does not require effort, and it does not require verbalization. Its place is the heart Its place is the heart, and there is no need to verbalize it, because the Prophet (peace and blessings be upon him) did not verbalize the intention, nor did he order his Ummah to verbalize it, nor did any of his Companions do it, and he did not object to that. So verbalizing the intention is a religious innovation. This is the stronger position, because it is as if you are watching the Messenger (peace and blessings be upon him) and his Companions praying, and none of them verbalized it, saying, “O Allah, I intend to pray.”
And I think the most interesting story was one mentioned to me by some person (may Allah have mercy on him). He said that a person in the Sacred Mosque, long ago, wanted to pray, so the prayer was established. He said, “O Allah, I intend to pray the Dhuhr, four rak'ahs, for Allah the Exalted, behind the imam of the Sacred Mosque.” When he wanted to say the takbir, the man next to him said to him, “Wait, wait, you are missing something.” He said, “What is missing?” He said, “Say on such-and-such day, on such-and-such date, of the month and year, so that this document is not lost.” So the man was amazed.
And the truth is that it is a place for amazement. Are you teaching Allah (Mighty and Majestic) what you want? Allah knows what your soul whispers. Are you teaching Allah that you will pray four rak'ahs of Dhuhr, 'Asr, or 'Isha'? There is no need for that. Allah knows this. So the place of intention is the heart. But as we know, prayers are divided into categories: absolute voluntary, specific voluntary, and obligatory. The obligatory prayers are five: Fajr, Dhuhr, 'Asr, Maghrib, and 'Isha. If you come to the mosque at the time of Fajr, what do you want to pray? Maghrib? No.
The student: The Fajr prayer.
The Shaykh : Fajr. You came and said the takbir while intending the prayer, but it escaped your mind that it was Fajr or Dhuhr or 'Asr. And this happens often, especially if a person comes in a hurry, fearing that he will miss the rak'ah. For example, you came, attended, and said the takbir, but you did not keep in mind that you wanted Fajr. We say there is no need. The occurrence of this prayer in its time is proof that you intended this prayer. So if anyone asked you, “Did you intend Dhuhr, 'Asr, Maghrib, or 'Isha?” you would say, “No, I did not intend anything but Fajr.” So there is no need to intend that it is Fajr. Correct, if you intend that it is Fajr, that is more complete. But sometimes this specification escapes the mind. So we say the time specifies it. The time specifies it.
So the obligatory prayers are specified in two ways. The first way, O Muhammad, the first way is to specify it by its name. He says, “I intend,” and he says in his heart that he intended Dhuhr, for example. This is clear.
The second way of specification is what? The time. The second way is the time. So as long as you are praying the prayer in this time, it is the prayer of this time. This second way is only for the prayer performed in its proper time.
As for if it is assumed that a person has prayers to make up, as if he slept a whole day missing Dhuhr, 'Asr, and Maghrib, then here, if he wants to make them up, he must specify them by their names, because they do not have a time; their time has ended. As for the prayer performed in its proper time, it is sufficient. So specifying it is in two ways.
First, to specify it by its name.
And second, to specify it by the time, for the time specifies this obligatory prayer.
Specific voluntary prayers, such as Witr, the two rak'ahs of Duha, and the regular voluntary prayers attached to the five obligatory prayers, these are specific. You must specify them. You must specify them by name, but in the heart, not with the tongue. So if you want to pray Witr, for example, and you say the takbir, but you did not intend Witr at that moment, and during your prayer you intended Witr, this is not valid. Because Witr is voluntary, and voluntary prayers must be specified by their specific identity.
Absolute voluntary prayers do not require an intention except the intention of prayer. The intention of prayer is necessary. Like a person in the Duha time who performed wudu and wanted to pray, whatever Allah wills. We say the intention of prayer is sufficient, because it is a prayer that is not specific. Good.
If a person wants to move during the prayer from one intention to another, is this possible? We look at moving from specific to specific, or from absolute to specific. Moving from specific to specific, or from absolute to specific, is not valid.
An example of absolute: A person stood to pray Duha, an absolute voluntary prayer. During the prayer, he remembered that he had not prayed the regular voluntary prayer of Fajr, so he intended it for the regular voluntary prayer of Fajr. We say it is not valid for the regular voluntary prayer of Fajr. It is not valid for the regular voluntary prayer of Fajr. Why? Because it is a move from absolute to specific. The specific must be intended from the beginning. The Sunnah of Fajr is from the takbir of ihram to the salam. And now, for example, you said the takbir of ihram without the intention of the Sunnah of Fajr, and you recited al-Fatihah without the intention of the Sunnah of Fajr. So we say this intention does not affect, meaning it does not benefit you, and it is not valid to be for the regular voluntary prayer of Fajr.
Good. From specific to specific: A man stood to pray 'Asr, and during his prayer, he remembered that he had not prayed Dhuhr, that he had not prayed Dhuhr, or that he prayed it without wudu. So he said, “Now I intend it for Dhuhr.” Is it valid for Dhuhr or not?
The student: It is not valid.
The Shaykh : It is not valid. Why? Because it is specific to specific. Good. The 'Asr prayer that he started, is it valid or not? It is not valid either, because he cut it off. He cut it off by moving to Dhuhr. So it is not valid. Not Dhuhr, and not 'Asr. It is not valid as 'Asr because he cut it off, and it is not valid as Dhuhr because he did not start it as Dhuhr. And the Dhuhr prayer is from the takbir of ihram to the salam.
Good. From specific to absolute: Moving from specific to absolute is valid. There is no harm. Like a person who started the obligatory prayer, started the obligatory prayer, then when he started, he remembered that he has an appointment and cannot be late for it, so he intended it as voluntary. He intended it as voluntary. Is it valid? The answer is yes, it is valid, if the time is sufficient. It is valid if the time is sufficient and he did not miss the congregation. These are two conditions. These are two conditions.
The first condition is if the time is sufficient.
And the second is if he did not miss the congregation. For example, if he is in the congregational prayer, he cannot turn it into an absolute voluntary prayer, because this entails leaving the congregational prayer. If the time is tight, he cannot turn it into an absolute voluntary prayer, because the obligatory prayer, if its time becomes tight, the time does not accommodate anything else. But if the time is ample and he has missed the congregation, and he is praying alone, we say there is no harm in turning it into an absolute voluntary prayer, and he says the salam after two rak'ahs and goes to his appointment, and then returns to his obligatory prayer. So the move is from absolute to specific, and from specific to specific, and from specific to absolute.
From absolute to specific: It is not valid. The specific remains, and the absolute remains valid.
From specific to specific: The first is invalid, and the second does not take effect. All of it is invalid.
From specific to absolute: It is valid to move to absolute, but the specific remains upon him. If he finished, he prayed it. For example, and Allah willing, the rest of the speech on intention regarding leading the prayer is also...
The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.
إنما الأعمال بالنيات وإنما لكل امرئ ما نوىAnd the noble verses indicated that, regarding the consideration of intention in acts of worship, such as His saying (Glorified and Exalted is He) in describing the Prophet (peace and blessings be upon him) and his companions
You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure
تراهم ركعا سجدا يبتغون فضلا من الله ورضواناand you do not spend except seeking the countenance of Allah
وما تنفقون إلا ابتغاء وجه اللهAnd whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him - his reward has already become incumbent upon Allah
ومن يخرج من بيته مهاجرا إلى الله ورسوله ثم يدركه الموت فقد وقع أجره على اللهSo intention is a condition among the conditions for the validity of the prayer; the prayer is not valid except with it. And in reality, it is not a difficult matter; it is not a difficult matter; intention is not a difficult matter. Every sane, free person who does an action has intended it. It does not require effort. You come to the mosque, why did you come? The answer is to pray. You say the takbir while intending the prayer; there is no doubt you did not say the takbir in vain. So it does not require effort, and it does not require verbalization. Its place is the heart
Actions are only by intentions
إنما الأعمال بالنياتAnd I think the most interesting story was one mentioned to me by some person (may Allah have mercy on him). He said that a person in the Sacred Mosque, long ago, wanted to pray, so the prayer was established. He said, “O Allah, I intend to pray the Dhuhr, four rak'ahs, for Allah the Exalted, behind the imam of the Sacred Mosque.” When he wanted to say the takbir, the man next to him said to him, “Wait, wait, you are missing something.” He said, “What is missing?” He said, “Say on such-and-such day, on such-and-such date, of the month and year, so that this document is not lost.” So the man was amazed.
And the truth is that it is a place for amazement. Are you teaching Allah (Mighty and Majestic) what you want? Allah knows what your soul whispers. Are you teaching Allah that you will pray four rak'ahs of Dhuhr, 'Asr, or 'Isha'? There is no need for that. Allah knows this. So the place of intention is the heart. But as we know, prayers are divided into categories: absolute voluntary, specific voluntary, and obligatory. The obligatory prayers are five: Fajr, Dhuhr, 'Asr, Maghrib, and 'Isha. If you come to the mosque at the time of Fajr, what do you want to pray? Maghrib? No.
The student: The Fajr prayer.
The Shaykh : Fajr. You came and said the takbir while intending the prayer, but it escaped your mind that it was Fajr or Dhuhr or 'Asr. And this happens often, especially if a person comes in a hurry, fearing that he will miss the rak'ah. For example, you came, attended, and said the takbir, but you did not keep in mind that you wanted Fajr. We say there is no need. The occurrence of this prayer in its time is proof that you intended this prayer. So if anyone asked you, “Did you intend Dhuhr, 'Asr, Maghrib, or 'Isha?” you would say, “No, I did not intend anything but Fajr.” So there is no need to intend that it is Fajr. Correct, if you intend that it is Fajr, that is more complete. But sometimes this specification escapes the mind. So we say the time specifies it. The time specifies it.
So the obligatory prayers are specified in two ways. The first way, O Muhammad, the first way is to specify it by its name. He says, “I intend,” and he says in his heart that he intended Dhuhr, for example. This is clear.
The second way of specification is what? The time. The second way is the time. So as long as you are praying the prayer in this time, it is the prayer of this time. This second way is only for the prayer performed in its proper time.
As for if it is assumed that a person has prayers to make up, as if he slept a whole day missing Dhuhr, 'Asr, and Maghrib, then here, if he wants to make them up, he must specify them by their names, because they do not have a time; their time has ended. As for the prayer performed in its proper time, it is sufficient. So specifying it is in two ways.
First, to specify it by its name.
And second, to specify it by the time, for the time specifies this obligatory prayer.
Specific voluntary prayers, such as Witr, the two rak'ahs of Duha, and the regular voluntary prayers attached to the five obligatory prayers, these are specific. You must specify them. You must specify them by name, but in the heart, not with the tongue. So if you want to pray Witr, for example, and you say the takbir, but you did not intend Witr at that moment, and during your prayer you intended Witr, this is not valid. Because Witr is voluntary, and voluntary prayers must be specified by their specific identity.
Absolute voluntary prayers do not require an intention except the intention of prayer. The intention of prayer is necessary. Like a person in the Duha time who performed wudu and wanted to pray, whatever Allah wills. We say the intention of prayer is sufficient, because it is a prayer that is not specific. Good.
If a person wants to move during the prayer from one intention to another, is this possible? We look at moving from specific to specific, or from absolute to specific. Moving from specific to specific, or from absolute to specific, is not valid.
An example of absolute: A person stood to pray Duha, an absolute voluntary prayer. During the prayer, he remembered that he had not prayed the regular voluntary prayer of Fajr, so he intended it for the regular voluntary prayer of Fajr. We say it is not valid for the regular voluntary prayer of Fajr. It is not valid for the regular voluntary prayer of Fajr. Why? Because it is a move from absolute to specific. The specific must be intended from the beginning. The Sunnah of Fajr is from the takbir of ihram to the salam. And now, for example, you said the takbir of ihram without the intention of the Sunnah of Fajr, and you recited al-Fatihah without the intention of the Sunnah of Fajr. So we say this intention does not affect, meaning it does not benefit you, and it is not valid to be for the regular voluntary prayer of Fajr.
Good. From specific to specific: A man stood to pray 'Asr, and during his prayer, he remembered that he had not prayed Dhuhr, that he had not prayed Dhuhr, or that he prayed it without wudu. So he said, “Now I intend it for Dhuhr.” Is it valid for Dhuhr or not?
The student: It is not valid.
The Shaykh : It is not valid. Why? Because it is specific to specific. Good. The 'Asr prayer that he started, is it valid or not? It is not valid either, because he cut it off. He cut it off by moving to Dhuhr. So it is not valid. Not Dhuhr, and not 'Asr. It is not valid as 'Asr because he cut it off, and it is not valid as Dhuhr because he did not start it as Dhuhr. And the Dhuhr prayer is from the takbir of ihram to the salam.
Good. From specific to absolute: Moving from specific to absolute is valid. There is no harm. Like a person who started the obligatory prayer, started the obligatory prayer, then when he started, he remembered that he has an appointment and cannot be late for it, so he intended it as voluntary. He intended it as voluntary. Is it valid? The answer is yes, it is valid, if the time is sufficient. It is valid if the time is sufficient and he did not miss the congregation. These are two conditions. These are two conditions.
The first condition is if the time is sufficient.
And the second is if he did not miss the congregation. For example, if he is in the congregational prayer, he cannot turn it into an absolute voluntary prayer, because this entails leaving the congregational prayer. If the time is tight, he cannot turn it into an absolute voluntary prayer, because the obligatory prayer, if its time becomes tight, the time does not accommodate anything else. But if the time is ample and he has missed the congregation, and he is praying alone, we say there is no harm in turning it into an absolute voluntary prayer, and he says the salam after two rak'ahs and goes to his appointment, and then returns to his obligatory prayer. So the move is from absolute to specific, and from specific to specific, and from specific to absolute.
From absolute to specific: It is not valid. The specific remains, and the absolute remains valid.
From specific to specific: The first is invalid, and the second does not take effect. All of it is invalid.
From specific to absolute: It is valid to move to absolute, but the specific remains upon him. If he finished, he prayed it. For example, and Allah willing, the rest of the speech on intention regarding leading the prayer is also...