15.2 CHAPTER: CONDITIONS OF THE PRAYER
If a trusted person informs the direction of the qiblah with conviction or if he sees a mihrab, he should then pray in that direction. During a journey, the North Star, sun, moon and the rest of the stars are used to locate the direction of the qiblah. If two men of knowledge differ in their assumption of the qiblah direction, the follower may choose to follow the more trustworthy of the two to him.“
The direction of the qiblah is known by:
Two things if he is in his land:
The first guide will be the trusted person who has no doubt regarding its direction. This guidance can be viewed as authentic so long as it is not a guess by the guide but ascertained through pure conviction. The second guide is viewing the mihrab in the masjids which are positive indicators of the qiblah. The Muslims have depended upon this symbol and pray facing it without qualms. The presence of the mihrab is not an innovation as some people mention. It has been a defining feature of the masjids even during the earliest generation of Muslims. It has always been an indicator o f the qiblah throughout the ages. Hence, it is of great importance and an advantage. It is not an innovation. However, building elaborate mihrabs adorned with engravings is not allowed. Simple ones which help indicate the qiblah are permitted. Its usefulness warrants its existence.
Three things if he is on a journey:
Firstly, the North Star is an indicator of the qiblah. This is also known as Polaris which has a fixed axis and around which other stars revolve. So, it is used as an indicator. Secondly, the sun and the moon are used as indicators of the qiblah for they traverse the sky from east to west. Lastly, the rest of the stars in general. Allah says: {And it is He who placed for you the stars that you may be guided by them through the darknesses of the land and sea.}(Al-An’am: 97) These too are good indicators to determine the direction of the Ka’bah for they always revolve from east to west.
“If two men o f knowledge differ in their assumption of the qiblah direction, the follower may choose to follow the more trustworthy of the two to him”: This is an additional indicator o f the qiblah direction. If both men make similar calculated estimations (ijtihad) as to the direction of the qiblah, then they should pray facing it as their agreement is a fair measure o f accuracy. However, if they differ in their opinions, one should not gravitate to the other’s view. Rather, they should pray in the differing directions according to their respective views.The followers who are unable to make calculated estimations should follow the view of the man they deem more trustworthy.
Whoever prays without making a calculated estimation ( ijtihad) or without following one who did so, he should re-do his prayer if he comes across one who has made a calculated estimation of the qiblah direction. The knowledgeable person makes ijtihad with the indicators available to him at each prayer. He does not redo his earlier prayer if the present prayer faces another direction.
“Whoever prays without making a calculated estimation (ijtihad) or without following one who did so, he should re-do his prayer if he comes across one who has made a calculated estimation of the qiblah direction”: This is due to the fact that his assumptions may be wrong. The importance of basing the direction of the qiblah on an ijtihad supersedes the earlier prayer performed by way of assumption. His assumed direction of the qiblah has two scenarios: (i) If his assumption is not proven wrong. Then his prayer is valid for Allah says: {So fear Allah as much as you are able.} (Al-Taghahun: 16) And {And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah.}(Al-Baqarah: 115) (ii) If his assumption is proven wrong, he has to re-do his prayer. This is because he had neither the ability to make ijtihad nor had he followed one who did make ijtihad. So the earlier prayer becomes invalid.
“The knowledgeable person makes ijtihad with the indicators available to him at each prayer”: He should not base the direction o f all of his prayers on the ijtihad he made for the initial prayer. This is because a new indicator might present itself at the time o f the following prayers.
“He does not redo his earlier prayer if the present prayer faces another direction”: If he made an ijtihad to face a certain direction for zuhr prayer for example and makes a different ijtihad during the ‘asr prayer, both his prayers are valid. This is because an ijtihad does not supersede another.
Among the conditions is intention. It is mandatory that one intends to pray a specific prayer.
“Among the conditions”: I.e. the conditions that validate a prayer. Intention or niyyah in Arabic linguistically refers to one’s objective or purpose. In Islamic terms, it is the objective of doing a deed that draws one closer to Allah.(See al-Mutla (p. 69).) This definition is derived from the hadith, “Verily all deeds are by intention and for each person is what he intended.”(Reported by al-Bukhari (1/2,21), (3/190) and Muslim (6/48) from the narration of Umar ibn al-Khattab.)
This hadith reveals that acts o f worship are invalid without an intention. If one performs the movements that make up a prayer like standing, bowing and prostrating but does not have an intention to perform a specific prayer, then his act is futile.
“It is mandatory that one intends to pray a specific prayer”: For example zuhr, ‘asr, maghrib or “isha. He must make a specific intention that details the prayer he intends to pray. A general intention for prayer is unacceptable. This is because there are so many different types of prayers. It is the intention that determines which prayer is being performed. He should not articulate the intention e.g. by saying, “Nawaytu an usalli, katha wa katha (such and such),” as the intention is in the heart. Saying it aloud is an innovation as the Prophet(pbuh) never did this. He(pbuh) rather said, “He who does a deed not sanctioned by us will have that deed rejected.”(Reported by al-Bukhari (3/241) and Muslim (5/132) from the narration of Aishah.)
It is not a condition that one specifies in his intention if a prayer is obligatory, optional, that which is within the prayer time, that which has lapsed or if it is a repetition. Intention should be in tandem with the takbiratul ihram. It is acceptable if the intention is made slightly before this provided that it is within the prayer time.
“It is not a condition that one specifies in his intention if a prayer is obligatory”: It is sufficient for him to have an intention to pray zuhr for example. This applies to the other types of prayers too.
“That which is within the prayer time”: As mentioned, one does not have to specify in his intention that the prayer is being performed within the time frame. The place of intention is the heart.
“That which has lapsed”: This is prayer performed beyond the specific time for that prayer. One need not specify this as it is well-known to the one performing that he has missed its time.
“The optional prayer”: Nafl is an additional prayer and not mandatory. One praying duha prayer or the two units of prayer done before fajr prayer need not make an intention that the prayer he is about to perform is a nafl. It is understood.
“Intention should be in tandem with the takbiratul ihram. It is acceptable if the intention is made slightly before this provided that it is within the prayer time”: This is an explanation of the time to make the intention. The intention should not be made after the takbiratul ihram or the opening takbir. If done so, the prayer cannot be accepted. The intention has to be in tandem with the takbiratul ihram or just slightly before it as long as he does not retract that intention. Intention for the prayer should only be made upon arrival of that prayer time.
Retracting or being unsure of one’s intention while in prayer will render the prayer invalid. If he is doubtful of his intention, then he should repeat the prayer from the beginning.
“Retracting or being unsure of one’s intention while in prayer will render the prayer invalid”: An intention made for prayer should last until the end of that prayer. This is a criterion for the validity of a prayer. Similarly, being unsure of one’s intention will nullify the prayer for it signifies a lack o f will to perform it.
“If he is doubtful of his intention”: Or if one is doubtful regarding the prayer itself, he must re-do the prayer for it is tantamount to not having an intention. Some scholars are o f the opinion that doubt does not tarnish one’s initial intention and thus does not invalidate the prayer. Shaykh al-Islam( See al-Ikhtiyarat al-Fiqhiyyah (p. 74). ) said, “One should not leave off his prayer due to a doubt in his intention as the fact is that he could not have begun his prayer without one.”
A person praying individually may alter his intention while praying an obligatory prayer to an optional prayer with the condition that there is ample time until the prayer time ends. However if he swaps an intention for an obligatory prayer for another obligatory prayer, the prayer becomes invalid.
“A person praying individually may alter his intention while praying an obligatory prayer to an optional prayer with the condition that there is ample time until the prayer time ends”: If one has an intention to pray an obligatory prayer at the point of the opening takbir and has a change of heart and intends by it a nafl prayer, it is still valid. This is provided that there is sufficient time left for him to pray the actual obligatory prayer. However, doing so vice-versa is not permitted. He cannot begin praying an optional prayer and change his intention to pray an obligatory prayer. This is because the obligatory prayer carries more weight than the optional prayer, and it is not permitted to transfer the intention of something lower to something higher.
In a scenario where the time for prayer is about to end, then it is not permissible for him to change his intention and so he must perform his obligatory prayer.
“If he swaps an intention for an obligatory prayer for another obligatory prayer, the prayer becomes invalid”: This denotes a retraction o f his initial intention and furthermore, he has not performed a complete prayer with the second intention. Both prayers thus become invalid.
It is mandatory to make an intention specifying whether he is performing the prayer as an imam (leader) or the ma’mum (follower) while praying with another person or more. If he makes niyyah to pray as a follower while praying alone, then his prayer is not accepted. Likewise if he is taken as the imam of an obligatory prayer.
“It is mandatory to make an intention specifying whether he is performing the prayer as an imam (leader) or the ma’mum (follower)”: The imam should make a niyyah that he is praying as an imam for those standing behind him. The followers should have a niyyah that they are followers. Only then shall the conditions of a congregational prayer be fulfilled.
“If he makes niyyah to pray as a follower while praying alone”: For example, a person began praying an obligatory prayer alone and some people came along and started praying as a congregation nearby. He decides to shift himself while praying to join them in their congregational prayer. This is not acceptable as he did not have the intention to pray as a follower when he made his niyyah when he began praying.
“Likewise if he is taken as the imam of an obligatory prayer”: If one was praying an obligatory prayer alone and another person joins him in his prayer thereby making him the imam, this too is not acceptable as his initial intention was that he was praying individually. This scenario is acceptable if the prayer was an optional prayer and not an obligatory one. The Prophet(pbuh) once stood for the Sunnah prayer at night and was joined by Ibn ‘Abbas, who was very young then. However, the young Ibn ‘Abbas stood to the left of the Prophet. The Prophet(pbuh) reached out and moved him to his right.( Reported by al-Bukhari (1/57) and (2/30) and M uslim (2/179) from the narration of ‘Abdullah ibn ‘Abbas where he reported that he once slept at the house of his maternal aunt Maymunah. He said: “1 slept on the width o f the cushion and the Messenger of Allah(pbuh) slept on the length of the cushion and he slept until the middle o f the night, or a little before or after that. He(pbuh) then awoke, began wiping off the signs o f sleep from his face and then recited the last ten ayat of Surah Ali ‘Im ran. He then stood and used the water he found in a leather bag that was hanging to perform his ablution. He performed his ablution thoroughly and commenced the prayer.” Abdullah ibn Abbas added: “I stood next to him [on his left]. The Messenger of Allah(pbuh) put his right hand on my head, took hold of my ear and twisted it. He performed two units, then two units, then two units, then two units, then two units, then two units. [Ma’n (a narrator of this hadith from Ibn Abbas) says the Messenger of Allah(pbuh) prayed two units six times (a total of twelve units)]. The Messenger of Allah(pbuh) then performed the witr and lied down [for a short period] until the mu’adhin came to inform him of the fajr prayer. He then prayed two short units and headed for the masjid.” )
This is evidence to prove that a change in intention whilst praying a nafl prayer is permissible. As for obligatory prayer, there is no evidence to permit a swap in intentions.
The correct opinion however, is that what is permitted in nafl (optional prayer) is also permissible for fard (obligatory prayer) unless something comes to us to prove otherwise. So the Prophet(pbuh) doing this action in the nafl prayer is proof that it can be done during the obligatory prayer. This is because rules are general for both these two types of prayer unless otherwise stated.
And if one following the imam in prayer decides to change his intention to that of one praying individually, and he has no excuse, then his prayer is nullified.
“And if one following the imam in prayer decides to change his intention to that of one praying individually, and he has no excuse, then his prayer is nullified”: I.e. he makes an intention that he shall pray by himself and not follow the imam thereby swapping his role from follower to an independent individual. His prayer therefore becomes invalid without a good excuse. If he does have a valid reason to change his intention, then his prayer is valid and he need only complete what remains of it.
The evidence for the issue cited above is the incident of Mu’adh. He prayed with his congregation the ‘isha prayer in which he read Surah al-Baqarah and so the prayer was lengthy. A man with a camel left it to join Mu’adh’s congregation. When he realised that the prayer will be a long one and fearing that his camel might stray away, he decided to make an intention to pray as an individual. He then completed his prayer with this intention. The news of this incident reached the Prophet(pbuh) who concurred with the action of this man. He also admonished M u’adh for lengthening the prayer. He(pbuh) said, “Let he who leads the prayer lighten it for verily there are amongst them the old, weak and those who have to fulfil their needs.”( Reported by al-Bukhari (1/180) and Muslim (2/41) from the narration of Jabir ibn Abdullah. The phrasing of al-Bukhari is, “Are you a fatan [or fatin ] (chaos-monger)?”He(pbuh) said this three times. Then he said, “If only you had recited ‘sabihismi rabbikal a’la or wa shamsi wa duhaha or walayli idha yaghsha. Verily there prays behind you the old, weak and those who have to fulfil their needs.” )
The prayer of the follower is nullified when the prayer of the imam is nullified. There is no replacement.
This is an important issue. If the imam’s prayer is nullified in the midst of prayer, e.g. by breaking his wudhu, will the prayer o f the ma’mum (follower) be nullified as well? Or should the imam appoint a replacement who shall complete the prayer?
“The prayer o f the follower is nullified when the prayer of the imam is nullified. There is no replacement”: This is the madhab of Imam Ahmad.
Another opinion is that it does not nullify the prayer of the followers and the imam can appoint another person to lead the prayer to its conclusion.(See al-Insaf (2/33).) This is the correct opinion with the will of Allah. This is because when ‘Umar was stabbed while he was praying and bled profusely, he appointed ‘Abdul Rahman ibn ‘Awf to lead the prayer to its conclusion.(The incident of Umar being stabbed. Reported at length by al-Bukhari (5/19).)
If a deputy imam leads the prayer in the absence of the imam of that area, then lets the imam lead the prayer upon his arrival by falling back to become a follower, then this is allowed.
“If a deputy imam leads the prayer in the absence of the imam o f that area, then lets the imam lead the prayer upon his arrival by falling back to become a follower, then this is allowed”: This scenario can arise if the imam is delayed by unforeseen circumstances and an individual from amongst the Muslims leads the prayer momentarily. If he wills, he can relinquish his role and move to the right or towards the back to allow the imam to lead the prayer as the imam is more worthy of leading it. He then assumes the role of a follower.
There were incidents during the time o f the Prophet(pbuh) when this scenario actually occurred. In one o f the battles, the Prophet(pbuh) was delayed and Abdul Rahman ibn Awf led the congregational prayer. The Prophet joined the prayer behind Abdul Rahman.( Reported by Ahmad (4/244,247) from the narration of al-Mughirah ibn Shu’bah. )
In another incident, the Prophet(pbuh) who was on his deathbed was delayed for the prayer due to his ailment. He ordered Abu Bakr to lead the people in the prayer. The Prophet later gained enough strength to join in the prayer. He went forward to assume the place of the imam and Abu Bakr moved to his right adopting the role of a follower. He called out loud the commands of the prayer on behalf of the Prophet so that the people following him behind could hear it. Hence, Abu Bakr was led by the Prophet (pbuh) and the people were led by the prayer of Abu Bakr(Reported by al-Bukhari (1/169) and Muslim (2/20-21) from the narration of ‘Aishah.) (for they were oblivious to the fact that the Prophet(pbuh) had assumed the imam’s position).
“The imam of that area”: I.e. the imam who receives a salary to lead the prayer in a particular district or quarter.
By Shaykh Salih ibn Fawzan al-Fawzan
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