For example: if a person prays naked while able to cover himself, we say: he has omitted a condition without an excuse, so his prayer is invalid. If he prays facing other than the qiblah while knowing the direction of the qiblah, his prayer is invalid, because he has omitted a condition without an excuse. If he omits ablution and prays, his prayer is invalid, because he has omitted the condition without an excuse. But if he omits it due to an excuse, the prayer is valid. Thus, if he prays without ablution or dry ablution because he is unable to perform either of them, his prayer is valid.

The author, may Allah have mercy on him, excluded “intention,” because the place of intention is the heart, and one cannot be incapable of it. In reality, however, one may forget it. For example, a person comes to pray Zuhr, but the intention for Zuhr slips his mind and he intends Asr instead. This happens often. Is his prayer valid or not?

The answer: it is not valid, because he specified something other than the obligatory prayer of that time. Therefore, it is not valid, since intention is never waived under any circumstances.

It remains to be said: if a person prays before the time has begun, thinking that its time has entered, what is the ruling on his prayer?

The answer: his prayer does not suffice for the obligatory prayer, and he must repeat it after its time has begun. This is an exception to be noted regarding the author’s statement, for the apparent meaning of his words, “without an excuse,” suggests that the prayer in this case would be valid, whereas it is not valid. Thus, the author’s statement requires this qualification, according to the detail we have mentioned.

“Or if he deliberately omits a pillar or an obligation, his prayer is invalid . . .”

His statement, “Or if he deliberately omits a pillar or an obligation, his prayer is invalid”: an example of omitting a pillar is that one deliberately omits bowing and goes directly from recitation to prostration. His prayer is invalid.