His statement, “otherwise, it is obligatory,” means: if it does not become clear that he pronounced the opening takbir before its time, then his prayer is obligatory. This includes two cases:

The first is that it becomes clear that he pronounced the opening takbir after the time had begun.

The second is that nothing becomes clear to him; in that case, it is valid as an obligatory prayer, because he performed the act of worship in the manner commanded, and its invalidity has not become evident, so it is valid.

Thus, there are five scenarios concerning the prayer of one who exercises independent judgment regarding the time:

The first scenario: it becomes clear that it was performed within the time. The matter is clear: it is an obligatory prayer.

The second scenario: it becomes clear that it was performed before the time, so it counts as a voluntary prayer.

The third scenario: it is most likely, in his judgment, that it was within the time, so it counts as an obligatory prayer.

The fourth scenario: it is most likely, in his judgment, that it was before the time. He is then not permitted to begin it with the intention of an obligatory prayer, because that would be playing with the matter.

The fifth scenario: he is uncertain whether the time has begun; its ruling is the same as that of the fourth.

If it is asked regarding the second scenario, in which it counts as voluntary: Why does it become voluntary when he did not intend it as such, even though the Prophet, peace and blessings be upon him, said, “Actions are only by intentions” (1)?

The answer is that the obligatory prayer entails two intentions: the intention to perform a prayer, and the intention that it be obligatory. The intention that it be obligatory is invalidated when it becomes clear that it was before the