An example of this is a person who begins praying Witr, intending the Witr prayer, then cancels the intention of Witr; the intention to pray remains.
Thus, there are four cases:
- He changes from an unrestricted prayer to another unrestricted prayer: this is valid—if such a case can be envisaged.
- He changes from one specified prayer to another specified prayer: this is not valid.
- He changes from an unrestricted prayer to a specified prayer: this is not valid.
- He changes from a specified prayer to an unrestricted prayer: this is valid.
The intention to lead and to follow is obligatory
His statement, “The intention to lead and to follow is obligatory”: Congregational prayer is an additional attribute beyond the prayer itself, because it consists of people assembling for that prayer. Hence, we say: congregation is obligatory for the prayer, not within the prayer. Is the intention for this attribute a condition, or is conformity in the actions sufficient? This is what the author will discuss in his statement, “The intention to lead and to follow is obligatory”; that is, intending this attribute is obligatory. Thus, the imam must intend to lead, and the follower must intend to follow; in other words, the imam must intend to be the imam, and the follower must intend to follow him. This is due to the Prophet’s statement, peace and blessings be upon him: “Actions are only by intentions, and every person shall have only what he intended.” (1)
There is no doubt that this is a condition for both of them to attain the reward of congregational prayer. They can attain the reward of congregation only if the imam intends to lead and the follower intends to follow. But is it also a condition for the validity of the prayer?
The author’s wording explicitly indicates that it is a condition for the validity of the prayer, and that