performs an act that is not in accordance with our command, it is rejected.’

The fourth condition: the prayer is not valid without an intention, for the Prophet—may Allah bless him and grant him peace—said, ‘Actions are judged only by intentions, and each person will have only what he intended.’ The noble verses likewise affirm the role of intention in acts of worship. Among them is His statement describing the Prophet—peace and blessings be upon him—and his Companions: ‘You see them bowing and prostrating, seeking bounty from Allah and His good pleasure’ (Al-Fath 48:29). Many other verses convey the same meaning. He also says: ‘Whoever leaves his home as an emigrant toward Allah and His Messenger and then death overtakes him, his reward has already become incumbent upon Allah’ (An-Nisāʾ 4:100).

Thus, intention is a condition for the validity of the prayer; without it, the prayer is invalid. In truth, this is not difficult at all, for every sane, responsible person who performs an act has, by doing so, already intended it. It requires no effort and no verbal articulation; its place is the heart, as indicated by the saying, ‘Actions are judged only by intentions.’

Moreover, the Prophet—may Allah bless him and grant him peace—never voiced the intention aloud, nor did he instruct his community to do so, nor did any of his Companions do so while he approved of them. Pronouncing the intention, therefore, is an innovation, and this is the correct view. It is as though you were watching the Messenger—peace be upon him—and his Companions pray: not one of them is heard saying, ‘O Allah, I intend to pray…’

How amusing is the story someone—may Allah have mercy on him—once told me: he said that