In Islamic jurisprudence, how do scholars interpret the importance of intention (niyyah) in prayer, and what role does it play in the validity and spiritual significance of the prayer?
You must login to add an answer.
Sign up to join our community!
Sign up to join our community!
Please sign in to your account!
Lost your password? Please enter your email address. You will receive a link and will create a new password via email.
Please briefly explain why you feel this question should be reported.
Please briefly explain why you feel this answer should be reported.
Please briefly explain why you feel this user should be reported.
It should be noted that there are two things that are intended by intention:
1: Distinguishing worship from habits (for example: standing, sometimes it is just due to physical desire and this standing becomes worship when it is with the intention of prayer).
2: Distinguishing some acts of worship from others (for example: Zuhr and Asr rak’ats are the same, but because the intention is different, they are considered separate acts of worship).
And intention is actually the name of making intention from the heart, so it is not necessary to perform the words of intention with the tongue for the health of the intention. If he is not able to convince his heart without paying, it is sufficient for him to make a verbal intention. Rather better. This is the order of Fard, Sunnah and Nafil.
It is enough for the person who prays alone to perform the obligatory prayer with his heart that: I am performing the obligatory prayer at such and such a time (for example, Zuhr, Asr) (the number of rak’ahs and the direction of the Qibla are not required) and join the congregation. The following two intentions are necessary for the prospective muqtadi:
The first is that: Determine which prayer is being offered?
The second is that: He should make the intention that I am praying in the example of this Imam.
While it is not necessary for the imam to become the imam in the congregational prayer that he intends to be his own imam along with the prayer; Rather, it will be correct for the followers to follow him even without the intention of Imamate, but the Imam will get the reward of Imamate only when he intends to lead.
In the rest of the Sunnah-e-Muqedah, only the intention that I am praying so many rakats of Sunnah is sufficient, it is not necessary to say that I am performing the Sunnah of Fajr or Zuhr, for example, Sunnahs are performed even without this designation (and if there is a specified If you do it, there is no harm), and in Nafal prayers, only the intention that I am praying is sufficient, it is not necessary to determine the time, etc.