attributed to it, like the human hand, his head, and his limbs.
141 - Issue: He said: (And he intends with it the prescribed prayer, meaning by the takbir. We know of no disagreement among the Ummah regarding the obligation of intention for the prayer, and that the prayer is not validly established without it.)
The basis for this is the saying of Allah the Almighty: {And they were not commanded except to worship Allah, [being] sincere to Him in religion}. (1) Sincerity is an action of the heart, which is the intention and the willing of Allah alone, without anyone else. And the saying of the Prophet (may Allah bless him and grant him peace): "Actions are only by intentions, and every person shall have [only] what he intended." (2) The meaning of intention is the purpose, and its place is the heart. If one articulates what he intended, it is an affirmation (3). If the prayer is a prescribed one, he is bound by the intention for that specific prayer; Dhuhr, 'Asr, or others. Thus, he requires the intention of two things: the act and the specification.
Our companions differed regarding the intention of obligatory status (fardiyya). Some said: It is not required, because the specification suffices for it, given that Dhuhr, for example, is only an obligation from the one held accountable. Ibn Hamid said: The intention of obligatory status is necessary; because the specified prayer might be a supererogatory one, such as the Dhuhr of a child or a repeated prayer. Thus, he requires three things: the act, the specification, and the obligatory status. This is the potential interpretation of al-Khiraqi’s speech, based on his statement: "He intends with it the prescribed (al-maktuba)," meaning the specific obligatory one. The definite article (alif-lam) here is for the known entity, meaning the prescribed prayer that is present. Al-Qadi said: The apparent meaning of al-Khiraqi’s words is that he does not require specification, because when he intends the obligatory one, the intention is directed to the present one. The correct position is that specification is necessary, and the definite article here is for the known entity, as we mentioned. Being present does not suffice in place of the intention, by the evidence that it did not suffice for the intention of the prescribed prayer, and he may have several prayers [to make up], so none of them are specified without explicit specification.
(1) Surah al-Bayyina, 5. (2) In the original manuscript: "lamri'" (instead of "likulli imri'"). (3) Ibn al-Qayyim mentioned in his 'Hady' (Guidance) of the Prophet (may Allah bless him and grant him peace) regarding prayer that he (may Allah bless him and grant him peace) never uttered the intention at all, and that what the later scholars (al-muhaddithun) do in this regard is a bid'ah (innovation). No word of what they utter has been transmitted from him with a chain of narration that is authentic or weak, nor connected (musnad) nor disconnected (mursal), nor even from any of his companions. Zad al-Ma'ad 1/201.
تُضافُ إليه، كيَدِ الإِنْسَانِ ورَأْسِه وأطْرَافِه.
١٤١ - مسألة؛ قال: (وَيَنْوِى بِهَا المَكْتُوبَةَ، يَعْنِى بِالتَّكْبِيرَةِ. وَلَا نَعْلَمُ خِلَافًا بَيْنَ الأُمَّةِ في وُجُوبِ النِّيَّةِ لِلصَّلَاةِ، وأَنَّ الصَّلَاةَ لَا تَنْعَقِدُ إلَّا بِهَا)
والأصْلُ فيه قَوْلُ اللهِ تعالى: {وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ}. (١) والإِخلاصُ عَمَلُ القَلْب، وهو النِّيَّةُ، وإرَادَةُ اللهِ وَحْدَهُ دونَ غيرِهِ، وقَوْلُ النَّبِيِّ -صلى اللَّه عليه وسلم-: "إنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وإنَّمَا [لِكُلِّ امْرِىءٍ] (٢) مَا نَوَى". ومعنى النِّيَّةِ القَصْدُ، ومَحَلُّهَا القلبُ. وإنْ لَفَظَ بِما نَوَاهُ، كان تَأْكِيدًا (٣). فإنْ كانت الصلاةُ مَكْتُوبَةً، لَزِمَتْهُ نِيَّةُ الصلاةِ بعَيْنِهَا؛ ظُهْرًا، أو عَصْرًا، أو غَيْرَهما، فيَحْتاجُ إلى نِيَّةِ شَيْئَيْنِ؛ الفِعْلِ، والتَّعْيِينِ.
واخْتَلَفَ أصحابُنا في نيَّةِ الفَرْضِيَّةِ؛ فقال بعضُهم: لا يَحْتَاجُ إليها، لأنَّ التَّعْيِينَ يُغْنى عنها؛ لكَوْنِ الظُّهْرِ مثلا لا يكونُ إلَّا فَرْضًا مِن المُكَلَّفِ. وقال ابن حامِدٍ: لا بُدَّ مِنْ نِيَّةِ الفَرْضِيَّةِ؛ لأن المُعَيَّنةَ قد تكونُ نَفْلًا، كظُهْرِ الصَّبِيِّ والمُعَادَةِ، فَيَفْتَقِرُ إلى ثلاثة أشياء؛ الفِعْلِ، والتَّعْيِينِ، والفَرْضِيَّةِ. ويَحْتَمِلُ هذا كلامُ الْخِرَقِيِّ؛ لقولِه: "يَنْوى بهَا المَكتُوبَةَ" أي الواجبةَ المُعَيَّنَةً. والألِفُ واللَّامُ هنا للمَعْهُودِ، أي أنَّها المكتوبَةُ الحاضِرَةُ. وقال القاضي: ظاهرُ كلامِ الْخِرَقِيِّ، أنَّه لا يَفْتَقِرُ إلى التَّعْيِينِ؛ لأنَّه إذا نَوَى المَفْروضَةَ انْصَرَفَت النِّيَّةُ إلى الحَاضِرَةِ. والصَّحِيحُ أنَّه لَا بُدَّ مِن التَّعْيِينِ، والألِفُ واللَّامُ هنا للْمَعْهُودِ، كما ذكرنا، والحُضُورُ لا يكفِى عن النَّيِّةِ؛ بِدَلِيلِ أنَّه لم يُغْنِ عن نيَّةِ المكتوبةِ، وقد يَكُونُ عليهِ صلواتٌ، فلا تَتَعَيَّنُ إحْدَاهُنَّ بدُونِ التَّعْيِينِ.
(١) سورة البينة ٥.(٢) في الأصل: "لامرىء".(٣) ذكر ابن القيم في هديه -صلى اللَّه عليه وسلم- في الصلاة، أنه -صلى اللَّه عليه وسلم- لم يتلفظ بالنية ألبتة، وأن ما يفعله المحدثون من ذلك بدعة، لم تنقل عنه لفظة مما يتلفظون به بإسناد صحيح ولا ضعيف، ولا مسند ولا مرسل، بل ولا عن أحد من أصحابه. زاد المعاد ١/ ٢٠١.
