May Allah be pleased with him, that he performed a prayer and did not recite in it. So it was said to him: "You did not recite." He said: "I was equipping an army for the Muslims until I reached Wadi al-Qura (10) with it."

Section: If one doubts during the prayer whether he formed an intention or not, or doubts regarding the Opening Takbir (Takbirat al-Ihram), he must restart it because the original state is the absence of that which he doubts. If he remembers that he had indeed formed an intention or recited the Takbir before cutting it off, or before he engaged in an action [of the prayer], then he may continue [from where he left off] because no nullifier for it has been found. If he performed an action in it while in a state of doubt, the Qadi said: "It becomes void." This is the school of Al-Shafi'i, because this action was devoid of the intention and its validity; for the maintenance of the validity of the intention does not exist with doubt. Ibn Hamid said: "It does not become void, and he may continue," because doubt does not remove the validity of the intention, evidenced by the fact that if he had not performed an action, he would continue. If the validity of the intention were removed, the prayer would be void, just as if he had intended to cut it off. If he doubts whether he intended an obligatory prayer or a voluntary one, he completes it as a voluntary one, unless he remembers that he intended the obligatory one before he performed an action. If he remembers that after performing an action, two positions are derived regarding it, [the same two] mentioned in the case before it. If he doubts whether he entered into the Zhuhr or the Asr prayer, his ruling is the same as the ruling for someone who doubts the intention, because specification is a condition, and it has been removed by doubt. It is possible that he may complete it as a voluntary prayer, just as if he entered into an obligatory prayer, then it became clear that it was before its time.

Section: If he enters into an obligatory prayer, then intends to change it to another obligatory prayer, the first one becomes void because he severed his intention for it, and the second does not become valid because he did not intend it from its beginning. If he changes it to a voluntary prayer without a purpose, the Qadi said: "It is not valid," as a single narration, due to what we have mentioned. He stated in "Al-Jami'": "It is derived from two narrations." Abu al-Khattab said: "It is disliked but valid," because a voluntary prayer is included within the intention of an obligatory one, as evidenced by one who enters into an obligatory prayer then it becomes clear that its time has not yet entered, and [as evidenced by] the validity of changing it when there is a purpose. Al-Shafi'i has two sayings similar to the two positions. As for if he changes it for a valid purpose, such as one who enters into it alone, then a congregation arrives, so he makes it a voluntary prayer in order to perform his obligatory prayer in congregation, Abu al-Khattab said: "It is valid without dislike." The Qadi said: "There are two narrations regarding it: one of them is that it is not valid, because he did not intend the voluntary prayer from its beginning."