2. Non-pillar obligations are acts whose deliberate omission or addition invalidates the prayer, but if done unintentionally, it does not.

3. The Pillars of Prayer include:
• Intention (Niyyah)
• Takbirat al-Ihram
• Standing during Takbirat al-Ihram and the standing before Rukū‘ (connected standing)
• Rukū‘
• Two Sujūd (prostrations)

2. Same fatwa.

3. Same fatwa.

2. Same fatwa.

3. Same fatwa.

2. It is not necessary to pronounce the intention verbally (e.g., saying: “I perform four rak‘ahs of Ẓuhr prayer seeking nearness to God”). Nor is it required to consciously think it in the mind or heart. It is sufficient that one simply intends to perform the act for the sake of obeying God.

3. The worshipper must know which prayer he is offering. Therefore, if he intends to perform a four-rak‘ah prayer but does not specify whether it is Ẓuhr or ‘Aṣr, the prayer is invalid.

2. Same Fatwa.

3. Same with this addition:
“But it is sufficient to designate the Ẓuhr prayer as the first prayer and the ʿAṣr prayer as the second.”

2. Same Fatwa.

3. Same Fatwa.

2. If **riyā’** occurs in some parts of the prayer, then, according to obligatory precaution, the prayer must be repeated.

3. If someone omits a recommended part of the prayer in order to avoid **riyā’**, this is not considered riyā’, and the prayer remains valid.

2. If a person performs a part of the prayer — even a small part — for someone other than God, whether that part is obligatory (such as al-Ḥamd) or recommended (such as Qunūt), and this non-divine intention extends to the entire prayer, then the prayer is invalid. For example, if someone recites the Qunūt out of riyā’ (showing off) with the aim that by this ostentatious Qunūt his whole prayer will be displayed to people, his prayer becomes invalid, because the intention of riyā’ has affected the essence of the prayer.
Likewise, if riyā’ occurs in a part of the prayer in such a way that it causes invalidity from another angle — such as deliberately performing the Rukū‘ or one of the Sujūd out of riyā’ (even if the riyā’ does not extend to the whole prayer) — then the prayer is invalid, because what he has performed is void. If he attempts to repeat it with sincere intention, this will amount to adding an extra Rukū‘ or Sujūd, which itself invalidates the prayer.

3. Not found.

2. Same Fatwa.

3. According to obligatory precaution: If a person offers the prayer for God, but performs it in the mosque, at the beginning of the time, or in congregation with the intention of riyā’ (showing off), his prayer is invalid. However, if it is not for riyā’ but rather because praying at the beginning of the time or in the mosque is easier or more convenient for him, then there is no problem.

In other words: Whenever one prays for the sake of God but chooses to do so in the mosque, at the start of prayer time, or in congregation out of riyā’, the prayer is invalid. But if it is not for riyā’ and instead because such circumstances are simply more suitable or comfortable, then it is permissible and valid.

2. The cases in which switching from one prayer to another is **obligatory** are as follows:

i. From the ‘Aṣr prayer to the Ẓuhr prayer: if, before the exclusive time of ‘Aṣr, one realizes during the prayer that they have not yet performed Ẓuhr.

ii. From the ʿIshā’ prayer to the Maghrib prayer: if, before the exclusive time of ʿIshā’, one realizes during ʿIshā’ that Maghrib has not been performed, and the point of switching has not yet passed (i.e., before the Rukūʿ of the fourth rakʿah).

iii. From one Qaḍā’ prayer to another Qaḍā’ prayer where order (tartīb) is required — for example, if someone mistakenly begins the Qaḍā’ of ‘Aṣr before performing the Qaḍā’ of Ẓuhr for the same day.

2. Switching (ʿudūl) from one prayer to another is not permissible, except in five cases:

i. Sequential prayers: For example, if in the middle of the ‘Aṣr prayer one realizes that Ẓuhr has not been performed, he must change his intention to Ẓuhr. The same applies between Maghrib and ʿIshā’.

ii. Qaḍā’ prayer: If after beginning an on-time (Adā’) prayer he remembers that he has an unperformed (Qaḍā’) prayer, he may change his intention to the Qaḍā’, provided the time is not too short (ḍayq al-waqt).

iii. Friday prayer: If one forgets and recites a sūrah other than Sūrat al-Jumuʿah in the first rakʿah of Friday prayer, it is recommended (mustahabb) to switch to a Nafl (supererogatory) prayer and then re-offer the Friday prayer correctly.

iv. Congregational prayer: If one begins an obligatory prayer individually and then a congregation is established for the same prayer, it is recommended to switch to a Nafl prayer, complete it, and then join the congregation.

v. Traveller’s prayer: If a traveller starts a shortened prayer (qaṣr) but before completing it (before salām) decides to stay (become a resident), he must switch to a full prayer (tamām). Likewise, if a resident begins a full prayer but in the middle of it decides to travel, he must switch to a shortened prayer—unless he has already entered the Rukūʿ of the third rakʿah, in which case his prayer is invalid.

2. Same Fatwa.