Levels of Prayer Intention — Safinatun Naja & Nayl al-Rajā

Have you ever felt doubt during the Takbirat al-Iḥrām? Is my heart properly oriented? Is my prayer valid? These questions often arise because intention is the primary foundation. Without the proper intention, the movements of prayer are merely ordinary exercise.

In Shāfiʿī jurisprudence, intention is not merely saying “Ushalli” aloud; it is an inner resolve of the heart subject to specific rules. Intention is a matter of the heart that has specific rules. The popular classical text, Safinatun Naja, details this very neatly. A more in-depth explanation can be found in its commentary, Nayl al-Rajā.

This article will thoroughly dissect the original text of the book so that we can fully understand how to manage our hearts when preparing to face the Creator. Let’s analyze it together.

Why Intention (Niyyah) Matters in Prayer

Before delving into the technicalities, we need to realize that the position of intention in prayer is a pillar (Arkān). This means it is an integral part of the prayer itself. The Prophet Muhammad SAW said that all actions depend on intention.

Many people mistakenly believe that reciting the intention aloud is sufficient. However, scholars unanimously agree that the place of intention is in the heart. The mouth only helps the heart to be more focused. If the mouth says “Dhuhr prayer” but the heart is daydreaming or intends “Asr prayer”, then the Dhuhr prayer is invalid.

Also learn: What is the Meaning of Intention.

The book Nayl al-Rajā explains that the intention when performing prayer is divided into three levels (degrees) depending on the type of prayer we perform.

Original Text: “Intention Has Three Degrees” (Nayl al-Rajā)

Below is the wording in Nayl al-Rajā Syarh Safinatun Naja (commentary on Safīnatun Najā), pp. 165–167:

( فَصْلٌ : النَّيَّةُ ثَلَاثُ دَرَجَاتٍ )

Article: Intention has three degrees.

المعنى : أَنَّ النِّيَّةَ بِحَسَبِ أَقسامِ الصَّلاةِ ; الفرض والنفل المقيد بالوقت أو السَّببِ , والنَّفْلِ المُطلق : ثلاث مراتب

Meaning: Intention is classified into three ranks according to the prayer type — Fardh (obligatory), Muʿaqqatah (timed/causal sunnah), and Nafl mutlaq (absolute nafl).

The author then detailed it from the highest (heaviest) level to the lightest.

Degree 1 — Obligatory (Fardh): Qashd, Ta’yin, Fardiyyah

This is the most complete and strict level of intention. It applies to the five daily prayers and other obligatory prayers such as nadzar prayers.

( إِنْ كَانَتِ الصَّلَاةُ فَرْضاً .. وَجَبَ قَصْدُ الْفِعْلِ , وَالتَّعْبِينُ , وَالْفَرْضِيَّةُ )

If prayer is obligatory… then it is obligatory to intentionally perform the act [Qashdul Fi’li], to specify it [Ta’yin], and to include its obligatory nature [Fardiyyah].

In the explanation (commentary) it is mentioned that the category of “Fardhu” here encompasses:

• Five daily prayers.
• Nazar Prayer.
• Fardhu Kifayah (such as the funeral prayer).
• Qada Prayer (making up for missed prayers).
• Mu’adah Prayer (a repeated prayer).

Three Essential Components in the Heart

In order for your obligatory prayers to be valid, when performing the takbiratul iḥrām, your heart must contain three things at once:

1. Qashd al-Fi‘l (intention to perform the act): the inner resolve “I am performing ṣalāh.”
2. Ta’yin (Determining the Type): The heart determines “Zuhur”, “Ashar”, or “Subuh”.
3. Fardiyyah (Status Fardhu): The heart affirms this is “Fardhu” or “Wajib” (obligatory).

Example of the minimal intention of the heart: “I intend to perform the obligatory Zuhr prayer.”

There is an interesting note from Imam Ibn Hajar. He argued that even young children who have not reached puberty should have the intention of performing the “obligatory prayer” (fardhu) when joining congregational prayers. The purpose is as practice, although for the child the status of the prayer remains sunnah. However, Imam Ramli has a different view and does not make it obligatory.

Degree 2 — Timed/Causal Sunnah: Qashd + Ta’yin

Moving one level down, we enter the realm of Sunnah prayers that have a specific time or reason. The intention requirement is slightly lighter compared to obligatory (fardhu) prayers.

( وَإِنْ كَانَتْ نَافِلَةٌ مُؤَقَّتَةٌ … وَجَبَ قَصْدُ الْفِعْلِ , وَالتَّعْيِينُ )

And if the prayer is a Sunnah prayer that has a specific time [Mu’aqqatah] or has a cause… then it is obligatory to intentionally perform it [Qashdul Fi’li] and to specify it [Ta’yin].

Types of prayers that fall into this category include:

• Rawatib Prayers (Qabliyah/Ba’diyah).
• Dhuha Prayer.
• Congregational Prayer for Eid (al-Fitr & al-Adha).
• Eclipse and Rain Prayer (due to a cause).

What is Obligatory and What is Not?

Here, you are only obligated to present two things in the heart:

1. Intention of the Act: “I am praying.”
2. Ta’yin: “Dhuha” or “Witir”.

You are not required to explicitly intend “sunnah” in the heart; intending the specific prayer (ta’yin) suffices though adding “sunnah” is praiseworthy, although including it is still better (sunnah). So, if your heart only says “I intend to pray Dhuha”, that is already valid.

Degree 3 — Absolute Nafl: Qashd Only

This is the simplest and lightest level of intention.

( وَإِنْ كَانَتْ نَافِلَةٌ مُطْلَقَةٌ .. وَجَبَ قَصْدُ الْفِعْلِ فَقَطْ )

And if the prayer is an absolute sunnah… then it is obligatory to intentionally perform the act [Qashdul Fi’li] alone.

Absolute sunnah prayer is a prayer that we perform at any time without being bound by time or reason, purely to draw closer to Allah.

Unique Case: Tahiyatul Masjid & Sunnah Wudhu

The book Nayl al-Rajā provides valuable insights into prayers such as Tahiyatul Masjid, the Sunnah of Wudhu, Istikharah, and Thawaf. These prayers are equated in legal status with Sunnah Mutlak in terms of intention.

Why? Because the goal is “the realization of prayer” at that time or place, not a specific prayer standing alone.

For example, Tahiyatul Masjid. Its purpose is to honor the mosque with prayer. Thus, for Tahiyyat al-Masjid, intending “I pray (ushalli)” is sufficient to attain the sunnah reward when praying upon entering the mosque. In fact, if you enter the mosque and immediately pray Ẓuhr, you automatically receive the reward of Tahiyatul Masjid without needing a specific intention. Practical, isn’t it?

Deconstructing Technical Terms to Avoid Confusion

To avoid confusion with the bare Arabic terms above, let’s simplify the definitions according to the explanation in the book:

1. Al-Fi’lu (The Act): This is the heart’s awareness to perform “Ṣalāt” (Prayer). Without this, our movements are merely considered exercise. The utterance of the heart: “Uṣalli” (I pray).
2. At-Ta’yin (Penentuan): Membedakan shalat satu dengan lainnya. Jangan sampai tertukar antara Zuhur dan Ashar. Lafaz hati: “… Zuhri/ Ashri/ Maghribi” (Zuhur/Ashar/Maghrib) atau “Dhuha”.
3. Al-Fardiyyah (The Obligatory Nature): Affirms the obligatory status of the worship. This is the distinction between obligatory and voluntary prayers. The intention of the heart: “Fardha” (Fardhu).

Examples of Application in Daily Life

Let’s create a simulation to make it more illustrative.

Case A (Maghrib Prayer): Budi stood to perform the Maghrib prayer. During the Takbirat al-Iḥrām, his mouth uttered Ushalli fardhal maghribi… but his heart only remembered “I want to pray Maghrib” without the words “Fardhu” (obligatory) or “Wajib” (compulsory) crossing his mind.

• Ruling: Invalid.
• Reason: Maghrib is a mandatory prayer (Level 1). It requires 3 components. Budi forgot the Fardiyyah component.

Case B (Taraweeh Prayer): Siti performed the Taraweeh prayer. During the Takbirat al-Iḥrām (initial declaration), she intended in her heart, “I intend to pray Taraweeh.” She did not cross her mind the word “Sunnah” in her heart.

• Ruling: Valid.
• Reason: Tarawih is a mu’aqqat (Level 2) supererogatory prayer. Its requirements are simply Qashdul Fi’li and Ta’yin. The word “Sunnah” is not obligatory.

Case C (Entering the Mosque): Andi enters the mosque waiting for the Adhān. He wants to pray only two rak’ahs. His heart intends, “I intend to pray for the sake of Allah.”

• Ruling: Valid.
• Reason: This falls into the category of Absolute Sunnah (Degree 3). Intention to perform the prayer (Qashdul Fi’li) is sufficient.

Small Steps for Better Worship

Understanding the intricacies of intention in the book Safinatun Naja teaches us to be more present (mindful) during worship. Do not let our prayers become an empty routine.

From now on, try to pause for a moment before saying Takbir. Take a deep breath, and organize your heart according to the level of prayer you are about to perform. Ensure that the obligatory components have “clicked” in your chest simultaneously with the utterance of Allahu Akbar.

Hopefully, the explanation from these classical references will help us improve the quality of our daily prayers. May this explanation help you improve the presence and validity of your prayers.