for the reasons already given. Similar examples are the Prophet’s saying, peace and blessings be upon him, “Actions are only by intentions”; his saying, peace and blessings be upon him, “There is no prayer without purification”; and his saying, peace and blessings be upon him, “There is no fasting for one who has not formed the intention to fast during the night.” Some of Abū Hanīfah’s followers have claimed that these statements are indeterminate, and al-Qādī Abū Bakr adopted this view as well. The correct position, however, is what we have already explained. Customary usage in speech makes it clear that the intended meaning is to deny that an action performed without intention yields any benefit, not to deny that the action itself has occurred and taken place.

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As for lahn al-khitāb (what the wording implicitly requires), it is the unstated element without which the statement is incomplete. An example is His saying, Exalted is He:

“Whoever among you is ill or on a journey must fast an equal number of other days.” [al-Baqarah: 184]

The meaning is: if he breaks his fast, he must fast an equal number of other days. Another example is His saying, Exalted is He:

“That is the expiation for your oaths when you have sworn them.” [al-Mā’idah: 89]

The meaning is: and then broken them. By unanimous agreement, this is treated exactly like an unequivocal text.

The same applies to fahwā al-khitāb (the wording’s a fortiori implication), as in His saying, Exalted is He:

“Do not say to them even a word of irritation, nor rebuke them.” [al-Isrā’: 23]

This is understood to prohibit striking and insulting them. By unanimous agreement, it is treated exactly like an unequivocal text in terms of the obligation to act upon it. There is no disagreement about this.

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As for wording that admits more than one meaning, it falls into two categories. The first is where no one of its possible meanings is