at its beginning.”

By this, al-Shāfiʿī meant the obligatory opening takbīr. This mistaken scholar, however, thought that al-Shāfiʿī meant stating the intention aloud, and all the scholars of al-Shāfiʿī’s school judged him mistaken.

The scholars did, however, disagree over whether it is recommended to state the intention quietly. The jurists hold two well-known positions on this.

A group of scholars from the schools of Abū Hanīfah, al-Shāfiʿī, and Ahmad held that stating it is recommended because it reinforces the intention.

A group from the schools of Mālik and Ahmad, and others, held that stating it is not recommended, because this is an innovation not reported from the Messenger of Allah, may Allah bless him and grant him peace, or his Companions. The Prophet, may Allah bless him and grant him peace, never commanded anyone in his community to state the intention, nor did he teach any Muslim to do so. Had this been a recognized, prescribed practice, the Prophet, may Allah bless him and grant him peace, and his Companions would not have neglected it, especially when it concerns something the community encounters every day and night.

This is the soundest position. Indeed, stating the intention betrays a deficiency in both reason and religion. As for religion, it is an innovation. As for reason, it is like someone who wants [to] (1) eat some food and says: “My intention in putting my hand into this vessel is that I want [to] (2) take a morsel from it, put it in my mouth, chew it, and then swallow it to satisfy my hunger.”

This is like someone saying: “I intend to perform, as an obligation, this prayer which is obligatory upon me