their wives or abandon their wealth if they recite Takb?r more than once. The benevolent Sahr?’ah is indeed easy to be followed and is free from such defects. The prophet ( - صلى الله عليه وسلم -) never did such things nor did his followers’. (1)

Such waswasah is the product of the false belief that niyyah resides not in the heart but must be articulated. Indeed to bring to existence that which is already existed is something impossible.

Ab? ‘Abdull?h Az-Zubair? -of the Sh?fi’i followers- misunderstood and misinterpreted Ash-Sh?fi’i’s statement and claimed that Im?m Ash-Sh?fi’i believes in the necessity of articulating Niyyah in Sal?t. Ash-Sh?fi’i’s statement says: ‘Doing Hajj and ‘Umrah without articulating their Niyyah is correct unlike Sal?t which its niyyah must be articulated to be considered valid’. (2)

An-Nawaw? said: ‘Ash-Sh?fi‘? followers said that he [Ab? ‘Abdillah] misunderstood Ash-Sh?fi’i’s statement; Ash-Sh?fi‘? meant by “niyyah” reciting Takb?r [atul Ihr?m]’. (3)

Defending Ash-Sh?fi’i’s view, Ibn Ab? Al-Izz Al-Hanaf? said: ‘None of the four Im?ms held that a muslim must articulate his niyyah; it indeed resides into the heart, some late scholars held the opposite opinion and falsely attributed it to Im?m Ash-Sh?fi‘? as An-Nawaw? stated. This is something upon which there is a unanimous agreement’. (4)

Ibn Al-Qayyim said: ‘The prophet ( - صلى الله عليه وسلم -) used to recite Takb?r whenever he stands for Sal?t and say nothing before it. He ( - صلى الله عليه وسلم -) never articulated the niyyah for Sal?t such as saying: ‘I intend to do Sal?t so and so for All?h’s sake facing the Qiblah four Rak’?t being an Im?m (or Ma’m?m), at its due time (or Qad?’), nor did he say’ I perform this Sal?t done in such a time’. These are all bida’ which were not transmitted from the prophet ( - صلى الله عليه وسلم -) neither through authentic, sound, weak, connected or disconnected ah?d?th, nor