Is it necessary to say the intention (niyyah) out loud before performing a prayer or any act of worship? Or is having the intention in the heart enough, according to Shafi’i fiqh?
In Islamic law (Shari’ah), niyyah means having the intention in the heart to do a specific act of worship — like praying, fasting, or performing Hajj. According to Shafi’i fiqh, the correct place for intention is the heart, and this is enough for the act to be valid.
However, many Islamic scholars — including those from the Shafi’i, Hanafi, and some Hanbali schools of thought — have stated that saying the intention out loud is recommended (mandub or mustahabb). This means it is not compulsory, but it is better to do so. Why? Because speaking it helps to strengthen the intention in the heart and brings more focus to the act of worship.
Islamic jurist Imam al-Mawardi (رحمه الله), a well-known scholar from the Shafi’i school, explains:
“Intention is an inner belief in the heart, and saying it with the tongue shows and completes what is in the heart. This brings perfection and strength to the intention.” (Al-Hawi al-Kabir, 1/93)
Similarly, Imam al-Suyuti (رحمه الله) summarized two important principles:
Just saying the niyyah with the tongue is not enough without intention in the heart.
But saying it is not required if the heart has made the intention. (Al-Ashbah wa al-Nazair, p. 45)
This means, if a person only says the words of niyyah without truly intending in the heart, then the worship is not valid. But if someone intends in the heart without saying anything, the worship is valid and accepted.
Scholars also pointed out that the Prophet Muhammad ﷺ used to say the words of intention during Hajj and Umrah, especially in the form of Talbiyah. From this, they understood that saying niyyah out loud is allowed and even encouraged for other acts of worship.
In summary:
The real niyyah is in the heart.
Saying it out loud is not required, but it is recommended in Shafi’i fiqh.
This ruling is supported by many Islamic scholars from different schools of thought, including Shafi’i, Hanafi, and Hanbali.