Malamai sun yarda cewa abubuwan da aka sharadta a bar su a cikin salla sun hada da kalmomi da kuma ayyuka. Ayyukan sun hada da duk abubuwan da aka halatta a waje da salla wadanda ba su cikin salla, sai dai kashe kunama ko macizi a cikin salla, wanda suka sabawa a kansa saboda akwai sabani tsakanin hadisi a kan wannan batu da kuma kiyasi. Ina ganin sun yarda kan halaccin kananan motsi.

The jurists agreed that things stipulated to be relinquished in prayer include words as well as acts. The acts include all acts permissible outside prayer that are not part of prayer, except the killing of a scorpion or a snake during prayer, about which they disagreed due to the existence of a conflict between a tradition on the issue and analogy. They agreed, I think, about the permissibility of minor movements.

Kalmomin sun haɗa da duk waɗanda ba sa cikin addu'a. A cikin wannan ma, sun yarda cewa suna ɓata sallah idan an faɗe su da gangan, saboda faɗar Maɗaukaki: "Kuma ku tsaya da biyayya ga Allah,"109 da kuma saboda hadisin da ya zo daga Manzon Allah ﷺ: "Allah yana shar'anta duk umarnin da Yake so, kuma Ya shar'anta cewa kada ku yi magana a cikin sallah."

The words include all those that are not part of prayer. In this too, they agreed that they invalidate prayer, if uttered intentionally, because of the j words of the Exalted, “And stand up with devotion to Allah”,109 and also because of the report from the Prophet, “Allah stipulates any command of His that He likes, and He stipulates that you should not speak during prayers”.

Wannan ita ce hadisin Ibn Mas'ud. Hadisin Zayd ibn Arqam kuwa yana cewa, "Mun kasance muna magana a cikin sallah, har aka saukar da ayar, {Ku tsaya kuna masu biyayya ga Allah}, sai aka umarce mu da yin shiru, aka hana mu magana." Haka kuma akwai hadisin Mu'awiya ibn al-Hakam al-Sulami, wanda ya ce, "Na ji Manzon Allah ﷺ yana cewa: 'Maganar mutane ba ta dace da sallarmu ba, domin sallah tasbihi ce (yabon Allah), maimaita kalmar tauhidi, godiya, da karatun Alkur'ani.'" Sai dai malamai sun sabawa juna game da wannan a kan abubuwa biyu. Na farko, idan mutum ya yi magana saboda mantuwa, na biyu kuma, idan ya yi magana da niyya don gyara kuskure a cikin sallah. Al-Awza'i ya kauce daga wannan ra'ayi, yana cewa mutumin da ya yi magana a cikin sallah domin ceton rai ko wani babban al'amari, zai iya ci gaba da sallarsa bayan haka. Ra'ayin Malik wanda aka fi sani shi ne cewa magana da niyyar gyara ba ta batar da sallah. Al-Shafi'i ya ce magana tana batar da sallah, komai irin ta, sai dai idan saboda mantuwa ne. Abu Hanifa kuwa ya ce magana tana batar da sallah ba tare da togiya ba.

This is the tradition of Ibn Mas'ud. The tradition of Zayd ibn Arqam reads, “We used to speak during prayer, till the words, “And stand up with devotion to Allah”, were revealed and we were commanded to maintain silence and prohibited from speaking”. Further, there is the tradition of Mu<awiya ibn al- Hakam al-SulamT, who said, “I heard the Messenger of Allah (God’s peace and blessings be upon him) saying, ‘The speech of people is not suitable for our prayer, for prayer is praise (of Allah), the repetition of the word of taw hid, thanksgiving, and the recitation of the Qur’an’”. They disagreed, however, about this on two points. First, when a person speaks out due to forgetfulness, and second when he speaks out intentionally for correcting an error in prayer. AFAwzaT deviated from this saying that a person who speaks out in prayer for saving a life or for another serious matter may continue his prayer after that. Malik’s widely known opinion is that intentional speech with a view to rectification does not invalidate prayer. Al-ShafiT said that speech invalidates it, whatever its nature, except in the case of forgetfulness. Abu HanTfa said that prayer is invalidated by speech without exception.

Sababin rashin jituwarsu shi ne karo-karon ma'anar zahirin hadisai. Hadisan da suka gabata suna nuna haramcin magana gabaɗaya, kuma suna da alama sun ci karo da hadisin Abu Hurairah, wanda ya ce: "Manzon Allah (ﷺ) ya kammala sallarsa bayan raka'a biyu, sai Dhul-Yadain [wani mutum da ake kira haka] ya tambaye shi: 'Shin an rage sallar ne, ko kuwa ka manta, ya Manzon Allah?' Manzon Allah (ﷺ) ya ce: 'Shin Dhul-Yadain ya faɗi gaskiya?' Suka ce: 'Eh.' Sai Manzon Allah (ﷺ) ya tashi ya yi raka'o'i biyun da suka rage, sannan ya kammala da sallama." Ma'anar zahirin wannan hadisi ita ce Manzon Allah (ﷺ) ya yi magana, haka ma mutanen da ke tare da shi, kuma sun ci gaba da sallar bayan wannan magana, wadda ba ta katse sallarsu ba. Waɗanda suka bi wannan ma'anar zahiri, suka kuma riƙe cewa wannan magana ta musamman ce ga gyara sallar, sun keɓe ta daga ma'anar haramcin gabaɗaya. Wannan ita ce ra'ayin Malik ibn Anas. Wasu kuwa sun ce babu wata hujja a cikin hadisin da ke nuna cewa sun yi magana da gangan a lokacin sallah. Suka ce da alama sun yi magana ne suna zaton an rage sallar, shi kuwa Annabi (ﷺ) ya yi magana yana zaton an kammala sallar. Sun ƙara da cewa rahoton da ke nuna mutanen sun yi magana bayan maganar Annabi (ﷺ) "Ba a rage sallar ba, ni ma ban manta ba," ba a tabbatar da ingancinsa ba a wajensu; don haka hadisin yana nuna halascin magana ga mutumin da ba ya magana da gangan. Saboda haka, dalilin sabanin da ke tsakanin Malik da al-Shafi'i game da keɓewa daga hukuncin gaba ɗaya shi ne bambancinsu kan ma'anar wannan hadisi, duk da cewa al-Shafi'i ya dogara kuma kan wata ƙa'ida ta gaba ɗaya, wato faɗar Annabi ﷺ: "An ɗauke hukuncin kuskure da mantuwa daga cikin al'ummata." Abu Hanifa kuwa ya fassara hadisan hani bisa ma'anarsu ta gaba ɗaya, ya kuma riƙe cewa sun soke hadisin Dhul-Yadayn, kuma cewa sun fi shi muhimmanci.

The reason for their disagreement stems from the conflict of the apparent meaning of the traditions. The preceding traditions imply the general prohibition of speech, and appear to conflict with Abu Hurayra’s tradition, which says, “The Messenger of Allah (God’s peace and blessings be upon him) once concluded his prayer after two ra&as, Dhu al-Yadayn [a man so called] asked him, ‘Has the prayer been shortened, or did you forget, O Messenger of Allah?’ The Messenger of Allah (God’s peace and blessings be upon him) said, ‘Did Dhu al-Yadayn speak the truth?’ They said, ‘Yes’. The Messenger of Allah (God’s peace and blessings be upon him) stood up and prayed the remaining two rak'as and then concluded with the salutation’”. The apparent meaning here is that the Messenger of Allah (God’s peace and blessings be upon him) spoke'and so did the people with him, and they continued the prayer after this speech, which did not cut off their prayer. Those who followed this apparent meaning, and maintained that this speech was specific to the rectification of prayer, exempted it from the general implication (of prohibition); This is Malik ibn Anas’s opinion. Some maintained that there is no evidence in the tradition to indicate that they spoke intentionally during prayer, and said that it appears they spoke thinking that the prayer had been shortened, while the Prophet (God’s peace and blessings be upon him) spoke thinking that the prayer had been completed. Further, they added that the report that the people spoke after the statement of the Prophet (God’s peace and blessings be upon him), “The prayer has not been shortened nor did I forget”, was not proved authentic in their view; therefore the tradition implies the permissibility of speech for a person who is not speaking intentionally. Thus, the reason for the disagreement between Malik and al-ShaficT about the exemption from the general implication is their dispute over the meaning of this tradition, though al-ShaficT also relied for this upon a general principle, which is the saying of the Prophet (God’s peace and blessings be upon him), “Liability for mistake and forgetfulness has been removed from my umma”. Abu HanTfa, on the other hand, interpreted the proscribing traditions in their general meaning and held them to have abrogated the tradition of Dhu al- Yadayn, and as being preferred over it.