学者们一致认为，礼拜中被规定须予以避免的事项，既包括言语，也包括行为。行为方面，包括礼拜之外被允许、但不属于礼拜组成部分的一切动作；唯独在礼拜中杀死蝎子或蛇一事，学者们存在分歧，原因在于关于此事的圣训与类比推理之间存在冲突。我认为，他们在允许轻微动作这一点上是一致的。

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.

“所说的话”包括一切不属于礼拜内容的言语。关于这一点，他们也一致认为：如果故意说出这些话，礼拜就无效，其依据是至尊真主的经文：“你们应当虔诚地为真主而站立。”{2:238}，也因为先知ﷺ的圣训：“真主制定祂所喜欢的任何命令，祂规定你们在礼拜中不得说话。”

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”.

这是伊本·麦斯欧德的圣训。宰德·本·艾尔格姆的圣训称：“我们在礼拜中说话，直到“你们要虔诚地为真主而站立”这节经文降示，我们才被命令保持沉默，并被禁止说话。”此外，还有穆阿维叶·本·哈凯姆·苏莱米的圣训，他说：“我听到安拉的使者ﷺ说：‘人的言语不适合用于我们的礼拜，因为礼拜是赞颂（真主）、重复认主之言、感恩以及诵读《古兰经》。’”然而，学者们在两点上存在分歧：第一，人因遗忘而出声说话；第二，人为了纠正礼拜中的错误而有意出声说话。阿瓦扎伊偏离此说，认为礼拜中为挽救生命或处理其他重大事务而出声说话的人，之后可以继续完成礼拜。马立克广为人知的观点是：为了纠正而有意的说话并不使礼拜无效。沙斐仪说，无论何种性质的说话都会使礼拜无效，遗忘的情况除外。艾卜·哈尼法说，礼拜会因任何说话而无效，没有例外。

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.

他们之间分歧的原因，源于传闻（圣训）表面含义的冲突。前面的圣训表明一般性地禁止说话，而这似乎与艾布·胡赖拉的圣训相抵触。该圣训说：“安拉的使者（愿安拉的慈悯与祝福降临于他）有一次两拜之后结束了拜功，名叫双臂人（Dhu al-Yadayn）的人问他：‘拜功是被缩短了，还是您忘了，安拉的使者啊？’安拉的使者（愿安拉的慈悯与祝福降临于他）说：‘双臂人说的是实话吗？’他们说：‘是的。’安拉的使者（愿安拉的慈悯与祝福降临于他）便起身，完成了剩下的两拜，然后以祝安词结束。”这段圣训表面的意思是：安拉的使者（愿安拉的慈悯与祝福降临于他）说了话，他身边的人也说了话，而他们在这番话之后继续完成拜功，这些话并没有中断他们的拜功。遵循这一表面含义并坚持认为此番言语仅限于纠正拜功的人，便将其排除在一般性的禁止之外，这是马立克·本·艾奈斯的观点。另有一些学者认为，圣训中没有证据表明他们是在拜功中有意说话，并且说，看来他们是以为拜功已被缩短而说话的，而先知（愿安拉的慈悯与祝福降临于他）则以为拜功已经完成而说话。此外，他们补充说，在他们看来，人们在先知（愿安拉的慈悯与祝福降临于他）说“拜功没有被缩短，我也没有忘记”之后才说话的这一记载，并未被证实为真实可靠；因此，这段圣训表明，对于并非有意说话的人，说话是被允许的。 因此,马立克与沙斐仪在是否豁免于一般性适用的问题上存在分歧,其原因在于他们对这段圣训的理解有所不同;不过沙斐仪在此还依据了一条一般性原则,即先知(愿主赐其平安与祝福ﷺ)所说:“我的乌玛中,错误与遗忘所致的责任已被除去。”至于艾卜·哈尼法,则依据禁止性圣训的一般含义来理解,认为这些圣训废止了都尔-雅代恩的那段圣训,并且应当优先于它。

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.