Dhu al-Yadayn: The people only spoke to the Prophet (peace be upon him) when he spoke to them because it was upon them to answer him. He thus justified the validity of their prayer by the obligation of answering upon them. This is realized here, and this is the apparent view of the Shafi'i school. The correct view among his companions is that the prayer is not invalidated by speech in all these categories. The justification for the validity of the prayer here is that he spoke words that were obligatory for him, which is similar to the speech of one who answers the Prophet (peace be upon him).
The fifth category is to speak for the rectification of the prayer, and we shall mention this later, God Almighty willing.
Section: Every speech that we have ruled does not invalidate the prayer applies only to a small amount of it; if it becomes frequent or prolonged, it invalidates the prayer. This is explicitly stated by al-Shafi'i. The Qadi said in 'Al-Mujarrad': If the speech of a forgetful person is prolonged, he must repeat the prayer, according to a single narration. He said in 'Al-Jami'': There is no difference between a little and a lot according to the apparent speech of Ahmad, because what is pardoned due to forgetfulness treats both little and much the same, like eating while fasting. This is the opinion of some Shafi'ites. As for us, the indication of the hadiths prohibiting speech is general, and it has been abandoned in cases of a small amount due to the reports mentioned regarding it, so it remains in all other cases under the requirements of the generality. It is not valid to draw an analogy of the frequent amount to the small amount, [because a small amount] cannot be guarded against, and it has been pardoned in actions that are not of the same nature as prayer, unlike the frequent amount.
221 - Issue: He said: (Except for the Imam specifically; for if he speaks for the benefit of the prayer, his prayer is not invalidated.)
Its summary is that whoever performs the salutation from a deficiency in his prayer, thinking that it has been completed, [then speaks],
(18) In (A) and (M): "because". (1) In (M) after this is an addition: "And whoever remembers while in the tashahhud that he left out a prostration from a unit, let him bring a unit with its two prostrations and perform the prostrations for forgetfulness." This has been mentioned previously within the issues of the prostrations of forgetfulness. Ibn Qudama did not explain it here. (2) In (M): "from". (3) Omitted from the original manuscript.
