He said: 'O boy, give me water to drink,' or something similar, then he repeated [the prayer]. Among those who spoke after he had performed the taslim and completed his prayer were al-Zubayr and his two sons, 'Abd Allah and 'Urwah, and Ibn 'Abbas affirmed this. We do not know of any difference of opinion from others in their era regarding this. There is a second narration that the prayer is invalidated in every case. He said in the narration of Harb: 'As for one who speaks today [and someone answers him], he must repeat the prayer.' This narration is the choice of al-Khallal, who said: 'The narrations from Abu 'Abd Allah stabilized upon this after he had refrained from a definitive position.' This is the school of the Ashab al-Ra'y (scholars of opinion), due to the generality of the reports prohibiting speech. There is a third narration that the prayer is not invalidated by speech in that state under any circumstances, whether it is related to the affairs of the prayer or not, and whether one is an imam or a follower. This is the school of Malik and al-Shafi'i, because it is a type of forgetfulness, so it is similar to the one who speaks out of ignorance; for that reason, the Prophet (peace be upon him) and his companions spoke and built upon their prayer. A fourth narration is inferred, which is that if the speaker is an imam and speaks for the interest of the prayer, his prayer is not invalidated, but if someone else speaks, his prayer is invalidated. The discussion on the distinction between these two will follow later, God willing.

The third division is speaking while overcome by speech. This is of three types. The first is when letters exit from one's mouth without his choice, such as if he yawns and says 'hah,' or breathes and says 'ah,' or coughs and utters two letters during the cough, or similar actions, or if he makes a mistake in recitation and switches to a word that is not from the Quran, or if he is overcome by weeping and cries without being able to stop it. In this case, his prayer is not invalidated. Ahmad explicitly stated this regarding a man who is in prayer and is overcome by weeping, so he cries: 'If he is unable to stop it, his prayer is not invalidated.' He said: 'Umar used to weep until a sobbing sound could be heard from him.' Muhanna said: 'I prayed next to Ahmad, and he yawned five times, and I heard from his yawning: hah, hah.' This is because speech in this instance is not attributed to him, nor does it carry any ruling regarding