one instance: "Do not clear your throat in the prayer, for the Prophet (peace be upon him) said: 'If something befalls you in your prayer, let the men say subhan Allah (glory be to Allah), and let the women clap.'" It was narrated from him by al-Marrudhi that he used to clear his throat to let him know he was in prayer. The hadith of Ali points to this, and it is specific, so it is given precedence over the general.

Section: As for weeping, sighing, and moaning that consist of two letters, what is involuntary (ghalabatan) does not affect the prayer, according to what we mentioned before. As for what is not involuntary, if it is for other than the fear of Allah, it invalidates the prayer; but if it is out of the fear of Allah, Abu Abdullah ibn Batta said regarding a man who sighs in prayer: "If he sighs out of fear of the Fire, there is no harm." Abu al-Khattab said: "If he sighs, moans, or weeps out of fear of Allah, his prayer is not invalidated." Al-Qadi said: Sighing is a form of remembrance (dhikr) by which Allah the Exalted praised Ibrahim, peace and blessings be upon him, saying: {Indeed, Ibrahim was compassionate and forbearing} [Surat al-Tawbah: 114]. Remembrance does not invalidate the prayer. He also praised those who weep, saying: {They fell down in prostration and weeping} [Surat Maryam: 58]. And He said: {And they fall upon their faces weeping} [Surat al-Isra': 109]. It was narrated from Mutarrif ibn Abdullah ibn al-Shikhkhir, from his father, that he said: "I saw the Messenger of Allah (peace be upon him) praying, and his chest had a sound like the simmering of a pot from weeping." Reported by al-Khallal. Abdullah ibn Shaddad said: "I heard the sobbing of Umar while I was in the back rows." I have not seen anything from Ahmad regarding sighing or moaning, and the most consistent with his principles is that whenever he does it voluntarily, he invalidates his prayer; for he said in the narration of Muhanna, concerning the weeping that does not invalidate the prayer: "That which is involuntary." This is because a ruling is not established except by a text, analogy, or consensus, and the general texts prohibit all speech, and there is no text regarding sighing and moaning that specifies them and excludes them from the general rule. Praise for sighing does not necessitate its exclusion, just like returning the greeting of a sneezer, responding to the greeting of peace (salam), or a kind word which is considered a charity.