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.

Section: If one brings forth a legislated form of remembrance (dhikr) intending by it to alert another, this consists of three types. The first is that which is legislated in the prayer, such as if his imam forgets, so he performs tasbih (saying Subhan Allah) to remind him; or his imam omits a remembrance, so the follower raises his voice to remind him of it; or a person asks him for permission while in the prayer, or speaks to him, or something befalls him, so he performs tasbih so that he (the other) knows he is in prayer; or he fears a person might fall into something, so he performs tasbih to alert him; or he fears that something might be ruined, so he performs tasbih for him to stop. This does not affect the prayer according to the opinion of most scholars, among them al-Awza'i, al-Shafi'i, Ishaq, and Abu Thawr. It was narrated from Abu Hanifah that whoever makes someone other than his imam understand by way of tasbih, his prayer is invalidated because it is human discourse, and thus it falls under the generality of the hadiths prohibiting speech. Our evidence is the statement of the Prophet (peace be upon him): "Whoever experiences something in the prayer, let him say: Subhan Allah; for no one hears him say Subhan Allah without turning to look." In another wording: "If a matter befalls you, let the men perform tasbih and the women clap." This is agreed upon. It is general regarding every matter that befalls the one praying. And in the "Musnad," it is narrated from Ali: "When I asked permission to enter upon the Prophet (peace be upon him), if he were in prayer, he would perform tasbih, and if he were not in prayer, he would grant permission." And because he alerted him with tasbih, it is akin to the case if he had alerted the imam. If alerting someone other than the imam were invalidating speech, then alerting the imam would likewise be so.

Section: In the same category as this type is if one prompts the imam when he becomes confused in his recitation, or corrects him if he errs; there is no harm in this, whether in an obligatory or a voluntary prayer. This was narrated from Uthman, Ali, Ibn Umar, may Allah be pleased with them. This is also the position of 'Ata', al-Hasan, Ibn Sirin, Ibn Ma'qil, and Nafi' ibn