• And I heard [Ahmad]—another time—say: "Every speech a person utters during prayer that is not part of the prayer, he must repeat the prayer." The hadith of Dhu al-Yadayn was mentioned to him, where the Prophet (peace be upon him) said: "Has the prayer been shortened?" He said: "It was permissible for Dhu al-Yadayn on that day to say that, because he only said it to him based on his supposition, and it is not permissible for anyone today to say it, because the prayer has been clarified and is not shortened.
The statement of the Prophet (peace be upon him) to him [was because] the Prophet (peace be upon him) did not accept his claim until there were others with him.
The statement of his companions to him when they answered him [was because] it was obligatory upon them to answer the Prophet (peace be upon him)."
• He said: "And if an imam were to speak today and someone were to answer him, he would have to repeat the prayer."
• And I heard Ishaq ibn Ibrahim say: "I have not retracted any issue I have spoken about in fifty-four years."
• And I heard Ishaq ibn Ibrahim say: "The Sunnah of the Prophet (peace be upon him) has been established regarding the prohibition of speaking intentionally during the obligatory prayers and the supererogatory prayers."
• And he said—regarding the hadith of Dhu al-Yadayn—: "When the Prophet (peace be upon him) forgot and performed the taslim after two rak'ahs, he was certain that he had completed his obligation for himself and his companions. When Dhu al-Yadayn reminded him and said, 'Did you forget or was it shortened?' the evidence for the statement of Dhu al-Yadayn, even though he was certain [about the completion], was that the Prophet (peace be upon him) did not know at that moment whether it was shortened or not, because it had been shortened previously and then completed, and the revelation had not yet ceased; the Prophet (peace be upon him) was [still] being commanded and forbidden, or he was a follower of the revelation of Allah and His message. Therefore, it was permissible for Dhu al-Yadayn to say, 'Has the prayer been shortened or did you forget?' The Prophet (peace be upon him) answered him that it was in its state as it was completed, and it was not shortened, nor did I forget. Then, the Prophet (peace be upon him) did not remain upon his certainty once Dhu al-Yadayn reminded him, and a hesitation entered his heart until he verified their certainty, saying: 'Do you all say what Dhu al-Yadayn says?' They said: 'Yes.' So he completed what remained [of the prayer] based on what had passed."
(1) Perhaps the word "Ahmad" was dropped here, or the correct reading is "wa-sami'tuhu" (and I heard him), for the end of the statement is narrated from Ahmad—as will follow. (2) Thus it is in the original, and the correct reading is "li-nabi" (to the Prophet). (3) Thus it is in the original, and it is possible that the correct reading is "qalahu" (he said it). (4) Thus it is in the original, and it was written above it: "sic", and the correct form is "arba'". (5) Thus it is in the original, and perhaps the correct reading is "wa" (and).
• وسمعت (١) -مرةً أخرى- يقول: «كُلُّ كَلامٍ يَتكَلَّم بِهِ الإنسان في الصَّلاة مِمَّا
لَيسَ هو من الصَّلاة؛ فإنه يُعيدُ الصَّلاة». فذُكِرَ له حَديث ذي اليَدَين؛ حيث قال النبي (٢) صلى الله عليه وسلم: أَقُصِرَت الصَّلاة؟ قال: «جازَ لِذِي اليَدَين يَومَئذٍ أن يَقولَه؛ لأنه إنما قال له (٣) على الظَّنِّ مِنه، ولا يَجوز لأحَدٍ اليَومَ أن يَقولَه؛ لأن الصَّلاة قَد عُلِمَت، ولا تُقصَر.
وقَول النبي صلى الله عليه وسلم لَه؛ لأن النبي صلى الله عليه وسلم لم يُصَدِّقه فيما قال حتى يَكونَ مَعَه غَيرُه.
وقَول أصحابِه لَه حَيثُ أجابوه؛ لأنه كان واجِبًا عَلَيهم أن يُجيبوا النبيَّ صلى الله عليه وسلم».
• قال: «ولَو أن إمامًا تكَلَّم اليَومَ، وأجابَهُ أحَدٌ؛ أعاد الصَّلاة».
• وسمعت إسحاق بن إبراهيم يقول: «ما رَجَعتُ في مَسألَةٍ تكَلَّمتُ فيها مُنذُ أربعة (٤) وخَمسين سَنَة».
• وسمعت إسحاق بن إبراهيم يقول: «قَد مَضَت السُّنَّة من النبي صلى الله عليه وسلم بِتَحريم الكَلام في المكتوبات والنَّوافِل عَمدًا».
• وقال -في حَديث ذي اليَدَين-: «إن النبي صلى الله عليه وسلم حَيثُ سَها فسَلَّم في رَكعَتَين؛ كان ⦗٤٧٢⦘ على يَقينٍ أنه قَد أكمَلَ فَرضَه لِنَفسِه وأصحابِه، فلَمَّا ذَكَّرَه ذو اليَدَين فقال: أنَسيتَ أم قَصُرَت؟ فالدَّليل على قَول ذي اليَدَين وإن كان مُستَيقِنًا بِنَقص النبي صلى الله عليه وسلم أنه لم يَدرِ حينَئذٍ أهي مَقصورَةٌ أم لا؛ لِمَا كانَت قَبلُ مَقصورَةً فأُتِمَّت، ولم يَنقَطِع الوَحي بَعدُ؛ يُؤمَر النبي صلى الله عليه وسلم ويُنهَى، أو (٥) هو مُتَّبعٌ لِوَحي الله ورِسالَتِه؛ فلِذلك جاز لِذي اليَدَين أن يَقول: أقَصُرَت الصَّلاة أم نَسيت؟ فأجابه النبي صلى الله عليه وسلم أنها على حالِها كما أُكمِلَت، ولم تَقصُر ولم أَنسَ، ثم لم يَثبُت النبي صلى الله عليه وسلم على يَقينه إذ ذَكَّرَه ذو اليَدَين، ودَخَلَ قَلبَه حَزارَة؛ حتى استَخبَرَ يَقينَهم، فقال: «أكُلُّكم يَقول ما يَقول ذو اليَدَين؟»، قالوا: نعم. فأكمَل ما بَقي على ما مَضى.
(١) لعله سقط هنا: "أحمد"، أو يكون الصواب: "وسمعته"، فإن آخر الكلام نُقل عن أحمد -كما يأتي-.(٢) كذا في الأصل، والصواب: "للنبي".(٣) كذا في الأصل، ويحتمل أن الصواب: "قاله".(٤) كذا في الأصل، وكتب فوقها: "كذا"، والوجه: "أربع".(٥) كذا في الأصل، ولعل الصواب: "و".
