Discussion of the criterion for little and much in the books of jurisprudence.

It is well known that there are more than one branch of Islamic jurisprudence found in the books of jurisprudence where something is described as little or much, to be remembered after a long or considerable time. When a person looks for a criterion for little or much, he finds no criterion; they attach the matter to something unknown?

The Shaykh : But I say here, as we concluded just now, that this returns to the term itself, which is what determines it. I will now mention a statement in the Shafi'i school regarding the hadith of Dhu al-Yadayn. The Shafi'is were the school closest to the Sunnah, compared to the Hanafis and perhaps others as well. The Shafi'is say that they agree with the majority that intentional speech invalidates the prayer, and there is no disagreement on this. However, they differ from the Hanafis in that the speech of one who forgets, and the speech of one speaking in the way of correcting the prayer, does not invalidate the prayer. They argue with the hadith of Dhu al-Yadayn. But unfortunately, they say that if the words are, I think, estimated at six words, then if the speaker exceeds that, even in the way of correcting the prayer, I have seen cases where the prayer was, what is it, invalid? So I say that this specific limit was derived by them from observing the incident of the conversation between the Messenger (peace and blessings be upon him) and the Companions on one hand, and the Companions going to the Messenger (peace and blessings be upon him) on the other hand. They did not find more than six words. But we say here that this is a specific incident and does not restrict the general rule that says his statement (peace and blessings be upon him) Therefore, we say that if the speech is for the sake of correcting the prayer, as in the story of Dhu al-Yadayn, there is no difference whether the words were fewer or more than the incident that occurred with the Messenger (peace and blessings be upon him) and his Companions. The prayer is valid because this is contrary to the generality of the previous hadith This criterion and this estimation have no criterion there, because the only criterion is correcting the prayer. As for restricting it by a specific number, one might say that such and such a number is what validates it, and what exceeds it is what invalidates it. But a responder could answer that... and neither this one nor that one can impose a limit from their own opinion unless it is opposed by a counter-argument. In conclusion, this general rule is now known, meaning its limits and boundaries are now clear. Accordingly, we should apply the generalities and not expand them except within the narrow limits for which we have given some examples.