Benefits of the Hadith: (Indeed, this prayer is not suitable for any of the speech of people...)

The Shaykh : This hadith provides evidence for numerous benefits, among which is that human speech invalidates the prayer, as indicated by his saying: Also, there is no difference between the speech being much or little, nor between it being in a voluntary prayer or an obligatory one, due to the generality of Nor is there a difference between the person being ignorant or knowledgeable, nor between being forgetful or mindful of the word, based on his saying: in the context of negation. However, ignorance and forgetfulness will be discussed by us, if Allah wills, and we will explain that they are not included in this hadith, and the hadith does not indicate them. Among the benefits of the hadith is that there is no difference between the speech being one letter or two letters; the important thing is that it be speech. If the person praying says to someone: "A," meaning a command from consciousness, from one who is conscious, "A," then here this is a complete sentence, and it invalidates the prayer, even though it is not two letters. And if he clears his throat and says: "Ah, ah," does it invalidate or not? It does not invalidate, even though it is two letters, because this latter one is what? It is not called speech. The Prophet (peace and blessings be upon him and his family) was the most eloquent of creation; he knew speech from non-speech, so he expressed it with "speech." Whatever is speech invalidates the prayer with it, and whatever is not speech does not invalidate the prayer with it. Among the benefits of this hadith is that what pertains to addressing the Lord, (Exalted and Majestic is He), does not invalidate the prayer. So if the person praying says: "My Lord, I ask You; My Lord, I seek Your forgiveness; My Lord, I thank You," this is speech with which the Lord, (Mighty and Majestic), is addressed, so the prayer is not invalidated by this, because this is not the speech of humans, nor is it what people exchange among themselves, but it is supplication and worship. Some scholars excluded addressing the Prophet (peace and blessings be upon him and his family), where he said: "Where we were taught to say: Peace be upon you, O Prophet." There is consideration in this exception, because "Peace be upon you, O Prophet" is supplication, not an address like ordinary address. Therefore, the Companions used to say it while they were far from the place of the Messenger (peace and blessings be upon him and his family), and he did not hear them either, so it is not the usual address of humans, but it is supplication. And therefore, now we say: "Peace be upon you," and we address him with it. So the exception has consideration, because this is supplication. But due to the strength of the person's presence of mind regarding what the Prophet (peace and blessings be upon him) was described with, it is as if he is present before him, as if he is present before him. For this reason, we say that the report narrated by al-Bukhari from Ibn Mas'ud, who said: This report, which is in *Sahih al-Bukhari*, is considered an ijtihad (independent legal reasoning) of Ibn Mas'ud in opposition to the text, because the Messenger (peace and blessings be upon him) taught his Ummah this supplication with this wording: And he did not say: "Say it like this as long as I am alive," but he left it open. And because we know that when the Companions say: "Peace be upon you," they do not intend direct address, so that it would be said: "He has now passed away, so he is not addressed directly." And because it is established in *al-Muwatta*, the Muwatta of Imam Malik (may Allah have mercy on him), with a chain of narration from the most authentic chains, that 'Umar ibn al-Khattab addressed the people, teaching them the tashahhud, and he was the Caliph, with the wording: And no one objected to him. It is known that 'Umar ibn al-Khattab was more knowledgeable in the religion of Allah than 'Abdullah ibn Mas'ud. So we say: What Ibn Mas'ud (may Allah be pleased with him) mentioned is an ijtihad, and the correct thing is to follow the text. And in that case, the exception made by some jurists is not valid, excluding from it addressing the Prophet (peace and blessings be upon him and his family), because we say: This is not a direct address like the usual address among people, but it is supplication. Yes, among the benefits of the hadith: May Allah reward you: Its apparent meaning is that if one speaks without intention, without intention, then it invalidates the prayer.