Ya zo a cikin sharhin Tajrid kamar dai irin wannan ruwaya daga Bin Abi Shaiba sannan sai ya ce: Bai kamata ba a dauka a fadinsa wannan shi ne kiran sallar farko da cewa shi ne kiran sallar Manzon Allah (S.A.W), ya kuma dada kawo wata ruwaya daga Ibn Umar ya ce: Tayiwu ya dada wannan yanki na "Hayya ala khairul amal"A kiran sallarsa ne. kamar yadda Baihaki ma ya kawo wannan ruwaya daga Ibn Umar.
Ibn wazir ya karbo daga Al’muhib Dabar AsShafi'i a littafinsana "Ihkamul Ahkam" kamar haka: Ambaton hai’ala wato: "Hayya ala khairul amal"Ya zo daga Sadaka dan Yassar daga Ibn Umama Sahal dan Hanif cewa idan zai yi kiran salla ya na karawa da "Hayya ala khairul amal", Sa'id dan Mansur, ya karbo shi, kuma Ibn Hazam ya ruwaito daga littafin al’ijma daga Ibn Umar: Cewa ya kasance ya na cewa "Hayya ala khairul amal".
Ala’uddin Mugaldaya Alhanafi ya fada a littafinsa na "Attalwih" sharhin jami’us sahih: Kamar haka: Amma "Hayya ala khairul amal" Ibn Hazam ya ambaci cewa ya inganta daga Abdullah dan Umar da Abi Umama Sahala dan Hanif cewa suna ambaton ta a kiran sallarsu "Hayya ala khairul amal", kuma aliyyun dan Husain ya na yin hakan, kuma Sa’aduddin Taftazani ya ambata a hashiyar sharhin "Al’adhudi ala mukhtasaril usul" na Ibn Hajib cewa "Hayya ala khairul amal" ta kasance a lokacin Annabi (S.A.W) kuma Umar shi ne ya takura mutane su daina wannan, jin tsoron kada su yi rauni gabarin jihadi su dogara da yin salla kawai.
Ibn Hami ya fada a littafinsa: Kuma Ruyani ya kawo daga Shafi'i wata magana mash’huriya game da shi da ya fada game da "Hayya ala khairul amal", kuma da yawa daga malaman malikiyya da wasunsu na hanafiyya da Shafi'iyya sun ambaci cewa "Hayya ala khairul amal" tana daga lafuzzan kiran salla.
Zarkashi ya na fada a littafin "Baharul Muhid": Daga cikin abin da aka yi sabani a cikinsa kamar sabanin da aka yi ne a cikin waninta, Ibn Umar ya kasance madogarar mutanen Madina ya na ganin "Hayya ala khairul amal" daga cikin kiran salla yake (Mabadi’ul fikih, Muhammad Sa'id al’aufi, shafi: 52, bugun Damishka na uku, 1977) .
Bayan dukkan abin da muka ambata da kuma abin da ya zo a cikin wannan fasali da aka karfafa da ruwayoyi ingantattu a tafarkin Ahlus-sunna don me ya sa ba a aiki da abin da ya zo daga alayen Muhammad da tafarkinsu na Sunna sahihiya tare da cewa su ne masaukar rahamar Allah kuma gidajensu ne masaukar wahayi, kirazansu kuwa jakar ilimin Annabi (S.A.W), shin wannan ba ya kawo wata dimuwa?.
A yayin da muke ganin waninsu na hukunce-hukunce da ba sa iya haduwa da madogara kubutacciya ingantacciya amma duk da haka ana riko da ita, kuma ana ganin ta wata madogara, to duk irin wannan da me za a fassara shi. Muna neman tsarin Allah daga nisanta daga alayen Muhammad wadanda suke daidai da littafin Kur'ani a nassin da ya zo daga Annabi (S.A.W). Duba misali ka gani mana fadin wasu daga malaman Sunna suna cewa idan mutum ya bar salla da gangan to ba wajibi ba ne gare shi ya rama ta, amma idan ya bar ta da mantuwa to wajibi ne ya rama ta (Nailul audar, Shaukani, bugun Misira 1952, j 2, shafi: 27) . Ina ganin wannan ya fita ne daga ra’ayin mai cewa ba a kallafa wa kafiri da aiki da rassan addini ba, domin mai barin ta da gangan tayiwu ya kasance ya bar ta saboda rashin imani da ita tun asali shi kafiri ne, ko yaya dai wannan rassan suna nesa da ruhin hukunce-hukunce ingantattu.