تَصْحُis valid،,فَلَاso notيَنْقُضُinvalidateبِهَاwith itأَصْلٌfoundationمُسْتَقِرٌّestablishedمِنَfromالْكِتَابِthe Bookوَالْسُّنَّةِand the Sunnah،,وَلَيْسَand is notلِأَحَدٍfor anyoneأَنْtoيَحْمِلَtakeكَلَامَthe wordsاللَّهِof Allahوَرَسُولِهِand His Messengerعَلَىaccording toوَفْقَthe context ofمَذْهَبِهِhis sectإِنْifلَمْnotيَتَبَيَّنْbe clarifiedمِنْfromكَلَامِthe wordsاللَّهِof Allahوَرَسُولِهِand His Messengerمَاwhatيَدُلُّindicatesعَلَىonمُرَادِthe intentاللَّهِof Allahوَرَسُولِهِand His Messengerوَإِلَّاotherwiseفَأَقْوَالُthe sayingsالْعُلَمَاءِof the scholarsتَابِعَةٌfollowلِقَوْلِthe wordاللَّهِof Allahتَعَالَىthe Most Highوَرَسُولِهِand His Messenger،,لَيْسَis notقَوْلُthe sayingاللَّهِof Allahوَرَسُولِهِand His Messengerتَابِعًاfollowerلِأَقْوَالِهِمto their sayings
It is valid, so it does not invalidate an established foundation from the Book and the Sunnah, and no one is allowed to take the words of Allah and His Messenger according to his sect unless it is clarified from the words of Allah and His Messenger what indicates the intent of Allah and His Messenger; otherwise, the sayings of scholars follow the word of Allah, the Most High, and His Messenger, and the saying of Allah and His Messenger is not a follower of their sayings.
فَإِذَاSo ifكَانَthere isفِيinوُجُوبٍthe obligationشَيْءٍsomethingنِزَاعٍdisputeبَيْنَbetweenالْعُلَمَاءِthe scholars،,وَلفْظُand the termالشَّارِعِthe legislatorقَدْhasأَطْرَدَabidedفِيinمَعْنَىmeaning،,لَمْnotيَجُزْit is permissibleأَنْtoيَنْقُضَinvalidateالأَصْلَthe foundationالْمَعْرُوفِknownمِنْfromكَلَامِthe wordsاللَّهِof Allahوَرَسُولِهِand His Messengerبِقَوْلٍby a sayingفِيَهin itنِزَاعٍdisputeبَيْنَbetweenالْعُلَمَاءِthe scholars،,وَلَكِنْbutمِنْamongالنَّاسِthe peopleمَنْwhoلَاdoes notيَعْرِفُknowمَذَاهِبَthe doctrinesأَهْلِof the people ofالْعِلْمِknowledge،,وَقَدْand hasنَشَأَgrown upعَلَىonقَوْلٍa sayingلَاnotيَعْرِفُis knownغَيْرَهُother than it،,فَيَظُنَّهُso he thinks itإِجْمَاعًاa consensusكَمَنْlike one whoيَظُنُّthinksأَنَّهُthat heإِذَاifتَرَكَleavesالإِنسَانُa personالْجَمَاعَةَthe congregationوَصَلَّىand praysوَحْدَهُaloneبَرِئَتْhis liability is absolvedذِمَّتُهُhis dutyإِجْمَاعًاa consensus،,وَلَيْسَand it is notالأَمْرُthe caseكَذَٰلِكَas such،,بَلْratherلِلْعُلَمَاءِthe scholars haveقَوْلَانِtwo opinionsمَعْرُوفَانِknownفِيinإِجْزَاءِvalidityهَذِهِthisالصَّلَاةِprayer،,وَفِيand inمَذْهَبِthe doctrineأَحْمَدَof Ahmadفِيهَاin itقَوْلَانِtwo opinionsفَطَائِفَةٌand a groupمِنْofقُدَمَاءِthe earlyأَصْحَابِهِcompanionsحَكَىhe narrated from themالْقَاضِيthe judgeأَبُوAbuيَعْلَىYa'laفِيinشَرْحِthe explanationالْمَذْهَبِthe doctrine،,وَمِنْand fromمُتَأَخِّرِيهِمtheir later scholarsكَابْنِas IbnعَقِيلٍAqeelوَغَيْرِهِمand othersيَقُولُونَsay::مَنْwhoeverصَلَّىpraysالْمَكْتُوبَةَthe obligatoryوَحْدَهُaloneمِنْwithoutغَيْرِanyعُذْرٍexcuseيُسَوِّغُjustifyingلَهُfor himذَٰلِكَthat،,فَهُوَhe isكَمَنْlike one whoصَلَّىprayedالظُّهْرَDhuhrيَوْمَdayالْجُمُعَةِFriday،,فَإِنْfor ifأَمْكَنَهُhe is ableأَنْtoيُؤَدِّيَهَاperform itفِيinجَمَاعَةٍcongregationبَعْدَafterذَٰلِكَthatفَعَلَيْهِthen he mustذَٰلِكَthat،,وَإِلَّاand if notبَاءَhe carriesبِإِثْمِهِhis sinكَمَاasيَبُوءُhe carriesتَارِكُthe one who leavesالْجُمُعَةَFridayبِإِثْمِهِhis sin،,وَالتَّوْبَةَand repentanceمَعْرُوضَةٌis presentedوَهَذَاand thisقَوْلٌsayingغَيْرُnotواحِدٌoneمِنْofأَهْلِthe people ofالْعِلْمِknowledge،,وَأَكْثَرُand mostالْآثَارِof the narrationsالْمَرْوِيَّةِrelatedعَنْfromالسَّلَفِthe predecessorsمِنَofالصَّحَابَةِthe companionsوَالتَّابِعِينَand the followersتَدُلُّindicateعَلَىonهَذَاthis
So if there is a dispute among the scholars regarding the obligation of something, and the legislator’s term has abided in meaning, it is not permissible to invalidate the well-known foundation from the words of Allah and His Messenger with a saying in which there is a dispute among the scholars. However, among the people there are those who do not know the doctrines of the scholars, and they have grown up on a saying they do not know anything except it, thinking it is a consensus; like someone who thinks that if a person leaves the congregation and prays alone, his liability is absolved by consensus; while this is not the case. Rather, the scholars have two known opinions regarding the validity of this prayer, and in the doctrine of Ahmad, there are also two opinions. A group of his early companions have narrated it from him, as noted by the judge Abu Ya'la in the explanation of the doctrine, and from their later scholars like Ibn Aqeel and others say: whoever prays the obligatory prayer alone without a valid excuse, he is like someone who prayed the Dhuhr prayer on Friday; since if he is able to perform it in congregation afterwards, he must do it, otherwise he carries his sin just as the one who leaves Friday carries his sin, and repentance is presented. This saying is not unique to one of the scholars, and most of the narrations related from the predecessors from the companions and followers indicate this.
وَقَدْAnd hasاِحْتَجُّواthey presented evidenceبِمَاwith whatثَبَتَhas been establishedعَنْهُfrom him،,أَنَّهُthat heقَالَsaid:«مَنْWhoeverسَمِعَhearsالْأَذَانَthe callثُمَّthenلَمْnotيَجِبْrespondمِنْfromغَيْرِwithoutعُذْرٍexcuse،,فَلَاthere is noصَلَاةٌprayerلَهُ»for him»(۱)(1)
And they presented evidence with what has been established from him, that he said: "Whoever hears the call and does not respond without an excuse, there is no prayer for him (1).
وَأَجَابُواAnd they answeredعَنْaboutحَدِيثِthe hadithالتَّفْضِيلِof preference(۲)(2)بِأَنَّهُthat it isفِيinالْمُعَذَّرِthe excused personالَّذِيwhoتُبَاحُis permittedلَهُfor himالصَّلَاةُto pray،,وَحْدَهُaloneكَمَاasثَبَتَit is establishedعَنْهُfrom himأَنَّهُthat heقَالَsaid:صَلَاةُthe prayerالرَّجُلِa manقَاعِدًاsittingعَلَىis onالنِّصْفِhalfمِنْofصَلَاةِthe prayerالْقَائِمِthe standing،,وَصَلَاةُand the prayerالْمُضْطَجِعِthe one recliningعَلَىis onالنِّصْفِhalfمِنْofصَلَاةِthe prayerالْقَاعِدِof the sittingوَالْمُرَادُ بِهِand what is meant by that is
And they answered about the hadith of preference (2) that it refers to the excused person for whom it is permitted to pray alone, as it is established from him that he said: "The prayer of a man sitting is half of the prayer of a standing, and the prayer of one reclining is half of the prayer of the sitting, and what is meant by this is:
(۱)(1)رَوَاهُNarrated byأَبُوAbuدَاوُدَDawood[[صَحِيحٌauthenticسُنَنٌsunanأَبِيof AbuدَاوُدَDawood(۵١٥)(515),,وَالْحَاكِمُand Al-Hakimوَأَحْمَدُand Ahmad،,عَنْfromابْنِIbnعَبَّاسٍAbbasوَغَيْرِهِand othersمَرْفُوعًاin narration،,وَبَعْضُand someأَسَانِيدِهِof its chainsصَحِيحَةٌare authentic,,[انظُرْ[SeeإِرْوَاءَIrawaالْغَلِيلِAl-Ghalil»"
(1) Narrated by Abu Dawood [authentic Sunan of Abu Dawood (515), and Al-Hakim and Ahmad, from Ibn Abbas and others in narration, and some of its chains are authentic. [See Irawa Al-Ghalil].
(۲)(2)فِيinالْأَصْلِthe textالْفَضِيلِof preferenceوَهُوَand it isخَطَأٌan errorوَيُشِيرُand refersبِذَلِكَto thatإِلَىtoحَدِيثِthe hadithأَبِيof AbuهُرَيْرَةَHuraira«صَلَاةُ"Prayerالْجَمَاعَةِcongregationتَفْضُلُis better thanصَلَاةِthe prayerالْفَرْدِof the singleبِخَمْسٍby five(وَفِي(and inرَوَايَةٍthe narrationبِسَبْعٍby sevenوَعِشْرِينَand twentyدَرَجَةٍdegreesمُتَّفَقٌagreed uponعَلَيْهَاupon it.
(2) In the text of preference, and it is an error, and it refers to the hadith of Abu Huraira "The prayer in congregation is better than the prayer of the single by five (and in a narration by seven and twenty degrees) agreed upon.