Why do we not interpret Imam Ahmad's action of delaying the prayer for the sake of a knowledge lesson as him delaying the entire mosque congregation, rather than abandoning the mosque congregation?
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The questioner : Our methodology is to adhere to the Book and the Sunnah. Therefore, the statement of anyone, whoever it may be, must be based on legal evidence from the Book of Allah and the Sunnah of His Prophet (peace and blessings be upon him). As for the statement of Imam Ahmad ibn Hanbal, we see that it is devoid of evidence in this case. We can interpret it, especially since we know that Imam Ahmad ibn Hanbal held the view that attending the congregational prayer is obligatory. It can be interpreted that he delayed the entire congregation, meaning the entire mosque congregation was delayed, or that he had authority over the matter, such that the entire mosque was delayed from this prayer, and the prayer was established in the mosque, and so on. But based solely on his statement, I do not know if this constitutes a text for us or a dispensation for us to lag behind the congregation.
The Shaykh : Was the gathering in the incident you referred to held in the mosque?
The questioner: No.
The Shaykh : So, where do we derive the condition of the mosque from? In that case, there is no problem with the original ruling.
The questioner: Yes.
The Shaykh : Then I want to draw attention to the fact that the issue is not related to the opinion of the Imam alone. There were Imams in the council of knowledge, all of whom held this opinion and continued in their lesson. This report is, in reality, one of the many reports that personally lead me to believe that a student of knowledge should not rely solely on his understanding of the Book and the Sunnah, but should also include what the righteous Salaf were upon. They were closer in time to the Shari'ah before strange opinions and ideas entered it. They were undoubtedly more knowledgeable than us. Also, in the council, many people of knowledge would attend, unlike the reality today where a council might have dozens or hundreds, and a student of knowledge like me would be the one speaking while the others listen. There, the great scholars would gather in the council. If one of them spoke and the others listened to him without any objection being raised, this would be stronger for what that scholar said than our reality today. Therefore, I also held fast to this report along with the original ruling, which is the obligation of attending the mosque, until I found this report, and I considered it a dispensation. However, we do not obligate anyone with this report, and this is the end of the answer. We only draw attention to it and say that these Imams knew with certainty what we know and more, regarding the obligation of praying with the congregation. It is not possible to attribute to them negligence, laziness, or following of desires, which is something that may befall us and affect us. If they were so, then their agreement on what they did gives strength to the student of knowledge to follow their example. But if one says, "By Allah, I am not convinced by this, and I am with the original ruling," then no one has a way to compel him. Direct the questions so that it does not become chaos, and so that some do not get the lion's share.
The questioner : My teacher, some people...
The Shaykh : No, not you.
The questioner : My question was included in the brother's question.
The Shaykh : ... .
The questioner: Yes.
The Shaykh : Was the gathering in the incident you referred to held in the mosque?
The questioner: No.
The Shaykh : So, where do we derive the condition of the mosque from? In that case, there is no problem with the original ruling.
The questioner: Yes.
The Shaykh : Then I want to draw attention to the fact that the issue is not related to the opinion of the Imam alone. There were Imams in the council of knowledge, all of whom held this opinion and continued in their lesson. This report is, in reality, one of the many reports that personally lead me to believe that a student of knowledge should not rely solely on his understanding of the Book and the Sunnah, but should also include what the righteous Salaf were upon. They were closer in time to the Shari'ah before strange opinions and ideas entered it. They were undoubtedly more knowledgeable than us. Also, in the council, many people of knowledge would attend, unlike the reality today where a council might have dozens or hundreds, and a student of knowledge like me would be the one speaking while the others listen. There, the great scholars would gather in the council. If one of them spoke and the others listened to him without any objection being raised, this would be stronger for what that scholar said than our reality today. Therefore, I also held fast to this report along with the original ruling, which is the obligation of attending the mosque, until I found this report, and I considered it a dispensation. However, we do not obligate anyone with this report, and this is the end of the answer. We only draw attention to it and say that these Imams knew with certainty what we know and more, regarding the obligation of praying with the congregation. It is not possible to attribute to them negligence, laziness, or following of desires, which is something that may befall us and affect us. If they were so, then their agreement on what they did gives strength to the student of knowledge to follow their example. But if one says, "By Allah, I am not convinced by this, and I am with the original ruling," then no one has a way to compel him. Direct the questions so that it does not become chaos, and so that some do not get the lion's share.
The questioner : My teacher, some people...
The Shaykh : No, not you.
The questioner : My question was included in the brother's question.
The Shaykh : ... .
The questioner: Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.