What is the criterion for Allah not accepting the prayer of a servant in some of the hadiths
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The questioner: If he is prevented until he performs wudu' the hadith or the prayer of forty nights
The Shaykh: You mispronounced it
The questioner: The prayer of forty nights
The Shaykh: Yes
The questioner: Yes, in the two previous hadiths, meaning they indicated invalidity. We used them as evidence for the invalidity of the prayer of the menstruating woman if she does not pray with a head covering, and the prayer of the innovator is not obligatory upon him, and his prayer is invalid. But here they distinguish, even though it is the same wording: "Allah does not accept," "Allah does not accept." So we ruled the prayer invalid in the first two examples, and we did not rule it invalid in the last two examples. So here the distinction is between
The Shaykh: You ruled
The questioner: No, I did not rule
The Shaykh: Then who ruled? Then who ...
The questioner: On the basis that I started from the statement of Abu al-Shawkani, and before him al-'Ala'i, when I read to you the treatise *Tahqiq al-Murad* regarding the fact that prohibition implies invalidity
The Shaykh : Yes.
The questioner: So it became difficult for me
The Shaykh: It will not be difficult for you in such a matter, my brother. Always keep in your mind the general and the specific, and the absolute and the restricted. This is something that every student of knowledge must keep in his mind when he encounters such texts that appear to have been treated in a contradictory manner. The second thing that he should also keep in mind is to know that specification and restriction is not necessarily by an explicit text from the Book or the Sunnah. Do you understand up to here?
The student: Understood
The Shaykh: Yes, the specification and restriction can be either by the consensus of the Muslims, or by observing a precise meaning that is specific to the scholars of knowledge.
And Allah does not accept the prayer of the runaway slave
ولا يقبل الله صلاة الآبقAnd whoever drinks intoxicants, his prayer is not accepted for forty nights
ومن شرب الخمر لا تقبل له صلاةَ أربعين ليلةThe Shaykh: You mispronounced it
The questioner: The prayer of forty nights
The Shaykh: Yes
The questioner: Yes, in the two previous hadiths, meaning they indicated invalidity. We used them as evidence for the invalidity of the prayer of the menstruating woman if she does not pray with a head covering, and the prayer of the innovator is not obligatory upon him, and his prayer is invalid. But here they distinguish, even though it is the same wording: "Allah does not accept," "Allah does not accept." So we ruled the prayer invalid in the first two examples, and we did not rule it invalid in the last two examples. So here the distinction is between
The Shaykh: You ruled
The questioner: No, I did not rule
The Shaykh: Then who ruled? Then who ...
The questioner: On the basis that I started from the statement of Abu al-Shawkani, and before him al-'Ala'i, when I read to you the treatise *Tahqiq al-Murad* regarding the fact that prohibition implies invalidity
The Shaykh : Yes.
The questioner: So it became difficult for me
The Shaykh: It will not be difficult for you in such a matter, my brother. Always keep in your mind the general and the specific, and the absolute and the restricted. This is something that every student of knowledge must keep in his mind when he encounters such texts that appear to have been treated in a contradictory manner. The second thing that he should also keep in mind is to know that specification and restriction is not necessarily by an explicit text from the Book or the Sunnah. Do you understand up to here?
The student: Understood
The Shaykh: Yes, the specification and restriction can be either by the consensus of the Muslims, or by observing a precise meaning that is specific to the scholars of knowledge.
Source
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The Arabic text is copied verbatim from the original source, without any edits.