The Shaykh’s clarification on the correct interpretation of the phrase (Allah does not accept . . .)

The Shaykh : ... So we must have evidence, when we say that the prayer is not accepted, in a text that does not mean ruling that the prayer is invalid. We need the evidence; if we find the evidence, we act according to its implication, and we reconcile our belief in it with our belief in the first text that we interpreted using the other text. Is this not the way? That is why we said, we as questioners were not deniers. What is the evidence that the saying of the Messenger (peace and blessings be upon him): ? That is, it does not mean that her prayer is invalid. You brought the second hadith, and I remained raising my finger, saying, what is the evidence? I am still saying this until the evidence comes.

The questioner : And I am still saying that if a woman prays without a head covering, her prayer is invalid. But I say that this doubt was raised by the one who claimed this statement. Here the Messenger (peace and blessings be upon him) said: and here he said: .

The Shaykh : "Not accepted" means his prayer is invalid, so whoever claims otherwise must provide evidence.
Al-Halabi : Al-Halabi : Ibn Rajab (may Allah have mercy on him) mentions in *Jami' al-'Ulum wa al-Hukam*, in the commentary, some of the hadiths that contain non-acceptance, "Allah does not accept such and such." He said: The phrase "does not accept" carries the possibility of both meanings... it carries the possibility of sufficiency, meaning the non-acceptance of the acts, and it carries the possibility of non-acceptance of satisfaction. So we need evidence to be certain of one of the two meanings here.

The Shaykh : This, Professor, is said by many, even al-Shawkani, but we say...