Continuation of the discussion on the correct interpretation of the phrase (Allah does not accept the prayer...)

... The Shaykh : onAl-Halabi : Our teacher Ibn Rajab (may Allah have mercy on him) mentions in *Jami' al-'Ulum wa al-Hukm* in the commentary some hadiths that contain non-acceptance: "Allah does not accept such and such." He said that the phrase "does not accept" is capable of two meanings: it is capable of meaning the non-acceptance of the components, and it is capable of meaning the non-acceptance of satisfaction. This means that we must be certain of one of the two meanings; here, evidence is needed.

The Shaykh : This, my teacher, is said by many, even al-Shawkani. But we say that what comes to mind when a listener hears this phrase is not this philosophy at all. I call it philosophy because there is no specific evidence for the meaning, according to what you said about Ibn Rajab. So we have no evidence now; how do we understand this hadith ? What does it mean, that He accepts it? But in a lower rank? This is rejected. Look, if we followed the hadiths that begin with the word "Allah does not accept" and found that in some of these hadiths, evidence has been established that acceptance here does not mean invalidity, we would stop at those.
Al-Halabi : We stop at those, and not in general.

The Shaykh : Yes, yes, we do not take it as a rule. We say that evidence has been established, because it is like the real and the figurative, as they say. If it is established in a text that another text necessitates its interpretation, we say according to the requirement of the two texts, but we do not generalize it. We leave the matter like , like "no prayer." "No prayer" is a negation of validity, and it may be a negation of perfection. If it is established as a negation of perfection in a text, we do not generalize it to all texts, because the apparent meaning of negation is the negation of the essence or the negation of validity. If the negation of the essence is not possible, then yes. So here, "Allah does not accept," if it comes in some hadiths—and I am not currently recalling, of course, that there is a hadith in which the Messenger explicitly states that Allah does not accept, yet its meaning is that this worship is valid. Now I remember a hadith in the book *al-Targhib wa al-Tarhib*: Do you remember it?

The questioner : .

The Shaykh What is its beginning?

The questioner : .

The Shaykh : Yes, what does this mean? It does not accept interpretation at all. If there is a text in which acceptance is negated, like a text in which perfection is negated, not the essence, like , this is a negation of perfection due to the existence of conclusive evidence that necessitates this meaning. But , we do not interpret it with this interpretation, because there we interpreted as a negation of perfection, so we come and say here it is a negation of perfection? No. Every text is treated specially according to the texts surrounding it. Likewise, we say in the sentence that it is necessary to understand the text according to its apparent meaning, except for an indication that shows this apparent meaning is not intended. Yes, bring what you have.

The questioner : First, he greets you.The Shaykh : Abd al-Rahman...

The Shaykh : Peace and mercy of Allah and blessings be upon you and him.