in congregation is superior to the prayer offered alone by twenty-seven degrees.” (1) The fact that one is deemed superior to the other indicates that the lesser one also possesses merit; and if it possesses merit, it must be valid, for an invalid act has no merit in it—rather, it entails sin. This is clear evidence that the prayer of one who prays alone is valid, since it necessarily contains merit. Had it not been valid, it would have contained no merit.

However, Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, replied that this hadith concerns one who has an excuse—that is, one who prays alone due to a valid excuse. In his case, prayer in congregation is superior to his prayer by twenty-seven degrees. He said: There is nothing to prevent a deficiency from existing alongside a valid excuse. Thus, the Prophet, peace and blessings be upon him, described a woman as deficient in religion because she does not pray during the days of her menstruation (2), even though her not praying during menstruation is due to a legally valid excuse. Nevertheless, she is deficient in comparison to a man, while not sinful for leaving off the prayer. He said: Thus, when one who has an excuse prays in his home, prayer in congregation is superior to his prayer by twenty-seven degrees.

However, the following objection may be raised against him: the Prophet, peace and blessings be upon him, said, “When a servant falls ill or travels, he is credited with what he used to do while healthy and resident.” (3) This indicates that whoever leaves off an act of obedience due to the excuse of illness is credited with it.

He could respond that this refers to one who was accustomed to performing it, for he said, “He is credited with what he used to do while healthy and resident.” Yet despite all this, Shaykh al-Islam Ibn Taymiyyah’s basis for this view is weak.