and other leading scholars of the early generations, jurists versed in hadith, and others. Those who hold this view differ over whether the prayer of someone who prays alone without an excuse is valid. They have two positions. The first is that it is invalid. This was the view of a group of Ahmad’s early followers, as reported from them by Judge Abū Ya‘lā in Sharh al-Madhhab, and of some of their later scholars, such as Ibn ‘Aqīl. It was also the view of a group of the early generations and was adopted by Ibn Hazm and others.

The second is that his prayer is valid, although he sins by abandoning congregational prayer. This is the position transmitted from Ahmad and held by most of his followers.

Those who deny that congregational prayer is obligatory cite the Prophet’s statement—may Allah bless him and grant him peace—that congregational prayer is superior to a man’s prayer alone. They argue: “If it were obligatory, the prayer of someone praying alone would be invalid, and there would be no comparison of merit.” They interpret the reports concerning those whom the Prophet—may Allah bless him and grant him peace—intended to burn as referring either to those who abandoned Friday prayer or to the hypocrites who stayed away from congregational prayer while harbouring hypocrisy. They maintain that burning them would have been on account of their hypocrisy, not because they missed congregational prayer while praying in their homes.

Those who hold it to be obligatory cite the Quran, the Sunnah, and reports from the early generations.

As for the Quran, Allah Most High says:

“When you are among them and lead them in prayer, let a group of them stand with you”—to the end of the verse.

This verse contains two proofs: