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From: "Isa Robert P. Martin" <ir_martin@y...>
To: Musa Furber <musaf@r...>, Musa Furber <hanbali-owner@yahoogroups.com>
Subject: Ibn al-Jawzi Article by G. F. Haddad
IBN AL-JAWZI
by Dr. G. F. Haddad
`Abd al-Rahman ibn `Ali ibn Muhammad ibn `Ali ibn
`Ubayd Allah ibn `Abd Allah ibn Hammadi ibn Ahmad ibn
Muhammad ibn Ja`far ibn `Abd Allah ibn al-Qasim ibn
al-Nadr ibn al-Qasim ibn Muhammad ibn `Abd Allah ibn
al-Faqih `Abd al-Rahman ibn al-Faqih al-Qasim ibn
Muhammad ibn Khalifat Rasul Allah -- Allah bless and
greet him -- Abi Bakr al-Siddiq, Abu al-Faraj ibn
al-Jawzi al-Qurashi al-Taymi al-Bakri al-Baghdadi
al-Hanbali al-Ash`ari (509/510-597). He was, with
Shaykh `Abd al-Qadir al-Gilani, the imam of Hanbalis
and foremost orator of kings and princes in his time
whose gatherings reportedly reached one hundred
thousand, a hadith master, philologist, commentator of
Qur'an, expert jurist, physician, and historian of
superb character and exquisite manners.
Orphaned of his father at age three, Ibn al-Jawzi was
raised by his aunt who later brought him to the hadith
scholar Ibn Nasir, his first shaykh. He took hadith
from him as well as over eighty shaykhs and was
teacher to his grandson Shams al-Din Yusuf ibn
Qazghali al-Hanafi - Sibt al-Jawzi - as well as some
of the greatest Hanbali hadith masters and jurists
such as Muwaffaq al-Din Ibn Qudama, Ibn al-Najjar, and
Diya' al-Din al-Maqdisi.
Ibn al-Jawzi took a staunch Ash`ari stance in doctrine
and courageously denounced the anthropomorphism of his
school in the interpretation of the divine Attributes
in his landmark work Daf` Shubah al-Tashbih bi Akuff
al-Tanzih ("Rebuttal of the Insinuations of
Anthropomorphism at the Hands of Divine
Transcendence"), also known as al-Baz al-Ashhab
al-Munqadd `ala Mukhalifi al-Madhhab ("The Flaming
Falcon Swooping Down on the Dissenters of the
[Hanbali] School") which he began with the words:
I have seen among the followers of our school some who
held unsound discourses on doctrine. Three in
particular have applied themselves to write books in
which they distort the Hanbali madhhab: Abu `Abd Allah
ibn Hamid,1 his friend al-Qadi (Abu Ya`la),2 and Ibn
al-Zaghuni.3 I have seen them (Ibn Abi Ya`la, Ibn
Hamid, and Ibn al-Zaghuni) descend to the level of
popular belief, construing the divine attributes
according to the requirements of what the human senses
know. They have heard that Allah created Adam
according to His/his likeness and form (`ala
suratihi), so they affirm that Allah has a form and
face in addition to His essence, as well as two eyes,
a mouth, an uvula, molar teeth, a physiognomy, two
hands, fingers, a palm, a little finger, a thumb, a
chest, thighs, two legs, two feet!... Then they
placate the common people by adding: `But not as we
think.'... They have applied outward meanings with
regard to the Divine Names and Attributes. Thus, they
give the Divine Attributes a wholly innovative and
contrived name for which they have no evidence either
in the transmitted texts of Qur'an and Sunna or in
rational proofs based on reason. They have paid
attention neither to texts that steer one away from
the apparent sense towards the meanings required for
Allah, nor to the necessary cancellation of the
external meaning when it attributes to Allah the
distinguishing marks of creatures. They are not
content to say: "attribute of act" (sifatu fi`l) until
they end up saying: "attribute of essence" (sifatu
dhat). Then, once they affirmed them to be "attributes
of essence," they claimed: we do not construe the text
according to the directives of the Arabic language.
Thus they refuse to construe "hand" (yad) as meaning
"favor" and "power"; or "coming forth" (maji') and
"coming" (ityan) as "mercy" and "favor"; or "shin"
(saq) as "tribulation." Instead they say: We construe
them in their customary external senses, and the
external sense is what is describable in terms of
well-known human characteristics, and a text is only
construed literally if the literal sense is feasible.
Then they become offended when imputed with likening
Allah to His creation (tashbih) and express scorn at
such an attribution to themselves, clamoring: "We are
Ahl al-Sunna!" Yet their discourse is clearly couched
in terms of tashbih. And some of the masses follow
them.
I have advised both the followers and the leaders
saying: Colleagues! You are adherents and followers of
our madhhab. Your greatest Imam is Ahmad ibn Hanbal,
may Allah have mercy on him, who said while under the
lash of the Inquisition: "How can I say what was never
said?" Beware of innovating in his madhhab what is not
from him! Then, you said regarding the hadiths (of the
Attributes): "They must be taken in their external
sense." Yet the external sense of qadam ("foot") is a
bodily limb!4 And when it was said concerning `Isa:
ruh Allah ("Allah's spirit") the Christians thought
that Allah possessed an attribute named His spirit
which had entered Mary!
Whoever says: "He is established on His throne in His
Essence (bi al-dhat)," has made Allah an object of
sensory perception. It behooves one not to neglect the
means by which the principle of Religion is
established and that is reason. For it is by virtue of
reason that we have known Allah and judged Him to be
Eternal without beginning. If you were to say: "We
read hadiths but we are silent," no one would have any
objection against you. However, your interpretation of
the outward sense is morally repugnant and disgusting.
Do not introduce into the madhhab of this man of the
Salaf, Ahmad Ibn Hanbal, what his thought does not
contain.5
Because of this work, Ibn al-Jawzi was criticized by
the Hanbali and Hanbali-leaning proponents of the
views he lambasted, such as Muwaffaq al-Din ibn Qudama
and his grandson the hadith master Sayf al-Din ibn
al-Majd6 as well as Ibn Taymiyya and his circle. Among
them al-Dhahabi said: "May Allah have mercy on him and
forgive him! Would that he had not probed figurative
interpretation nor diverged from his Imam."
Al-Dhahabi's words are, of course, loaded assumptions
that Ibn al-Jawzi had himself long since rejected as
shown by the above lines from the Daf`.
Some went too far in criticizing him, such as Ibn
Nuqta who said: "I never saw anyone relied upon in his
Religion, knowledge, and reason, that approved of Ibn
al-Jawzi." Al-Dhahabi responded: "If Allah approves of
him, they are irrelevant."
Ibn al-Jawzi was a prolific author of over seven
hundred books, among which al-Dhahabi lists the
following:
al-Adhkiya';
Afat al-Muhaddithin;
Akhbar al-Akhyar;
Akhbar al-Nisa', an informative handbook for Muslim
women in 110 brief chapters followed by biographical
notices on sixty-six eminent Muslim women. The book
was printed under the title Ahkam al-Nisa'. In it Ibn
al-Jawzi cites the following:
The Prophet -- Allah bless and greet him -- is related
to say: "I hate for a woman to be brazen (salqa') and
bare-eyed (marha'), neither wearing kohl on her eyes
nor henna on her hands."7
`A'isha - Allah be well-pleased with her - is reported
to say: "Allah's Messenger -- Allah bless and greet
him -- ordered us [women] to comb through our hair in
ghusl and completely dye our hands with henna lest
they become dry and rough like men's hands."8
al-Amthal, a work on proverbs;
al-Bulgha fi al-Fiqh;
Dhamm al-Hasad;
Dhamm al-Hawa;
Dhamm al-Muskir;
Dhikr al-Huffaz;
Dhikr al-Qussas;
al-Du`afa', a compendium of weak narrators of hadith;
Dur' al-Dim fi Siyam Yawm al-Ghaym;
Durra al-Iklil in history;
Fada'il al-`Arab;
Fadl Maqbarat Ahmad, on the benefits associated with
Ahmad ibn Hanbal's cemetery in Baghdad;
al-Fara'id;
al-Fawa'id al-Muntaqat in fifty-six parts;
Funun al-Afnan fi `Ulum al-Qur'an'
al-Hada'iq in two volumes;
Hal al-Hallaj, "The Status of al-Hallaj," in which Ibn
al-Jawzi reports that he had in his possession the
autograph copy of a treatise of the Hanbali hadith
master Ibn `Aqil (d. 513) written in praise of
al-Hallaj, entitled Juz' fi Nasr Karamat al-Hallaj
("Opuscule in Praise of al-Hallaj's Miraculous
Gifts"). Like other Hanbali Sufis such as al-Harawi
al-Ansari (d. 481), Ibn Qudama (d. 620) and al-Tufi
(d. 715), Ibn `Aqil considered al-Hallaj a wali and
did not doubt his sincerity and righteousness.
al-Hathth `ala al-`Ilm;
al-Hathth `ala Talab al-Walad;
al-`Ilal al-Mutanahiya fi al-Ahadith al-Wahiya in two
volumes, a companion work to his Mawdu`at;
al-Intisar fi al-Khilafiyyat in two volumes;
al-Ishara fi al-Qira'at al-Mukhtara;
al-Jadal;
Jami` al-Masanid in seven volumes, which al-Dhahabi
said is not even near the claim laid by its title;
al-Khata' wa al-Sawab Min Ahadith al-Shihab;
al-Khawatim;
Manafi` al-Tibb;
Manaqib, a series of books on the immense merits of
the following: Abu Bakr, `Umar, `Ali, Ibrahim ibn
Adham, al-Fudayl ibn `Iyad, Bishr al-Hafi, Rabi`a
al-`Adawiyya, `Umar ibn `Abd al-`Aziz, Sa`id ibn
al-Musayyib, al-Hasan al-Basri, Sufyan al-Thawri,
Ahmad ibn Hanbal, al-Shafi`i, Ma`ruf al-Karkhi, and
others.
al-Manasik;
al-Manfa`a fi al-Madhahib al-Arba`a in two volumes;
Mashhur al-Masa'il in two volumes;
al-Mawdu`at in two volumes, a collection of what he
considered hadith forgeries in which he included many
authentic hadiths, as pointed out by those who
criticized it;
Minhaj al-Qasidin wa Mufid al-Sadiqin ("The Road of
the Pursuers and the Instructor of the Truthful"), an
abridgment of al-Ghazzali's Ihya' `Ulum al-Din - which
Ibn al-Jawzi criticized - in which he carefully avoids
the use of the terms sufi and tasawwuf. The Minhaj was
epitomized in one volume by Najm al-Din Abu al-`Abbas
Ahmad ibn Qudama (d. 742). Here are some of its
chapter-titles and excerpts most illustrative of Imam
al-Ghazzali's influence on Ibn al-Jawzi and of the
latter's general adoption of Sufi themes and
terminology:
Fasl `ilm ahwal al-qalb (Section on the science of the
states of the heart)
Fasl fi daqa'iq al-adab al-batina fi al-zakat (Section
on the ethics of the hidden minutiae of zakat)
Fasl fi al-adab al-batina wa al-ishara ila adab
al-hajj (Section on the ethics of the secrets of the
Pilgrimage)
Kitab riyadat al-nafs wa tahdhib al-khuluq wa
mu`alajat amrad al-qalb (Book of the training of the
ego, the upbringing of the character, and the treating
of the diseases of the heart)
Fasl fi fa'idat shahawat al-nafs (Section on the
benefit of the appetites of the ego)
Bayan al-riya' al-khafi al-ladhi huwa akhfa min dabib
al-naml (Exposition of the hidden self-display which
is more concealed than the treading of the ant)
Fasl fi bayan ma yuhbitu al-`amal min al-riya' wa ma
la yuhbit (Section exposing the self-display which
nullifies one's deeds and the self-display which does
not)
Fasl fi dawa' al-riya' wa tariqatu mu`alajat al-qalbi
fih (Section on the remedy of self-display and the way
to treat the heart from its ill)
Kitab al-mahabba wa al-shawqi wa al-unsi wa al-rida
(Book of love, passionate longing, familiarity, and
good pleasure)
Fasl fi bayan mi`na al-shawq ila allahi ta`ala
(Section exposing the meaning of passionate longing
for Allah)
Bab fi al-muhasaba wa al-muraqaba (Chapter on taking
account of oneself and vigilance) al-maqam al-awwal:
al-musharata (The first station: commitment) al-maqam
al-thani: al-muraqaba (The second station: vigilance)
al-maqam al-thalith: al-muhasaba ba`da al-`amal (The
third station: self-accounting after a deed) al-maqam
al-rabi`: mu`aqabat al-nafs `ala taqsiriha (The fourth
station: berating the ego for its shortcomings)
al-maqam al-khamis: al-mujahada (The fifth station:
struggling) al-maqam al-sadis: fi mu`atabat al-nafs wa
tawbikhiha (The sixth station: castigating and chiding
the ego) - Abu Bakr al-Siddiq said: "Whoever hates his
ego for Allah's sake, Allah will protect Him against
what He hates." - Anas said: I heard `Umar say as he
was alone behind a wall: "Bakh, bakh! Bravo, well
done, O my ego! By Allah, you had better fear Allah, O
little son of Khattab, or he will punish you!" -
Al-Bakhtari ibn Haritha said: "I saw one of the
devoted worshippers sitting in front of a fire which
he had kindled as he was castigating his ego, and he
did not stop castigating his ego until he died." - One
of them said: "When the saints are mentioned, I say to
myself: Fie on you and fie on you again." - Know that
your worst enemy is the ego that lies between your two
flanks. It has been created a tyrant commanding evil,
always pushing you towards it, and you have been
ordered to straighten it, cleanse it (tazkiyat), wean
it from what it feeds on, and drag it in chains,
subdued, to the worship of its Lord.9
[Continuation of his bibliography:]
al-Mudhish;
al-Muhadhdhab fi al-Madhhab;
al-Mughaffalin;
al-Mughni, a massive Qur'anic commentary which he
abridged into Zad al-Masir;
al-Mukhtar fi al-Ash`ar, a ten-volume anthology of
poetry;
Mukhtasar Funun Ibn `Aqil in over ten to twenty
volumes;
al-Muntakhab;
Muntaqad al-Mu`taqad;
al-Muntazam fi al-Tarikh, a ten-volume history of
Islam in which he narrates with his chain from
al-`Abbas ibn Hamza and Musa ibn `Isa respectively:
I prayed zuhr behind Abu Yazid al-Bistami. When he
first wanted to raise his hands to say Allahu akbar he
was unable due to his great awe of Allah's name. His
joints began to shake until I could hear the rattling
of his bones, which shocked me.... He used to rebuke
himself and say to his soul every morning: "O lair of
every evil! A woman has menses then becomes pure again
after three to ten days, but you, O my soul! have been
sitting for twenty and thirty years and not become
pure yet. When will you clean yourself?"10
Mushkil al-Sihah in four volumes;
Muthir al-Gharam al-Sakin ila Ashraf al-Amakin;
al-Nab`a fi al-Qira'at al-Sab`a;
Naqy al-Naql in two volumes;
al-Nasikh wa al-Mansukh;
Nasim al-Suhur;
Qiyam al-Layl in three parts;
al-Qussas;
al-Riyada;
Sayd al-Khatir in three volumes containing aphorisms
and wise counsels;
Siba Najd;
Sifa al-Safwa in four volumes, an abridgment of Abu
Nu`aym's compendium of Sufis titled Hilya al-Awliya,
in which he cited al-Junayd as saying: "Of the marks
of Allah's wrath against a servant is that He makes
him very busy with what is of no concern to him";
al-Tabsira in three volumes, on oratory;
Tadhkira al-Arib on the Arabic language;
Tadhkira al-Muntabih fi `uyun al-Mushtabih;
al-Tahqiq fi Masa'il al-Khilaf in two volumes;
Tahrim al-Dubur;
Tahrim al-Mut`a;
Talbis Iblis, a work written against the Shi`a and the
wayward Sufis;
Talqih al-Fuhum;
al-Taysir fi al-Tafsir;
al-Thabat `ind al-Mamat;
al-`Udda fi Usul al-Fiqh;
Usud al-Ghaba fi Ma`rifa al-Sahaba;
`Uyun al-Hikayat in two volumes;
al-`Uzla;
al-Wafa bi Fada'il al-Mustafa, a large work on
Prophetic biography and immense merits in several
hundred chapters;
al-Wahiyat, another title for al-`Ilal al-Mutanahiya;
Wird al-Aghsan fi Ma`ani al-Qur'an;
al-Wujuh wa al-Naza'ir;
al-Yawaqit, a collection of sermons.
It was reproached to Ibn al-Jawzi that he wrote too
much too fast without careful verification. Al-Dhahabi
said: "We call Ibn al-Jawzi hafiz (hadith memorizer)
in deference to the profusion of his writings, not to
his scholarliness," while Shaykh `Abd al-Fattah Abu
Ghudda said:
Our reliance is on Allah! Ibn al-Jawzi composed a
great big book on hadith forgeries so that jurists,
preachers, and others may avoid them, then you will
see him cite in his exhortative works forged hadiths
and rejected stories without head nor tail, without
shame or second thought. In the end one feels that Ibn
al-Jawzi is two people and not one!... For this reason
Ibn al-Athir blamed him in his history entitled
al-Kamil with the words: "Ibn al-Jawzi blamed him
[al-Ghazzali] for many things, among them his
narration of unsound hadiths in his exhortations. O
wonder that Ibn al-Jawzi should criticize him for
that! For his own books and exhortative works are
crammed full with them (mahshuwwun bihi wa mamlu'un
minh)!"11 And the hadith master al-Sakhawi said in
Sharh al-Alfiyya: "Ibn al-Jawzi cited forgeries and
their likes in high abundance in his exhortative
works."12
Abu al-Muzaffar Sibt al-Jawzi said:
I heard my grandfather say from the pulpit: "With
these two fingers of mine I wrote two thousand
volumes; one hundred thousand [wayward Muslims]
repented at my hands; and twenty thousand
[non-Muslims] entered Islam." He used to recite the
entire Qur'an once a week and would not come out of
his house except for jum`a or to the gathering.13 ...
He had renounced the world and shared little in it...
He never joked with anyone, nor jested with little
boys, nor ate anything that came from parts the
licitness of which he was unsure of.
His Utterances
Al-Dhahabi cited some of Ibn al-Jawzi's pithy remarks:
- To a friend of his: "You are widely excused for your
absence because I trust you so much, and you stand
condemned all the same because I missed you so much."
- From the pulpit: "O prince! Remember Allah's justice
concerning you when you exercise power, and His power
over you when you mete out punishment. Do not heal
your anger by infecting your religion."
- From the pulpit: "O commander of the believers! If I
speak out, I shall fear you; and if I remain silent, I
shall fear for you. I have decided to put my fear for
you ahead of my fear of you. For the saying of one who
counsels: 'Itaqillah!' is better yet than that of one
who says: 'You belong to a house that has been
forgiven.' [= Ahl al-Bayt]"
- To a man who was asking him what he should hold
preferable, laud or asking forgiveness, he replied: "A
dirty cloth needs soap more than incense."
- To a man who told him: "I did not sleep last night
in anticipation of this gathering!" he replied: "This
is because you were looking forward to the show; but
it is tonight that you should not sleep."
- To a man who kept asking him who was better, Abu
Bakr or `Ali, he replied: "Sit down. You are better
than everyone else."
- A man used to sit in Ibn al-Jawzi's gatherings and
frequently manifest his pleasure out loud at the
Imam's expressions. One day he remained silent a long
time, whereupon Ibn al-Jawzi turned to him and said:
"The Harun of your exclamations are an aid to the Musa
of my expressions. Therefore send it forth to me as my
prop." This is a commonly-observed device of Arabic
teachers who require a form of persistent ovation,
beyond attentiveness or intent gaze, in order to
perceive appreciation from their listeners and pour
out their best to them.
- "The people of [Mu`tazili] kalam say that there is
no Lord in the heaven, nor Qur'an in the mushaf, nor
Prophet in the grave. These are three disgraces to be
attributed to them."
Ibn al-Jawzi was severely tried towards the end of his
life when his criticism of Shaykh `Abd al-Qadir
al-Gilani - his senior of forty years - led to
accusations made against him to the Sultan al-Nasir by
the Shaykh's children and supporters. Thereupon Ibn
al-Jawzi was publicly reviled, seized, and dragged
away to jail while his house was sealed and his
dependents dispersed. He was taken from Baghdad to the
city of Wasit where he remained imprisoned for five
years during which he never once entered a hammam,
patching up his own clothes and preparing his own
food. Ibn al-Jawzi was released after his son Yusuf
succeeded in securing the intercession of the Caliph's
mother in his favor. At that time the Imam was about
eighty years old.
It was related that Ibn al-Jawzi was handsome,
mild-mannered, with a melodious voice, of sweet
company. He used to take care of his health and always
try and improve his constitution and whatever
stimulated his mind and sharpened it. He wore
perfumed, fine white clothes. He had a sharp wit and
was swift in his reply. As a result of drinking
anacardium marsh nuts (baladhir) early in life, his
beard fell and remained very sparse, and he used to
dye it black until he died. Al-Muwaffaq `Abd al-Latif
said: "His books had many mistakes in them because he
would finish a book and no longer look at it."
Al-Dhahabi commented on this: "His books are filled
with all kinds of mistakes due to lack of revision and
copying from written sources. He compiled such an
amount that a second life would not have sufficed to
revise it all." The week of his death he recited the
following line:
kam kana li min majlisin law shubbihat halatuhu
latashabbahat bi al-jannati
"How many a gathering of mine, if its condition were
to be compared to something, it would have been
comparable to Paradise!"
His grandson related from his mother that on his
death-bed Ibn al-Jawzi was heard repeating, addressing
invisible visitors: "What do you want me to do with
these peacocks?" He died between maghrib and `isha on
the night before jum`a the 13th of Ramadan. He was
washed before fajr and the people of Baghdad followed
his bier to the cemetary of Ahmad ibn Hanbal. The
crowd was such that by the time his grave was reached
it was time for Jum`a. During the remainder of the
month, people recited khatmas of the Qur'an at his
grave uninterruptedly, day and night. The night after
Ibn al-Jawzi's burial the hadith scholar Ahmad ibn
Salman al-Sukr saw him in his sleep standing on a
pulpit of pearl, preaching to the angels.
Main source: al-Dhahabi, Siyar A`lam al-Nubala'
15:483-494 #5342.
NOTES
1Abu `Abd Allah al-Hasan ibn Hamid al-Baghdadi
al-Warraq al-Hanbali (d. 403), Abu Ya`la's teacher.
2The father of the author of Tabaqat al-Hanabila,
al-Qadi Abu Ya`la Muhammad ibn al-Husayn ibn al-Farra'
al-Hanbali (d. 458).
3Abu al-Hasan `Ali ibn `Ubayd Allah al-Zaghuni
al-Hanbali (d. 527), author of al-Idah and one of Ibn
al-Jawzi's teachers.
4A reference to the hadith whereby Allah places his
"qadam" in the Fire. See on this the section entitled
"The Salaf's Interpretation of qadam, rijl, and saq"
in Shaykh Hisham Kabbani's Islamic Beliefs and
Doctrine According to Ahl al-Sunna Volume One (p. 195)
or his Encyclopedia of Islamic Doctrine (1:168). See
also the relevant pages at
http://sunnah.org/aqida/index.htm.
5Ibn al-Jawzi, Daf` Shubah al-Tashbih, introduction.
6On him see al-Dhahabi's Tadhkira al-Huffaz (4:1446).
7Narrated from `A'isha by Ibn al-Jawzi without chain
in Ahkam al-Nisa' (p. 89).
8Ibid. Al-Haythami said in Majma` al-Zawa'id (5:171):
"Al-Tabarani narrated it from Umm Layla in al-Awsat
and al-Kabir (25:138) and its chain contains narrators
I do not know." Also narrated from Umm Layla by Ibn
Mandah - as stated by Ibn Hajar in al-Isaba (8:296) -
and Ibn al-Mulaqqin in Khulasa al-Badr al-Munir
(1:358).
9Ibn Qudama, Mukhtasar minhaj al-qasidin li Ibn
al-Jawzi, ed. M. Ahmad Hamdan and `Abd al-Qadir
Arna'ut, 2nd. ed. (Damascus: maktab al-shabab
al-muslim wa al-maktab al-islami, 1380/1961) p. 426.
10In Ibn al-Jawzi, al-Muntazam (5:28-29).
11Ibn al-Athir, al-Kamil fi al-Tarikh (10:228).
12 `Abd al-Fattah Abu Ghudda, notes to al-Lucknawi's
al-Raf` wa al-Takmil (p. 420-421).
13At this point al-Dhahabi asks: "What about
congregational prayer?" Yet it seems needless to say
that Sibt al-Jawzi's statement takes it for granted as
the school of Imam Ahmad considers obligatory prayer
invalid unless offered in congregation if one has the
ability.
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