What is the common ground between the evidence for the non-acceptance of the prayer of the one who lets his garment drag (al-musbil) and the evidence for the command to pray behind every righteous and unrighteous person? Is there abrogation (naskh) or specification (takhsis) in this regard? And is the one who lets his garment drag (al-musbil) excluded from praying behind the righteous and unrighteous?

There is no abrogation or particularization between what Ibn Hazm used as evidence for the invalidity of the prayer of one who lets his garment hang below his ankles (musbil) and the Hadith: "Pray behind every righteous and unrighteous person," because the Hadith is weak and not suitable for argumentation. The preponderant view is that of the majority, which affirms the validity of the prayer of the musbil, because ruling an act of worship invalid requires valid evidence for argumentation, and what has been narrated in this regard is weak. Sheikh Ibn Uthaymeen stated the validity of the musbil's prayer unless the Hadith is proven authentic, but many scholars have weakened it.