What is the ruling on the one who abandons prayer out of negligence?
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The questioner : The questioner says: Some scholars have stated that the one who abandons prayer out of negligence is a disbeliever, but that it is a disbelief less than disbelief. Is this correct?
The Shaykh : This statement is not correct, because the disbelief indicated by the Book, the Sunnah, and the statements of the Companions regarding the one who abandons prayer is major shirk (associating partners with Allah) that expels one from the religion. We have previously, before this session, explained the evidence indicating the disbelief of the one who abandons prayer from the Book of Allah, the Sunnah of His Messenger (peace and blessings be upon him), and the statements of the Companions (may Allah be pleased with them), and the view is correct. We clarified that every piece of evidence cited by those who say he does not commit major shirk (associating partners with Allah) that expels one from the religion contains no indication for the one who cited it, and that those evidences do not exceed four cases. Who can answer this for us?
The evidences cited by those who say the one who abandons prayer does not commit major shirk (associating partners with Allah)—we mentioned that they do not fall outside of four cases, the meaning of which most of you did not attend. The first case is that there is no indication in it at all. The second case is that it is restricted to a state in which abandoning prayer is not possible. The third case is that it is restricted to a state in which a person is excused for abandoning prayer. The fourth case is that it is general, but it is specified by texts or by the texts indicating the disbelief of the one who abandons prayer.
We have also explained previously that the ruling on disbelief and faith is not taken except from the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him), and that we have no right to describe a person as a disbeliever without the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him) indicating that. Because our saying to a person that he is a disbeliever is like our saying about a thing that it is haram (forbidden). Just as in both cases it is not permissible for us to say about a thing that it is haram (forbidden) except with evidence from the Book and the Sunnah, so it is not permissible for us to say about a person that he is a disbeliever except with evidence from the Book and the Sunnah. It is obligatory. Do you consider him a disbeliever or not? He is a disbeliever. So denial, even if it is not accompanied by abandonment, is disbelief. And the narrations and texts reported in this regard only attached the ruling to abandonment. If you say that the intended meaning is the denier, you have nullified the description to which the Lawgiver attached the ruling. And you have brought a new description that the Shari'ah did not consider. And by this, you have committed a sin against the text from two aspects. Nullification from two aspects: the first aspect is nullifying its indication. And the second aspect is considering a description that the Lawgiver did not consider.
And a person should fear his Lord, for he is not a judge but one who is judged. So if the Book of Allah and the Sunnah of the Messenger indicate a ruling, why do we try to escape from it? For this reason, when it was said to Imam Ahmad (may Allah have mercy on him) that so-and-so says that the saying of Allah the Exalted[An-Nisa 4:93] was said to Imam Ahmad that so-and-so says this regarding the one who considers killing permissible, meaning [An-Nisa 4:93] one who considers killing permissible. Imam Ahmad said: Subhan Allah. The one who considers killing a believer permissible is a disbeliever. Whether he killed or did not kill? And the verse attached the ruling to killing. This one who says that the one who abandons it while denying its obligation—and inserts the word "denying its obligation" into the hadith of the Messenger of Allah (peace and blessings be upon him)—we say to him: Subhan Allah. The denier is a disbeliever whether he abandons it or not. And the Prophet (peace and blessings be upon him) attached the ruling to abandonment. If there were texts indicating that the one who abandons prayer does not become a disbeliever, we would be compelled to interpret the texts indicating his disbelief to mean abandoning it while denying its obligation. But I say that there is absolutely no authentic, explicit text indicating that the one who abandons prayer is not a disbeliever. If a text came to us saying that the one who abandons prayer does not become a disbeliever, and then a text came saying that the one who abandons prayer has become a disbeliever, at that time we would combine the two texts and say: the one who abandons it while denying it, and the one who abandons prayer without denying it. The one who abandons it while denying it is a disbeliever, and the one who abandons it while acknowledging its obligation is not a disbeliever. But since, but since no bold...
...authentic, explicit text exists that the one who abandons prayer does not become a disbeliever, and apart from that, the condition of fighting, it is not possible for us to distort the texts from what they indicate. And this, I mean, the one who says "the one who abandons it while denying its obligation"—this is distorting words from their places. And I have informed you now that there is distortion in it from two aspects: nullifying what the commentator considered, and considering what the Lawgiver did not consider. And I have advised you in this.
There is no doubt that the one who says "La ilaha illa Allah" (There is no god but Allah) is a Muslim. But the one who says "La ilaha illa Allah" is restricted by his saying "seeking thereby the Face of Allah." If he is restricted by seeking thereby the Face of Allah.
So does the one who says "La ilaha illa Allah" seeking thereby the Face of Allah pray or not? He prays, without doubt, because the one who seeks a thing must necessarily ask for it. Then, on the assumption that it came in an absolute form, such as "the one who says 'La ilaha illa Allah' will enter Paradise," for example, this is a general term that is specified by abandoning prayer. Just as, for example, if a person says "La ilaha illa Allah," "I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah," and lies about one report from the reports of the Qur'an, he would be a disbeliever even if he said "La ilaha illa Allah."
Yes, he has never done any good. This hadith is general. Is it specified by the hadith of disbelief in prayer? It is specified by the hadiths of disbelief in prayer. Just as this one who said "to Allah" and never knew any good—if he had denied something from the Qur'an, it would not have benefited him even if he said "to Allah." Yes, he has never done any good. We say: this "he has never done any good" is specified by the hadiths of abandoning prayer. It is said: except for the one who abandons prayer, for he does not come out of the Fire, by the evidence of the texts indicating his disbelief. And this is the fourth case I told you about. The fourth case is that they are general texts specified by the texts of abandoning prayer.
The questioner : Allah the Exalted says:[Al-Ma'idah 5:44].
The Shaykh : As for the one who prays one obligatory prayer and abandons another obligatory prayer while acknowledging its obligation, what I see is that he does not become a disbeliever. Because the hadith says: "Between the man and shirk (associating partners with Allah) and disbelief is the abandonment of prayer," and it did not say "abandoning a prayer." And there is a difference between abandoning prayer and abandoning the reprehensible prayer. And likewise the covenant between Us and them is prayer, so whoever abandons it has become a disbeliever. Abandoning it means abandoning prayer. So the one who prays one obligatory prayer and leaves another obligatory prayer while acknowledging its obligation, what I see is that he does not become a disbeliever. Yes.
The questioner : Is the hadith about intentionally abandoning a time authentic?
The Shaykh : No, it is weak.
The questioner : In a noble verse: "And whoever does not fear what Allah has warned of."
The Shaykh : This statement is not correct, because the disbelief indicated by the Book, the Sunnah, and the statements of the Companions regarding the one who abandons prayer is major shirk (associating partners with Allah) that expels one from the religion. We have previously, before this session, explained the evidence indicating the disbelief of the one who abandons prayer from the Book of Allah, the Sunnah of His Messenger (peace and blessings be upon him), and the statements of the Companions (may Allah be pleased with them), and the view is correct. We clarified that every piece of evidence cited by those who say he does not commit major shirk (associating partners with Allah) that expels one from the religion contains no indication for the one who cited it, and that those evidences do not exceed four cases. Who can answer this for us?
The evidences cited by those who say the one who abandons prayer does not commit major shirk (associating partners with Allah)—we mentioned that they do not fall outside of four cases, the meaning of which most of you did not attend. The first case is that there is no indication in it at all. The second case is that it is restricted to a state in which abandoning prayer is not possible. The third case is that it is restricted to a state in which a person is excused for abandoning prayer. The fourth case is that it is general, but it is specified by texts or by the texts indicating the disbelief of the one who abandons prayer.
We have also explained previously that the ruling on disbelief and faith is not taken except from the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him), and that we have no right to describe a person as a disbeliever without the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him) indicating that. Because our saying to a person that he is a disbeliever is like our saying about a thing that it is haram (forbidden). Just as in both cases it is not permissible for us to say about a thing that it is haram (forbidden) except with evidence from the Book and the Sunnah, so it is not permissible for us to say about a person that he is a disbeliever except with evidence from the Book and the Sunnah. It is obligatory. Do you consider him a disbeliever or not? He is a disbeliever. So denial, even if it is not accompanied by abandonment, is disbelief. And the narrations and texts reported in this regard only attached the ruling to abandonment. If you say that the intended meaning is the denier, you have nullified the description to which the Lawgiver attached the ruling. And you have brought a new description that the Shari'ah did not consider. And by this, you have committed a sin against the text from two aspects. Nullification from two aspects: the first aspect is nullifying its indication. And the second aspect is considering a description that the Lawgiver did not consider.
And a person should fear his Lord, for he is not a judge but one who is judged. So if the Book of Allah and the Sunnah of the Messenger indicate a ruling, why do we try to escape from it? For this reason, when it was said to Imam Ahmad (may Allah have mercy on him) that so-and-so says that the saying of Allah the Exalted
But whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally
وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَاBut whoever kills a believer
وَمَن يَقْتُلْ مُؤْمِنًا...authentic, explicit text exists that the one who abandons prayer does not become a disbeliever, and apart from that, the condition of fighting, it is not possible for us to distort the texts from what they indicate. And this, I mean, the one who says "the one who abandons it while denying its obligation"—this is distorting words from their places. And I have informed you now that there is distortion in it from two aspects: nullifying what the commentator considered, and considering what the Lawgiver did not consider. And I have advised you in this.
There is no doubt that the one who says "La ilaha illa Allah" (There is no god but Allah) is a Muslim. But the one who says "La ilaha illa Allah" is restricted by his saying "seeking thereby the Face of Allah." If he is restricted by seeking thereby the Face of Allah.
So does the one who says "La ilaha illa Allah" seeking thereby the Face of Allah pray or not? He prays, without doubt, because the one who seeks a thing must necessarily ask for it. Then, on the assumption that it came in an absolute form, such as "the one who says 'La ilaha illa Allah' will enter Paradise," for example, this is a general term that is specified by abandoning prayer. Just as, for example, if a person says "La ilaha illa Allah," "I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah," and lies about one report from the reports of the Qur'an, he would be a disbeliever even if he said "La ilaha illa Allah."
Yes, he has never done any good. This hadith is general. Is it specified by the hadith of disbelief in prayer? It is specified by the hadiths of disbelief in prayer. Just as this one who said "to Allah" and never knew any good—if he had denied something from the Qur'an, it would not have benefited him even if he said "to Allah." Yes, he has never done any good. We say: this "he has never done any good" is specified by the hadiths of abandoning prayer. It is said: except for the one who abandons prayer, for he does not come out of the Fire, by the evidence of the texts indicating his disbelief. And this is the fourth case I told you about. The fourth case is that they are general texts specified by the texts of abandoning prayer.
The questioner : Allah the Exalted says:
And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers.
وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَThe Shaykh : As for the one who prays one obligatory prayer and abandons another obligatory prayer while acknowledging its obligation, what I see is that he does not become a disbeliever. Because the hadith says: "Between the man and shirk (associating partners with Allah) and disbelief is the abandonment of prayer," and it did not say "abandoning a prayer." And there is a difference between abandoning prayer and abandoning the reprehensible prayer. And likewise the covenant between Us and them is prayer, so whoever abandons it has become a disbeliever. Abandoning it means abandoning prayer. So the one who prays one obligatory prayer and leaves another obligatory prayer while acknowledging its obligation, what I see is that he does not become a disbeliever. Yes.
The questioner : Is the hadith about intentionally abandoning a time authentic?
The Shaykh : No, it is weak.
The questioner : In a noble verse: "And whoever does not fear what Allah has warned of."
Source
دروس وفتاوى المسجد الحرام لعام 1406هـ - 2 — binothaimeen.net (11:34)
The Arabic text is a machine transcription of the audio recording.