Reconciling the hadith: "Between a man and disbelief is the abandonment of prayer."
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The Shaykh : Therefore: , he has certainly committed disbelief, but this disbelief is sometimes interpreted as doctrinal disbelief, which occurs when one joins the disbelievers in denying the legitimacy of prayer, as is the case with some of the deviant young people today. Sometimes this disbelief is interpreted as practical disbelief rather than doctrinal disbelief, and this is specific to those who share with all Muslims in faith and belief in the legitimacy of these prayers, but they differ from them by not praying with them, either constantly, may Allah forbid, or at times.
So, if this person denies the legitimacy of prayer, his disbelief becomes both doctrinal and practical, and in that case, the hadith applies to him in its apparent sense: whoever abandons prayer has committed disbelief. Whoever abandons prayer in both practice and belief has committed doctrinal disbelief. And whoever abandons prayer while believing in it, but out of laziness, his disbelief is practical, not doctrinal.
This is our answer in brief, and this research is something we have repeated many times with some detail. I hope it is preserved so that a person does not get entangled in interpreting some of the hadiths in the manner of the Khawarij, both in the past and the present. This is a calamity that we have fallen into today in some Islamic countries:Sahih Muslim 64a This phrase also must be interpreted in the aforementioned manner, otherwise the hadith will contradict the verse: [Al-Hujurat 49:9].
The point is: that each of the two fighting groups, one of them is the aggressor, and Allah the Mighty and Majestic described each of them as believing. How can they be believing when the hadith says: "and fighting a Muslim is disbelief"? The aforementioned detail applies: if he considers killing him permissible, then he joins the disbelievers in both belief and practice. If he admits that he is wrong in his fighting but is following his desire, then his disbelief is practical, not doctrinal. And peace be upon you.
Between a man and disbelief is the abandonment of prayer, so whoever abandons it has committed disbelief
بين الرجل وبين الكفر ترك الصلاة فمن تركها فقد كفرSo, if this person denies the legitimacy of prayer, his disbelief becomes both doctrinal and practical, and in that case, the hadith applies to him in its apparent sense: whoever abandons prayer has committed disbelief. Whoever abandons prayer in both practice and belief has committed doctrinal disbelief. And whoever abandons prayer while believing in it, but out of laziness, his disbelief is practical, not doctrinal.
This is our answer in brief, and this research is something we have repeated many times with some detail. I hope it is preserved so that a person does not get entangled in interpreting some of the hadiths in the manner of the Khawarij, both in the past and the present. This is a calamity that we have fallen into today in some Islamic countries:
Abusing a Muslim is an outrage and fighting against him is unbelief
سباب المسلم فسوق وقتاله كفرAnd if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah
وإن طائفتان من المؤمنين اقتتلوا فأصلحوا بينهما فإن بغت إحداهما على الأخرى فقاتلوا التي تبغي حتى تفيء إلى أمر اللهThe point is: that each of the two fighting groups, one of them is the aggressor, and Allah the Mighty and Majestic described each of them as believing. How can they be believing when the hadith says: "and fighting a Muslim is disbelief"? The aforementioned detail applies: if he considers killing him permissible, then he joins the disbelievers in both belief and practice. If he admits that he is wrong in his fighting but is following his desire, then his disbelief is practical, not doctrinal. And peace be upon you.