What is your opinion on interpreting the hadith: (Between a man and disbelief is the abandonment of prayer) to mean the genus of prayer, such that if it is true that he abandoned the genus of prayer, he becomes a disbeliever.
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The questioner : Now, Shaykh, if someone were to say: The Messenger of Allah (peace and blessings be upon him) said: Sunan Ibn Majah 1078Sahih (Darussalam) And the Companion who said the well-known hadith of Abdullah ibn Shuqayq: Mishkat al-Masabih 5891 the hadith.
The Shaykh : Yes, I do.
The questioner : If he says that abandoning prayer this is the name of the genus, then if it is true that it can be said of him that he abandoned the genus of prayer, he becomes a disbeliever.
The Shaykh : Yes.
The questioner : This would be the answer that resolves the disagreement, and the hadith that says: So some people cross the Sirat entirely and enter Paradise, while others are punished and then come out through intercession with the marks of prostration. So where do you see those who abandoned prayer entirely, who have no marks of prostration on them at all, coming out of the Fire? I mean, I hope for an answer to these two points.
The Shaykh : I see that they come out through the intercession of the Lord of the Worlds, who said:[An-Nisa 4:48] Is the one who abandons prayer a mushrik (one who associates partners with Allah), and is the intercession of the Lord of the Worlds like the intercession of the Master of the Prophets and Messengers, let alone the other Prophets and Messengers, or is it broader and more inclusive?
The questioner : No, it is broader and more inclusive.
The Shaykh : Now, let it be inclusive as it came in some of the hadiths:Jami` at-Tirmidhi 2598Sahih (Darussalam) Is it possible for us to say that the one who abandons prayer not out of denial, and who has not a grain of faith in his heart, I do not think anyone would say this except the Khawarij, and I do not think even the Khawarij would say this.
The questioner : Now, and the first statement?
The Shaykh : And what is it?
The questioner : That if it is true that it can be said of him that he abandoned the genus of prayer, he becomes a disbeliever.
The Shaykh : The answer to the first statement is:Sunan an-Nasa'i 4106Sahih (Darussalam) If the hadith of Abu Ya'la were authentic, in which it says: Does anyone among you have the text memorized? Is this part of it not sufficient? If this wording were authentic, the matter would be concluded and stamped with the mark of disbelief.
The questioner : Major, you mean?
The Shaykh : Huh?
The questioner : And stamped with the mark of major disbelief on the one who abandons prayer.
The Shaykh : Yes, exactly.
The questioner : If the hadith were authentic.
The Shaykh : If the hadith were authentic, but there is no authentic, or even good, hadith that says the one who abandons prayer is a disbeliever. However, that it is disbelief is beyond doubt. But here enters the precise research that we understood from the Imams of the Sunnah, like Ibn Taymiyyah and Ibn al-Qayyim al-Jawziyyah, that disbelief is of two types: doctrinal disbelief and practical disbelief, or another division which is also precise: verbal disbelief and heart-based disbelief. Verbal disbelief and practical disbelief do not take their owner out of the religion, because it is disbelief in the sense that he performed the actions of the disbelievers. If he holds the beliefs of the disbelievers, then at that time he is included with them. As for the research into the one who abandons prayer while acknowledging its obligation and acknowledging his shortcoming in not performing it, here we cannot say that his disbelief is doctrinal disbelief, because it contradicts the reality of the faith established in his heart regarding the legitimacy of this prayer. So his disbelief is practical disbelief, and it is not befitting for us to assert that the hadith you mentioned:Sahih Ibn Hibban 9:19 means that he apostatized from his religion, because such a wording came in many cases of sinners.
Between a person and Kufr (disbelief) is abandoning the prayer.
بين الرجل وبين الكفر ترك الصلاةhis companions
ما كان صحابة رسول الله صلى الله عليه وسلمThe Shaykh : Yes, I do.
The questioner : If he says that abandoning prayer
Between a man and disbelief or shirk (associating partners with Allah) is the abandonment of prayer
بين الرجل وبين الكفر أو الشرك ترك الصلاةThe Shaykh : Yes.
The questioner : This would be the answer that resolves the disagreement, and the hadith that says:
That some people from the Ummah of Muhammad (peace and blessings be upon him) will come out of the Fire and be recognized by the marks of prostration
أن الناس من أمة محمد صلى الله عليه وسلم يخرجون من النار ويعرفون بآثار السجودThe Shaykh : I see that they come out through the intercession of the Lord of the Worlds, who said:
Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills
إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاءThe questioner : No, it is broader and more inclusive.
The Shaykh : Now, let it be inclusive as it came in some of the hadiths:
Whoever had the weight of a speck of faith in his heart will depart from the Fire.
أخرجوا من النار من كان في قلبه مثقال ذرة من إيمانThe questioner : Now, and the first statement?
The Shaykh : And what is it?
The questioner : That if it is true that it can be said of him that he abandoned the genus of prayer, he becomes a disbeliever.
The Shaykh : The answer to the first statement is:
Defaming a Muslim is evildoing and fighting him is Kufr.
سباب المسلم فسق وقتاله كفرHe is a disbeliever whose blood is lawful
فهو كافر حلال الدمThe questioner : Major, you mean?
The Shaykh : Huh?
The questioner : And stamped with the mark of major disbelief on the one who abandons prayer.
The Shaykh : Yes, exactly.
The questioner : If the hadith were authentic.
The Shaykh : If the hadith were authentic, but there is no authentic, or even good, hadith that says the one who abandons prayer is a disbeliever. However, that it is disbelief is beyond doubt. But here enters the precise research that we understood from the Imams of the Sunnah, like Ibn Taymiyyah and Ibn al-Qayyim al-Jawziyyah, that disbelief is of two types: doctrinal disbelief and practical disbelief, or another division which is also precise: verbal disbelief and heart-based disbelief. Verbal disbelief and practical disbelief do not take their owner out of the religion, because it is disbelief in the sense that he performed the actions of the disbelievers. If he holds the beliefs of the disbelievers, then at that time he is included with them. As for the research into the one who abandons prayer while acknowledging its obligation and acknowledging his shortcoming in not performing it, here we cannot say that his disbelief is doctrinal disbelief, because it contradicts the reality of the faith established in his heart regarding the legitimacy of this prayer. So his disbelief is practical disbelief, and it is not befitting for us to assert that the hadith you mentioned: