The Reconciliation of a Hadith
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The Shaykh : Therefore: , he has certainly committed disbelief, without doubt. However, 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 affirmation of the legitimacy of these prayers, but who differ from them in that they do not pray with them, either permanently, may Allah forbid, or at times. So, if this person denies the legitimacy of prayer, his disbelief is 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. This research is something we have repeated many times with some detail. I hope it will be 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 in 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 according to the previous pattern, otherwise the hadith would contradict the verse: [Al-Hujurat 49:9].
The point is: that both of the two fighting groups, one of them is the aggressor. Each of them is described by Allah (Mighty and Majestic) as believing. How can they be believing when the hadith says: fighting a Muslim is disbelief? The previous 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 ؛ فَمَن تركها فقد كفرThis is our answer in brief. This research is something we have repeated many times with some detail. I hope it will be 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 in 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
وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِThe point is: that both of the two fighting groups, one of them is the aggressor. Each of them is described by Allah (Mighty and Majestic) as believing. How can they be believing when the hadith says: fighting a Muslim is disbelief? The previous 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.
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The Arabic text is copied verbatim from the original source, without any edits.