He spoke on the ruling concerning the one who abandons prayer.
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The Shaykh : I do not know what you have.
The questioner : This question relates to the issue of declaring someone a disbeliever, specifically regarding the detail of prayer. I have a letter to me concerning the ruling on the one who abandons prayer.
The Shaykh : Yes.
The questioner : From the hadith, which is the hadith of intercession, some of the brothers mentioned to me that there is a response to the hadith of intercession, at the end of which it is said:Sahih al-Bukhari 7439 They said that after this, by the intercession of Allah and the mercy of Allah, He will bring out groups of people who never did any good. He said this refers specifically to the last group, "who never did any good," similar to the wording in the hadith of the man who killed a hundred people, where the angels of punishment said he never did any good, even though the man came repenting and had done good. So this is a difficulty regarding "who never did any good," even though this man believes in Allah and testifies that there is no god but Allah and that Muhammad is the Messenger of Allah. How is the answer to this difficulty? They said that this is only an exception to the general rule, which is that he never did any good.
The Shaykh : What does this have to do with this matter?
The questioner : The issue is that this response to this detail, that the one who abandons prayer is a disbeliever, if we say that this does not benefit the rest of his deeds if he abandons prayer.
The Shaykh : First, what is its relation to the hadith of intercession that we mentioned? We said that these are our brothers who used to pray and fast with us, and so on. Then Allah the Exalted permits them to intercede for them, and they intercede for them. Then they intercede for another group. What is the relation of this hadith to that hadith?
The questioner : I mean, his saying "who never did any good" does not mean that in its meaning.
The Shaykh : It has nothing to do with me or him, my brother. Let him interpret the hadith "who never did any good" however he wishes, because it is not our topic now. Our topic is that this is a valid and explicit hadith that Allah the Exalted permitted the righteous believers from the people of Paradise to intercede for their brothers who were with them, who used to pray and fast, but they do not see them with us. So they ask their Lord for permission to intercede for them, and He permits them. The first group came out, among them were those who used to fast and pray but committed sins, so they deserved to enter the Fire for them, and they were brought out by the intercession of the righteous. Then they are permitted to bring out another group. This other group does not include those who prayed, or those like those who prayed. So I am asking now, what is the relation of the hadithSunan Abi Dawud 5245Hasan Sahih (Al-Albani) to those who were brought out by the intercession of the righteous intercessors?
The questioner : Considering that
The Shaykh : And they were not among those who prayed, what is the point of connection?
The questioner : The point of connection is that the understanding held by these brothers is perhaps that the second group, that they were brought out from those in whose hearts you find the weight of a mustard seed or the weight of a dinar, does not negate that they were not praying, does not negate that they
The Shaykh : This is not our evidence. Our evidence is that those who used to pray were brought out in the first group.
The questioner : Yes, and the others, among them, is it possible that they
The Shaykh : There are no praying people among them, of course, because those who said "these are our brothers who used to pray and fast with us, and we do not see them here, intercede for them," so they were brought out. When they were permitted to intercede for a second group, those who prayed are not among them. Therefore, I am asking, what is the relation of this hadith to that one?
The questioner : So here
The Shaykh : The classification and ordering is what led us to use the hadith as evidence that the one who abandons prayer, if he is a believer as we said earlier in the distinction between disbelief in belief and disbelief in practice, if he is a believer in prayer but did not pray out of laziness and negligence, and not out of stubbornness and denial, then they intercede for them and they are interceded for.
The questioner : So the difficulty is resolved for us, but a question now: directing this phrase so that "who never did any good" and "no one enters Paradise except a believer."
The Shaykh : What is the meaning of "no one enters Paradise except a believer"? Complete? The answer to it.
The questioner : I mean, no, there is no doubt.
The Shaykh : And I say sometimes yes and sometimes no. "No one enters Paradise except a believer" with the previous ones, a complete believer, or at least his good deeds outweigh his bad deeds. But if he is a believer but has prior sins, bad deeds, and so on, then if the will of Allah does not include him in forgiveness, as Allah the Exalted said:[An-Nisa 4:48] , if the forgiveness of Allah does not include him, he will enter the Fire and be punished as much as Allah wills. At that time, as we said in the previous hadith: Sahih al-Bukhari 5401 meaning that this
The questioner : This question relates to the issue of declaring someone a disbeliever, specifically regarding the detail of prayer. I have a letter to me concerning the ruling on the one who abandons prayer.
The Shaykh : Yes.
The questioner : From the hadith, which is the hadith of intercession, some of the brothers mentioned to me that there is a response to the hadith of intercession, at the end of which it is said:
anyone in whose heart you find faith equal to the weight of an atom (or a smallest ant)
أخرجوا من وجدتم في قلبه مثقال ذرة من إيمانThe Shaykh : What does this have to do with this matter?
The questioner : The issue is that this response to this detail, that the one who abandons prayer is a disbeliever, if we say that this does not benefit the rest of his deeds if he abandons prayer.
The Shaykh : First, what is its relation to the hadith of intercession that we mentioned? We said that these are our brothers who used to pray and fast with us, and so on. Then Allah the Exalted permits them to intercede for them, and they intercede for them. Then they intercede for another group. What is the relation of this hadith to that hadith?
The questioner : I mean, his saying "who never did any good" does not mean that in its meaning.
The Shaykh : It has nothing to do with me or him, my brother. Let him interpret the hadith "who never did any good" however he wishes, because it is not our topic now. Our topic is that this is a valid and explicit hadith that Allah the Exalted permitted the righteous believers from the people of Paradise to intercede for their brothers who were with them, who used to pray and fast, but they do not see them with us. So they ask their Lord for permission to intercede for them, and He permits them. The first group came out, among them were those who used to fast and pray but committed sins, so they deserved to enter the Fire for them, and they were brought out by the intercession of the righteous. Then they are permitted to bring out another group. This other group does not include those who prayed, or those like those who prayed. So I am asking now, what is the relation of the hadith
never did a good deed
لم يعمل خيرا قطThe questioner : Considering that
The Shaykh : And they were not among those who prayed, what is the point of connection?
The questioner : The point of connection is that the understanding held by these brothers is perhaps that the second group, that they were brought out from those in whose hearts you find the weight of a mustard seed or the weight of a dinar, does not negate that they were not praying, does not negate that they
The Shaykh : This is not our evidence. Our evidence is that those who used to pray were brought out in the first group.
The questioner : Yes, and the others, among them, is it possible that they
The Shaykh : There are no praying people among them, of course, because those who said "these are our brothers who used to pray and fast with us, and we do not see them here, intercede for them," so they were brought out. When they were permitted to intercede for a second group, those who prayed are not among them. Therefore, I am asking, what is the relation of this hadith to that one?
The questioner : So here
The Shaykh : The classification and ordering is what led us to use the hadith as evidence that the one who abandons prayer, if he is a believer as we said earlier in the distinction between disbelief in belief and disbelief in practice, if he is a believer in prayer but did not pray out of laziness and negligence, and not out of stubbornness and denial, then they intercede for them and they are interceded for.
The questioner : So the difficulty is resolved for us, but a question now: directing this phrase so that "who never did any good" and "no one enters Paradise except a believer."
The Shaykh : What is the meaning of "no one enters Paradise except a believer"? Complete? The answer to it.
The questioner : I mean, no, there is no doubt.
The Shaykh : And I say sometimes yes and sometimes no. "No one enters Paradise except a believer" with the previous ones, a complete believer, or at least his good deeds outweigh his bad deeds. But if he is a believer but has prior sins, bad deeds, and so on, then if the will of Allah does not include him in forgiveness, as Allah the Exalted said:
Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills
إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاءُNarrated 'Urban bin Malik: who attended the Badr battle and was from the Ansar, that he came to the Prophet (ﷺ) and said, "O Allah's Apostle! I have lost my eyesight and I lead my people in the prayer (as an Imam). When it rains, the valley which is between me and my people, flows with water, and then I cannot go to their mosque to lead them in the prayer. O Allah's Messenger (ﷺ)! I wish that you could come and pray in my house so that I may take it as a praying place. The Prophet (ﷺ) said, "Allah willing, I will do that." The next morning, soon after the sun had risen, Allah's Messenger (ﷺ) came with Abu Bakr. The Prophet (ﷺ) asked for the permission to enter and I admitted him. The Prophet (ﷺ) had not sat till he had entered the house and said to me, "Where do you like me to pray in your house?" I pointed at a place in my house whereupon he stood and said, "Allahu Akbar." We lined behind him and he prayed two rak`at and finished it with Taslim. We then requested him to stay for a special meal of Khazira which we had prepared. A large number of men from the adjoining area gathered in the house. One of them said, "Where is Malik bin Ad-Dukhshun?" Another man said, "He is a hypocrite and does not love Allah and His Apostle." The Prophet said, "Do not say so. Do you not think that he has said: "None has the right to be worshipped but Allah," seeking Allah's pleasure? The man said, "Allah and His Apostle know better, but we have always seen him mixing with hypocrites and giving them advice." The Prophet (ﷺ) said, "Allah has forbidden the (Hell) Fire for those who testify that none has the right to be worshipped but Allah, seeking Allah's pleasure. "
من قال لا إله إلا الله نفعته يوما من دهره
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.