Discussion of the evidence of those who say that abandoning prayer does not constitute disbelief.
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The Shaykh : And those who say that one does not become a disbeliever have only evidence that divides into the following:
First: That in which there is no evidence at all:
Such as the argument of some of them with the saying of Allah the Exalted:[An-Nisa 4:48] This contains no evidence that abandoning prayer does not constitute disbelief absolutely, because if we took its apparent meaning, the one who denies Allah, who does not believe in the existence of Allah at all, would be under the will, because the denier is not an associate of partners with Allah, and it is known that no one says that. So this evidence they used to argue that abandoning prayer does not constitute disbelief has no indication of what they held.
Second: Generalities in which prayer is not mentioned, such as:Sahih Ibn Khuzaymah 3:173 or such as Mishkat al-Masabih 1621 or such as the hadith of the man with the card, or the hadiths of intercession. These are generalities in which prayer is not mentioned, so that we would say that this mention is a specification of what indicated disbelief. And with this, we say that these generalities you used as evidence that abandoning prayer does not constitute disbelief are specified by what? By the evidence indicating that abandoning prayer constitutes disbelief.
Third: Arguing with hadiths restricted by a description such that one who possesses it cannot leave any part of the prayer, like the hadith I mentioned earlierSahih Ibn Khuzaymah 3:173. Is it conceivable that a man who says "There is no god but Allah" seeking thereby the Face of Allah would not pray the prayers? Because the greatest thing you seek in the Face of Allah is to follow the path leading to Him, and there is no path contrary to prayer among the pillars of Islam except the two testimonies. And with this, we say:
His sayingSahih Ibn Khuzaymah 3:173 is restricted by this restriction, and any person who testifies that there is no god but Allah seeking thereby the Face of Allah and then does not pray, this is impossible.
How many did we mention?
The student: ... .
The Shaykh : Or four? That in which there is no evidence at all, that which is general but specified, and that which is restricted by a description with which it is impossible to leave prayer.
Fourth: They argued with evidence in which one who does not pray is excused, like the hadith of the disappearance of Islam and the signs of Islam, until one of them does not know except "There is no god but Allah." If these people do not pray, they are excused because Islam has disappeared among them to the extent that they do not know prayer. This may be found now in some Islamic countries, where some do not know of Islam except the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, and they are ignorant of many of the rulings of Islam. These are excused, and we say that if a person leaves prayer without knowing its obligation, and he is in a state in which he is excused, he does not become a disbeliever, and there is no doubt in that.
Fifth: Weak hadiths that do not constitute a proof and cannot withstand the authentic evidence that the one who abandons prayer is a disbeliever.
And with this, what we believe and are certain of is that whoever abandons prayer absolutely is a disbeliever who has apostatized from Islam.
First: That in which there is no evidence at all:
Such as the argument of some of them with the saying of Allah the Exalted:
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 يشاءSecond: Generalities in which prayer is not mentioned, such as:
Indeed, Allah has forbidden the Fire for whoever says there is no god but Allah, seeking thereby the Face of Allah
إن الله حرم على النار من قال لا إله إلا الله يبتغي بذلك وجه اللهIf anyone’s last words are ‘There is no god but God,’ he will enter paradise.
من كان آخر كلامه من الدنيا لا إله إلا الله دخل الجنةThird: Arguing with hadiths restricted by a description such that one who possesses it cannot leave any part of the prayer, like the hadith I mentioned earlier
Indeed, Allah has forbidden the Fire for whoever says there is no god but Allah, seeking thereby the Face of Allah
إن الله حرم على النار من قال لا إله إلا الله يبتغي بذلك وجه اللهHis saying
Indeed, Allah has forbidden the Fire for whoever says there is no god but Allah, seeking thereby the Face of Allah
إن الله حرم على النار من قال لا إله إلا الله يبتغي بذلك وجه اللهHow many did we mention?
The student: ... .
The Shaykh : Or four? That in which there is no evidence at all, that which is general but specified, and that which is restricted by a description with which it is impossible to leave prayer.
Fourth: They argued with evidence in which one who does not pray is excused, like the hadith of the disappearance of Islam and the signs of Islam, until one of them does not know except "There is no god but Allah." If these people do not pray, they are excused because Islam has disappeared among them to the extent that they do not know prayer. This may be found now in some Islamic countries, where some do not know of Islam except the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, and they are ignorant of many of the rulings of Islam. These are excused, and we say that if a person leaves prayer without knowing its obligation, and he is in a state in which he is excused, he does not become a disbeliever, and there is no doubt in that.
Fifth: Weak hadiths that do not constitute a proof and cannot withstand the authentic evidence that the one who abandons prayer is a disbeliever.
And with this, what we believe and are certain of is that whoever abandons prayer absolutely is a disbeliever who has apostatized from Islam.