What does it mean that a person who does not perform prayers becomes an unbeliever?

- What is the reason why some scholars do not consider it kufr when Companions like Ali (r.a) and Umar (r.a) called the one who did not perform prayers a kafir?

- Did Ali (r.a) and Umar (r.a) decree that the one who does not perform prayers is a kafir?

- What are the proofs of the scholars who do not consider not performing prayers as kufr?

- What is the decree of Abu Hanifa on the one who does not perform prayers?

Dear Brother / Sister,

First of all, we should state that as long as a Muslim does not deny that prayer is fard, he does not become an unbeliever just because he does not perform prayers. A Muslim who commits a major sin does not become an unbeliever.

The word “kafir” is used in the usual sense of unbelief, but it is also used in the sense of ingratitude in the Quran and hadiths. Therefore, the word “kafir” used in some narrations for Muslims should not be taken to mean apostasy. The choice of this word in the sense of “ingratitude” shows a style that is intended to show the ugliness of the issue. In addition, some of the similes and analogies are also intended to show the maximum ugliness of an evil - in a style of guidance.

In that case, that one who does not perform prayers will be in unbelief does not mean that he is an unbeliever who exited from the religion.

After this brief information, let us answer the question:

According to Hanafis, according to the preferred view in Shafi’i and Maliki madhhabs, and according to a narration from Ahmad b. Hanbal, one who abandons prayer due to negligence or laziness is not accused of unbelief.(1)

However, some scholars state that one who does not perform prayers will be in unbelief. This view is supported by the hadiths such as the following narrated of the Prophet (pbuh):

“Between a slave and unbelief is the abandonment of salah (prayer).”(2),
“Between man and unbelief is the abandonment of salah (prayer).”
“Between us and them is the abandonment of salah (prayer). He who abandons prayer becomes an un believer.”(3)

They base their view on hadiths such as the ones above.

Similarly, those who argue that one who does not perform prayers even though he believes in it will fall into unbelief also cite the opinions of some of the Companions to confirm their view.(4)

The narration from Umar (ra), “He who abandons prayer has no share in Islam”, the narration from Ali (ra), “He who does not perform prayers is an unbeliever”(5), and from Ibn Mas’ud, “He who does not perform prayers has no religion.”(6) are among the main examples cited by the proponents of this view.(7)

The word kufr mentioned in these hadiths and other narrations either refers to those who do not accept that prayer is fard, or it is used in a harsh and strict manner to warn those who believe but do not perform prayers.(8)

If a Muslim were to be an unbeliever by not performing prayers even though he believed, he would be a Muslim by performing prayers, and in this case, it would be necessary to accept that the one who performs prayers even though he does not believe would be considered a Muslim and the one who does not perform prayers even though he believes would be considered an unbeliever. Therefore, it is clear that one who believes but does not perform prayers does not become an unbeliever.(9)

In that case, it would be appropriate to accept the word kufr mentioned in the hadiths and other narrations not in the sense of apostasy, but as the kufr of the blessing, that is, ingratitude, or kufr كفر دون كفر, which does not cause apostasy and does not lead to unbelief.(10)

In conclusion, we are of the opinion that the expressions of unbelief in the hadith can either apply to those who deny the obligation of prayer and abandon it, as interpreted by our scholars, or this unbelief should be understood as a practical, metaphorical unbelief and ingratitude of blessings that does not make a person exit the religion because the Quran and the sunnah emphasize the forgiving aspect of Allah for all sins other than polytheism (shirk), and instead of pushing sinners out of the religion, they invite them not to despair of Allah’s mercy and to repent.

Footnotes:

1) Manbaji, al-Lubab, 1/155; Shaykhizada, Majmaul-Anhur, 1/146; Juwayni, Nihayatul-Matlab, 2/651; Nawawi, al-Majmu’, 2/146; Muhammad b. Muhammad b. Muhammad al-Abdari Ibnul-Haj, al-Madhal (Daru’t-Turath, nd.), 1/213; Abu Muhammad Abdulwahhab b. Ali b. Nasr at-Taghlibi Qadi Abdulwahhab, al-Ishraf ala Nukati Masailil-Khilaf, thq. Habib Ibn Tahir (Beiyrut: Daru Ibn Hazm, 1420), 1/352; Zarkashi, Sharhuz-Zarkashi, 2/272-273.
2) Muslim, “Iman” 35; Ahmad, al-Musnad, 23/365.
3) Ahmad, al-Musnad, 38/20.
4) For the views of the Companions regarding the issue, see Ibn Abdulbar, at-Tamhid, 4/225.
5) Abdurrazzaq, al-Musannaf, 6/171 (Hadith no: 30436).
6) Abdurrazzaq, al-Musannaf, 6/167 (Hadith no: 30397).
7) Ibn Qudama, al-Mughni, 2/331; Abul-Faraj, ash-Sharhul-Kabir, 1/384; Zarkashi, Sharhuz-Zarkashi, 2/275.
8) Shamsuddin Muhammad b. Abil- Abbas ar-Ramli, Nihayatul-Muhtaj (Beirut: Darul-Fikr, 1404), 2/429.
9)  Mawardi, al-Hawil-Kabir, 2/527.
10) see Buhari, Iman, 113; Muslim, Iman, 28; Ibn Kayyim al-Jawziyya, as-Salah wa Ahkamu Tariqiha, (Madinah: Maktabatuth-Thaqafa, nd.), 54.

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