The scholars of fiqh have differed regarding the ruling on someone who neglects prayer out of laziness while acknowledging its obligation. Here is a summary of their opinions:

Firstly, the majority of scholars, including the Ḥanafiys, Mālikiys, Shāfi῾iys, and some Ḥanbaliys, are of the opinion that the one who neglects prayer out of laziness is not considered a disbeliever (kāfir). They stated that it is a major sin. They differed, however, regarding its punishment. Some argue that abandoning prayer entirely is punishable by death as a prescribed punishment (hadd), while others suggest it is punishable by death as a discretionary punishment (ta῾zīr). The Ḥanafiys, in particular, maintain that such person is not considered a disbeliever or to be punished by death penalty but should be punished by a discretionary means until they perform prayer.

Secondly, the Ḥanbaliys and some other mujtahid scholars [i.e., thinkers who try to issue fatwas and opinions] hold the view that neglecting prayer out of laziness constitutes disbelief that removes one from the fold of Islam. They differ on the bottom line that constitutes disbelief, with some suggesting that missing a single prayer suffices, while others argue that it requires abandoning prayer entirely. However, if one prays some prayers and misses others, they are considered negligent but not disbelievers.

They support their argument with various Quranic verses and Prophetic traditions. For instance:

• The saying of Allāh Almighty: “But there came after them successors who neglected prayer and pursued desires; so they are going to meet ghay [a valley in Hell].” [Maryam 19:59]. They argued: Allāh warned them of Hell by mentioning its worst places, i.e., ghay. This is a sign of their disbelief.

However, it’s worth noting the weaknesses in this evidence, as not all who are punished in Hell are considered disbelievers. For example, backbiters, slanderers, usurers, and liars are punished in Hell but are not necessarily disbelievers.

• The ḥadīth that is narrated by Buraydah ibn Al-Ḥaṣīb (may Allāh be pleased with him) who said: I heard the Messenger of Allāh (prayers and peace be upon him) saying, “The covenant that stands between us and them is prayer, so whoever abandons it has disbelieved.” [Reported by ᾽Aḥmad, Abū Dāwūd, At-Tirmidhī, An-Nasā᾽ī, and Ibn Mājah].
• The ḥadīth of Jābir that the Prophet (PPBUH) said, “Between a man and disbelief and polytheism is the abandonment of prayer.” [Reported by Muslim].

They argued that the textual evidence is explicit in indicating disbelief.

However, these narrations also accept further interpretation and contradict other texts that do not consider prayer a criterion for disbelief and belief.

Firstly: Because the abandonment referred to here is the abandonment of acknowledgment, not the abandonment of action; because he said: “the covenant,” which is a sign of faith, not a sign of action.

Secondly: It is known that disbelief includes disbelief that expels one from the religion and includes disbelief in blessings. Many texts support the latter, including the statement of the Prophet (prayers and peace be upon him): “Cursing a Muslim is an act of wickedness, and fighting him is an act of disbelief.” [Agreed upon]. Muslims have been fighting each other since the time of the Companions, and no one has said that those who fight are disbelievers.

The Prophet (prayers and peace be upon him) also said: “There are two traits in people that are acts of disbelief: slandering lineage and lamenting the deceased.” [Reported by Muslim]. No one says that someone who mourns the deceased is a disbeliever outside the fold of religion.

The correct view is that one who neglects prayers out of negligence, while acknowledging their obligation, is not considered a disbeliever; rather, it constitutes a major sin. This is supported by the following:

1. The textual evidence indicates that one who utters the two testimonies of faith is considered a Muslim, and those who neglect prayers are among them.
2. Among this evidence is the statement: “The blood of a Muslim cannot be lawfully shed except in one of three cases” [Agreed upon], and it does not mention prayer.
3. Also, the Quranic verse: “Indeed, Allāh does not forgive association with Him, but He forgives what is less than that for whom He wills” [An-Nisā᾽ 4:48].
4. Additionally, the Prophet (prayers and peace be upon him) said: “Whoever says, ‘There is no god but Allāh,’ will enter Paradise.” [Reported by Muslim]. And: “Whoever dies knowing that there is no god but Allāh will enter Paradise.” [Reported by Muslim]. Furthermore, the ḥadīth: “I bear witness that there is no god but Allāh and that I am the Messenger of Allāh; no servant [who meets Allāh] with these words and has no doubt about them will be prevented from entering Paradise.” [Reported by Muslim]. And: “Allāh has forbidden the Fire for anyone who says, ‘There is no god but Allāh’.” [Agreed upon]. This is just to name a few.
5. As-Subkī mentioned in his book “Ṭabaqāt ash-Shāfi῾iyyah” a debate between Ash-Shāfi῾ī and ᾽Aḥmad regarding the ruling on one who neglects prayers. As-Subkī said: “It was reported that ᾽Aḥmad debated with Ash-Shāfi῾ī concerning someone who neglects prayers. Ash-Shāfi῾ī asked: “᾽Aḥmad, do you say that he is a disbeliever?” ᾽Aḥmad replied: “Yes.” Ash-Shāfi῾ī asked: “If he is a disbeliever, then how can he become a Muslim [again]?” ᾽Aḥmad replied: “He shall say, ‘There is no god but Allāh, Muḥammad is the Messenger of Allāh.'” Ash-Shāfi῾ī then exclaimed: “So the man persists in this statement and does not abandon it!” ᾽Aḥmad replied: “He becomes a Muslim [again] by performing the prayer.” Ash-Shāfi῾ī then exclaimed: “The prayer of a disbeliever is not valid, and is not a proof for being a Muslim!” At this point, ᾽Aḥmad remained silent. Abū ῾Alī al-Ḥasan ibn ῾Ammār, one of our colleagues, a scholar from Mosul and a student of the distinguished scholar Fakhr al-Islām ash-Shāshī, narrated this debate.”

The correct opinion, as we have concluded, is to distinguish between denial and negligence.

Fatwa issued by Dr. Khālid Naṣr