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Hello teacher, my question is this: What is the religious ruling on a person who does not pray? If I do not pray, will I leave the religion? What is the sin? What kind of situation will we face on the day of judgement? Best regards
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Answer ( 1 )
Educate thee, my shaytan, my raji’ah, In the name of Allah, the Most Gracious, the Most Merciful…
My dear brother, let us try to answer your question, “What happens if we do not pray?” In Fatawa-i Hindiyya, it is recorded that: “Prayer is a definite obligation. There is no permission to abandon it. Whoever denies the obligation of prayer becomes an unbeliever.” (1) All prophets, starting from Hz. Adam (pbuh), have conveyed prayer to people. In fact, Ibn-i Abidin mentions the following ruling: “The essence of prayer is in the law of every prophet.” (2) The obligatory person, who has definitely declared that he will “serve only and exclusively Allah” five times a day, has also undertaken to wage jihad against the Taghuti forces. Therefore, the fundamental pillar of the struggle for monotheism is: Prayer.
The obligation of prayer is established by the Book, Sunnah and Ijma. The greatest act of worship after faith is prayer.
A person who does not want to pray will definitely be among those who go to Hell. Because Allah, who created us, informs us that those who do not pray will go to Hell: Allah Almighty (swt) says: “What caused you to go to Hell-fire? They will say, ‘We were not among those who prayed.’” (Surat al-Muddaththir; 42-43)
The one who does not want to pray has not yet understood the commands of Allah swt. In fact, it is as if he has tried to bargain with Allah swt. Allah swt orders to pray, but the one who does not want to pray says, "What will happen if I don't pray?"
The Ruling on Abandoning Prayer According to the Four Schools:
According to the majority of scholars: Whoever denies the obligation of prayer becomes a disbeliever. Hazrat Ali, Abdullah ibn Mubarak, Ahmed ibn Hanbal, Ishaq and some Shafi'i scholars have held the view that whoever does not pray becomes a disbeliever. Abu Hanifa, Ahl al-Kufa, Muzani and some Shafi'is are of the opinion that whoever does not pray is not a disbeliever and will not be killed. These scholars have said that he will be imprisoned and given the punishment of tazir until he prays.
However, those who believe in its obligation but do not perform it due to laziness - just as is the case with most people today - are not excommunicated. According to the Shafi'i and Maliki schools, this situation is a sign of sin. Those who do not perform prayers due to laziness are called to repent, and if they repent and do not perform prayers, they are punished. Just like married people who commit adultery. However, they are not killed by stoning, but by the sword.
ACCORDING TO THE HANAFI: A person who abandons prayers due to laziness does not leave the religion as long as he does not deny prayers, but he becomes a sinner and a sinner. He is warned about this and called to repent, is isolated from society so that he does not set a bad example, and is beaten as a punishment. The same applies to a person who abandons fasting during Ramadan.
EVIDENCE OF THE HANAFIS: Abdullah Ibn Mas'ud said: The Messenger of Allah (pbuh) said: "The blood of a Muslim who testifies that there is no god but Allah and that I am the Messenger of Allah is not permissible, but it becomes permissible only with one of the following three things:
1. Killing the victim in exchange for his life,
2. The adulterer must be married,
3. He leaves Islam and abandons the Muslim community!” Based on this hadith, Abu Hanifa did not find it permissible to kill someone who abandons prayer.
According to the imams of the sects other than the Hanafis, a person who abandons his prayer without an excuse is considered to have gone against the Islamic community, as is the case with an apostate, and if he does not repent, he will be punished in the most severe way.
In a hadith narrated by Ubade b. As-Samit, it is stated: Allah Almighty has promised to put into Paradise the one who performs the five daily prayers that He has made obligatory upon His servants, without belittling them, and without fail. However, He has no such promise for those who do not perform these prayers. If He wishes, He punishes them, if He wishes, He forgives them.”
ACCORDING TO MALIKIS AND SHAFIS: A person who abandons prayers does so either because of laziness, denial or taking it lightly. A person who abandons prayers by denying their obligations and taking it lightly becomes a disbeliever. It is obligatory for the judge to invite him to repent. If he repents and performs the prayer, there is no problem, but if he does not repent; he is killed because he is an apostate. It is not permissible for a person who is killed for apostasy to be washed, shrouded, prayed or buried in a Muslim cemetery, because that person is no longer considered a Muslim. If a person who believes in the obligations of prayers but abandons prayers due to laziness, the judge must invite him to make up for his prayers and repent for what he left. If he does not agree to make up for his prayers, he must be killed with a sword. However, a person who is killed for this reason is considered a Muslim, washed, shrouded, and treated as a Muslim in terms of burial and inheritance.
EVIDENCE OF MALIKI AND SHAFII: “He did not confirm it, nor did he pray. But he denied (the verses of the Quran) and turned away (from acting).”
It is narrated from Ibn Omar that the Messenger of Allah said: “I have been ordered to fight the people until they testify that there is no god but Allah and that Muhammad is the Messenger of Allah, establish prayers and pay zakat. By doing these, they will have protected their blood and property from me. Except for the rights of Islam, and their reckoning is with Allah.”
In a hadith narrated by Abu Hurayrah (ra), it is stated: “The first thing that a servant will be held accountable for on the Day of Judgement is the obligatory prayer. If he has performed this prayer perfectly, then it is good. Otherwise, it is said: See if he has any voluntary prayers.” If he has voluntary prayers, then the deficiency of the obligatory prayers is completed with these voluntary prayers. Then the same thing is done for the other obligatory prayers.”
According to Miswar Ibn Mahrama: “On the night that Omar Ibn al-Khattab (may Allah be pleased with him) was stabbed, he entered his presence and woke Omar up for the morning prayer. Omar (may Allah be pleased with him) said: “He who abandons prayer has no share in Islam!” Then Omar prayed although blood was flowing from his wound.”
According to Imam Malik, Hazrat Umar wrote to his governors: “In my opinion, the most important of your deeds is prayer. Whoever protects it (by observing its fard, wajib, sunnah and time) and continues (to perform it at its full time) has protected his religion. Whoever wastes it (by delaying its time) wastes everything else even more.”
The late Abdullah Ibn Shaqiq narrates: “The Companions of the Messenger of Allah (peace be upon him) regarded the abandonment of prayer as the only act of disbelief.”
The Prophet (pbuh) also said: “The protection of Allah and His Messenger is lifted from the one who knowingly abandons prayer.”
A hadith has been narrated from Anas Ibn Malik (ra) that the last act to be abandoned in the religion is prayer. This hadith is as follows: The Prophet (pbuh) said: “The first thing to abandon from your religion is the trust. And the last thing to abandon is prayer.”
According to these hadiths, the Maliki and Shafi'is have ruled that a person who does not pray will not become a disbeliever unless he denies it, but his punishment will be death by punishment.
ACCORDING TO THE HANBALI: The one who does not pray is a disbeliever and is killed for it.
THE EVIDENCE OF THE HANBALI: The following is the saying of Allah: “When the sacred months (Dhul-Hijjah, Muharram, Safar and Rabi'ul-awwal) have passed, then kill the polytheists wherever you find them, seize them, imprison them and take them to task. But if they repent, establish prayers and pay their zakat, then release them. Indeed, Allah is Oft-Forgiving, Most Merciful.” According to this verse, the one who does not perform prayers has not fulfilled the condition of being released. Therefore, killing him remains permissible.
According to the narration of Hz. Jabir (radiallahu anhu), he heard the Messenger of Allah (pbuh) say, “Between a person and polytheism is the abandonment of prayer.” The text of Tirmidhi is as follows: “Between disbelief and belief is the abandonment of prayer.” In another narration of Tirmidhi and Abu Dawud: “Between a person and disbelief is the abandonment of prayer.” Hz. Buraydah (radiallahu anhu) narrates: “The Messenger of Allah (pbuh) said: “The covenant between me and them (the hypocrites) is prayer. Whoever abandons it is a disbeliever.” These hadiths also constitute evidence that not performing prayer is among the matters that necessitate disbelief.
Imam Wahba az-Zuhayli, in his work “el-Fiqhul-Islami wa Adillatuhu”, after mentioning the views of the four schools of thought, says: “The view of the Hanafi school of thought is preferable in this matter.” Because there is definite evidence that a Muslim will not remain in hell forever after reciting the Kalima-i Shahada. The Prophet (pbuh) said: “The property and blood of the one who says “La ilaha illallah” and denies those worshipped besides Allah are protected; it is forbidden to shed or take it. The reckoning of this person is with Allah.”
Since the ruling on not performing prayer is like this, it should not be forgotten that leaving it to be missed knowingly and without an excuse is also a great sin.
One should be extremely careful not to postpone or miss prayers for any reason. Because the sin of doing so is very great. A person should try to pay off his debts to his Lord and to people as soon as possible. The duration of life is known! No matter how much one pities those who go to the hereafter without paying their debts, it would be insufficient.
Prayer is the most important pillar of religion after the word of unity. It should never be abandoned. If it is abandoned due to ignorance and negligence, it will be performed as soon as the opportunity arises and it cannot be delayed.” (Quote)
(et-Taj, 1/140; el-Mufassal C.1 Babus-Salat, Hukmu Tariki Salat-il Mefrudati)
(az-Zuhayli, al-Fiqhul-Islami and Adilletuh, 1 / 505)
(Ibn Abidin, Raddul-Mukhtar, Egypt, ty, I, 326; ash-Shurunbulali, Maraqil-Falah, Egypt 1315, p. 60; az-Zuhayli, al-Fiqhul-Islami and Adillatuh, Damascus 1985, I, 503).
(Bukhari, Kitabud-Diyat, Chapter 5/17; Muslim, Kitabud-Diyat, Chapter 25/1)
(Mehmet Sofuoğlu Sahih Muslim and its translation, 5/261)
(Ibn Rushd, Bidayat al-Mujtahid, Egypt, I, 87; ash-Shirazi, al-Muhezzeb, al-Nalabi's tab'ı, I, 51; Ibn Qudamah, al-Mughni, 3rd edition, Cairo, II, 442-447; al-Zuhayli, ibid., I.503, 504; Cf. at-Tawbah, 9/5; Bukhari, Diyat, 6; Muslim, Qasamah, 25, 26).
(Abu Dawud, Witr, 2; Nasa'i, Salat, 6; Darimi, Salat, 208; Malik, Muwatta', Salat al-Layl, 14).
(Great Shafi'i jurisprudence 1/127-128)
(The Apocalypse, 31-32)
(Bukhari, Kitab al-Salat, 28/44)
(Tirmidhi, Salat, 188; Abu Dawud, Salat, 145; Nasa'i, Salat, 9, Tahrim, 2; Ibn Majah, Iqama, 202).
[Muwatta, Taharah 51, (1,39-40).]
[Muwatta, Mawaqit 6, (1, 6-7).]
[Tirmidhi, Iman 9, (2624).]
(Ahmed b. Hanbel, IV, 238, VI, 461).
(This Hadith was narrated by Abu Nuays in Hıyla 6/265, from Ibn Masud in Ahbar 2/213 and from Tabarani)
(az-Zuhayli, al-Fiqhul-Islami and Adilletuh, 1 / 503)
(az-Zuhayli, al-Fiqhul-Islami and Adilletuh, 1 / 503)
(Repentance, 5)
(az-Zuhayli, al-Fiqhul-Islami and Adilletuh, 1 / 504)
[Muslim, Iman 134, (82); Abu Dawud, Sunnah 15, (4678); Tirmidhi, Iman 9, (2622). The text is Muslim's text.]
[Tirmidhi, Iman 9, (2622); Abu Dawud, Sunnah 15, (4678); Ibn Majah, Salat 77, (1078).]
[Tirmidhi, Iman 9, (2623); Nasa'i, Salat 8, (1, 231, 232); Ibn Majah, Salat 77, (1079).]
(az-Zuhayli, al-Fiqhul-Islami and Adilletuh, 1 / 505)
(Muslim)
(Zehebî, Kitâbu'I-Kebâir 18 ff.)
(Abu Dawud, Salat, 11; Ibn Majah, Salat, 10; Nasai, Mawaqit, 53)
(Mahogany 4-5)
(H. Gönenç, Current issues, 1/67)
(Omer Nasuhi Bilmen catechism 183)
(Tahtawi, 479; M.Zihni, Nimet-i Islam, 532)
(Tahtawi, 479; M.Zihni, Nimet-i Islam, 532)
(Ibn Abidin, Durru'l-Mukhtar, I/522-23; Fatawa-i Hindiye, V/319, 348; Fatawa-i Bezzaziye, VI/355, 360)