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CHAPTER 36

CALLING A PERSON WHO DOES NOT PRAY AN UNBELIEVER

[136–133]. (Dar al-Salam 0144) Abu Bakr ibn Abi Shaybah and Abu Kurayb narrated:ⁱ Abu Mu[awiyah narrated; from al-A[mash; from Abu Salih; from Abu Hurayrah: ‘God’s Messen-ger (peace be upon him) said: “When a human being recites a verse ordering prostration and he prostrates himself, Satan stands aside weeping. He says, woe to him. (In Abu Kurayb’s narration: Woe to me.) Man is commanded to prostrate himself and he does. He thus will be in Heaven. I was commanded to prostrate myself and I refused. Thus I will be in Hell”.’

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَأَبُو كُرَيْبٍ قَالا: حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِذَا قَرَأَ ابْنُ آدَمَ السَّجْدَةَ فَسَجَدَ، اعْتَزَلَ الشَّيْطَانُ يَبْكِي يَقُولُ يَا وَيْلَهُ - وَفِي رِوَايَةِ أَبِي كُرَيْبٍ يَا وَيْلِي - أُمِرَ ابْنُ آدَمَ بِالسُّجُودِ فَسَجَدَ فَلَهُ الْجَنَّةُ، وَأُمِرْتُ بِالسُّجُودِ فَأَبَيْتُ فَلِيَ النَّارُ».

[137–000]. (Dar al-Salam 0145) Zuhayr ibn Harb narrated to me: Waki[ narrated; al-A[mash narrated; in this chain of transmission: the same, except that at the end he said: ‘I disobeyed and I will be in Hell’.

حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا الأَعْمَشُ، بِهَذَا الإِسْنَادِ: مِثْلَهُ غَيْرَ أَنَّهُ قَالَ: «فَعَصَيْتُ فَلِيَ النَّارُ».

[138–134]. (Dar al-Salam 0146) Yahya ibn Yahya al-Tamimi and [Uthman ibn Abi Shaybah both narrated from Jarir.ⁱ Yahya said: Jarir reported; from al-A[mash; from Abu Sufyan: I heard Jabir say: I heard the Prophet (peace be upon him) say: ‘What separates a person from disbelief and associating partners with God is the negligence of prayer’.

حَدَّثَنَا يَحْيَى بْنُ يَحْيَى التَّمِيمِيُّ، وَعُثْمَانُ بْنُ أَبِي شَيْبَةَ، كِلاَهُمَا عَنْ جَرِيرٍ، قَالَ يَحْيَى أَخْبَرَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي سُفْيَانَ، قَالَ سَمِعْتُ جَابِرًا، يَقُولُ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّ بَيْنَ الرَّجُلِ وَبَيْنَ الشِّرْكِ وَالْكُفْرِ تَرْكَ الصَّلاَةِ».

[000–000]. (Dar al-Salam 0147) Abu Ghassan al-Misma[i nar-rated:ⁱⁱ al-Dahhak ibn Makhlad narrated; from Ibn Jurayj; Abu al-Zubayr reported to me that he heard Jabir ibn [Abdullah say: ‘I heard God’s Messenger (peace be upon him) say: “What separates a person from disbelief and associating partners with God is the negligence of prayer”.’¹⁸

حَدَّثَنَا أَبُو غَسَّانَ الْـمِسْمَعِيُّ، حَدَّثَنَا الضَّحَّاكُ بْنُ مَخْلَدٍ، عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي أَبُو الزُّبَيْرِ، أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «بَيْنَ الرَّجُلِ وَبَيْنَ الشِّرْكِ وَالْكُفْرِ تَرْكُ الصَّلاَةِ».

Text Explanation

18. Muslim enters the first two hadiths here in order to highlight the fact that, when left undone, certain duties lead to unbelief, either real or by name. Iblis, or Satan, ended up in total unbelief because he did not prostrate himself as God bid him. This is based on the Qur’anic verse that says: ‘When We said to the angels, “Prostrate yourselves before Adam”, they did so except for Iblisⁱⁱⁱ who refused, swelled in insolence, and was thus an unbeliever’. (2: 34) The majority of scholars explain the use of ‘was thus an unbeliever’ in the past tense as saying that he was, in God’s perfect knowledge, an unbeliever. Some scholars say that it means ‘thus he became an unbeliever’. They draw a parallel with the other verse that speaks of Noah, when his son refused to join him in the Ark: ‘Thereupon waves rose up between them and he was among those who were drowned’. (11: 43)

Here, we need to look at the situation of a person who does not offer obligatory prayers. If he denies that prayers are obligatory, then according to the unanimous verdict of all Muslims he is an unbeliever, one who is beyond the pale of Islam. The only exception is a new convert who has not mixed with the Muslim community for a sufficiently long period of time to learn that the duty of prayer is incumbent on him as it is incumbent on every Muslim. Scholars hold different views about the Muslim who believes that prayer is obligatory but does not pray out of laziness, which is true of many people. Malik, al-Shafi[i and the great majority of scholars of early and recent times maintain that he is not an unbeliever. Rather, he is a transgressor who is required to repent and mend his ways. If he repents and starts to pray, then this is fine, if not he incurs the death penalty as mandatory punishment, just like a married adulterer, but not by stoning.

A number of early scholars are of the view that such a person is an unbeliever. This is reported from [Ali ibn Abi Talib and it is one of two views expressed by Ahmad ibn Hanbal. This view is also expressed by [Abdullah ibn al-Mubarak, Ishaq ibn Rahawayh and a number of scholars of the Shafi[i School. Abu Hanifah, and a number of scholars from Kufah as well as al-Muzani of the Shafi[i School, say that such a person is not an unbeliever and he does not incur the death penalty. Instead he is given a discretionary punishment and imprisoned until he starts to pray.

Scholars who maintain that such a person is an unbeliever cite in support of their view the second hadith mentioned in this chapter and draw an analogy with the declaration of God’s oneness. Scholars who say that he does not incur the death penalty give an argument based on the hadith that states three situations in which a Muslim is punished by death, but the hadith does not include any mention of prayer. The majority of scholars who say that such a person is not an unbeliever cite in evidence the Qur’anic verse that says: ‘For a certainty, God does not forgive that partners are associated with Him. He forgives any lesser sin to whomever He wills’. (4: 48 and 116) They also cite the following hadiths: ‘Whoever says, “There is no deity other than God,” will be in Heaven’; ‘Whoever dies knowing that there is no deity other than God will enter Heaven’; ‘No human being who meets God [on the Day of Judgement] declaring them,ⁱ and entertains no doubt about them, will be debarred entry into Heaven’; ‘God has forbidden the Fire [to burn] anyone who says: There is no deity other than God.’

Scholars who say that such a person incurs the death penalty support their argument with the verse that says: ‘Yet if they should repent, take to prayer and pay the zakat, let them go their way’. (9: 5) They also cite the hadith: ‘I have been commanded to fight people until they say, “there is no deity other than God”, attend regularly to prayers and pay zakat. If they do this, they protect themselves and their property from me’. They mention the hadith that says: ‘What separates a person from being an unbeliever is the neglect of prayer’, and they interpret this as meaning that when a person neglects prayer, he incurs the punishment of disbelief, which is death. Alternatively, this hadith applies to one who believes that to neglect prayer is lawful. It is also suggested that it may lead him to disbelief, or that it means that such negligence is done by unbelievers, but God knows best.

In the first hadith, Satan is quoted as saying ‘woe to him’, meaning himself. Of course, Satan would have said, ‘Woe to me’, as it is clear from Abu Kurayb’s version. Use of the third person pronoun is a form of speech by which the narrator removes from himself the negative part of the quoted speech: this is considered refined speech.

In the second hadith the Prophet says: ‘What separates a person from disbelief and associating partners with God is the negligence of prayer’. This is how it is stated in all copies of Sahih Muslim, using ‘and’ between disbelief and associating partners with God. However, in the works of Abu [Awanah al-Isfarayini and Abu Nu[aym al-Asbahani on Sahih Muslim, ‘and’ is replaced by ‘or’. Each version is valid and acceptable. What the hadith means is that what stops a person from being an unbeliever is that he continues to pray. When he neglects his prayer, there is nothing to prevent him from disbelief. Indeed, he is already there. Moreover, disbelief and associating partners with God may be used as synonyms describing disbelief in God. Alternatively, they may be used discriminatingly with the second applying only to those who worship idols or other creatures, while acknowledging God, the Exalted, as the Arab unbelievers used to do. This means that disbelief has a wider sense than associating partners with God, but God knows best.

Scholars of the Hanafi School cite the wording of the first hadith, ‘Man is commanded to prostrate himself’, as evidence supporting their view that prostrating oneself when reciting certain verses speaking of it is obligatory. The view of Malik and al-Shafi[i, as well as other scholars, is that it is recommended, i.e. Sunnah. They answer the Hanafis’ argument in various ways, the first of which is that ‘the use of the word “command” is by Satan, and as such it provides no evidence’. If they say that the Prophet quoted it without rejecting it, we answer by saying that he also quoted some speeches of believers without rejecting them at the time he quoted them although they are invalid. The second argument is that the order is one of recommendation, not obligation. The third is that it relates to taking part in the prostration, not to make it obligatory on everyone, but God knows best.

Transmission

The chain of transmission of this hadith includes Abu Ghassan, whose name is Malik ibn [Abd al-Wahid, and also Abu Sufyan from Jabir. We have already mentioned that Abu Sufyan’s name is Talhah ibn Nafi[. Abu al-Zubayr’s name is Muhammad ibn Muslim ibn Tadrus. All these have been referred to earlier.

i.Related by Ibn Majah, 1052.

i.Related by al-Tirmidhi, 2618.

ii.Related by al-Nasa’i, 463.

iii.Iblis is Satan’s name.

i.That is, declaring the two parts of the declaration of faith: I bear witness that there is no deity other than God and I bear witness that Muhammad is God’s Messenger.