unless the imam summons him? The possibility that he has an excuse in such matters is like the possibility of an excuse in the case of one who abandons the prayer out of negligence and laziness. Thus, either we must say this regarding all such cases, or else abandon this condition in all of them, since there is no evidence for differentiating between them.
Some scholars said that one becomes a disbeliever by abandoning one obligatory prayer (1). Others said: by abandoning two prayers (38). Others said: by abandoning two prayers, if the second may be combined with the first (38). Accordingly, if he abandons the dawn prayer, he becomes a disbeliever when its time expires; and if he abandons the noon prayer, he becomes a disbeliever when the time for the afternoon prayer expires.
What appears from the evidences is that he does not become a disbeliever except by abandoning the prayer altogether—that is, when he has resolved within himself to abandon prayer, so that he performs neither the noon prayer, nor the afternoon prayer, nor the sunset prayer, nor the night prayer, nor the dawn prayer. This is the person who becomes a disbeliever.
But if he performs one or two obligatory prayers, he does not become a disbeliever, because it cannot truly be said of him that he has abandoned the prayer. The Prophet, peace and blessings be upon him, said: “Between a man and polytheism and disbelief is abandoning the prayer” (2); he did not say, “He abandoned one prayer.” As for what is narrated from the Prophet, peace and blessings be upon him—that he said, “Whoever deliberately abandons an obligatory prayer is no longer under protection”—its authenticity is subject to scrutiny. For the basic principle is
(1) See al-Mughni, 3/354; Majmu al-Fatawa, 22/60; and al-Insaf, 3/28.
(2) Reported by Muslim, Kitab al-Iman (Book of Faith), chapter: “Clarifying the application of the term kufr (disbelief) to one who abandons prayer,” no. 82, from Jabir ibn Abd Allah.
(3) Reported by al-Bukhari in al-Adab al-Mufrad, no. 18; Ibn Majah, Kitab al-Fitan (Book of Tribulations), chapter: “Patience in the face of affliction,” no. 4034; and al-Bayhaqi in Shuab al-Iman, no. 5589, through Shahr ibn Hawshab, from Umm al-Darda, from Abu al-Darda, as a report attributed to the Prophet, peace be upon him.
Ibn Hajar said: “Its chain contains weakness.” Al-Talkhis al-Habir, no. 810. Elsewhere, he said: “Its chain is hasan (sound) and connected.” Al-Amali al-Mutlaqa, p. 74.
Al-Busiri said: “Its chain is hasan, though Shahr is disputed.”
I say: Shahr ibn Hawshab was declared weak by Shubah, al-Nasai, and others; Ibn Main and Yaqub ibn Sufyan considered him trustworthy; and Ahmad ibn Hanbal and al-Bukhari regarded his hadiths as hasan. Ibn Hajar said: “He is truthful, but frequently omits links in transmission and makes errors.” Taqrib, p. 441.
Ibn Abi Shaybah also reported it with similar wording in his Musannaf, Kitab al-Salawat (Book of Prayers), chapter: “Negligence regarding prayer,” no. 3445, from Abu Qilabah, from Abu al-Darda.
It has a corroborating report from Umaymah, a client of the Messenger of Allah, peace be upon him, reported by al-Tabarani, 24/no. 479, and al-Hakim, 4/41. Ibn al-Mulaqqin said: “Its chain contains Yazid ibn Sinan al-Ruhawi, who is weak.” Khulasat al-Badr al-Munir, 1/283.
It also has a corroborating report from Umm Ayman, reported by al-Bayhaqi, 7/304, and in Shuab al-Iman, no. 7865; al-Hafiz deemed it hasan in al-Amali. Accordingly, al-Hafiz strengthened this hadith through its corroborating reports. Al-Amali al-Mutlaqa, p. 75.