Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/144)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

they understand it to be—disbelief that takes one outside the faith—but rather a form of disbelief that does not take one outside the faith.” He then recited the words of Allah, glorified and exalted be He:

“And whoever does not judge by what Allah has revealed—it is they who are the disbelievers.” [Al-Mā’idah: 44]

The third view is that anyone who abandons prayer out of sinfulness and negligence, without devising a religion other than Islam, is to be severely beaten and imprisoned until he repents and returns to prayer, but is not to be killed. This was the view of Ibn Shihāb and a group of the early generations of this community. Abū Hanīfah and his companions adopted it, as did Dāwūd and his followers. Their evidence, and that of those who share their view, is the statement of the Messenger of Allah, peace and blessings be upon him: “Five prayers Allah has prescribed for His servants each day and night. Whoever performs them without neglecting…”—and the rest of the hadith—and his statement, peace and blessings be upon him: “I have been commanded to fight the people until they say, ‘There is no god but Allah.’ If they say it, they protect their lives and property from me, except as required by its due right.” They said: The Messenger of Allah, peace and blessings be upon him, explained what this right entails when he said: “It is not lawful to shed the blood of a Muslim except in one of three cases: disbelief after faith, adultery after marriage, or taking a life other than in retribution for murder.”

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Allah Most High prescribed the five prayers for His Prophet, peace and blessings be upon him, in heaven during the Night Journey, unlike the other religious ordinances. This indicates their sanctity and the emphatic nature of their obligation. There is disagreement over how they were first prescribed. It is narrated that ‘Ā’ishah—may Allah Most High be pleased with her—said: “Prayer was prescribed as two units for each prayer, both when resident and when travelling. The traveller’s prayer was left unchanged, while the resident’s prayer was increased.”

It has also been said that prayer was prescribed as four units, then shortened by two units when travelling. This is supported by the report that the Messenger of Allah, peace and blessings be upon him, said: “Allah has relieved the traveller of fasting and half the prayer.” Such a reduction can only be made from what was originally complete.

يذهبون إليه أنه كفر ينقل عن الملة ولكنه كفر ليس ينقل عن الملة ثم تلا قول الله ﷾: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ﴾ [المائدة: ٤٤]. والقول الثالث: أن من ترك الصلاة فسقا وتهاونا من غير أن يبتدع دينا غير الإسلام، فإنه يضرب ضربا مبرحا، ويسجن حتى يتوب ويرجع ولا يقتل، قاله ابن شهاب وجماعة من سلف الأمة، وإليه ذهب أبو حنيفة وأصحابه، وبه قال داود ومن اتبعه. وحجة هؤلاء ومن قال بقولهم: قول رسول الله ﷺ: «خمس صلوات كتبهن الله على العباد في اليوم والليلة فمن جاء بهن لم يضيع» الحديث، وقوله ﷺ: «أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله فإن قالوها عصموا مني دماءهم وأموالهم إلا بحقها». قالوا: وقد بين رسول الله ﷺ حقها ما هو فقال: «لا يحل دم امرئ مسلم إلا بإحدى ثلاث: كفر بعد إيمان، أو زنا بعد إحصان، أو قتل نفس بغير نفس». فصل وفرض الله تعالى على نبيه ﵊ الصلوات الخمس في السماء حين الإسراء بخلاف سائر الشرائع، وذلك يدل على حرمتها وتأكد وجوبها. واختلف كيف فرضت فروي عن عائشة - رَضِيَ اللَّهُ تَعَالَى عَنْهَا - أنها قالت: فرضت الصلاة ركعتين ركعتين في الحضر والسفر فأقرت صلاة السفر وزيد في صلاة الحضر. وقيل: إنها فرضت أربع ركعات ثم قصر منها ركعتان في السفر، ويؤيد هذا ما روي أن رسول الله ﷺ قال: «إن الله وضع عن المسافر الصوم وشطر الصلاة». ووضع لا يكون إلا من تمام.