aversion to Islam, since the offence was not outwardly apparent and commonly known.
When he contemplated punishing those who stayed away from prayer, the presence of women and children in the houses prevented him.
As for faith in its initial form, it is to this that commands and prohibitions are addressed. Thus, when Allah says:
“O you who believe, when you rise for prayer”
and similar words, this is outwardly a command to everyone who professes faith, and inwardly an address to everyone who knows himself to affirm the Messenger’s truthfulness—even if he is sinful and has failed to fulfil inward and outward obligations. If the expression “those who believe” includes such people, there is nothing further to discuss. If it does not include them, that is because of their sins. Their sins, however, cannot prevent them from being commanded to perform good deeds which, if they perform them, will be a means of their receiving mercy. If they neglect them, they remain subject to the command and to punishment for neglecting them—a punishment for abandoning faith. These duties also bind the disbeliever, but his performance of them is not valid until he believes. Likewise, the outright hypocrite’s performance of them is not inwardly valid until he believes.
As for someone who possesses the beginnings of faith, his performance is valid, because he inwardly acknowledges the obligation of what the Messenger has made obligatory and the prohibition of what he has forbidden. This is the basis of validity.
As for faith in its complete form, it is to this that the promises of Paradise, support, and deliverance from the Fire relate. These promises are only for those who do what is commanded and refrain from what is forbidden. Whoever performs some duties and neglects others is rewarded for what he performs and punished for what he neglects. Such a person does not fall under the designation of a believer who deserves praise and commendation without blame or punishment.
When the Messenger denied someone faith, he denied it with respect to this ruling, for he said this by way of warning. Such a warning consists only in denying that which entails reward and averts punishment. Hence, the negation of faith found in the Quran and Sunnah