As for His words:

“Lest your deeds come to nothing,”

and the hadith concerning the ‘Asr prayer, there is disagreement over this.

Allah Most High said:

“And do not nullify your deeds.”

Al-Hasan explained: “Through sins and major sins.” It is reported from ‘Atā’: “Through associating partners with Allah and hypocrisy”; from Ibn al-Sā’ib: “Through showing off and seeking renown”; and from Muqātil: “Through reminders of favors.” This was because some people regarded their acceptance of Islam as a favor. What is reported from al-Hasan thus indicates that sins and major sins cause deeds to come to nothing.

If it is said, “He meant only nullifying them through disbelief,” the reply is: Disbelief is forbidden in its own right and entails remaining in the Fire forever. Its prohibition would therefore not be expressed in these terms; rather, it would be stated in stern terms, as in His words:

“Whoever among you turns back from his religion,”

and similar passages. In this verse and the verse concerning reminders of generosity, Allah, glorified is He, calls it ibtāl (nullification), not ihbāt (rendering deeds fruitless). Hence, He mentions disbelief afterward, saying:

“Indeed, those who disbelieved and barred others from the way of Allah, then died as disbelievers,”

and the rest of the verse.

If it is said, “The intended meaning is: once you begin these deeds, complete them”—and this verse is cited as evidence by those who hold that a voluntary act of worship becomes obligatory once begun—the reply is: Even supposing that the verse indicates that nullifying part of a deed is forbidden, nullifying the whole deed would all the more clearly fall within its scope. How, then, can that interpretation stand when, before its completion, it is not called a prayer or a fast?