category are His words, exalted is He:
“The believers are only those who believe in Allah and His Messenger, then do not doubt,”
and the rest of the verse. Likewise, His words:
“The believers are only those who believe in Allah and His Messenger and, when they are with him on a matter of common concern,”
and the rest of the verse.
People have differed over the negation expressed in these passages. The position of the great majority of the early generations, the scholars of hadith, and others is that faith is negated because some of its obligatory requirements are absent. The Lawgiver never denies a religious designation unless an obligatory requirement of it is absent.
If it is said that what is meant is the negation of perfection, then perfection is of two kinds: obligatory and recommended. Recommended perfection is illustrated by the statement of some jurists that the full ritual bath is either complete or sufficient—that is, complete in its recommended elements. This is not the perfection negated in the Lawgiver’s wording; rather, what is negated is obligatory perfection. The Lawgiver has never negated faith, prayer, fasting, purification, or other such religious designations merely because some of their recommended elements are absent. Were that so, faith would be negated for the great majority of believers. Rather, He negates it only because obligatory requirements are absent, as in the Prophet’s sayings, peace and blessings be upon him:
“There is no fast for one who has not formed the intention during the night,”
and:
“There is no prayer without the Mother of the Quran.”
Other wordings have been reported from him whose authenticity people have disputed, such as:
“There is no fast for one who has not resolved during the night to fast.”
“There is no prayer without ablution, and no ablution for one who does not mention Allah’s name over it.”
“There is no prayer for one who lives near the mosque except in the mosque.”
Anyone who considers these wordings authentically established must accept what they entail