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Tārik al-Ṣalāt (prayer abandoner) is a title referring to a Muslim who intentionally does not perform prayers and, according to Islamic law, has thereby committed a major sin. Abandoning prayer, if accompanied by the denial of its obligation, will lead to apostasy. The Qur'an considers not being a prayer performer as one of the obstacles to intercession on the Day of Resurrection.

It is narrated from the Prophet of Islam (s) that if a person abandons his prayer without an excuse, God nullifies his good deeds. Based on narrations, Satan leads humans into major sins by making them abandon prayer, and God has the right to send those who abandon prayer to Hell along with the hypocrites. In narrations, those who abandon prayer are also referred to as unbelievers (kafir).

It is said that Muslims have consensus that if someone denies the principle of prayer and questions its obligation, he becomes an unbeliever and an apostate, unless he claims that not performing prayer was due to a doubt, such as being a newly converted Muslim.

A group of jurists believe that if a person abandons his prayer out of laziness, without denying the obligation of prayer, he is transgressor (fasiq). However, if someone abandons prayer without an excuse despite believing in its obligation, he is subjected to taʿzīr (discretionary punishment) and ordered to perform prayer; if the person persists in not performing prayer and another prayer of his becomes qada', he is subjected to taʿzīr again.

Condemnation of Abandoning Prayer

Abandoning prayer is among the very great sins,[1] and those who abandon prayer are called unbelievers in narrations.[2] The reality of intentionally abandoning prayer is considered equivalent to taking prayer lightly, and the penalty and punishment for this act are stated in narrations from Imam al-Sadiq (a) to be greater and more severe than some major sins (like drinking alcohol). Al-Hurr al-'Amili, an eleventh-century AH Shi'a jurist, considered this as the reason for the prayer abandoner being counted as an unbeliever.[3]

Nasir Makarim Shirazi, one of the Shi'a marja's, holds that the condition of a prayer abandoner is worse than those who are negligent in prayer and whom the Qur'an considered deserving of "wayl" (wayl meaning loss and distance from God's mercy[4]).[5]

It is narrated from the Holy Prophet (s) that if a person abandons his prayer without an excuse, God destroys his deeds.[6] Based on narrations, Satan leads humans into major sins by making them abandon prayer,[7] and God has the right to send those who abandon prayer to Hell along with the hypocrites.[8] It is also narrated from Imam al-Baqir (a) not to be negligent in prayer, because the Messenger of God said at the time of his death: He who takes prayer lightly is not of me.[9]

Forms of Abandoning Prayer

It is said that Muslims have consensus that if someone denies the principle of prayer and rejects its obligation, he becomes an unbeliever, exits the fold of Islam,[10] and is an apostate,[11] unless he claims that not performing prayer was due to a doubt, such as being a newly converted Muslim.[12] However, if someone believed in the obligation of prayer and abandoned prayer without an excuse, he is subjected to taʿzīr and ordered to perform prayer. If the person still does not perform prayer and another prayer of his becomes qada', he is subjected to taʿzīr again.[13] If a person abandons his prayer out of laziness, without denying the obligation of prayer, a ruling of him being transgressor is given.[14]

The Unbelief of the Prayer Abandoner

In some narrations, the unbelief of the prayer abandoner is pointed out: The Prophet of Islam (s) considered someone who intentionally abandons prayer to be an unbeliever,[15] and Imam al-Kazim (a), based on this saying of the Prophet (s) in a narration counting the major sins, considered the intentional abandonment of prayer and whatever God has made obligatory as among the major sins.[16][17] According to the Prophet (s), the distance between servitude to God and unbelief is the abandonment of prayer.[18] Imam al-Sadiq (a) also called the prayer abandoner an unbeliever in a saying.[19]

According to Muhammad Baqir al-Majlisi, an eleventh-century AH Shi'a hadith scholar, faith is not merely belief of the heart, but must be accompanied by performing religious obligations and abandoning prohibitions. From his perspective, it is for this reason that the prayer abandoner is called an unbeliever in narrations.[20] Al-'Allama al-Hilli, a great Shi'a jurist in the seventh and eighth centuries AH, has claimed consensus on the apostasy and execution of these individuals.[21]

Muslims disagree about someone who abandons prayer despite believing in its obligation.[22] Some individuals have ordered taʿzīr for someone who believed in the obligation of prayer but intentionally did not perform it, and in case of repetition, have issued a fatwa for the execution of this individual on the third or fourth time.[23][24] Nevertheless, Sayyid 'Ali Sistani, one of the marja's, believes that abandoning prayer alone does not cause unbelief, although abandoning it is one of the great sins.[25] Mirza Javad Tabrizi, one of the marja's, believes that a person who abandons prayer is not najis.[26]

Abandoning Prayer and Other Sins

Based on two narrations mentioned in al-Kafi and Irshad al-qulub, the sin of abandoning prayer can be higher than burning the Qur'an and adultery, and they have considered the prayer abandoner at the level of unbelief in God and His Messenger.[27] However, al-Shaykh al-Saduq in the book 'Ilal al-shara'i' and also the author of La'ali al-akhbar, relying on narrations, hold that the reason for the heaviness of the sin of the prayer abandoner is that the person takes this act of worship lightly without any reason and without even enjoying a forbidden pleasure; whereas in other sins, the person turns to sin due to the overwhelming of lust or a forbidden pleasure.[28]

Notes

  1. ↑ Ṭayyib, Aṭyab al-bayān, 1378 Sh, vol. 14, p. 168.
  2. ↑ Ṭayyib, Aṭyab al-bayān, 1378 Sh, vol. 14, p. 168.
  3. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, Beirut, vol. 3, p. 28.
  4. ↑ Ṭālaqānī, Partawī az Qurʾān, 1362 Sh, vol. 4, p. 273.
  5. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 27, p. 361.
  6. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 79, p. 202.
  7. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 79, p. 202.
  8. ↑ Shaykh al-Ṣadūq, ʿUyūn akhbār al-Riḍā, 1378 AH, vol. 2, p. 31.
  9. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 3, p. 269.
  10. ↑ "Ḥukm-i tārik al-ṣalāt", al-Muflihun website.
  11. ↑ Shaykh al-Ṭūsī, al-Khilāf, 1407 AH, vol. 5, p. 359.
  12. ↑ Shahīd al-Awwal, al-Durūs, 1417 AH, vol. 1, p. 144.
  13. ↑ Shaykh al-Ṭūsī, al-Khilāf, 1407 AH, vol. 1, p. 689.
  14. ↑ Shaykh al-Ṭūsī, al-Khilāf, 1407 AH, vol. 5, p. 359.
  15. ↑ Ibn Abī Jumhūr, ʿAwālī al-laʾālī, 1405 AH, vol. 2, p. 224.
  16. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 2, p. 287.
  17. ↑ وَ تَرْكُ الصَّلَاةِ مُتَعَمِّداً أَوْ شَيْئاً مِمَّا فَرَضَ اللهُ لِأَنَّ رَسُولَ اللهِ ص قَالَ مَنْ تَرَكَ الصَّلَاةَ مُتَعَمِّداً فَقَدْ بَرِئَ مِنْ ذِمَّةِ اللهِ وَ ذِمَّةِ رَسُولِ اللهِ
  18. ↑ Shaʿīrī, Jāmiʿ al-akhbār, Najaf, p. 74.
  19. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 2, p. 279.
  20. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 66, p. 127.
  21. ↑ Ḥillī, Tadhkirat al-fuqahāʾ, 1414 AH, vol. 2, p. 391.
  22. ↑ "Ḥukm-i tārik al-ṣalāt", al-Muflihun website.
  23. ↑ Shahīd al-Awwal, al-Durūs, 1417 AH, vol. 1, p. 144.
  24. ↑ Shaykh al-Ṭūsī, al-Khilāf, 1407 AH, vol. 1, p. 689.
  25. ↑ "Purshish wa pāsukh, tārik-i namāz", Information Base of Ayatollah Sistani.
  26. ↑ Tabrīzī, Istiftāʾāt-i jadīd, n.d., vol. 2, p. 115.
  27. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 2, p. 287; Daylamī, Irshād al-qulūb ilā l-ṣawāb, vol. 1, p. 190.
  28. ↑ Shaykh al-Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 2, p. 339, "Laʾālī al-akhbār, p. 1297", Digital Library of the E-learning Center of the University of Quran and Hadith.

References

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