The power of the Lord's Prayer. Prayer commanded by the Lord Who left the Lord's Prayer to people

Almost everyone knows this prayer. Why is it so popular and what is its strength? How can you make sure that this prayer brings changes to your life and does not remain just memorized lines? The power of prayer is not in repeating it like a magic mantra, but in the faith you put into these words.

What is the essence of this prayer?

Our Father who art in heaven! Hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven; Give us this day our daily bread; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from evil. For Thine is the kingdom and the power and glory forever. Amen.
Matthew 6:9-13

These lines describe everything that a person needs every day at different levels.

• “Our Father who art in heaven” - we must never forget that God is the Creator of Everything, and He exists now, at this moment. This is a Living Person whose help you really need.
• “Hallowed be your name, let your kingdom come” - we must desire that God becomes more known through our lives, so that His works attract more and more people to Him. We must also daily affirm His laws and His rule in our lives and where we are (work, study, environment, etc.).
• “Thy will be done on earth as it is in heaven” - God gave the legal right to man to rule on earth, and without our request He will not interfere in our affairs. But when we ask for His plan to happen, we allow God's wisdom to constantly cover our destiny to walk the right path.
• “Give us this day our daily bread” - we ask God to meet our daily needs, but not only physical, but also mental/spiritual. The Word of God is called in the Bible bread for our spirit, so you need to read it as often as you eat :)
• “And forgive us our debts, as we forgive our debtors” - our attitude towards people directly depends on God’s attitude towards us. Therefore, you need to always be lenient and forgiving.
• “And lead us not into temptation, but deliver us from evil” - we ask God for protection every day. Who is the evil one? This is the devil, a spiritual personality whose goal is the complete destruction and death of man. God's protection protects us from his evil deeds.
• “For Yours is the kingdom and the power and the glory forever. Amen” - God is eternal, and He is worthy of our reverence and respect. If we admire the powerful, how much more should we adore God? After all, absolutely everything is in His hands!

How to make the “Our Father” prayer heard?

But you, when you pray, go into your room and, having shut your door, pray to your Father who is in secret; and your Father, who sees in secret, will reward you openly.
Matthew 6:6

This prayer should be secret, one on one with God. Out loud or mentally - it doesn’t matter. The main thing is that you live with all your heart the words with which you address the Lord.

For if you forgive people their sins, then your Heavenly Father will also forgive you, but if you do not forgive people their sins, then your Father will not forgive you your sins. Matthew 6:14-15

You cannot ask God for something for yourself if you have not forgiven someone. It turns out that you are asking for mercy and kindness where you yourself refuse to give it. Appeals to God with a contaminated heart remain unanswered.

Pray every day, communicate with God, love people, and your life will be rich, fulfilling and happy!

In the name of Allah, the Gracious, the Merciful

Praise be to Allah, the Lord of the worlds, peace and blessings of Allah be upon our prophet Muhammad, members of his family and all his companions!

There are 4 types of people who leave prayer:

1) People who abandon prayer, denying its obligatory nature
2) Who left it out of forgetfulness?
3) Kthen he left, recognizing its obligation, but refuses to fulfill it because of envy, hatred of Allah and his Messenger (peace and blessings of Allah be upon him)
4) Leaving prayer due to laziness, negligence or being busy with something worldly problems at the same time that he recognizes its obligatory nature.

Concerning first kind: This person is a kafir (infidel) who left Islam in accordance with the context of the Qur'an and Sunnah and the unanimous opinion of the scholars.

As said Sheyul Islam Ibn Taymiyyah :“As for the one who left prayer without considering it obligatory for himself, he is a kafir according to the contexts of the Quran and Sunnah and the unanimous opinion of the scholars.”
Said Ibn Jazi Almalaki : If a person leaves prayer, denying its obligation, then he is a kafir, according to the unanimous opinion of scholars.
Said Wazir ibn Khabira : “At Scholars are unanimous that the one on whom the obligation to pray falls, and he denies its obligation, that he is a kafir and it is obligatory to kill him as a person who has abandoned his religion.” (note. Only when a judge in the Islamic State passes a sentence).
But there is one caveat. This applies to those who grew up among Muslims. As for the person who grew up in a remote place from Muslims, or who has just entered Islam and has not had contact with Muslims in order to learn about the rulings of his religion, he is justified until he learns that it is binding on himself. If after this (as he learned its obligatory nature) he refused to pray and persisted in abandoning it, then he is a kaafir.

Concerning second type (leaving the prayer because he forgot).

Said Khattabi : “As for this, he does not become a kafir according to the unanimous opinion of the scholars.”

Concerning third type , then said in relation to him Sheikhul Islam Ibn Taymiyyah : “A person who recognizes its obligatory nature, but refuses to fulfill it because of envy, hatred of Allah and his Messenger (peace and blessings of Allaah be upon him), saying: Yes, I know that Allah has made it obligatory for Muslims and the Messenger (peace and blessings of Allaah be upon him) and greetings) is truthful in delivering the Qur'an, but refused to pray because of arrogance or envy of the Messenger (peace and blessings of Allaah be upon him) or because of hatred of what the Messenger (peace and blessings of Allaah be upon him) came with, then this a person is a kafir by the same unanimous vote.
So Iblis, who did not do soot when he was ordered to do so, recognizing that it was obligatory, but refused to do so and showed arrogance and became one of the infidels. And Abu Talib also recognized the truthfulness of the Messenger (peace and blessings of Allah be upon him) and what he came with, but did not follow him, defending his religion and fearing the reproaches of his people.
As the Almighty said: “We know that what they say makes you sad. They do not consider you a liar; the wrongdoers deny the signs of Allah” (al an’am-33)
“They refuted them unfairly and arrogantly, although in their hearts they were convinced of their truthfulness. Look, then, what was the end of those who spread wickedness “(An-Naml 14)”

AND fourth type (i.e. one who left prayer due to laziness, negligence or being preoccupied with worldly problems).

This is precisely where the disagreements arose, as Sheikhul Islam ibn Taymiyyah (Majmu’ul Fatawa 98/20) said: “ Therefore, I will say: Muslims, both today and before, have never disagreed regarding the one who left prayer intentionally (denying) without any justification, that this is one of the great sins and this sin is great and dangerous. And the one who performs it is subject to the punishment of Allah and His wrath and humiliation both in this world and in the hereafter, but there was a disagreement between the scholars of Ahl Sunna wal Jama'a regarding the person who left the prayer because of laziness, negligence, without denying its obligatory nature".

As said Imam Sufyan ibn Guyayna : “Whoever leaves the quality of faith, with us he will be a kafir, but whoever leaves it because of laziness or negligence, then we punish him and with us it is not complete (ash-shari” atul lajri 104).“

Said Hafiz Abu Usman Sabuni in his book (Aqida of the Salaf and Ahlul Hadith, 104): The disagreement of scholars regarding a Muslim who left prayer intentionally, and they called him a kafir Ahmad ibn Hanbal and many scholars from our predecessors and brought him out of Islam in accordance with an authentic hadith: “Between a slave and a shirk prayer, whoever leaves the prayer becomes a kafir).
Imam Shafi'i and many other scholars from our predecessors took a different opinion; that a given person does not become a kafir as long as he has the conviction that it must be fulfilled, but it is obligatory to kill him in the same way as it is obligatory for one who has left Islam, by interpreting this hadith (one who leaves the prayer, denying its obligatory nature). As the Almighty announced about Yusuf: “I left people who do not believe in Allah, and they deny the Hereafter.”(Yusuf 37).

This means that Ahlu Sunnah wal Jama’a is divided into two opinions on this issue:

First: This person has committed great disbelief, which takes a person out of Islam. On this opinion a number of Sahaba, such as “Umar ibn Khattab ,Ibn Mas'ud , Abu Huraira and many others from the Sahaba, and this is the opinion of the majority of imams, such as Ibrahim Nahagi, Ayub Sakhtiani, Ibn Habib among the Malakites and one of the opinions of the Shafi’ites.

Second opinion: This person has not committed the type of disbelief that leads to Islam, but this person is a fasik (wicked person) who has committed a great sin. Based on this opinion, a number of scientists like Makhul ,Az-Zuhri ,Hammad ibn Zeid ,Waki ,Abu Hanifa ,Malik ,Al-Shafi“And also this madhhab among the Malyakis, Shafi’ites and some Hanbalites considered this opinion more correct, like Ibn Qudama.
Some of them said that to this person we must be given the opportunity to repent, otherwise it will be the death penalty like Malik, Shafi’i, Ahmad, ibn Kadama and most of our predecessors, as it is said (Sharh Muslim An-Nawawi 70/2)
And of them are those who said: It is necessary to provide the opportunity to repent and put him in prison and beat him until he begins to pray. On this opinion Az-Zuhri, Abu Hanifa and his followers, Muzni of the Shafi’ites.

Arguments: Brought in evidence by those who first opinion , a lot of evidence, of which: Hadith Jabir “ Between a slave and shirk or disbelief, abandoning the prayer“, Buraidah “ The agreement that between us and them is a prayer, who left it became unfaithful“. And these hadiths clearly point to the first opinion. And also other arguments that indicate that one who abandons prayer is an unbeliever, like the glory of the Almighty: “If they repent and begin to perform prayer and pay zakat, then release them, for Allah is Forgiving and Merciful.” (Tawbah 5)
The evidence is that Allah has made it permissible to fight them until they repent of disbelief and maintain prayer and pay zakat. And when a person leaves prayer, he does not fulfill the condition under which the battle with him stops and his blood remains permitted. More details (al mughni 352/3), (ash-sharhul kabir 32/3)
Those who are on second opinion (that he who abandoned prayer due to laziness did not leave Islam), they also gave many arguments, including: Words Almighty: “Indeed, Allah does not forgive being assigned partners and forgives everything beyond this.” (an-nisa 48).

Face proof: He who abandons prayer enters into the desire of Allah, since he has not associated partners with Allah. Therefore he is not a Kafir.
Also the words of the Messenger (peace and blessings of Allaah be upon him): “ Indeed, Allah has made fire forbidden to anyone who says “la ilaha illa Allah” (there is no one worthy of worship except Allah) while desiring the face of Allah.

Face proof: The fact that prayer is not conditioned for salvation from fire.
And each of these groups of scientists has answers to the arguments that they give to each other. But, however, the more correct opinion (and Allah knows best) is the second opinion. And this is that whoever leaves prayer due to laziness or negligence, together with the fact that he has the conviction that it is wajib (obligatory) and he has the intention to perform in the future, he is not a kafir, but a fasik. And the biggest argument of this madhhab is: Narrated from Gubad ibn Samit (rahimahu Allahu) said: I heard the Messenger of Allah (peace and blessings of Allaah be upon him) say: “ Allah made five prayers obligatory for his slaves. Whoever fulfills them, without neglecting any of them (not taking their rights lightly), will have an agreement with Allah that He will enter him into Paradise. And whoever does not fulfill them, there will be no contract for him from Allah. If he wishes, he will punish him, and if he wishes, he will enter him into Paradise.. Hadith reported by Malik in Muatta

Face proof: This hadith clearly indicates that the one who left prayer due to laziness or negligence is in accordance with the desire of Allah, and thereby he is a Muslim, and not a kafir.
This hadith has been called authentic by many scholars, including:
1) Hafiz ibn Assakni in “Fathul Bari” ibn Hajar “Askalani (203/12)
2) Hafiz ibn Hibban in the previous
3) Hafiz ibn “Abdulbarr in “Tahmid” (288-289/23)
4) Hafiz An-Nawawi in “Khulasa” (246-249/1)
5) Hafiz Jamaluddin Almuradi Al-Maqdisi in “Kifayati Mustaknig Liadillati Almuknig” (171/242/1)
6) Hafiz ibn Mulakkin in the previous
7) Hafiz Al-Iraqi in Tahri Tasrib (147/1)
8) Hafiz ibn Hajar in Fatah (203/12)
9) Hafiz Shamsuddin Sahavi in ​​the book “Ajibatu Mardiya fima suila al-Sahavi ganhu minelahadis nabawiyya” (819/2)
10) Hafiz Suyuti in “Jaamig Sigir” (452-453\3946 and 3947\3)
11) Albani in “Sahih Sunan Abu Dawood” (Kitabul Kabir-302\452\2)
And Allah knows best.

Addition

Analysis of the hadith " The commitment between us and them is prayer. The one who left her fell into disbelief". This hadith was narrated by Ahmad, Abu Dawud, at-Tirmidhi, an-Nasai and Ibn Majah.

It is known that scientists differ in their understanding of what type of kufr we are talking about here, small or large. Hafiz Ibn Rajab said: “There are texts of the Koran and Sunnah that talk about kufr, but scholars disagree about which kufr we are talking about, whether it is small or leads out of religion. And similar to this are the hadiths that speak of the kufr of one who does not perform namaz! See Sharh Sahih al-Bukhari 1/149.
That's why Imam al-Darimi , citing in his collection of hadith: “The line between a slave and shirk or kufr is leaving prayer!”, said: “If a servant of Allah leaves prayer without a reason, then it is obligatory to say that this is kufr, but without describing him as a kafir!” See Musnad ad-Darimi 2/766.
Hafiz Ibn Abdul-Barr, citing the opinion of the imams who considered abandoning prayer to be minor kufr, he said: “As for those who consider the one who left the prayer to be a kafir, based on the external meaning of these hadiths, then they should also consider the one who fights with a Muslim, or commits adultery, steals, drinks wine, or does not attribute himself to his father, to be an infidel. . After all, it has reliably come from the Prophet (peace and blessings of Allah be upon him) that he said: “Fighting a Muslim is kufr!” He also said: “A person is not a believer when he commits adultery, and a person is not a believer when he steals, and a person is not a believer when he drinks wine!” He also said: “Do not renounce your fathers, for truly this is kufr!” He also said: “After me, do not become infidels who will cut off each other’s heads” and similar hadiths, based on which scientists did not believe that these sins lead a Muslim out of Islam, but whoever commits such a thing is considered wicked for them. And the hadiths regarding abandoning prayer are not condemned to be understood in the same way!” See “at-Tamhid” 4/236.

It is reported that 'Abdullah ibn Sha'i'al-'Aili said: “The companions of Muhammad (peace and blessings of Allaah be upon him) did not consider it disbelief to refuse anything other than prayer.”

An emphasis needs to be made here.

Firstly If ijma had been established among the Companions that the one who left the prayer is a kafir, then there would be no need for disagreement in subsequent worship in this matter!
Secondly, it is well known that Imam Malik’s opinion on this issue is that he did not consider the one who left the prayer to be an infidel, as is known from his madhhab and which was perfectly explained by Hafiz Ibn Abdul-Barr. And it is known in the madhhab of Imam Malik that he often relied on the actions of the inhabitants of Medina. But is it possible to imagine that all the scholars of Medina were unanimous in the fact that the one who left the prayer was a kafir, and Malik went against them?! From whom did he adopt this opinion?! Moreover, Imam Malik did not live a thousand years after the companions, but was born in 93 AH and found the Tabi’ins.
Third, the supporters of this ijama’a said that those imams who preferred the opinion that abandoning prayer is not a big disbelief did not reach this tradition.
1 – how do they know whether this message reached them or not?!
2 - many imams quoted this message from Shakiqa, but nevertheless did not say that it indicated a unanimous opinion about the great disbelief of the one who left the prayer. For example, Imam Ibn Qudam, one of the most knowledgeable imams in the Hanbali madhhab, examining the issue of abandoning prayer, he cited this message, but despite this and despite the fact that one of Ahmad’s opinions was that the one who left the prayer was a kafir, Ibn Qudama gave preference to the opinion that the one who left the prayer is not a kafir! Moreover, he said that ijma’ is the opposite, that one who leaves the prayer does not become a kafir. He said: “The second opinion is that the one who leaves the prayer is killed as a punishment, without removing him from Islam. And this is indicated by the ijma’ of Muslims!” See al-Mughni 2/444.
Imam Ibn Batta, Speaking about the fact that those who leave the prayer are not treated the same as an apostate (murtad), he said: “This is the ijma’ of the Muslims! Truly, we do not know that in any generation the one who left the prayer was not bathed and the Janaza prayer was not performed over him or that he was not buried in a Muslim cemetery! Or to be prohibited from inheriting from him! Or that they would divorce such a man from his wife, despite the fact that there were many who left the prayer! And if such a person were a kafir, then all these provisions would certainly apply to them!” The same words of Ibn Batta were conveyed by Imam Ibn Qudam in “al-Mughni” 2/446.
This indicates that the salaf did not understand the hadith about leaving prayer as a big kufr!
So which ijma’ is stronger, in that the one who left is a kafir or not?!
Fourth, there is a question for the supporters of ijma’a: With an authentic isnad from the same Shakiqa ibn Abdullah the following is transmitted: “The companions of the Prophet (peace and blessings of Allah be upon him) condemned the sale of Koran scrolls and fees for children’s education, and were very strict about this!”
The text of this message is one to one similar to the text about the so-called unanimous opinion of the Companions. Then the question arises, why, in this case, none of the scholars has ever stated that there is a unanimous opinion of the Companions in prohibiting the sale of the Quran and charging for its teaching?! Moreover, the majority of Saudi scholars, who consider those who left prayer to be a kafir, allow the sale of the Koran!
Based on this, we see that the imam-researchers did not mention this in matters of ijma’ah of the salaf, but on the contrary, they said the opposite. For example, imam Ibn al-Mundhir , who specialized in the topic of ijma’a in one or another issue, in the chapter: “Regarding the accusation of unbelief of one who abandoned prayer” said: “I did not find a unanimous opinion on this issue!” See al-Ijma' 148.
Imam Ibn Hazm also spoke.
Imam al-Baghawi said: “Scholars disagree about the person who deliberately abandoned the obligatory prayer.”. See Sharh al-Sunnah 2/178.
Imam Muhammad ibn Abdul-Wahhab said: “There are five pillars of Islam, the first of which is two testimonies, and then the other four. And if a person acknowledges them, but does not commit them due to negligence, then we do not consider him an infidel, even if we fight with him. Regarding the issue of leaving prayer out of laziness and without denying its obligatory nature, scholars disagreed regarding this. We do not accuse of unbelief except for something of which all scientists were unanimous in unbelief, and these are only two pieces of evidence!” See "Durara-ssaniya" 1/70.
So what kind of ijma'e can we talk about?! Moreover, it is reported that when Ibrahim ibn Sa'id az-Zuhri asked Ibn Shihab about the person who left the prayer, he replied: “If he leaves prayer, desiring another religion besides Islam, then he should be executed! If not(i.e., he leaves prayer not because of apostasy), then he is the wickedest of the wicked, who should be severely beaten or imprisoned!” al-Halal in al-Jami' 2/546.
And Imam Ibn Shihab al-Zuhri is one of the most knowledgeable Tabiyins, born during the reign of Mu'awiyah, about whom Sufyan al-Thawri said: “He was the most knowledgeable person in Medina!” And Umar ibn Abdul Aziz said: “Stick to this Ibn Shihab, truly, you will not meet anyone who knows the Sunnah like him!” See “al-Siyar” 4/320.
Moreover, Imam Ibn Qudam in “al-Mughni” 2/442 he cited a message from the words of Wallan, who said: “One day I returned home and saw a slaughtered sheep. I asked: “Who stabbed him?!” They answered me: “Your servant.” I said: “By Allah, my servant does not pray!” The women said: “We told him to remember the name of Allah when slaughtering him.” Then I went to Ibn Mas’ud to ask him about it and he told me to eat it.”
However, I do not know how reliable this message from Ibn Mas'ud is, but insha-Allah I will find its source.
Thus, based on the above, it becomes clear that there is no ijma’a in great disbelief who left the prayer!
Fifthly, even if we agree that among the Companions there is a unanimous opinion that the one who left the prayer is a kafir. The following question arises: In what specific case and in what specific case of leaving prayer is their opinion unanimous?!
1. If a person missed even the time of one prayer for no reason, what is considered a great disbelief by many scholars and what did Sheikh Ibn Baz give preference to?!
2. Or if he never performed even one prayer, which was preferred by Ibn Uthaymeen?!
Please note that even among those scholars who consider abandoning prayer out of laziness to be a great disbelief, there is a disagreement as to what kind of abandonment a person becomes an infidel!
3. Or maybe we are talking about ijma’ah regarding a person who is ordered to perform namaz, but he resists and prefers the death penalty rather than namaz, which was preferred by Sheikh al-Albani?!

By the way, it was precisely this type of ijma’a that was pointed out by Sheikhul-Islam Ibn Taymiyyah: “If a person does not want to perform prayer, despite the fact that he will be executed for it, then he is not one who considers it internally obligatory. And such a person is a kafir, according to the unanimous opinion of Muslims, how messages from the Sahaba are conveyed about this, and what reliable hadiths indicate!” See Majmu'ul-Fataawa 22/48.
This is a slight emphasis on the words about the ijma'e of the Sahabah in this matter.
Hafiz al-Iraqi said: “Most scholars believe that one who does not perform namaz is not an infidel unless he denies his obligation. And this is the opinion of Abu Hanifa, Malik, al-Shafi’i and also one of the opinions of Imam Ahmad.”. See “Tarkh at-tasrib” 2/149.
And then, why do those who support the idea that abandoning prayer is a big kufr accept exactly the opinion of Imam Ahmad, to whom he considered the one who abandoned prayer to be a kafir?! After all, the opinion of Ahmad, where he did not consider the one who abandoned prayer to be a kafir, is a very widespread opinion in his madhhab, which was preferred by such Hanbalites as Ibn Batta, Abu Ya'la, Ibn Hamid, Ibn Qudama and others! Is there any indication of what was his early opinion and what was his later opinion?! The famous Hanbali imam Ibn Hamid wrote in his book “Usul al-Din”: “We have already said that iman is deeds and words, and as for Islam, it is words (i.e. shahada). There are two opinions from Ahmad: First, that Islam is like iman, and second, that Islam is words without deeds! This is his opinion from Ismail ibn Sa'id. One correct opinion in his madhhab is that these are words and deeds, however, by the words: Islam is words, it is meant that what is obligatory in iman is not obligatory in it. And prayer is not a condition of iman, and it is reported from Ahmad that he did not consider abandoning prayer to be a great disbelief! These same words are also quoted by Sheikh al-Islam in Majmu’ul-Fataawa 7/369.

I would also like to touch on the words of some brothers that Imam al-Dhahabi called weak one of the important arguments that leaving prayer does not make a person an infidel:

‘Ubadah ibn Samit reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: « Allah Almighty has made five prayers obligatory. And the one who performed ablution thoroughly and prayed at the time established for prayers, and made full bows and bows to the ground, and observed humility in prayers, he has a promise from Allah that He will forgive him! And whoever does not do this has no promise from Allah, and if Allah wishes, He will forgive him, and if He wishes, He will punish him!” Abu Daud 425, Ahmad 5/317, Ibn Majah 1401, an-Nasai in “al-Kubra” 314, ad-Darimi 1577, Malik 1/14.

Firstly, this hadith is the most reliable, naming many paths that strengthen each other and among which there are reliable in themselves. There is a whole scientific work Misri Sheikh Ata ibn Abullatif Ahmad, who, being dissatisfied with the brief justification of the reliability of this hadith by Sheikh al-Albani, collected all its versions and all the words of the imams about it, with a detailed examination of the reliability of the transmitters of this hadith.
In order not to prolong this issue, I will not cite all this, but briefly it can be mentioned that the authenticity of this hadith was confirmed by those imams who were no weaker, if not stronger, than Imam al-Dhahabi in matters of tashih and tad'if, among whom is Hafiz Ibn 'Abdul-Barr, Imam al-Nawawi, Hafiz Ibn Hajar, al-'Iraqi, al-Suyuty and Sheikh al-Albani. See al-Tamhid 23/289, al-Khulyasa 1/246, Tahr al-tasrib 1/147, Fath al-Bari 12/203.
Secondly, those who agree with the authenticity of this hadith try to interpret it in the words of Sheikh-ul-Islam, that it refers specifically to the one who did not guard his prayers, i.e. committed and abandoned, and not about someone who never prayed at all. However, this is the opinion of Sheikh-ul-Islam, and many imams relied long before him on this hadith as an argument that one who does not perform namaz does not become a kafir, since if he were definitely a kafir, then his fate would not depend on the desire of Allah, including meaning that the infidel will definitely be on Fire! And they did not make distinctions; the hadith talks about who performed and abandoned, or who never performed namaz at all. For example, Hafiz Ibn Abdul-Barr regarding this hadith he said: “This hadith states that one of the Muslims who does not perform namaz is under the will of Allah (regarding punishment), if he was a monotheist and a believer in what Muhammad (peace and blessings of Allah be upon him) brought with him, confirming the truth of this, even if he did not do the deeds! This refutes the words of the Mu'tazilites and Howarij at their core! Don't you see that a person who accepts Islam, when he enters it, becomes a Muslim before he begins to perform namaz, fasting in Ramadan, due to confirmation, conviction and intention?! For this reason, a person does not become a kafir, except for abandoning what makes him a Muslim, and this is the denial of what needs to be believed!” See at-Tamhid 23/290.
This hadith is a very strong argument from the side that does not consider the one who left the prayer to be a kafir!
This hadith was also cited as an argument that one who does not perform namaz is not a kafir, and Hafiz al-Sakhawi, who said about him: “And if such a person were a kafir, then Allah would not forgive him!” See al-Fataawa al-Hadisiyah 2/84.

Also in an authentic hadith from Nasr ibn Asim it is reported that one of the companions said that “When he came to the prophet (peace and blessings of Allah be upon him) to accept Islam, he set the condition that he would perform only two prayers, and the prophet (peace and blessings of Allah be upon him) accepted this from him!” Ahmad 5/25, Ibn Abi Asim 941. The isnad of the hadith is authentic.
This hadith indicates that leaving prayer does not make a person an infidel and that if prayer were a condition for the validity of Islam, then the Prophet (peace and blessings of Allah be upon him) would never have agreed to such a condition for this person! See “Fath min al-Aziz al-Ghaffar bi anna tariq as-sala leisa minal-kuffar” 99.
Explained this question perfectly Hafiz Ibn Rajab, who said: “It is known that the Prophet (peace and blessings of Allaah be upon him) accepted Islam from everyone who wanted to enter it only on the basis of two testimonies and considered the blood of this person forbidden because of the two testimonies and considered him a Muslim! The Prophet (peace and blessings of Allah be upon him) expressed reproach to Osama ibn Zayd when he killed the one who said La ilaha illallah when he saw that a sword was raised over him! And the Prophet (peace and blessings of Allah be upon him) expressed severe condemnation for his murder! The Prophet (peace and blessings of Allaah be upon him) did not make it a condition for those who wanted to accept Islam to come with prayer and zakat; moreover, it is reported that he accepted Islam from people who set the condition that they would not pay zakat. In al-Musnad of Imam Ahmad it is narrated from Jabir that he said: “The Saqif tribe set a condition for the prophet (peace and blessings of Allah be upon him) that they would not do sadaqa and commit jihad. And the Prophet (peace and blessings of Allah be upon him) said: “They will pay sadaqa and perform jihad if they accept Islam.” Adu Daoud 3025. Also in al-Musnad, he reported to Nasr ibn Asim that one of the companions, when he came to the prophet (peace and blessings of Allah be upon him) to accept Islam, set the condition that he would perform only two prayers, and the prophet accepted this from him! Imam Ahmad relied on these hadiths and, based on them, said: “The acceptance of Islam is valid even under the wrong conditions!” However, such people should subsequently be obliged to follow all the rites of Islam. It is also reported from Hakim ibn Khizam that he said: “I swore an oath to the prophet (peace and blessings of Allah be upon him) that I would only pray while standing.” Imam Ahmad said: “The meaning of this is that he will perform waist bows without earthly ones.” Muhammad ibn Nasr al-Maruazi narrated with a very weak isnad that Anas said: “The Prophet (peace and blessings of Allaah be upon him) did not accept Islam from anyone except with performing prayer and paying zakat, since these are two duties for everyone who recognized Muhammad and Islam. And the words of the Almighty about this: “...if Allah accepts your repentance, then perform namaz and pay zakat”(al-Mujadalya 58:13). However, this message is not reliable!” See “Jami’ul-‘ulumi wal-hikam” 139-140.
Imagine the situation of a person who came to accept Islam to the prophet (peace and blessings of Allah be upon him) and said: “I will accept Islam, but on the condition that I accept the testimony “La ilaha ill-Allah” and the testimony “Muhammad - Rasul-Allah.” I don’t accept” or says: “I believe in Allah, in angels, in prophets, in the Scriptures, etc. but I will not and cannot believe in the Day of Judgment,” etc. Do you think the prophet (peace and blessings of Allah be upon him) would have accepted Islam from such a person?!
Thus, if prayer were a condition for the validity of Islam, then the Prophet (peace and blessings of Allaah be upon him) would not agree to such conditions as performing only two prayers!

Also, one of the strongest proofs that leaving prayer does not lead a person out of Islam is the famous hadith about intercession (shafa’a)! I would like to place special emphasis on this argument, since there are many doubts surrounding this hadith these days. The Messenger of Allah (peace and blessings of Allah be upon him) said: “When the believers are saved from the Fire and are in safety, they will begin to quarrel with their Lord regarding their brothers who will be led into the Fire, and I swear by Him in whose hand my soul does not one of you assert the right of his comrade in this world so strongly, how they will do it. They will say: “O our Lord! These are our brothers who prayed, fasted and performed Hajj with us and fought with us, and You brought them into the Fire?!” He will say: “Go and bring out those whom you recognize!”
They will go to them and recognize them by their appearance, which the Fire will not touch their face, and among them there will be those whom the Fire will touch to the middle of the shin, as well as those whom it will touch only to the ankles. And they will bring a lot of people out of there. They will say: “Our Lord! We brought out those whom You ordered us!” Then they will return and begin to talk to each other, then He will say: “Bring out those who had at least the weight of one dinar in their hearts of faith.” And they will bring out many people from there. Then they will say: “Our Lord! We didn’t leave any of those you ordered us to take out!” Then He will say: “Go back and bring out those who had at least half a dinar’s worth of faith in their hearts.” And they will bring out many people from there, and then they will say: “Our Lord! We did not leave any of those whom you ordered us to bring out there! »
Then He will say: “Bring out those who had faith in their hearts, even the weight of a speck of dust.”
And they'll take a lot of people out of there. Abu Sa'id, who narrated this hadeeth, said : “Whoever does not recognize this hadith, let him read this verse: “Truly, Allah will not offend even the weight of an atom, and if there is good, He will double it and give from Himself a great reward!” (an-Nisa 4:40).
They will say: “Our Lord! We brought out those whom You ordered us, and there was no one left in the Fire in whom there was at least some good!” Then Allah will say: “The angels, the prophets, and the believers have already rendered their intercession; only the Most Merciful of the merciful remains!” And He will scoop out of the Fire a handful (or he said: two handfuls) of people who have not done a single good deed for Allah in their lives, they will burn so much that they will turn into coal, then they will be brought to the water, which is called Life, and will become water them with it, and they will begin to grow like a seed grows from what a stream brings with it [.....], and they will come out of their previous bodies like pearls, and on their necks there will be seals with the inscription “liberated by Allah.”
And it will be said to them: “Enter Paradise and take from it everything you see and desire, and in addition you will be given the same amount!”
And the inhabitants of Paradise will say: “These were liberated by the Merciful, He brought them into Paradise, although they did not have a single good deed that they had in store for this.”
And these people will say: “O our Lord! You have given us what you have not given to anyone else in the world!”
He will say: “But I have something even better for you than this.”
They will say: “What could be better than this?!”
He will answer: “This is that I am pleased with you and will never be angry with you again!”
This hadith contains the most striking argument that leaving prayer does not make a person a kafir!
Is it possible to imagine that the believers, whom Allah sent for the first time for those sinful Muslims who prayed, fasted and committed jihad, so that when they brought them out of the Fire, recognizing them by special signs, they left someone there from among those praying?!
This hadith clearly indicates that leaving prayer does not make a person an infidel!

Now I would like to discuss the claims to this hadith.

First, these are denials by some contemporaries of the authenticity of the version given by Muslim: “He who has never done anything good will come out of the Fire!”
None of the previous imams denied the authenticity of this version of the hadith, which insha-Allah the reader will be convinced of below. Sheikh Abu Ishaq al-Huwaini, in a lecture entitled “Takhta kuli mikhna bushra”, incidentally spoke about this: “Those who refute the Murjiites say that this version of the hadith is not reliable! However, Ulama Muhaddis do not do this! This version is transmitted not only through Atu. Should we talk about the distortion of hadith (shazz) because we cannot interpret it?!”
Second, a statement that this hadith is authentic, but from among the mutashabih (not clear, clear in meaning)!
This is also one of the modern statements of some scientists. If anyone knows at least one of the previous imams who spoke about similar things, then let him point them out!
If the hadith on intercession were from among the mutashabih, then the great imams of Ahl-Sunnah would not have used it to refute the Kharijites that the one who committed a great sin becomes an infidel, and the Murjiites that iman does not decrease. After all, the hadith says that sinful Muslims will come out of the Fire, and the Kharijites believed that whoever entered the Fire entered it forever! Also in the hadith it is said that iman decreases, since the degree of iman by decrease is mentioned: dinar, half a dinar, grain, speck of dust, etc. But the Murjiites believed that iman does not decrease! Moreover, the Murjiites believed that the wicked Muslims would not enter the Fire, because they were convinced that in the presence of iman, sins would not cause harm!
So how can this hadith, in which a refutation of the Kharijites, Mu'tazilites and Murjiites, be mutashabih ?! Have we ever made a refutation using something dubious?!
It is also surprising the words of some people who say that the Hadith is intercession, citing only the Murjiites, while the Murjiites generally rejected these hadiths! So Imam al-Dhahabi , listing the delusions of the Murjiites who have gone to extremes, who believe that a Muslim will not enter Hell at all, said: “They rejected the hadiths about intercession transmitted in multiple ways!” See al-Siyar 9/436.
Now let's see who relied on this hadith and whether they considered the version weak “He who has never done anything good will come out of the Fire” and did they consider this hadith to be mutashabih!
Imam Ibn Hazm said: “He who abandons all deeds is a believing sinner with weak iman, but he does not become an infidel!” After that, he cited a hadith about intercession, which says that those who said la ilaha-illa-Allah will come out of the Fire. See al-Muhalla 1/40.
He also said: “Verily, he who abandons his affairs does not become a kafir! The one who leaves his word (shahadah) becomes a kafir! After all, the Prophet (peace and blessings of Allah be upon him) spoke about disbelief only of those who refused to testify, even if they admitted it in their hearts! And the Prophet (peace and blessings of Allah be upon him) said that the one who knew with his heart and confirmed with his tongue would come out of the Fire, even if he did not commit a deed! See ad-Dirra 337.
Imam al-Qurtubi , speaking about the hadith about intercession, said: “Then Allah will bring out of the Fire people who have done nothing good except tawhid, devoid of deeds!” See at-Tazkira 347.
Sheikhul-Islam Ibn Taymiyyah speaks: “Indeed, Allah will admit many creatures into Paradise, and Allah will not make Paradise cramped for anyone. Moreover, there will be people whom Allah will enter into Paradise from among those who have never done anything good!” See Majmu al-Fataawa 16/47.
Sheikh Ibn al-Qayim said: “Allah's words about Hell: "Prepared for the Unfaithful" and words about Paradise: "Prepared for the God-fearing" It is not excluded that sinful and unjust Muslims will end up in Hell, prepared for infidels. Just as it does not rule out that the one who had a particle of iman in his heart will enter Paradise, prepared for the God-fearing, even if he has never done anything good!” See "ad-Da wa-ddaua" 33.
Also Ibn al-Qayyim spoke about the hadith about intercession in his book “Hadiy al-aruah” 269 and does not say a word about the fact that this hadith is from the category of mutashabih or that its isnad is weak or shazz, etc.!
Hafiz Ibn Rajab said: “It is known that you can enter Paradise with conviction in your heart and testify to it with your tongue! And it is because of these two things (conviction and words) that people will come out of the Fire and enter Paradise!” See Fath al-Bari 1/112, Ibn Rajab.
Hafiz Ibn Kathir, interpreting the verse: “The fire will be your abode, in which you will remain forever, unless Allah wills otherwise!”(al-An'am 6: 128), said: “The commentators of the Quran have differed in many opinions regarding who is being referred to under this exception, which was conveyed by Sheikh Ibn al-Jawzi in his book “Zadul-masir” and other scholars. Imam Ibn Jarir at-Tabari conveyed the opinion and chose it himself, which is transmitted from Khalid ibn Mi'dan, ad-Dahhak, Qatada and Ibn Sinan, as well as Ibn Abbas and Hasan al-Basri, that the exception in this verse means sinful monotheists , whom Allah will bring out of the Fire after the intercession of angels, prophets and believers! They will also intercede for those who have committed grave sins! Then the mercy of the Most Merciful will come, and those who have never done anything good will come out of the Fire, and once in their lives said: “La ilaha illa Allah,” as it is transmitted in reliable hadiths from the Messenger of Allah (peace and blessings of Allah be upon him). )!” See Tafsir Ibn Kathir 2/421.
Pay attention to the words of Ibn Kathir about the authenticity of the hadith version: “And those who have never done anything good will come out of the Fire” !
Also Ibn Kathir in the interpretation of the verses: « It is better for us to know who is more appropriate to burn there (in Hell). Each of you will go there. That's how it is final decision your Lord. Then We will save the God-fearing, and leave the unjust there on their knees." (Maryam 19:70-72), said: “When all creation passes over Hell, then the infidels and sinners will fall into it. Then Allah Almighty will save the believers from this - the God-fearing ones - depending on their deeds. Each of them will cross Syrat (the bridge over Hell) at a speed depending on their deeds that they performed in this world. Then there will be intercession for Muslims who committed big sins. Angels, prophets and believers will intercede for them. And many people will come out of the fire after the Fire has burned their bodies, except for their faces and places of prostration for prayer. The exit of Muslims who have committed great sins from the fire will depend on the degree of iman in their hearts! First, those who had iman in their hearts equal to the weight of a dinar will come out of the Fire, then less than this, then even less, etc. until the one who had a particle of iman in his heart comes out of the Fire. Then those who said in their lives: La ilaha illa-Allah and did not do anything good will come out of the Fire! And no one will remain in the Fire except the one who will be there forever!” See Tafsir Ibn Kathir 3/148.
The list of imams of our Ummah, who relied on the hadith about intercession, can be quoted many more. And none of the mentioned imams said a word about the fact that this hadith is from the category of mutashabih, or that it is weak, and moreover, they relied on its external meaning, without interpreting it in accordance with its external meaning!
Third, the meaning of the hadith.
Some modern scholars have tried to interpret the hadith on intercession in ways that do not correspond to their outer meaning. For example, they said that this hadith is about someone who said la ilaha illallah and died or was killed and did not have time to perform any deeds of the body!
In response to this explanation of this hadith, the question arises: “So why then will someone who simply did not have time to do anything good, die after accepting Islam, burn in Fire for so long?!” This understanding contradicts the fundamentals of Islam, that a person is not responsible for what he could not or did not have time to do, not to mention burning in Hell for so long! There is no disagreement among the scholars of Ahl-Sunnah that a person who did not know or did not have the opportunity or did not have time for a good reason will not be questioned and punished. This is indicated by many words of Sheikh-ul-Islam in “Majmu’ul-Fataawa” 10/202, 349 and “Minhaju-Sunnah” 5/227.

Also, from the words regarding this hadith - an attempt to combine them with the hadiths that talk about the disbelief of the one who left the prayer, Sheikh Ibn Usaymeen said that the hadiths about the kufr of the one who left the prayer are private (hass), and the hadith about intercession is general ('amm).
However, Sheikh al-Albani rejected this approach and said that such a combination is erroneous, and the truth is just the opposite: the hadiths about takfir of one who does not perform namaz are generalized, and the hadith about intercession is private and specific. The Hadith about the kufr of one who does not pray is a threat that has come down to us in this world, and their understanding is interpreted by the Hadith about intercession, which indicates what will happen on the Day of Judgment, and that one who does not perform prayer will not remain in the Fire forever!

Also some scholars said that under the words: "Never did anything good" it is implied that the actions were, however, defective! And if you do not understand these hadiths in exactly this way, then it turns out that such people had neither conviction in their hearts nor pronunciation with their tongues, because the hadith contains a complete denial of any act!
The Imam in this explanation among these scholars is Ibn Khuzaima who said: “I didn’t do anything good properly, fully.”
However, if you carefully read Ibn Khuzaima’s book “at-Tawhid”, then by the grace of Allah you can easily notice that in his own words he refuted the Jahmits and other vicious movements, which, based on the hadith on intercession, declared that the person who uttered the words “la ilaha illallah”, even if there was no conviction in his heart! Proof of this is the words of Imam Ibn Khuzaima himself. So he called a chapter in the same book as follows: “The chapter is about clarifying that the prophet will intercede for the one who testified to the monotheism of Allah, being a monotheist on the tongue and sincere in the heart, and not just for the one who said the Shahada without having conviction in the heart!” See Kitaboo Tawheed 2/696.
And than, given explanation that we are talking about someone who had affairs, but simply inferior ones, contradicts the external meaning of the hadith on which the early imams relied.
Firstly, in the hadith, by denying the presence of an act, it is precisely the act of the body that is meant, since the presence of words is spoken of in other versions of this hadith, as Hafiz Ibn Hajar said, responding to similar statements: “This statement is refuted by the fact that the absence of good deeds means the absence of deeds beyond two evidences, as indicated by other versions of the hadith.”. See Fath al-Bari 13/429.
For example, version: “I swear by My power, glory, greatness and exaltation, I will certainly bring out of the Fire those who said “La ilaha illa Allah!” See Zilal al-Jannah 1/217.
Therefore, these people had words (nutq).
As for belief (i'tiqad), it will also be with those who come out of the Fire without having done anything good. This is indicated by the words: “Bring out of the Fire those who had at least one dinar’s worth of iman in their hearts!”
Therefore, they had both beliefs and words. For this reason, the imams explained what the words mean: “I have never done anything good” it's about the actions of the body!
Hafiz Ibn Hajar conveyed the words Imam al-Zarkashi , who said in at-Tanqih: “By absence of deeds, we mean the presence of something beyond two certificates, as indicated by other versions of the hadith!” See Fath al-Bari 13/429.
Hafiz Ibn Rajab said: "The meaning of words “never did anything good” means: did not commit any of the deeds of the body, despite the fact that they had the basis of tawhid! This is what comes in the hadith about a man who ordered himself to be burned after his death: “He did nothing good except tawhid!” Also in the hadith about shafa'a (intercession) it is said: “O Lord, allow me to intercede for those who said: La ilaha illallah! And Allah will say: “I swear by my greatness, I will bring out of the Fire the one who said la ilaha illa Allah!” All this indicates that the people who will emerge from the Fire by the mercy of Allah after intercession are those who uttered the words of monotheism without committing a single good deed with their bodies!” See Tahuifu mina-Nnar 147.
Also a great scientist Sheikh Muhammad Khalil Haras said: “These people did not do anything good, as the meaning of the hadith indicates, except for the iman with which they had no dealings!” See Tahqiq Kitab al-Tawhid by Ibn Khuzayma 309.
Also Sheikh Ghunaiman in his famous book in which he commented on a chapter from the Sahih al-Bukhari “Kitab al-Tawhid” he said: “The words: “They did not do any deeds and did not earn anything good” mean: They did not do anything good in the dunya, but with them was the basis of iman, and this is la ilaha-illa-Allah.” See Sharh Kitab al-Tawhid 1/132.
Sheikh al-Albani also said that this hadith indicates that Muslims who did not perform namaz will come out of Hell!
I hope no one dares to call either Ibn Abdul-Barr, or Ibn Rajab, or al-Qurtubi, or the rest of the imams, whose names were mentioned here, as Murjiites!
Therefore, there is no valid claim to deny the argument in the hadith about intercession.
Hafiz Ibn Hajar said about the one who did not perform prayer: “Such a person will be brought out of the Fire among those whom Allah draws from there. Since the words: "never did anything good", in general, also apply to those who did not pray. These words are mentioned in the hadith of Abu Sa'id, given in the chapter "Tawhid". See Fath al-Bari 11/471.
As for all the mentioned claims to this hadith, they were caused by the opinion that the one who left the prayer was a kafir, which prompted scholars who adhere to this opinion to interpret these clear and unambiguous hadiths this way!
Wa Allahu a'lam.
Also among the arguments regarding the fact that the one who abandons the prayer is not a kafir is that even those imams who consider the one who left the prayer to be a kafir encourage such a person to perform it, and do not call him to accept Islam! Imam at-Tahawi said about this: “The indication that the one who abandoned the prayer is not an infidel is that we do not command the infidel to pray, and if the one who abandoned the prayer became a kafir, then we would command him to first accept Islam, and if he accepts Islam, then we will command him pray. However, we do not do this and command him to pray, for he is already from among the Muslims.. See “Mushkilyul-asar” 4/228.

Everything mentioned is only a small part of what can be said about this important topic in Islam. I mentioned this issue briefly so that the brothers, after reading a couple of articles and listening to a few lessons, do not rush and think that they have fully mastered this topic!
I also believe that students living in Arab countries, and even more so in Saudi Arabia, should look at things more realistically and understand that in Russia and other CIS countries there is already an overflow of knowledge that someone who does not perform namaz is a kafir. Whereas the people living there, who were born Muslims and consider themselves sincere, ask in all seriousness and without mockery: “At what age did Muhammad write the Koran?”
They lack knowledge and those who will teach them, let alone teach them tawhid about which they know practically nothing!
There is always fly, but there is aham.
I also hasten to inform you that the indication that leaving prayer does not lead you out of Islam does not mean that I take such an action lightly, or even consider prayer to be optional! Unfortunately, this has become a common fashion these days, when people see you, for example, saying: “Judging not on the basis of what Allah has revealed is not clearly a big disbelief, you need to look at the reasons, and much more,” people say that you allow to judge not according to the law of Allah!
Is it really possible that if a Muslim with elementary knowledge says that adultery with a daughter does not make a person a kafir, this will indicate that he took this great sin lightly, and even worse than that, considers it permissible?!
With regard to prayer, I am convinced that there is no disagreement among Muslims in this, “that the deliberate abandonment of obligatory prayer is the greatest sin, in severity exceeding the sin of murder, taking someone else’s property, adultery, theft and drinking alcohol, and that this act provokes the wrath of Allah and deserves punishment and shame, both in this world and in the next » as Shaykh Ibn al-Qayyim said. See as-Sala wa hukmah tariqiha 16.
Just as the brothers who are of the opinion that abandoning prayer is a great kufr, mention that those who think so are not Khawaarij, let them not forget that those who think otherwise are not Murjiites!
Hafiz Ibn Abdul-Barr , saying that one who does not perform namaz is not a kafir, said: “This is talked about by scientists who believe that iman is words and deeds. But the Murjiites also talk about this (that one who does not perform namaz is not a kafir)! However, the Murjiites say that a believer has full-fledged iman!” See at-Tamhid 4/243.
It is necessary to learn the difference between the vicious views of the Murjiites and the opinion of the Imams of Ahl-Sunnah. The Murjiites say that if there is iman, sins will not cause harm. They say that the actions of the body do not enter into iman at all and they say that iman does not increase or decrease.
However, the scholars of Ahl-Sunnah, even if they disagreed on the issues of leaving the pillars of Islam besides the Shahada, none of them believed that this did not harm the iman or that such a person would enter Paradise without punishment! There is a difference between saying that one who does not perform namaz will immediately enter Paradise, and between saying that he will not burn in the Fire forever!

Also, brothers who are of the opinion that those who do not perform namaz are kafirs must make a distinction between general position(‘amm) and specific and private (hass)! So, we should speak in general, saying that someone who does not perform namaz is a kafir, and if it concerns a specific person, say, Ahmad from Kazakhstan or Murat, say from Dagestan, who do not pray, but consider themselves Muslims, then they should not rush with takfir addressed to them, since takfir has its own important conditions. Even those scholars who considered one who does not perform namaz to be a kafir said this in general terms. Sheikh Salih Ali Sheikh , who believes that leaving prayer out of laziness leads a person out of religion, said: “A decree of renunciation from religion cannot be made against someone who has given up prayer simply because he left it. However, it is said generally that the one who left the prayer is an infidel. As for a specific person, in order to accuse him of unbelief and apply all incorrect provisions to him, it is necessary that this be a decision of a judge who removes all doubts from him and demands repentance from him.”. See “Sharh Arba'ina-Nnauawi” 21.

Answer to the question Are there any hadiths or words of the Sahaba that directly say that one who does not perform namaz is a kafir?!

No, as Sheikh al-Albani said this many times! And let the one who claims that there is a reliable and well-founded argument!
There is another message from Jabir that he said: “Whoever does not perform namaz is a kafir”. However, it is also not reliable. See “Da'if at-targhib” 311.
But even if we assume that there are hadiths or the words of a companion, that the one who left the prayer is a kafir, then such a text should still be considered in conjunction with the rest of the arguments of the Koran and Sunnah!
For example, there is a verse where Allah says: “And those who do not judge according to what Allah has revealed are kafirs.”(al-Maida 5:44).
This verse does not say that such an act is kufr, but rather that those who act this way are kafirs. But at the same time, it is reliably known that Ibn ‘Abbas said about this verse: “It is unbelief that is less than unbelief, injustice that is less than injustice, and wickedness that is less than wickedness.”. al-Hakim 2/313. The isnad is reliable.
The Prophet (peace and blessings of Allah be upon him) also said: “After me, do not become infidels who will cut off each other’s heads!” al-Bukhari and Muslim.
But it is still known that Muslims fighting each other is a minor kufr.
And at the same time, there are imams such as al-Shaukani who called the one who left the prayer a kafir, but said: “The truth is that he (who left the prayer) is a kafir who should be executed! As for his kufr, it is reliably reported in the hadiths that the Prophet (peace and blessings of Allah be upon him) called the one who left the prayer by this name. And he made prayer a barrier between a person and calling him a kufr, and leaving it allows such a person to be called a kafir. But, despite what the first group argued (that leaving prayer is a big kufr), nothing prevents us from believing that some types of kufr do not prevent us from earning forgiveness and intercession, like the kufr of some Muslims due to sins that Sharia calls kufr! See “Nailul-autar” 1/254.

Be that as it may, there is no ijma’a among the companions in the matter of abandoning prayer!
This issue has already been discussed here more than once, but one very important point can be briefly added.
Those who talk about the ijma’ of the companions cite the words of some imams who spoke about this, that the companions were unanimous in that the one who left the prayer is a kafir! As it is narrated from Ibn Rahawayh, Ibn Nasr, al-Munziri. See “Ta'zym qadr as-sala” 2/925, “at-Targhib wa-ttarhib” 1/393.
However, here it is necessary to specify what exactly these imams say! All those imams from among the Salaf who believed that leaving prayer is a great kufr, and who transmitted ijma’ from the companions said this: “Whoever deliberately leaves one prayer until its time is up is a kafir.”. This is exactly what Ishaq ibn Rahawayh says, who reported the ijma’ in this matter, and this is exactly what Ibn Nasr says in al-Sala 2/929. And that's exactly what he says Imam Ibn Hazm : “It is transmitted from ‘Umar, Abdur-Rahman ibn Auf, Mu’az, Abu Hurairah and other companions that whoever deliberately left one fard prayer so that his time is up is a kafir apostate!” See al-Muhalla 2/15.
This was the opinion of the Tabi'ins and early imams, who considered abandoning prayer to be a major kufr.
But there is one BUT here, this opinion and this ijma’, that one who deliberately missed the time of even one prayer without reason became a kafir, contradicts what the hadiths indicate. For example, a famous hadith: “There will be rulers after me who will skip prayer times. Therefore, you pray on time, and follow them with voluntary prayer!” Muslim 2/127.
Hafiz Ibn 'Abdul-Barr said: “The scholars said that this hadith is proof that these rulers do not become infidels by deliberately missing the times reserved for prayers. And if they became infidels for this reason, then the Prophet (peace and blessings of Allah be upon him) would not have ordered prayer for them!” See “at-Tamhid” 4/234.
How can ijma', which contradicts the hadith, be correct?! Sheikh Ibn al-Qayim said: “As for the declared ijma’a, which contradicts the words of the prophet (peace and blessings of Allah be upon him), then this is not ijma’a!” See “Tahzib al-Sunan” 6/237.
But here it should be noted that our opponents may rush to us with the words of some imams, such as al-Maruazi, that in this hadith we are talking about skipping not the entire prayer time, but only the desired time.
However, this tauil outwardly contradicts both the meaning of this hadith and reality! Thabit al-Bunani r said: “One day, Anas ibn Malik and I were at a prayer led by al-Hajjaj. And al-Hajjaj delayed the time of prayer so much that Anas stood up to make a remark, but his friends forbade him to do so, fearing for him. Then Anas went out and sat on horseback, saying: “I swear by Allah, I do not recognize anything from what happened during the time of the prophet (peace and blessings of Allah be upon him), except for the testimony of “La ilaha illallah”!” One person said to him: “What about prayer, O Abu Hamza?!” He replied: “You did the lunch (zuhr) prayer before the evening (maghrib) prayer! Was this the prayer of the Prophet (peace and blessings of Allah be upon him)?!” Ibn Sa'd in “at-Tabaqat”, al-Baghawi in “Sharhu-Ssunna” 4198, Ibn Hajar in “Fathul-Bari” 2/18.
Hafiz Ibn Rajab said: “It was said that al-Hajjaj was the first to issue complete prayer times, and he would perform the lunch and afternoon prayers at sunset. It happened that he did Friday prayer during sunset and people also missed the time for afternoon (‘asr) prayer.”. See “Fathul-Bari” 4/229.
Imam az-Zuhri told: “Once, when I went to see Anas ibn Malik (may Allah be pleased with him), when he was in Damascus, I found him crying. I asked him: “Why are you crying?” He said: “I don’t recognize anything that I knew except this prayer, and even this prayer is neglected!” al-Bukhari 530.
Imam Badruddin al-‘Aini said: “Anas said this after he learned that al-Hajjaj, al-Walid ibn Abdul-Malik and others were missing the prescribed time for prayer. And reports about this are known.”. See “‘Umdatul-Kari” 5/24.
Hafiz Ibn Hajar said: “Al-Muhallab said: “The meaning of the words “neglect” is to delay prayer from its desired time, and not to skip its time altogether.” And a group of scientists followed him in this. However, despite the fact that such an understanding does not correspond to the title of the chapter (al-Bukhari), it also contradicts reality! It is reliably known that al-Hajjaj, his amir Walid and others released the prayer from the time set for it. And reports regarding this are known. Among them is what ‘Abdur-Razzaq cites from ‘Ata that Walid once delayed Friday prayers until the evening. Also what is quoted by Sheikh Imam al-Bukhari - Abu Nu'aim in "Kitab al-sala" from Abu Bakr ibn 'Utba, who said: "I was praying next to Abu Juhaifa when al-Hajjaj delayed the prayer until the evening." It is also narrated from Ibn ‘Umar that he prayed with al-Hajjaj, and when he began to delay the time of prayer, he stopped praying with him.”. See “Fathul-Bari” 2/18.
Now let's see what we have. We have a hadith of the Prophet (peace and blessings of Allah be upon him) that missing the time of prayer does not make a person a kafir. There are reports that some rulers who were caught by the Sahabah deliberately released the time for prayers, and among those companions who caught this and witnessed such an incident as the deliberate release of the time of prayer are: Ibn 'Umar, Abu Juhaifa and Anas. And here is the fact that these companions did not make takfir to either al-Hajjaj or al-Walid for releasing the time allotted for prayer!
So where is now the ijma’ of the companions that the one who deliberately released the time of even one might is a kafir?!

Now let's move on to another stage.

The majority of contemporaries who consider one who leaves prayer to be a kafir and who compile works on the topic of leaving prayer, do not believe that leaving the time for even one prayer makes a person a kafir. However, they believe that complete abandonment of prayer leads a person out of Islam, combining this opinion with the mentioned arguments and even other arguments.
However, I would like to ask here: Then on what basis do they continue to argue with the non-existent ijma’ of the Sahaba on the issue of leaving prayer, if those who reported about ijma’ reduced it to takfir even of the one who left out the time of one prayer?! Moreover, the opinion that a kafir is one who has completely abandoned prayer, and not just one, did not exist at all among these mentioned imams, and Imam Ishaq ibn Rahawaykh generally considered this opinion to be a delusion. And Imam Ibn al-Mundhir, listing the existing opinions of the Salaf on the issue of leaving prayer, said that there were also three other opinions of three groups from Ahlul-Kalaam. He wrote: “And the group said: “Whoever accepted Islam and then never prayed until he died, dies a kafir. And whoever has performed any of the prayers in his life is not a kafir.". See “al-Ishraf” 1/410-417.
Thus, this opinion was not a well-known opinion among the salaf, and no matter how much I searched, the most I could do was to find only the words of Sheikh-ul-Islam Ibn Taymiyyah from the famous imams who adhered to this opinion. But Sheikhul-Islam lived 700 years after the Salaf. If one of the brothers points us to the name of a famous salaf who was of the opinion that the one who left the entire prayer was a kafir, and not just one prayer, then I will be very grateful.
Here we can also mention that someone may say: “What difference does it actually make in what kind of abandonment of the prayer of the ijma’ companions, the main thing is that there is ijma’!”
Firstly, There is no ijma'ah!
Secondly, How does it matter?! Many imams say that one who misses the time for even one prayer is a kafir, while others say that one who does not perform a prayer at all is a kafir. How can there be no difference when it is a matter of kufr and iman, faith and disbelief of a particular person?! When there are many legal provisions associated with this, such as takfir, death penalty, inheritance, funeral, prayer-janaza, etc.!
Third, why then, if there is no difference in which abandonment of prayer is ijma’, not reduce it to the one who persists in abandoning prayer, despite coercion and threats?! And there are also good reasons for this, for example, the words of the same imams from whom the ijma’ is transmitted on this issue. Hafiz Ibn 'Abdul-Barr said: “Ibrahim an-Naha'i, al-Hakam ibn 'Utayba, Ayyub al-Sakhtiyani, Ibn al-Mubarak, Ahmad bin Hanbal and Ishaq ibn Rahawaih said: “Whoever leaves one prayer deliberately, so that its time has expired without a reason, and refused to compensate it and said: “I will not pray,” he is a kafir, and his property and blood are permissible, Muslims do not inherit from him and do not inherit from him.”. See “at-Tamhid” 4/226.
So why not pay attention to such specification of the words of these imams and reduce ijma’ to this?! After all, there is no doubt that such a person is a kafir, since he not only abandons prayer out of laziness and negligence, but also persists in it, and this indicates that he does not consider it obligatory. Sheikhul-Islam Ibn Taymiyyah said: “If a person does not want to perform prayer, despite the fact that he will be executed for it, then he is not one who considers it internally obligatory. And such a person is a kafir, according to the unanimous opinion of Muslims, as well-known messages from the Companions, as well as reliable hadiths, indicate this.”. See Majmu'ul-Fataawa 22/48.
Now I would like to turn to the messages themselves from the companions regarding the kufr of one who does not perform namaz.
The words of the companions, who said that leaving prayer is kufr, were understood by most scholars in the same way as the hadiths, which say that leaving prayer is kufr! Those. they interpreted their words as minor kufr. Take for example the famous words of ‘Umar ibn al-Khattab: “He who has given up prayer has no destiny in Islam!” Malik 1/39. The isnad is reliable.
Hafiz Ibn ‘Abdul-Barr, p. Quoting the words of scholars that in the hadiths about abandoning prayers we are talking about minor kufr, he said: “And in the same way they interpreted the words of ‘Umar: “There is no inheritance in Islam for the one who abandoned prayer,” and they said: “He meant: there is no great inheritance, there is no full-fledged inheritance for such a person in Islam.” And similarly they explained the words of Ibn Mas'ud.". See “at-Tamhid” 4/237.
Also, the rest of the messages from the companions that leaving prayer is kufr, scholars who did not consider this to be major kufr understood their words as minor kufr, which is quite acceptable. After all, the Sahabah often called sins kufr! When Ibn 'Abbas was asked about intercourse with his wife through the butt, he said: “He asks me about kufr!” al-Halal No. 1428. Hafiz Ibn Kathir and Hafiz Ibn Hajar confirmed the authenticity.
After all, there is no doubt that sexual intercourse in the ass does not lead one out of Islam, unless one considers it permissible, knowing about this prohibition. But nevertheless, Ibn ‘Abbas calls this grave sin Kufr, moreover, with the particle “al”.
And another companion, Abu ad-Darda, said about copulation with a woman during menstruation or through the backside: “No one does this except an infidel!” al-Halal No. 1429. Isnad is authentic.
Or let’s take the words that are reported from Ibn Mas’ud regarding the one who left zakat: “He who does not pay zakat is not a Muslim!” Ibn Abi Shaiba 9921.
However, at the same time it is reported that Ibn 'Abbas said: “You can find someone who has a lot of money, but does not pay zakat, and it is not said to him: “Kafir,” and his life is not permitted!” Ibn ‘Abdul-Barr in “at-Tamhid” 4/243.
Or let's take the words Ibn Mas'ud: “There is no iman for one who does not pray”, which are used because he considered the one who left the prayer to be a kafir. But nevertheless, it is reported from him that he allowed those who did not perform prayer to eat what was slaughtered! Wallyan Abu ‘Urua al-Muradi said: “One day I returned to my home and found our ram slaughtered. I asked the family, “What happened to him?” They said: “We were afraid that he would die (therefore they ordered him to be stabbed).” He said: “In our house we had a servant who did not pray, he killed a ram. I came to Ibn Mas'ud and asked him about it, and Ibn Mas'ud said: "Eat it."‘Abdur-Razzak 4/484.
But what can we say about the statements of the Companions, if there are frightening texts in the Koran and Sunnah!
Allah Almighty says: “How can you not believe (kaifa takfurun) while the signs of Allah are being read to you, and His Messenger is among you?!” (Ali ‘Imran 3: 101).
There is no doubt that after reading this verse, a person may think that it is talking about unbelievers. In fact, this verse was revealed regarding Muslims, the Ansars - the companions of the Prophet (peace and blessings of Allah be upon him). Ibn 'Abbas said: “There was a war between the Aus and Khazraj tribes during the time of Jahiliya. And one day when they were sitting together, they began to remember what had happened between them, after which they began to get angry and, facing each other, took up arms. When the Prophet (peace and blessings of Allaah be upon him) was informed about this, he went to them, and then the verse was revealed: “How can you not believe while the signs of Allah are being read to you, and His Messenger is among you?!”” Ibn Abu Khatim 3898, Ibn al-Mundhir 764, at-Tabarani 12666.
Zayd ibn Aslam, Ikrimah and Mujahid also spoke about the fact that this verse was revealed regarding the Ansars and their tribes Aus and Khazraj. See “Tafsir Ibn Abu Khatim” 3878, 3893, 3894, “Tafsir at-Tabari” 5/627, Tafsir al-Qurtubi 4/410, “ad-Durrul-mansur fi tafsir al-masur” 3/699-701.
Imam Ibn al-Athir in an-Nihaya said that it was not about disbelief in Allah.
Or the words of the Messenger of Allah (peace and blessings of Allah be upon him) who said: “Whoever dies while drinking wine will meet Allah as an idolater!” at-Tabarani, Abu Nu'aym. The hadith is authentic. See Sahih al-Jami' 6549.
But does the use of wine make a person an infidel-idolater?!
These texts indicate the severity of such sins and are intimidating, and it is in the same way that most scholars understood the hadiths that say that one who abandoned prayer fell into kufr! Hafiz Ibn ‘Abdul-Barr, citing the opinion of the imams who considered leaving prayer to be minor kufr, said: “As for those who consider the one who left the prayer to be a kafir, based on the external meaning of these hadiths, then they should also consider the one who fights with a Muslim, or commits adultery, steals, drinks wine, or does not attribute himself to his father, to be an infidel. . After all, it has reliably come from the Prophet (peace and blessings of Allah be upon him) that he said: “Fighting a Muslim is kufr!” He also said: “A man is not a believer when he commits adultery, and a man is not a believer when he steals, and a man is not a believer when he drinks wine!” He also said: “Do not renounce your fathers, for truly this is kufr!” He also said: “After me, do not become infidels who will cut off each other’s heads” and similar hadiths, based on which scientists did not believe that these sins lead a Muslim out of Islam, but whoever committed such a thing was considered wicked for them. And the hadiths regarding leaving prayer are not condemned to be understood in the same way!” See “at-Tamhid” 4/236.
It is surprising how modern supporters of takfir who does not perform namaz deny in every way the understanding of kufr, like the small one in the hadith about the one who left the namaz, despite the fact that there are serious arguments for this, but at the same time they are trying in every possible way to distort the obvious meaning of the hadith about who will come out from Hell for la ilaha illallah, without performing any good deeds!

The same applies to the famous message from Shakyka, who said: “The Companions did not consider the abandonment of any of the deeds as kufr, except for prayer”, which some imams use as ijma'a. And some modern sheikhs said that this message passed over those imams who did not consider leaving prayer to be a major kufr. But this is a mistake! Many imams mentioned this message, such as Ibn Qudamah and others, and did not extract from it any indication that in this matter the ijma’ of the companions. Imam al-Nawawi also said: “Muslims did not stop inheriting and accepting inheritance from the one who left the prayer. And if the one who did not perform the prayer was an infidel, then he would not have been forgiven, he would not have inherited, and the inheritance would not have been taken from him! As for the answer to what is the argument for those who consider the one who left the prayer to be an infidel, as in the hadith of Jabir ( “Prayer is between faith and unbelief, and whoever leaves it has fallen into kufr.”), Buraidah and the message from Shakyqa, then all this indicates that he (who left the prayer) is likened to an infidel in some provisions, and this is the obligation of his execution. And this interpretation is necessary to unify the texts of Sharia and its rules!” See al-Majmu' 3/17-19.
And I have a question that we still haven't gotten an answer to from some of our haters:
Same Shakiq ibn ‘Abdullah said: “The companions of the Prophet (peace and blessings of Allah be upon him) condemned the sale of Koran scrolls and the charging of fees for the education of children, and were very strict about this!” Sa'id ibn Mansur 2/350. The isnad is reliable.
Is there a name of at least one imam who said, based on this message, that there is an ijma’ of companions in the mentioned issue?! After all, this is also important, since outwardly this message, like the previous one, points to the Ijma’ companions regarding the prohibition of selling the Mushaf, but many still allow it!

It should be noted that during the time of the Prophet (peace and blessings of Allaah be upon him) and the Sahabah, such a phenomenon as abandoning prayer was not common in order to clearly understand how they implemented the texts about the kufr of not performing prayer. But if we take into account the mentioned history of Wallan, as well as the fact that the Sahaba did not make takfir to the rulers for releasing prayer times, then one gets the impression that they did not consider this a big kufr. And this fact is strengthened even more by the fact that it is not known that in the first three generations of Muslims, someone who abandoned prayer was executed as an apostate; moreover, is such an event even known in the history of Islam?!
ANDmam of Ibn Qudam said: “It was not reported that any of those who left the prayer were not bathed, wrapped and buried in a Muslim cemetery.” He also said: “Truly, we do not know that in any generation the one who left the prayer was not bathed and the Janaza prayer was not performed over him or that he was not buried in a Muslim cemetery! Or to be prohibited from inheriting from him! Or that they would divorce such a man from his wife, despite the fact that there were many who left the prayer! And if such a person were a kafir, then all these provisions would certainly apply to them!” See “al-Mughni” 2/446.
Also said Imam al-Nawawi : See al-Majmu' 3/17-19.
Also said Hafiz al-Sakhawi: “Muslims did not stop inheriting and accepting inheritance from the one who left the prayer. And if the one who did not perform the prayer was an infidel, then he would not have been forgiven, he would not have inherited, and the inheritance would not have been taken from him!” See “al-Fataawa al-hadisiya” 2/84.

Coming to the end, I want to remind you that no matter how much someone these days would like to put forward the only correct question of abandoning prayer, and then relying on this and other questions, there was and will be disagreement on this until the Day of Judgment! Any issue on which there has been disagreement since the time of the Salaf will always have disagreement.
However, those to whom Allah has shown mercy will treat these issues correctly, understanding the acceptability and unacceptability of disagreements, and choosing one or another opinion, relying on the argumentation of their arguments. But under no circumstances should you speak as the Kharijites of Mansur spoke in their time. Abul Fadl al-Saksaki said: “Whoever leaves prayer out of laziness is a Muslim, which is correct in the madhhab of Ahmad. However, the Mansurites call the Ahl-Sunnah the Murjiites for this opinion and say: “These words of theirs indicate that iman for them is only words without deeds!” See al-Burhan 35.
Sheikh 'Ubayd al-Jabri said: “As for our days, you must say that the one who left the prayer is a kafir, otherwise you are a Murjiite! In fact, this is misconception and ignorance regarding the issues of murzhiism! Sl. “Dars ‘Aqida al-Salaf.”
However, let everyone know that this issue is one of acceptable disagreement within Ahl-Sunnah, no matter what anyone says! A Imam Abu 'Uthman al-Sabuni , the Imam of Ahl-Sunnah of his time, in his famous book on the ‘aqida of the Salaf and Muhaddith, said: “The Ahlul Hadith differed regarding a Muslim who deliberately abandoned prayer. Ahmad bin Hanbal and a group of learned salafs considered such an infidel and took him out of Islam. But ash-Shafi’i and his supporters, as well as a group of scholars from among the salaf, were inclined to believe that such a person does not become an infidel as long as he is convinced of the obligatory nature of prayer!” See “I'tiqad as-salaf ashab al-hadith” 88.
But just because someone is of the opinion that someone who has left the prayer is not a kafir, does not mean that he considers it a minor sin or, even worse, a permissible act! Sheikh Ibn al-Qayim said: “Intentionally abandoning the obligatory prayer is the greatest sin, in severity exceeding the sin of murder, taking someone else’s property, adultery, theft and drinking alcohol, and this act causes the wrath of Allah and deserves punishment and shame, both in this world and in the next.”. See as-Sala wa hukmah tariqiha 16.
There is no doubt about it! Namaz is the greatest of the duties of the body, the abandonment of which is kufr, and destroys a person’s iman, leading him to obvious disbelief! Hafiz ‘Abdul-Haqq al-Ishbili , who believed that leaving prayer does not lead to Islam, said: “Know, may Allah have mercy on you, that despite the fact that leaving prayer is not a big kufr, as the mentioned scientists said, may Allah be pleased with them, it is the most dangerous reason leading to kufr, misfortune and a bad end! Anyone who abandons prayer has an inverted heart and weak iman! It may be that his fate will be destroyed for this reason, and this is so, and the shaitan will prevail over his iman and introduce him to the number of his confidants and brothers! May Allah protect us from this, and we resort to Allah and His Mercy for protection from this!” See “as-Sala wa-tahajjud” 96.
Sheikh al-Albani , who believed that abandoning any deeds of the body does not lead to Islam, said: “What there is no doubt about is that negligence in fulfilling one of the four pillars (besides the Shahada) exposes a person to falling into kufr!” And then he said: “There is fear for the one who neglects prayer, that he will die due to unbelief, may Allah Almighty protect him from this!” See “as-Silsilya as-da’ifa” 1/212-213.

I would like to make a small addition to this topic, and in particular to the so-called ijma’u of the companions regarding the great disbelief of those who left the prayer.
Let's return once again to Asar Shakyqa: “The companions of the Messenger of Allah (peace and blessings of Allah be upon him) did not consider the abandonment of any of the deeds as kufr, except for prayer”. at-Tirmidhi 1/173. The isnad is reliable.
If this message indicates the ijma’ of the Companions, then it is necessary to take as ijma’ not only this, but also all messages from the Companions that are transmitted in a similar form!

For example:

Anas told: “The companions of the Messenger of Allah (peace and blessings of Allah be upon him) slept, and then got up and prayed without taking ablution.”. Muslim 376.
In another version of the hadith, it is said that they even snored at the same time. See “Talkhis al-khabir” 1/116.
And in the third version it is said that they even lay on their sides. See “Bayanul-uakhm” 5/589.
Therefore, based on these messages, we must take the opinion that according to the ijma’u of the Sahaba, sleep, even deep sleep, does not violate ablution! After all, this message in its content is exactly the same as the message of Shakiqa, only moreover, it is conveyed not by the tabi’in, but by the companion himself - Anas ibn Malik!
But before someone rushes and takes this message as ijma’ in this matter, let him ask himself the question: Is it correct to draw such a conclusion, given that there are and have been many opinions since the time of the Salaf on the issue of breaking ablution with sleep?!

Zayd ibn Aslam said: “The companions of the Messenger of Allah (peace and blessings of Allah be upon him) were talking in the mosque, being without a small ablution, and a man who was without complete ablution I did little and went into the mosque to talk.”. Ibn Abi Shaiba 1/146, Ibn al-Mundhir 2/108. The isnad is reliable.
‘Ata ibn Yasar g said: “I saw men from among the companions of the Messenger of Allah (peace and blessings of Allah be upon him) who sat in the mosque being junubs if they performed the same ablution as for prayer”. Sa'id ibn Mansur 4/1275. Isnad is good.
And even the companion himself - Jabir ibn 'Abdullah speaks: “We passed through the mosque in a state of desecration and did not see anything wrong with it”. Ibn Abi Shaiba 1/146, al-Bayhaqi 2/443. The isnad is reliable.
All these messages are similar in meaning to the previous ones! But despite this, did any of the scholars say based on them that in the matter of the permissibility of staying without a full bath in the mosque, the companions had ijma’?!

Zayd ibn Aslam said: “The companions of the Messenger of Allah (peace and blessings of Allah be upon him) entered the mosque and left without praying”. Ibn Abi Shaiba 1/340.
This is one of the arguments of most scholars that the prayer of "greeting the mosque" is not obligatory, as mentioned by Imam ash-Shawkani.
Question: This message in its meaning and even expression is similar to the message of Shakyqa, so is it correct to say that the ijma’ of the companions indicates that performing tahiyatul-masjid is not wajib ?!
And again:
Shakiq ibn ‘Abdullah said: “The companions of the Prophet (peace and blessings of Allaah be upon him) condemned the sale of the scrolls of the Qur'an and the imposition of fees for the education of children, and were very strict about this.” Sa'id ibn Mansur 2/350. The isnad is reliable.
The same Shakyk and the same message as with leaving prayer. So, is it possible, based on it, to conclude that the ijma’ of the Sahabah indicates that selling mushaf and teaching children for a fee is haram?!

And in conclusion, praise be to Allah, the Lord of the worlds!

Prayer: from theory to practice.

Prayer books include many prayers for different needs. Are they more pleasing to God?

Imagine that a small child tells his mother that he wants to become a musician. He tries to improvise on the piano. Is mom happy to listen to him, even though he didn’t know how? Yes. But a child will never become a musician if he does not learn from a music teacher, if he does not join the treasure of great classical melodies.

So it is with prayer. Christ rejoices when we talk to Him. He's like Mom. But in order for us to set our souls in the right, righteous way, we need not only our own prayers, but also those composed by holy people. After all, the saints sought and asked for heaven.

Here is an excerpt from the prayer of John Chrysostom: “Lord, accept me in repentance. Lord, don’t leave me.” This is how the saints prayed. This is what they asked for.

Prayers from the prayer book help set the soul in such a way that God is dearest to us.

How were the prayers written?

All prayers were born not in offices, but at the moment when the saint was praying. A living sense of the presence of God, a feeling of repentance and gratitude - all this gave birth to words. The very love of the saints helped them find best words to express your love. The prayer was a song of spoken love, a word of hope where they waited for the morning, when the night stretched all around.

How is prayer related to repentance?

Path Orthodox man to the Kingdom of Heaven, deification, holiness - is accomplished only in Orthodox Church. This path is not an invention of people - it was discovered by Christ, who said about Himself: “I am the Way and the Truth and the Life.”

This path is called spiritual life.

To take this path you need to do 2 things with yourself:

To see that a person’s current condition is abnormal. That your whole life is in many ways a chain of betrayals even to those who are dear to you. No, the man did not kill, did not steal, and did not cheat on his wife. But he became irritated, angry, jealous, his heart was cold when he had to sympathize with the grief of his neighbor. All these small betrayals do not allow people to be together, do not allow the ontological and deep kinship of hearts to occur in Christ and the Church.

How to make your loved one unhappy
Everyone knows. How happy - no one.

Evgeniy Yevtushenko

It is necessary to acutely experience that the state of constant betrayal of love and God is not normal.

Who walks without love for even a minute,
He's going to his funeral
Wrapped in his own shroud.

Walt Whitman

Understand that I am a sinner and want to learn to love.

Chesterton: “The hardest thing in the world is to truly learn to love what you love.”

Repent and never give up repentance.

Saint Isaac the Syrian: “Repentance is the trembling of the soul before the gates of heaven.”

You need to see in Christ such beauty for which you can live and die.

Christ gave us all of Himself. For Him, according to the words of the holy fathers: “the soul of each person is as dear as all souls together.”

For His sake, for the sake of fidelity to Him, we live. For His sake we are ready to forsake our sin.

It was through repentance that the saints ascended to the heights of holiness. Saint John Climacus says that if a righteous person prays without feeling like a sinner, his prayer is not accepted by God.

The spiritual daughter of Saint Ambrose of Optina could not repent properly. Saint Ambrose stood up from the sofa, raised his hands to the sky, - the ceiling of the cell parted and light poured in. He told her:

Look what repentance can lead to.

Callistus Ware: “As St. John Climacus, “repentance is the daughter of hope and the rejection of despair.” This is not discouragement, but energetic anticipation; this does not mean that you are in a dead end, but that you are finding a way out. This is not self-hatred, but an affirmation of one's true self as created in the image of God.

To repent means to look not down at your own shortcomings, but up at the love of God; not back, reproaching yourself, but forward - with trust and hope. This means seeing not what I could not be, but what, by the grace of Christ, I can still become

Until you see the light of Christ, you cannot truly see your sins. While the room is dark, says Bishop Theophan the Recluse, you do not notice the dirt, but in bright light you can distinguish every speck of dust. The same is true with the room of our soul. The order is not that we must first repent and then realize the presence of Christ; for only when the light of Christ has already entered our lives do we truly begin to understand our sinfulness. “To repent,” says St. John of Kronstadt, “means to know that there is a lie in your heart”; but you cannot detect the presence of lies if you do not yet have some idea of ​​the truth. This is the beginning of repentance: seeing beauty, not ugliness; awareness of Divine glory, and not of one’s own wretchedness. “Blessed are those who mourn, for they will be comforted” (Matthew 5:4): repentance does not simply mean mourning for one’s sins, but the consolation (paraklesis) that arises from the confidence of God's forgiveness. Repentance is experienced with special force in the sacrament of confession.”

John of Kronshtat says that God reveals sins only to those who do not despair, but follow the path of correction. God, not wanting to torment them, does not show their sins to the rest, and they are therefore confident in their own infallibility.

What does prayer give to a person?

Many troubles, sorrows and misfortunes occur because a person forgets about God.

Saint Ambrose of Optina: “Why is a person bad? Because he forgets that God is above him.

Saint Silouan of Athos said that all his falls were because at the moment of temptation he did not pray...

You need to pray as if you were talking to your mother or asking her for something. Even if you don't believe, pray, "Lord, I don't believe. Help me, give me faith.” Pray simply, do not pretend to be someone else in prayer, but open your heart to God in simplicity.

God longs for our heart. If we turn to Him from the heart, we will certainly receive an answer.

Prayer is associated not only with joy, but also with painstaking work. Often you don’t want to pray, but you need to force yourself to pray and pray through strength. We don't want to pray because the soul is dead. Prayer will revive her.

By praying we are sanctified, but prayer is work.

Saint Silouan of Athos: "prays - to shed blood."

The saints lived as they prayed and prayed as they lived. Their prayers are the fruit of the Holy Spirit living in their hearts, and we can relate to this.

The purpose of prayer is to unite the soul with God.

Saint Justin of Serbia, experienced knower of prayer says that we must pray throughout our lives. He calls prayer a prosphora mixed with tears and the heart. When he was studying at Oxford, an Anglican student lived in his room. Sometimes a student caught Justin at prayer and was amazed at how he cried before God and repented, and the student converted to Orthodoxy. When Saint Justin lived in convent Chelie, the nun who cleaned his room, found several handkerchiefs completely wet with tears every morning. He also says that prayer is a purifier of thought. His advice to approach each person with a secret prayer for this person and that your meeting will be held as a simultaneous presence before God is amazing and beautiful. “The love of prayer continually strengthens our love for God” - his words

Why is it boring for a person to pray?

Once Bishop Mitrofan Nikitin said at a sermon that people often come up to him and say: “Father, it’s boring in church. When they sing, it’s nothing, but when they read, it’s completely unbearable.” And Bishop Mitrofan said: “I will explain why this happens, and in order to understand this, you do not need to graduate from the academy. A person is bored in church when the content of his life is not God.” And vice versa - when a person needs God, then he prays with the desire to pray, and with what more to a person God is needed, the greater the desire to pray. After all, when we love someone, we cannot stop talking to them. The same is true in relation to God.

But without His help, we will not be able to truly make Him the center and meaning of our lives, so Vladyka Mitrofan says: “We need to ask God for the strength to pray to God.”

What disposition of soul is important for a praying person to have besides repentance?

Trust is very important in prayer. Trust in God, the Mother of God and the saints. That they really see all of you and they need you to the last depth. God is not above our suffering, but in the very depths of our suffering. He proved by the cross that He needs us. And such a God can be trusted. As Anthony Surozhsky says: “we surrender into His hands with the hope that we love Him to the best of our ability and are loved by Him until the cross and resurrection.”

It is interesting that when St. John of Kronstadt became a priest and once came to pray for someone, one old woman told him that he did not pray like that, that he should ask God and believe that God would give. He began to pray like this and since then he has never prayed any other way.

Saint John of Kronshtat: “When starting to pray to the Queen Theotokos, before praying, be firmly confident that you will not leave Her without receiving mercy... approaching Her in prayer without such confidence would be unreasonable and impudent, and doubt would offend Her goodness, how the goodness of God is insulted when they approach God in prayer and do not hope to receive from Him what they ask.”

The Lord's Prayer is rightfully considered one of the most important for believers. It is called the Lord's prayer because the Lord himself, Jesus Christ, taught this prayer to his disciples in the Sermon on the Mount.

In these, at first glance, in simple words hiding secret meaning. This text has a lot to do with interesting stories. The editors have prepared several for you interesting facts about the most famous prayer in the Christian world.

It is believed that this is the only prayer that does not belong to the human mind. The Lord himself gave it to us.

The text of the prayer itself sounds like this:

Our Father who art in heaven!
Hallowed be Thy name;
Thy kingdom come;
Thy will be done on earth as it is in heaven;
Give us this day our daily bread;
and forgive us our debts, as we forgive our debtors;
and lead us not into temptation, but deliver us from evil. For Yours is the kingdom and the power and the glory forever. Amen.

By the way, this prayer does not have to be learned by heart; it was given by Jesus, rather, as an example.

These are words that contain almost all human needs and the desire for the salvation of the soul.

"Our Father" - universal prayer. It can be used as a blessing in any matter, as well as for protection from evil spirits and various kinds of misfortunes.

There are many cases where people were saved with the help of this miraculous prayer. Christians firmly believe that the Lord's Prayer can help in difficult times when you are in danger.

One of the veterans of the Great Patriotic War, a certain Alexander, wrote a letter to his wife, which never reached her. It can be assumed that it was lost because it was found in one of the troop locations.

In it, the man wrote that in 1944 he was surrounded by the Germans and was already waiting for his death: “I was lying in the house with a wounded leg, I heard the sound of footsteps and German conversation. I realized that I was going to die now. Ours were close, but it was simply ridiculous to count on them. I could not move - not only because I was injured, but also because I was in a dead end. There was nothing left to do but pray. I was preparing to die at the hands of the enemy. They saw me - I was scared, but did not stop reading the prayer. The German did not have any cartridges - he began to quickly talk about something with his own, but something went wrong. They abruptly rushed to run, throwing a grenade at my feet - so that I could not reach it. When I read the last line of the prayer, I realized that the grenade had not exploded.”

It is worth noting that the world knows many such stories. Even those who do not consider themselves believers know the words of this prayer and use it in difficult circumstances.

With the help of this prayer, thieves and robbers repented and turned to God. But the power of this prayer is learned not only in trouble. It is believed that if you read “Our Father” every day, your life will be filled with goodness and light.

Whether you believe these words or not is up to you, but for believers this prayer is of great importance.

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We all have close relatives, friends and colleagues whose fate we are not indifferent to. Sometimes it hurts to see their suffering and you want to do everything possible to help. In this case, it is best to read a prayer for another person.

When to say a prayer for another person?

Pray for your loved ones, ask the Lord to guide them on the true path, open their eyes to mistakes and forgive their sins. Ask to grant them health, prosperity in life, happiness and peace of mind. Pray even if it seems to you that God does not hear your prayers. If a person's faith is strong, he asks sincerely. God will definitely hear him and respond to his request. Remember that by reading prayers for another person, you are performing a Christian feat.

Prayer for a person is for the Lord an act of the highest love for him. Such a request will never go unheard. It releases spiritual power, binds evil spirits, saving the soul of the person for whom you are asking.

However, please note that when saying a prayer for another person, you may encounter a number of difficulties.

For example, words will begin to be forgotten, or you will lose your thoughts. Your physical condition may deteriorate, or sudden trembling may occur throughout your entire body. Do not be afraid - the fact is that during such a prayer Divine powers pour out a stream of the Holy Spirit on you. It's easy to feel. The Lord pours out His strength through you, thereby helping your loved ones. Your prayer for another person, like a life-giving stream, will pour on him, save and protect.

Know that as soon as you start praying for your loved ones, evil spirits will interfere with you in every possible way. You will never have enough time to pray. Urgent matters will appear. These are all the machinations of the devil; evil spirits will do everything possible to prevent you from praying for other people. In such a situation, be sure to pray to the Holy Spirit, because he is our main protector and helper.

Compassionate the sorrows of your neighbors. Be merciful and attentive to them. Always remember that you will need their help in the future.

How does prayer for another person help us?

A true Christian prays not only for his family and loved ones, but also for his enemies. He wishes health and happiness to every person living on earth.

The Gospel teaches us love and obliges every believer to read prayers for another person.

It is wrong to perceive prayer for others as a duty. Asking for salvation not only for yourself, but for everyone around you is very important. Ask the Lord humbly, keeping sincere faith in your soul, and then you can hope that you will find salvation.

Prayer to the Council of the 12 Apostles, protecting from trouble and problems

Consecration of the apostles of Christ: Peter and Andrew, James and John, Philip and Bartholomew, Thomas and Matthew, James and Jude, Simon and Matthew! Hear our prayers and sighs, now offered by our contrite hearts, and help us, the servants of God (names), through your powerful intercession before the Lord, to get rid of all evil and enemy flattery, and to firmly preserve the Orthodox faith that you have firmly devoted to, in which your intercession will not We will not be diminished by wounds, rebuke, pestilence, or any wrath from our Creator, but we will live a peaceful life here and be honored to see good things on the land of the living, glorifying the Father and the Son and the Holy Spirit, the One in the Trinity, glorified and worshiped God, now and ever and forever and ever. Amen.