and the ḥadīth has a supporting narration from Ibn ʿUmar, similar but shorter, which does not include the supplication of the one being struck, and its isnād is weak as explained in the other book (2188). From the fiqh of the ḥadīth: al-Ṭaḥāwī said after it: "It indicates that the one who abandons prayer is not thereby a disbeliever, because if he were a disbeliever, his supplication would be invalid, as Allāh says: * (And the supplication of the disbelievers is nothing but in error) *." Ibn ʿAbd al-Barr transmitted this from him in "al-Tamhīd" (4/239) and affirmed it, even supporting it by interpreting the ḥadīths that declare the abandoner of prayer a disbeliever to mean: "Whoever abandons prayer out of denial, obstinacy, arrogance, and without acknowledging its obligation." He obliged those who declared him a disbeliever by it and accepted it in its apparent meaning to also declare the murderer and the one who insults a Muslim a disbeliever, and to declare the adulterer and so on, from what is mentioned in the ḥadīths, which scholars do not use to expel a believer from Islam, even if by doing so he is considered a sinner by them. It is not objectionable that the reports about the abandoner of prayer are likewise." I said: And this is the truth, and see the following ḥadīth (3054) for it is a decisive text.

"He used to seek refuge with these words: " [O Allāh, Lord of the people] remove the harm, and heal, for You are the Healer; there is no healing except Your healing, a healing that leaves no ailment." When he became severely ill in the illness from which he died, I took his hand and began to wipe [with it] and say it, but he withdrew his hand from mine and said: