Abandoning prayer

Sahaba who did not make Takfir of the one who abandons prayer

Ibn Mas'oud

8564 - عبد الرزاق عن قيس بن الربيع عن إسماعيل بن (4) سميع عن مالك بن عمير عن والآن أبي عروة المرادي (5) قال: رجعت إلى أهلي فوجدت شاة لنا مذبوحة، فقلت لأهلي: ما شأنها؟ فقالوا: خشينا أن تموت، قال: وفي الدار غلام لنا سبي لم يصل فذبحها، فأتيت ابن مسعود فسألته، فقال: كلوه.
[المصنف - عبد الرزاق الصنعاني - ج ٤ - الصفحة ٤٨٤]

Abu A'urwa al-Muradi said: I returned to my family and found a sheep of ours slaughtered. I asked my family: What happened to it? They said: We feared it would die. I said: There was a slave in the house who did not pray and he slaughtered it. Then I went to Ibn Mas'oud and asked him. He said: Eat it. [Musannaf Abdurrazzaaq - Volume 4 - Page 484]

Salman al-Farisi

نا محمد بن العلاء ، قال : أنا أبو معاوية ، قال : نا الأعمش ، عن سليمان بن ميسرة ، عن طارق بن شهاب ، قال : كان لي أخ أكبر مني يقال له : أبو عزرة ، وكان يكثر ذكر سلمان ، فكنت مما كنت أسمع من كثرة ذكره إياهأحببته . وكان سلمان إذا جاء مكة نزل القادسية ، فقال لي أخي : هل لك في سلمان ؟ قلت : نعم . فانطلقنا فدخلنا عليه بالقادسية في خص فإذا علج تزدريه العين حين تراه ، فإذا إزارهبين فخذيه . فدخلنا عليه فإذا هو يخيط زنبيلا أو يدبغ إهابا ، وإذا علجة تختلف عليه العاطية . فقال له أخي : ما هذه العلجة ؟ قال : هذه أصبتهامن المغنم أمس ، وقد أردتها على أن تصلي خمس صلواتفأبت ، فأردتها على أن تصلي أربعا فأبت ، فأردتها على أن تصلي ثلاثا فأبت ، فأردتها على أن تصلي ثنتين فأبت ، وأريدها على أن تصلي واحدة ، فهي تأبى . قال : فعجبت إذا ، فقلت : ما تغني عنها صلاة واحدة ، إذا تركت سائرها ؟ قال : يا ابن أخي إن مثل هذه الصلوات الخمس كمثل سهام الغنيمة ، فمن ضرب بخمس أفضل ممن يضرب فيهابأربع ، ومن يضرب فيها بأربع أفضل ممن يضرب فيها بثلاث ، ومن يضرب فيها بثنتين أفضل ممن يضرب فيها بواحدة ، ومن يضرب فيها بواحدة أفضل ممن لا يضرب فيها بشيء . وإنها إذا رغبت في صلاة واحدة رغبت فيهن كلهن
[43- أبو داود في الزهد 253]

I (Tariq ibn Shihab) had an older brother named Abu Azra, and he used to frequently mention Salman (Al-Farisi), and because of how much I heard him mention him, I grew to love him. When Salman came to Mecca, he stayed at Al-Qadisiyyah. My brother said to me, "Do you want to see Salman?" I said, "Yes." So we went and entered upon him at Al-Qadisiyyah, in a small hut. There was a man there, whom the eye would belittle upon seeing him, with his waistcloth between his thighs. We entered upon him, and he was either stitching a basket or tanning leather. There was also a woman passing by, serving him. My brother said to him, "Who is this woman?" He (Salman) replied, "I captured her from the spoils of war yesterday. I asked her to pray five prayers, but she refused. I asked her to pray four, and she refused. I asked her to pray three, and she refused. I asked her to pray two, and she refused. Now I am asking her to pray just one, but she refuses." My brother said, "I was amazed by this, and I asked, 'What good is one prayer if she leaves the rest?'" He (Salman) said, "O my nephew, these five prayers are like arrows from the spoils of war. Whoever strikes with five is better than one who strikes with four, and whoever strikes with four is better than one who strikes with three, and whoever strikes with three is better than one who strikes with two, and whoever strikes with two is better than one who strikes with one, and whoever strikes with one is better than the one who strikes with none. If she desires to pray one, she will desire to pray them all. These prayers expiate what lies between them, as long as one avoids the major sins. [Kitab Al-Zuhd - Abu Dawud - Volume 43 - Page 253]

If Salman al-Farisi really believed that abandoning prayer constitutes major kufr, then he would have made her get the punishment of apostasy.

Because he kept on advising her to pray, it cannot be said that he holds the opinion of leaving prayer to be major kufr.

Hudhayfah ibn al-Yaman

حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنْ أَبِي مَالِكٍ الأَشْجَعِيِّ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ يَدْرُسُ الإِسْلاَمُ كَمَا يَدْرُسُ وَشْىُ الثَّوْبِ حَتَّى لاَ يُدْرَى مَا صِيَامٌ وَلاَ صَلاَةٌ وَلاَ نُسُكٌ وَلاَ صَدَقَةٌ وَلَيُسْرَى عَلَى كِتَابِ اللَّهِ عَزَّ وَجَلَّ فِي لَيْلَةٍ فَلاَ يَبْقَى فِي الأَرْضِ مِنْهُ آيَةٌ وَتَبْقَى طَوَائِفُ مِنَ النَّاسِ الشَّيْخُ الْكَبِيرُ وَالْعَجُوزُ يَقُولُونَ أَدْرَكْنَا آبَاءَنَا عَلَى هَذِهِ الْكَلِمَةِ لاَ إِلَهَ إِلاَّ اللَّهُ فَنَحْنُ نَقُولُهَا ‏"‏ ‏.‏ فَقَالَ لَهُ صِلَةُ مَا تُغْنِي عَنْهُمْ لاَ إِلَهَ إِلاَّ اللَّهُ وَهُمْ لاَ يَدْرُونَ مَا صَلاَةٌ وَلاَ صِيَامٌ وَلاَ نُسُكٌ وَلاَ صَدَقَةٌ فَأَعْرَضَ عَنْهُ حُذَيْفَةُ ثُمَّ رَدَّهَا عَلَيْهِ ثَلاَثًا كُلَّ ذَلِكَ يُعْرِضُ عَنْهُ حُذَيْفَةُ ثُمَّ أَقْبَلَ عَلَيْهِ فِي الثَّالِثَةِ فَقَالَ يَا صِلَةُ تُنْجِيهِمْ مِنَ النَّارِ ‏.‏ ثَلاَثًا ‏.‏

Hudhayfah ibn Al-Yaman reported: The Prophet (ﷺ) said: "Islam will wear out just as embroidery on a garment wears out, until no one knows what fasting, prayer, Hajj, and zakat are. The Quran will be taken away at night, and no verse of it will remain on earth. And there will remain a group of people, old men and old women, who will say: 'We found our forefathers saying these words: 'La ilaha illa Allah,' so we say it too." Silah said to him: "What good will saying 'La ilaha illallah' do for them if they do not know what fasting, prayer, Hajj, and zakat are?" Hudhayfah turned away from him. So he repeated his question three times, and Hudhayfah turned away each time, until the third time, when he said three times: "O Silah! It will save them from the Fire." [Sunan Ibn Majah 4049]

It is clear according to this narration, that Hudhayfah ibn al-Yaman does not hold the opinion that leaving prayer is major kufr.

The Tabi'een and Atba Tabi'een

قال أبو عبد الله : [ ص: 957 ]
1035 - وقد حدثني محمد بن يحيى ، قال : حدثنا عبد العزيز بن عبد الله الأويسي ، قال : حدثنا إبراهيم بن سعد ، عن ابن شهاب ، أنه سئل عن الرجل ، يترك الصلاة ؟ قال : " إن كان إنما تركها أنه ابتدع دينا غير دين الإسلام قتل ، وإن كان إنما هو فاسق ضرب ضربا مبرحا ، وسجن " .
[تعظيم قدر الصلاة للمروزي صفحة 957 جزء 2]

Ibn Shihab al-Zuhri said: "Whoever neglects the prayer because they follow a religion other than Islam will be executed. But if they are merely a sinner, they will be beaten and imprisoned." [Ta'dhim Qadr as-Salat - Ibn Nasr al-Maruzi - Volume 2 - Page 957]

Imam al-Zuhri makes it clear that he also shares the opinion that not performing the prayer is a major sin. He states that a person becomes a kafir only if he denies the obligation of prayer, and that a person who does not perform it is a major sinner deserving of punishment.

Imam al-Zuhri believes that the death penalty does not apply to a person who neglects the prayer, but rather such a person should be beaten and imprisoned.

وروى محمد بن علي البجلي قال حدثنا يونس بن عبد الأعلى قال سمعت ابن وهب يقول قال مالك من آمن بالله وصدق المرسلين وأبى أن يصلي قتل
[التمهيد - ابن عبد البر - ج ٤ - الصفحة ٢٣١]

Imam Malik said: "Whoever believes in Allah and the Messengers, yet refuses to pray, will be executed." [Al-Tamheed - Ibn 'Abdul-Barr - Volume 4 - Page 231]

Since Imam Malik's statement begins with 'Whoever believes in Allah and the Messengers,' it is concluded that he is referring to a Muslim, despite the neglect of prayer.

It cannot be said that because Malik advocates the death penalty for those who neglect prayer, he views it as an act of major disbelief. This claim is incorrect, as Malik also supports the death penalty for Ahl al-Bid'ah (people of innovation) even when they have not committed major disbelief.

وقد رأى مالك استتابة الأباضية والقدرية فإن تابوا والا قتلوا ذكر ذلك إسماعيل القاضي عن أبي ثابت عن ابن القاسم وقال قلت لأبي ثابت هذا رأى مالك في هؤلاء حسب قال بل في كل أهل البدع قال القاضي وإنما رأى مالك ذلك فيهم لافسادهم في الأرض وهم أعظم إفسادا من المحاربين لأن إفساد الدين أعظم من إفساد المال لا أنهم كفار قال أبو عمر فهذا مالك يريق دماء هؤلاء وليسوا عنده كفارا فكذلك تارك الصلاة عنده من هذا الباب قتله لا من جهة الكفر
[التمهيد - ابن عبد البر - ج ٤ - الصفحة ٢٣٨]

Ibn 'Abdul-Barr said: "Malik held the view that the Ibadiyya and the Qadariyya should be asked to repent; if they repented, they were spared, otherwise, they were killed. This was mentioned by Isma'il al-Qadi, who narrated from Abu Thabit, from Ibn al-Qasim. He (Isma'il al-Qadi) said, 'I asked Abu Thabit: Is this Malik's opinion regarding these groups specifically?' He said, 'No, this applies to all people of innovation.' Al-Qadi said, 'Malik held this view because of the corruption they caused on earth, as their corruption was greater than that of highway robbers, for corrupting religion is worse than corrupting wealth. However, but he did not consider them to be disbelievers.'" Ibn 'Abdul-Barr continues: "'Thus, Malik would hold the death penalty for these people while not considering them disbelievers. Similarly, the one who abandons prayer, according to him, would be killed, not because of disbelief.'" [Al-Tamheed - Ibn 'Abdul-Barr - Volume 4 - Page 238]

إن للصلاة وقتين أول وآخر، فإن أخرها عن الوقت الأول كان غير مفرط حتى يخرج الوقت الآخر، فإذا خرج الوقت قبل أن يصلى كان آثما بتركه ذلك وقد أمكنه
[كتاب الأم - الإمام الشافعي - ج ٢ - الصفحة ١٢٩]

Imam Shafi'i said: "The prayer has two times: a beginning and an end. If one delays the prayer until after the beginning time but within the end time, they have not failed as long as they perform the prayer before the end time. However, if they neglect the prayer and the time has passed, they are sinful for not performing it, despite being able to do so." [Kitab al-Umm - Imam Shafi'i - Volume 2 - Page 129]

(قال الشافعي) حضور الجمعة فرض فمن ترك الفرض تهاونا كان قد تعرض شرا إلا أن يعفو الله كما لو أن رجلا ترك صلاة حتى يمضى وقتها كان قد تعرض شرا إلا أن يعفو الله.
[كتاب الأم - الإمام الشافعي - ج ١ - الصفحة ٢٣٩]

Imam Shafi'i said: "Attending the Friday prayer is obligatory. Anyone who neglects this obligation out of carelessness is exposed to harm unless God forgives him, just as someone who neglects a prayer until its time has passed exposes himself to harm, unless God forgives him." [Kitab al-Umm - Imam Shafi'i - Volume 1 - Page 239]

From these statements, Imam Shafi'i makes it clear that he considers the one who neglects prayer to be a sinner, not a kafir.

979 - حدثنا محمد بن عبدة ، قال : سمعت يعمر بن بشر أبا عمرو ، قال : سمعت عبد الله بن المبارك رضي الله عنه ، [ ص: 926 ] قال : " من أخر صلاة حتى يفوت وقتها متعمدا من غير عذر كفر .
ثم قال : خالفني سفيان ، وغيره من أصحاب عبد الله ، وأنكروه ، فدخلوا على عبد الله بالزبد انقان ، فأخبروه أن يعمر روى عليك كذا ، وكذا ، ولم ينكره ، وقال : فما قلت أنت ؟ فقال سفيان لعبد الله : إنه روى عليك كذا ، وكذا ، فقال له عبد الله ، فما قلت أنت ؟ قال : إذا تركها ، ردا لها ، فقال : ليس هذا قولي ، قست علي يا أبا عبد الله .
[تعظيم قدر الصلاة للمروزي صفح 926 جزء 2]

Ya'mur ibn Bishr transmitted: "Sufyan al-Thawri disagreed with 'Abdullah ibn al-Mubarak about the one who neglects the prayer. Ibn al-Mubarak asked Sufyan: 'What do you say about it?' Sufyan replied: 'It is kufr if he denies the obligation.' Ibn al-Mubarak said: 'That is not my opinion, you have misunderstood me, O Abu Abdullah.'" [Ta'dhim Qadr as-Salat - Ibn Nasr al-Maruzi - Volume 2 - Page 926]

Sufyan al-Thawri believed that someone who neglects prayer is a major sinner and only becomes a disbeliever if he deny its obligation.

Sufyan thought that Ibn al-Mubarak shared this opinion when he questioned him about it. However, Ibn al-Mubarak clarified that he did not hold this view and that Sufyan misunderstood Ibn al-Mubarak's actual stance.

This shows how two great scholars, who were also close companions, could differ on such a significant issue, without fighting or cutting ties.

فقد سئل الإمام أبو عبد الله محمد بن سحنون [202هـ-256هـ] كما في [فتاوى ابن سحنون (ص438–439)] عن تارك الصلاة من غير عذر وما حكمه؟ قال -رحمه الله-:
((ذلك على وجهين:
إذا جحد وجوبها وقال: ليست بواجبة عليّ ولا على أحد، أو أنكر وجوب الوضوء أو الصوم أو الزكاة، أو جحد فرضاً من فرائض الإسلام أي فرض كان، فحكمه حكم المرتد يستتاب ثلاثة أيام، فإن لم يتب وتمادى على جحده قُتل كفراً، واختلف في ماله، فقيل: يكون في بيت مال المسلمين إن كان بيت المال صالحاً، وإن كان ظلوماً غشوماً فيفرق بين الفقراء والمساكين، وقيل: ماله لورثته من المسلمين.
وإن ترك الصلاة تهاوناً بها وعجزاً وتفريطاً، وهو مقر بوجوبها، فإنه يؤدب ويعاقب عقوبة شديدة ؛ لأن ترك الصلاة من أكبر الكبائر وأعظم الذنوب عند الله تعالى، وهذا إذا أقر بوجوبها ووعد بفعلها، وإذا أقر بوجوبها وامتنع من أدائها، وقال: لا أصلي، فإنه يُنظر إلى خروج الوقت الذي أمر فيه بالصلاة، فإن لم يصلها قُتل،واختلف في قتله،
فقيل: يقتل حدّاً ويدفن في مقابر المسلمين ويرثه ورثته المسلمون، لأنه مؤمن عاص، وعليه جمهور العلماء من الصحابة والتابعين، وقيل: يقتل كفراً ولا يدفن في مقابر المسلمين، ولا يرثه ورثته من المسلمين، ويكون ماله لبيت مال المسلمين، وهو قول ابن حبيب وجماعة من التابعين، وسندهم في ذلك قول النبي صلى الله عليه وسلم: "بين العبد المؤمن والكافر ترك الصلاة"، ظاهر الحديث على أي وجه تركها، وقال جمهور العلماء: معنى الحديث: إذا تركها جاحداً لوجوبها)).
[فتاوى ابن سحنون (ص438–439)]

Ibn Sahnoun said: This issue has two aspects: If he denies its obligation and says: It is not obligatory for me or for anyone else, or denies the obligation of wudu, fasting, or zakat, or denies any of the obligations of Islam, then his ruling is the same as that of an apostate. He is given the opportunity to repent within three days. If he does not repent and continues in his denial, he will be executed as an infidel. There was disagreement about what should be done with the possessions of such a person. It was said that it should be added to the public treasury of the Muslims if the treasury is just. If it is unjust and oppressive, his possessions should be distributed to the poor and needy. It was also said that his possessions go to his Muslim heirs. If he leaves the prayer out of negligence, while acknowledging its obligation, he will be disciplined and punished severely. Because neglecting the prayer is one of the major sins and greatest offenses in the sight of Allah, and this is if he acknowledges its obligation but does not perform it. If he acknowledges its obligation but refuses to perform it and says: I will not pray, then it is as if he did not perform the prayer within its prescribed time, and if he does not perform it, he will receive the death penalty. There was some disagreement regarding the death penalty. Opinion one: He should be killed and buried in the Muslim graveyards, and his Muslim heirs will inherit from him, because he is a disobedient believer. This is the view of the majority of scholars from the Companions and the Tabi'een. Opinion two: He is killed as an infidel and is not buried in Muslim graveyards, and his Muslim heirs do not inherit from him, and his money goes to the Muslim treasury. This is the opinion of Ibn Habib and a group of Tabi'een. Their evidence is the saying of the Prophet, peace be upon him: "Between a believer and a disbeliever is the abandonment of prayer." However, according to the majority of scholars, the interpretation of 'abandonment' in this hadith is when a person denies its obligation. [Fatawa Ibn Sahnoun - Page 438-439]

Among the Khalaf of Sunnah

سئل الإمام ابن أبي زيد القيرواني (310-386) عن تارك الصلاة عمدا، وهو مُقرٌّ بها، هل يُزوج مسلمة، وتؤكل ذبيحته؟ فأجاب: «أتى عظيما من الكبائر، ولايُخرجه ذلك من الإسلام، وتؤكل ذبيحته، ويُصلى عليه، ويورث ويُناكح، وهو قول مالك وشعبة خلافا لابن حبيب، فإنه يُكفِّره, وقد أفرط في القول, وإن كان روى عنه عليه أفضل وأشرف السلام: (ليس بين العبد والكفر إلا ترك الصلاة), فلم يحمله العلماء على كفر الحجة, واحتجوا بحديث عبادة بن الصامت وفيه: (أنه ليس له عند الله عمل؛ إن شاء عذَّبه وإن شاء أدخله الجنة) الحديث, فلو كان كافرا لحرَّم الجنة عليه لأنها محرمة عليهم».
[فتاوى ابن أبي زيد القيرواني (ص:145)]

Imam Ibn Abi Zayd al-Qayrawani was asked about someone who deliberately abandons the prayer while acknowledging its obligation. Is such a person allowed to marry a Muslim woman, and is their slaughtered meat permissible? He replied: "It is a grave sin, but it does not take them out of Islam. Their slaughtered meat is permissible, they can be prayed upon, and they can inherit and marry. This is the view of Malik and Shu'bah, in contrast to Ibn Habib, who considers such person to be a disbeliever. Ibn Habib has gone to an extreme in his opinion, although he did narrate from him (the Prophet), peace be upon him: 'There is nothing between the servant and disbelief except abandoning the prayer.' However, the scholars did not interpret this hadith as major disbelief. They referenced the hadith of 'Ubadah ibn al-Samit, which states: 'He has no covenant with Allah; if He wills, He will punish him, and if He wills, He will admit him to Paradise.' So if he were a disbeliever, Paradise would be forbidden for him, as it is forbidden for disbelievers." [Fatawa Ibn Abi Zayd al-Qayrawani - Page 145]

وأصح شيء في هذا الباب من جهة النظر ومن جهة الأثر أن تارك الصلاة إذا كان مقرا بها غير جاحد ولا مستكبر فاسق مرتكب لكبيرة موبقة من الكبائر الموبقات وهو مع ذلك في مشيئة الله عز وجل إن شاء غفر له وإن شاء عذبه
[التمهيد - ابن عبد البر - ج ٢٣ - الصفحة ٢٩٥]

Ibn 'Abdul-Barr said: "And the most correct view regarding this issue is that the one who abandons prayer is a major sinner, and only becomes a disbeliever if he denies its obligation. If Allah wills, He will forgive him, and if He wills, He will punish him." [Al-Tamheed - Ibn 'Abdul-Barr - Volume 4 - Page 295]

وَلِأَنَّ ذَلِكَ إجْمَاعُ الْمُسْلِمِينَ، فَإِنَّا لَا نَعْلَمُ فِي عَصْرٍ مِنْ الْأَعْصَارِ أَحَدًا مِنْ تَارِكِي الصَّلَاةِ تُرِكَ تَغْسِيلُهُ، وَالصَّلَاةُ عَلَيْهِ، وَدَفْنُهُ فِي مَقَابِر الْمُسْلِمِينَ، وَلَا مُنِعَ وَرَثَتُهُ مِيرَاثَهُ، وَلَا مُنِعَ هُوَ مِيرَاثَ مُوَرِّثِهِ، وَلَا فُرِّقَ بَيْنَ زَوْجَيْنِ لِتَرْكِ الصَّلَاةِ مِنْ أَحَدِهِمَا؛ مَعَ كَثْرَةِ تَارِكِي الصَّلَاةِ، وَلَوْ كَانَ كَافِرًا لَثَبَتَتْ هَذِهِ الْأَحْكَامُ كُلُّهَا، وَلَا نَعْلَمُ بَيْنَ الْمُسْلِمِينَ خِلَافًا فِي أَنَّ تَارِكَ الصَّلَاةِ يَجِبُ عَلَيْهِ قَضَاؤُهَا، وَلَوْ كَانَ مُرْتَدًّا لَمْ يَجِبُ عَلَيْهِ قَضَاءُ صَلَاةٍ وَلَا صِيَامٍ.
وَأَمَّا الْأَحَادِيثُ الْمُتَقَدِّمَةُ فَهِيَ عَلَى سَبِيلِ التَّغْلِيظِ، وَالتَّشْبِيهِ لَهُ بِالْكُفَّارِ، لَا عَلَى الْحَقِيقَةِ، كَقَوْلِهِ - عَلَيْهِ السَّلَامُ -: «سِبَابُ الْمُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ» . وَقَوْلِهِ: «كُفْرٌ بِاَللَّهِ تَبَرُّؤٌ مِنْ نَسَبٍ وَإِنْ دَقَّ» . وَقَوْلُهُ: «مَنْ قَالَ لِأَخِيهِ يَا كَافِرُ. فَقَدْ بَاءَ بِهَا أَحَدُهُمَا» . وَقَوْلُهُ: «مَنْ أَتَى حَائِضًا أَوْ امْرَأَةً فِي دُبُرِهَا، فَقَدْ كَفَرَ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ» . قَالَ: «وَمَنْ قَالَ: مُطِرْنَا بِنَوْءِ الْكَوَاكِبِ. فَهُوَ كَافِرٌ بِاَللَّهِ، مُؤْمِنٌ بِالْكَوَاكِبِ» . وَقَوْلُهُ: «مَنْ حَلَفَ بِغَيْرِ اللَّهِ فَقَدْ أَشْرَكَ» .
وَقَوْلِهِ: «شَارِبُ الْخَمْرِ كَعَابِدِ وَثَنٍ» . وَأَشْبَاهِ هَذَا مِمَّا أُرِيدَ بِهِ التَّشْدِيدُ فِي الْوَعِيدِ، وَهُوَ أَصْوَبُ الْقَوْلَيْنِ، وَاَللَّهُ أَعْلَمُ.
[ص332 - كتاب المغني]

Ibn Qudamah said: And because this is the consensus of the Muslims, we do not know of anyone from the time of the Companions or any era who has left the washing, prayer, and burial of someone who neglected the prayer. We do not know of anyone who has been prevented from inheriting or having their inheritance distributed, or who has been separated from their spouse due to neglecting the prayer, despite the large number of those who neglect the prayer. If he were a disbeliever, all of these rulings would have been established. And we do not know of any disagreement among the Muslims that a person who neglects the prayer is required to make it up, and if he were an apostate, he would not be required to make up any prayers or fasts. As for the aforementioned narrations (about the kufr of neglecting prayer), they are meant to emphasize the severity and to compare him to disbelievers, but not in the literal sense. For example, the Prophet (ﷺ) said: "Insulting a Muslim is fisq, and fighting him is kufr." He also said: "Kufr in Allah is to disown one's lineage, even if it is small." And he said: "Whoever says to his brother, 'O disbeliever,' then one of them has deserved that." And he said: "Whoever has sexual intercourse with a menstruating woman or with a woman in her anus has disbelieved in what was revealed to Muhammad." He also said: "Whoever says, 'We are rained upon by the stars,' is a disbeliever in Allah, a believer in the stars." And: "Whoever swears by other than Allah has committed shirk." And: "The one who drinks alcohol is like a worshipper of idols." Such statements are meant to emphasize the severity of the threat. This is considered the more accurate opinion of the two. And Allah knows best. [Al-Mughni - Page 332]

Proofs Cited for This Opinion

For every issue where the Salaf Saliheen differed, you will find various arguments presented. In most cases, these arguments are supported by hadith.

1025 - حدثنا محمد بن يحيى ، قال : أخبرنا إبراهيم بن العلاء بن الضحاك الزبيدي ، قال : حدثنا إسماعيل بن عياش العنسي ، قال : حدثنا راشد بن داود الصنعاني ، عن أبي أسماء الرحبي ، عن شداد بن أوس رضي الله عنه قال : " سيكون من بعدي أئمة يميتون الصلاة عن مواقيتها ، فصلوا الصلاة لوقتها ، واجعلوا صلاتكم معهم سبحة " .
قال عمرو بن إسحاق بن إبراهيم الحمصي: فلما كان الحجاج أخر الصلاة عن مواقيتها ، فكنت أصلي الصلاة لوقتها ، وأجعل صلاتي معه سبحة
[تعظيم قدر الصلاة للمروزي صفحة 950 جزء 2]

Shaddad ibn Aws reported: "There will come after me leaders who will delay the prayer beyond its prescribed times. Pray the prayer at its appointed time and consider your prayer with them as a voluntary prayer (nafl)." [Ta'dhim Qadr as-Salat - Volume 2 - Page 950]

1059 - حدثنا إسحاق ، قال : حدثنا عبدة بن سليمان ، قال : حدثنا الزبرقان ، قال : قلت لأبي وائل : إن الحجاج يؤخر الصلاة عن وقتها ؟ فقال : " صلها في بيتك ، ثم ائت المسجد ، ولا تدعها " .
[تعظيم قدر الصلاة للمروزي صفحة 973 جزء 2]

Al-Zubayqan reported: I said to Abu Waail (Shaqiq ibn Salamah): "Al-Hajjaj delays the prayer beyond its appointed time." He (Abu Waail) said: "Pray it on time in your house, then go to the mosque, and do not abandon the congregational prayer." [Ta'dhim Qadr as-Salat - Volume 2 - Page 973]

حدثنا حميد بن عبد الرحمن عن حسن عن إبراهيم بن مهاجر قال : كان الحجاج يؤخر الجمعة فكنت أنا أصلي وإبراهيم وسعيد بن جبير فصلينا الظهر ثم نتحدث وهو يخطب ثم نصلي معهم ثم نجعلها نافلة .
[المصنف ابن أبي شيبة صفحة 54 جزء 2]

Ibrahim ibn Muhaajir reported: "Al-Hajjaj delayed the Friday prayer. So I, Ibrahim (an-Nakha'ee), and Sa'id ibn Jubayr would first perform the Dhuhr prayer, and while he (Al-Hajjaj) was delivering the sermon, we would converse. Then we would pray the Friday prayer with him (Al-Hajjaj) and consider it as a voluntary prayer." [Musannaf Ibn Abi Shaybah - Volume 2 - Page 54]

Ibrahim ibn Muhaajir, Ibrahim an-Nakha'ee, and Sa'eed ibn Jubayr performed the Dhuhr prayer first before going to the mosque. They did this because Al-Hajjaj delayed the Friday prayer beyond its prescribed time.

They did not consider it a valid Jumu'ah prayer because it was performed outside the prescribed time, and that was their reason for talking during the khutbah.

حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ عَلِيٍّ، ثنا أَبُو عَرُوبَةَ، ثنا عُمَرُ بْنُ عُثْمَانَ قَالَ: ثنا أَبِي قَالَ: سَمِعْتُ جَدِّي قَالَ: كَتَبَ عُمَرُ إِلَى عَدِيِّ بْنِ أَرْطَأَةَ: «بَلَغَنِي أَنَّكَ تَسْتَنُّ بِسُنَّةِ الْحَجَّاجِ، فَلَا تَسْتَنَّ بِسُنَّتِهِ، فَإِنَّهُ كَانَ يُصَلِّي الصَّلَاةَ لِغَيْرِ وَقْتِهَا، وَيأْخُذُ الزَّكَاةَ مِنْ غَيْرِ حَقِّهَا، وَكَانَ لِمَا سِوَى ذَلِكَ أَضْيَعَ»
[ص345 - كتاب حلية الأولياء]

'Umar ibn 'Abdul-'Aziz wrote to 'Adiy ibn Artah: "I have heard that you follow the practice of al-Hajjaj. Do not follow his practice! For he (Al-Hajjaj) would perform the prayer outside its prescribed time, take zakat money without rightful claim, and he was negligent in many other matters." [Hilyatul Awliyaa - Volume 5 - Page 345]

Difference between Murjiah and Ahl Sunnah on Abandoning the Prayer

It is not accurate to claim that the group among the Salaf Saliheen who believe that not performing the prayer is a major sin, follow the opinion of the Murjiah.

This is incorrect because the Murjiah, including Abu Hanifa, believe that not performing the prayer will not diminish Iman at all. They do not see it as a significant issue because they claim that Iman would be complete even without deeds, as it is already in the heart.

According to them, a person who does not perform the prayer is considered a complete believer.

The Salaf Saliheen do not believe this, as deeds are also part of Iman. One group merely believes that abandoning the prayer does not equate to disbelief that removes one from the religion.

This is why this group among the Salaf Saliheen distinguishes itself from the Murjiah, as it acknowledges that abandoning prayer is a major sin and that Iman gets diminished because of it.

(قال ابن عبد البر: ألا أن المرجئة) تقول (المؤمن) المقر مستكمل الايمان وقد ذكرنا اختلاف أئمة (أهل) السنة والجماعة في تارك الصلاة فأما أهل البدع فإن المرجئة قالت تارك الصلاة مؤمن مستكمل الإيمان إذا كان مقرا غير جاحد ومصدقا غير مستكبر وحكيت هذه المقالة عن أبي حنيفة وسائر المرجئة وهو قول جهم
[التمهيد - ابن عبد البر - ج ٤ - الصفحة ٢٤٢]

Ibn 'Abdul-Barr said: "As for the Murjiah, they say that a person who does not perform the prayer is a complete believer (because they do not believe that deeds are part of Iman). For them, merely acknowledging the prayer is sufficient, and abandoning it does not diminish Iman. This is the view of Abu Hanifa and the rest of the Murjiah, and it is also the view of Jahm ibn Safwan." [Al-Tamheed - Ibn 'Abdul-Barr - Volume 4 - Page 242]