Abandoning prayer

The Two Opinions:

1. It is not major kufr to abandon the prayer, unless one denies its obligation.
2. It is major kufr if someone leaves the prayer outside its prescribed time, even if he acknowledges its obligation.

Those Who View Abandoning the Prayer to be Major Kufr

There is a large group among the Salaf Saliheen who hold the opinion that the one who abandons the prayer outside its prescribed time becomes a kafir.

Scholars of the Salaf Saliheen who held this view include: Jabir ibn Abdullah, Abu Darda, Nafi', Al-Hasan al-Basri, Ibrahim al-Nakha'i, Al-Awza'i, Ibn al-Mubarak, Imam Ahmad, and Ishaq ibn Rahawayh.

قال ابن المنذر :فقالت طائفة: هو كافر هذا قول: النخعي، وأيوب السختياني، وابن المبارك، وأحمد، وإسحاق، قَالَ أحمد: لا يكفر أحد بذنب إلا تارك الصلاة عمدا، فإن ترك صلاة إِلَى أن يدخل وقت صلاة أخرى يستتاب ثلاثا، وبه قَالَ: سُلَيْمَان بن داود، وأبو حية، وأبو بكر بن أبي شيبة.
[ص691 - كتاب الإقناع لابن المنذر]

Ibn al-Mundhir said: "A group said that such a person becomes a kafir, and this is the opinion of Ibrahim al-Nakha'i, Ayyub al-Sakhtiyani, Ibn al-Mubarak, Ahmad, and Ishaq. Ahmad said: No one is declared a disbeliever because of a sin except the one who deliberately abandons prayer. If he neglects one prayer until the time for another prayer starts, he is given three days to repent. This is also the opinion of Sulaiman ibn Dawud, Abu Hayya, and Abu Bakr bin Abi Shaybah." [Kitab al-Iqnaa' - Ibn al-Mundhir - Page 691]

قال ابن عبد البر: واختلف العلماء في حكم تارك الصلاة عامدا وهو على فعلها قادر فروى عن علي بن أبي طالب وابن عباس وجابر وأبي الدرداء تكفير تارك الصلاة قالوا من لم يصل فهو كفار وعن عمر بن الخطاب أنه قال لاحظ في الاسلام لمن ترك الصلاة وعن ابن مسعود من لم يصل فلا دين له (1) وقال إبراهيم النخعي والحكم بن عتيبة وأيوب السختياني وابن المبارك وأحمد بن حنبل وإسحاق بن راهويه من ترك صلاة واحدة متعمدا حتى يخرج وقتها لغير عذر وأبى من قضائها وأدائها وقال لا أصلي فهو كافر ودمه وماله حلال ولا يرثه ورثته من المسلمين ويستتاب فإن تاب وإلا قتل وحكم ماله ما وصفنا كحكم مال المرتد وبهذا قال أبو داود الطيالسي وأبو خيثمة وأبو بكر بن أبي شيبة
[التمهيد - ابن عبد البر - ج ٤ - الصفحة ٢٢٥]

Ibn 'Abdul-Barr said: "The scholars differed regarding the ruling on someone who deliberately abandons the prayer while being capable of performing it. It is reported from 'Ali ibn Abi Talib, Ibn Abbas, Jabir, and Abu Darda that they declared the one who does not pray to be a disbeliever. They said: “Whoever does not pray is a disbeliever.” It is reported from Umar ibn al-Khattab that the one who abandons prayer has no share in Islam. Ibn Masoud said that whoever abandons the prayer has no religion. Ibrahim al-Nakha'i, al-Hakam ibn 'Utaiba, Ayyub al-Sakhtiyani, Ibn al-Mubarak, Ahmad ibn Hanbal, and Ishaq ibn Rahawayh said: Whoever deliberately abandons one of the five prayers until its time passes, without a valid excuse, and refuses to pray it, saying: “I will not pray,” is a disbeliever. His Muslim heirs do not inherit from him. He must repent, or else he will be executed, and his property will be treated like that of an apostate. This was also the opinion of Abu Dawud al-Tayalisi, Abu Khaythamah, and Abu Bakr ibn Abi Shaybah." [Al-Tamheed - Ibn 'Abdul-Barr - Vol. 4 - Page 225]

Ibn 'Abdul-Barr himself disagrees with the opinion that it constitutes major disbelief. He believes it is a major sin.

قال ابن قدامة: وَاخْتَلَفَتْ الرِّوَايَةُ، هَلْ يُقْتَلُ لِكُفْرِهِ، أَوْ حَدًّا؟ فَرُوِيَ أَنَّهُ يُقْتَلُ لِكُفْرِهِ كَالْمُرْتَدِّ، فَلَا يُغَسَّلُ، وَلَا يُكَفَّنُ، وَلَا يُدْفَنُ بَيْنَ الْمُسْلِمِينَ، وَلَا يَرِثُهُ أَحَدٌ، وَلَا يَرِثُ أَحَدًا، اخْتَارَهَا أَبُو إِسْحَاقَ بْنُ شَاقِلَا وَابْنُ حَامِدٍ، وَهُوَ مَذْهَبُ الْحَسَنِ، وَالنَّخَعِيِّ، وَالشَّعْبِيِّ، وَأَيُّوبَ السِّخْتِيَانِيُّ، وَالْأَوْزَاعِيِّ، وَابْنِ الْمُبَارَكِ وَحَمَّادِ بْنِ زَيْدٍ، وَإِسْحَاقَ، وَمُحَمَّدِ بْنِ الْحَسَنِ
[ص330 - كتاب المغني لابن قدامة]

Ibn Qudamah said: "The opinions differed: Should the one who does not pray be killed for disbelief or as a punishment? One opinion is that such a person should be considered an apostate and executed for disbelief. He is not washed, nor buried among the Muslims, and no one will inherit from him. This is the opinion of Abu Ishaaq ibn Shaaqilaa, Ibn Hamid, Al-Hasan al-Basri, Al-Nakha'i, Al-Sha'bi, Ayyub Al-Sakhtiyani, Al-Awza'i, Ibn Al-Mubarak, Hamad ibn Zaid, Ishaq ibn Rahawayh, and Muhammad bin Al-Hasan. [Al-Mughni - Ibn Qudamah - Page 330]

Ibn Qudamah himself disagrees with Imam Ahmad's stance on this issue. He believes it is a major sin, not disbelief.

The Prophet (ﷺ) emphasized that prayer is an essential pillar of Islam. The difference between a Muslim and a disbeliever is the prayer.

The Prophet (ﷺ) said: "The difference between a man and shirk (polytheism) or kufr (disbelief) is abandoning the prayer." [Sahih Muslim 82]

977 - حدثنا محمد بن يحيى ، قال : حدثنا محمد بن يوسف ، قال : حدثنا معقل بن عبيد الله الجزري ، قال : قلت لنافع : رجل أقر بما أنزل الله تعالى ، وبما بين نبي الله صلى الله عليه وسلم ، ثم قال : أترك الصلاة ، وأنا أعرف أنها حق من الله تعالى ، قال : ذاك كافر ، ثم انتزع يده من يدي غضبانا موليا " .
[تعظيم قدر الصلاة للمروزي صفحة 924 جزء 2]

Nafi' said: "The one who acknowledges that prayer is a right from Allah but does not perform it, he is a disbeliever (kafir)." [Ta'dhim Qadr as-Salat - Ibn Nasr al-Maruzi - Vol 2 - Page 924]

وقال علي بن المديني: "ترك الصلاة كفر, ليس شيء من الأعمال تركه كفر إلا الصلاة, من تركها فهو كافر، وقد حل قتله".
[شرح أصول الاعتقاد صفحة 187 جزء 1]

'Ali ibn al-Madini said: "Abandoning prayer is kufr, and there is nothing from the actions that are abandoned that is kufr, except for prayer. And whoever abandons prayer is kafir, and he receives the death penalty." [Sharh Usul I'tiqad - Lalikaee - Volume 1 - Page 187]

رواية إسماعيل بن علية ولفظها: "ما علمنا شيئا من الأعمال قيل : تركه كفر ، إلا الصلاة "، رواه الخلال
[في "السنة"(4/144) رقم (137)]

'Abdullah ibn Shaqiq said: "We do not know of any act whose abandonment is considered disbelief (kufr), except for prayer." [Al-Sunnah - Abu Bakr al-Khallal - Vol 4 - Page 144]

989 - حدثني أحمد بن سيار ، قال : سمعت صدقة بن الفضل ، وسئل عن تارك الصلاة ؟ فقال : " كافر " ، فقال له السائل : أتبين منه امرأته ؟ فقال صدقة : " وأين الكفر من الطلاق ؟ لو أن رجلا كفر ، لم تطلق امرأته " .
[تعظيم قدر الصلاة للمروزي صفحة 929 جزء 2]

Ahmad ibn Siyar narrated: I heard Sadaqa ibn al-Fadl being asked about one who abandons prayer, and he said: "He is a disbeliever." The questioner then asked, "Will his wife be separated from him?" Sadaqa replied: "What does disbelief have to do with divorce? If a man becomes a disbeliever, his wife is not automatically divorced." [Ta'dhim Qadr as-Salat - Vol 2 - Page 929]

And this is the opinion of Sadaqa ibn al-Fadl regarding separation in cases of disbelief, that one who commits major disbelief is not automatically divorced.

قال عبد الله بن المبارك: "من ترك الصلاة متعمدا من غير علة ، حتى أدخل وقتا في وقت فهو كافر "
[تعظيم قدر الصلاة للمروزي صفحة 927 جزء 2]

Abdullah ibn al-Mubarak said: "Whoever deliberately abandons prayer without excuse until another prayer time enters, he is a disbeliever." [Ta'dhim Qadr as-Salat - Ibn Nasr al-Maruzi - Vol 2 - Page 927]

قال أبي: والذي يتركها لا يصليها، والذي يصليها في غير وقتها ادعوه ثلاثًا، فإن صلى وإلا ضربت عنقه، هو عندي بمنزلة المرتد يستتاب ثلاثًا فإن تاب، وإلا قتل على حديث عمر.
[مسائل عبد اللَّه" (١٩١ - ١٩٢)]

Imam Ahmad said: "The one who abandons prayer means he does not perform it. The one who delays prayer beyond its appointed time should be given three days to repent. If he prays, fine; if not, he gets the death penalty. In my view, he is an apostate, who is given three days to repent. If he does, he is spared; otherwise, he is killed, as narrated by 'Umar." [Masail Abdullah 191-192]

990 - قال أبو عبد الله : سمعت إسحاق يقول : قد صح عن رسول الله صلى الله عليه وسلم أن تارك الصلاة كافر ، وكذلك كان رأي أهل العلم من لدن النبي صلى الله عليه وسلم إلى يومنا هذا أن تارك الصلاة عمدا من غير عذر حتى يذهب وقتها كافر .
[تعظيم قدر الصلاة للمروزي صفحة 930 جزء 2]

Ishaaq ibn Rahawayh said: "It is authentically reported from the Messenger of Allah that whoever abandons prayer is a kafir. This is the view of the scholars from the time of the Prophet (ﷺ) until my time, that whoever deliberately abandons prayer without an excuse until the prayer time has passed is a disbeliever." [Ta'dhim Qadr as-Salat - Ibn Nasr al-Maruzi - Vol 2 - Page 930]

قال ابن حبيب: "وأما تارك الصلاة إذا أمره الإمام بها، فقال: لا أصلي. فليقتل، ولا يؤخر إلى ما بينه وبين آخر وقتها، وهو بتركها كافر، تركها جاحداً أو مفرطاً أو مضيعاً أو متهاوناً، لقول النبي عليه الصلاة والسلام: «ليس بين العبد وبين الكفر إلا ترك الصلاة». وقاله كله: مطرف، وابن الماجشون، وابن عبدالحكم، وأصبغ. ورواه ابن القاسم، ومطرف عن مالك مجملاً بغير تلخيص".
[النوادر والزيادات (14/537)]

Ibn Habib (a prominent scholar of the Maliki madhab) said: "The one who does not pray or consistently abandons it (sometimes prays and sometimes doesn't) is considered a disbeliever. This is based on the statement of the Prophet (ﷺ): 'The difference between a person and disbelief/idolatry is abandoning prayer.' Someone who acknowledges the obligation of prayer but does not perform it can be punished by death according to Islamic law. This also applies to those who do not perform the prayer within its appointed time." [Al-Nawadir wa Ziyadat - Page 150 by Ibn Abi Zayd al-Qayrawani]

988 - وقال ابن أبي شيبة : قال النبي صلى الله عليه وسلم : " من ترك الصلاة فقد كفر . فيقال له : ارجع عن الكفر ، فإن فعل ، وإلا قتل بعد أن يؤجله الوالي ثلاثة أيام "
[تعظيم قدر الصلاة للمروزي صفحة 929 جزء 2]

Ibn Abi Shaybah said: "The one who abandons prayer has committed disbelief. He should be told to repent from disbelief, and if he does so, fine. Otherwise, he will be executed after being given three days notice by the authority." [Ta'dhim Qadr as-Salat - Ibn Nasr al-Maruzi - Vol 2 - Page 929]

ثم ذكرنا الأخبار المروية عن النبي صلى الله عليه وسلم في إكفار تاركها ، وإخراجه إياه من الملة ، وإباحة قتال من امتنع من إقامتها ، ثم جاءنا عن الصحابة رضي الله عنهم مثل ذلك ، ولم يجئنا ، عن أحد منهم خلاف ذلك.
[تعظيم قدر الصلاة للمروزي صفحة 925 جزء 2]

Ibn Nasr al-Maruzi said: "The Sahabah were unanimously of the opinion that not performing the prayer is disbelief." [Ta'dhim Qadr as-Salat - Ibn Nasr al-Maruzi - Volume 2 - Page 925]

Those Who Consider Not Performing Prayer to be a Major Sin

There is a large group among the Salaf Saliheen who believe that not praying is a major sin, not major kufr.

Those who hold this opinion include the Tabi'een such as Makhoul, Shu'bah, and Imam al-Zuhri. Among the Atba' al-Tabi'een who share this view are Imam Malik, Sufyan al-Thawri, Hammad ibn Zayd, Abu Thawr, Waki', and Imam Shafi'i.

قَالَ أَبُو عَبْدِ اللَّهِ رَحِمَهُ اللَّهُ تَعَالَى: قَدْ حَكَيْنَا مَقَالَةَ هَؤُلَاءِ الَّذِينَ أَكْفَرُوا تَارِكَ الصَّلَاةِ مُتَعَمِّدًا، وَحَكَيْنَا جُمْلَةَ مَا احْتَجُّوا بِهِ، وَهَذَا مَذْهَبُ جُمْهُورِ أَصْحَابِ الْحَدِيثِ، وَقَدْ خَالَفَتْهُمْ جَمَاعَةٌ أُخْرَى عَنْ أَصْحَابِ الْحَدِيثِ فَأَبَوْا أَنْ يُكَفِّرُوا تَارِكَ الصَّلَاةِ إِلَّا أَنْ يَتْرُكَهَا جُحُودًا، أَوْ إِبَاءً، وَاسْتِكْبَارًا، وَاسْتِنْكَافًا، وَمُعَانَدَةً فَحِينَئِذٍ يَكْفُرُ. وَقَالَ بَعْضُهُمْ: تَارِكُ الصَّلَاةِ كَتَارِكِ سَائِرِ الْفَرَائِضِ عَنِ الزَّكَاةِ، وَصِيَامِ رَمَضَانَ، وَالْحَجِّ، وَقَالُوا: الْأَخْبَارُ الَّتِي جَاءَتْ فِي الْإِكْفَارِ بِتَرْكِ الصَّلَاةِ نَظِيرُ الْأَخْبَارِ الَّتِي جَاءَتْ فِي الْإِكْفَارِ بِسَائِرِ الذُّنُوبِ نَحْوَ قَوْلِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْرٌ» . «
١٠٠٣ - وَلَا تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ» .
١٠٠٤ - وَقَوْلُهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا تَرْغَبُوا عَنْ آبَائِكُمْ فَمَنْ رَغِبَ عَنْ أَبِيهِ فَقَدْ كَفَرَ» . وَقَوْلُهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ حَلَفَ بِغَيْرِ اللَّهِ فَقَدْ أَشْرَكَ» . «وَالطِّيَرَةُ شِرْكٌ» . "
١٠٠٦ - وَمَا قَالَ مُسْلِمٌ لِمُسْلِمٍ: كَافِرٌ إِلَّا بَاءَ بِهِ ⦗٩٣٨⦘ أَحَدُهُمَا " وَمِمَّا أَشْبَهَ هَذِهِ الْأَخْبَارَ. قَالُوا: وَقَدْ وَافَقَنَا جَمَاعَةُ أَصْحَابِ الْحَدِيثِ عَلَى مَنِ ارْتَكَبَ بَعْضَ هَذِهِ الذُّنُوبِ لَا يَكُونُ كَافِرًا مُرْتَدًّا يَجِبُ اسْتِتَابَتِهِ وَقَتْلِهِ عَلَى الْكُفْرِ إِنْ لَمْ يَتُبْ، وَتَأَوَّلُوا لِهَذِهِ الْأَخْبَارِ تَأْوِيلَاتٍ اخْتَلَفُوا فِي تَأْوِيلَاتِهَا. قَالُوا: وَكَذَلِكَ الْأَخْبَارُ الَّتِي جَاءَتْ فِي إِكْفَارِ تَارِكِ الصَّلَاةِ يَحْتَمِلُ مِنَ التَّأْوِيلِ مَا احْتَمَلَهُ سَائِرُ الْأَخْبَارِ الَّتِي ذَكَرْنَاهَا وَاحْتَجُّوا مَعَ هَذَا لِتَرْكِهِمُ الْإِكْفَارَ بِتَرْكِ الصَّلَاةِ بِأَخْبَارٍ اسْتَدَلُّوا بِهَا عَلَى أَنَّ تَارِكَ الصَّلَاةِ حَتَّى يَذْهَبَ وَقْتُهَا لَا يَكْفُرُ إِذَا لَمْ يَتْرُكُهَا إِبَاءً، وَلَا جُحُودًا، وَلَا اسْتِكْبَارًا
[تعظيم قدر الصلاة للمروزي صفحة 929 جزء 2]

Imam al-Maruzi said: “We have narrated the opinion of those who declare a person who intentionally abandons prayer to be a disbeliever, and we have presented a summary of the evidence they use. This is the position of the majority of the scholars of Hadith. However, another group from among the scholars of Hadith disagreed with them, refusing to consider the one who abandons prayer a disbeliever unless he abandons it out of denial, rejection, arrogance, disdain, or stubbornness; only in such cases does he become a disbeliever. Some of them said: ‘The one who abandons prayer is like the one who neglects other obligations, such as zakat, fasting during Ramadan, and Hajj.’ They said: ‘The reports that declare abandonment of prayer as disbelief are similar to other reports that declare other sins as disbelief, such as the statement of the Prophet (peace be upon him): “Insulting a Muslim is Fisq, and fighting him is Kufr.” “Do not revert to disbelief after me, striking each other’s necks.” And his statement (peace be upon him): “Do not turn away from your fathers (attributing wrong fatherhood); whoever turns away from his father has committed Kufr.” And his statement (peace be upon him): “Whoever swears by other than Allah has committed Shirk,” and “Omens are Shirk.” [Ta'dhim Qadr as-Salat - Ibn Nasr al-Maruzi - Volume 2 - Page 929]

Imam al-Maruzi states here that a group of Ahl al-Hadith scholars believe that one who abandons the prayer is not a kafir. This also points to a clear difference of opinion within Ahl al-Sunnah, which means that this is not the opinion of the Murjiah.

قالوا : وفي اتفاق عامة أهل العلم على أن التارك للصلاة حتى خرج وقتها متعمدا ، يعيدها قضاء ، ما يدل على أنه ليس بكافر ، لأن الكافر لا يؤمر بقضاء ما ترك من الصلاة في قول عامة العلماء .
وكان ممن ذهب هذا المذهب من علماء أصحاب الحديث الشافعي رضي الله عنه ، وأصحابه : أبو ثور ، وغيره ، وأبو عبيد في موافقيهم .
[تعظيم قدر الصلاة للمروزي صفحة 957 جزء 2]

Imam al-Maruzi said: "They said: 'The majority of scholars agree that the one who deliberately neglects the prayer until its time has passed must make it up, which indicates that he is not a disbeliever, because a disbeliever is not commanded to make up missed prayers, according to the majority of scholars.' This is the opinion of among others, Al-Shafi'i and his companions, including Abu Thawr and others. Abu 'Ubayd (al-Qaasim ibn Sallaam) also agreed with them." [Ta'dhim Qadr as-Salat - Ibn Nasr al-Maruzi - Volume 2 - Page 957]

قال ابن المنذر :وقالت طائفة: يستتاب فإن تاب وإلا قتل، هذا قول: مكحول، ومالك بن أنس، وحماد بن زيد، ووكيع، والشافعي
قول ثالث قاله الزُّهْرِيّ: قَالَ: إن كَانَ إنما تركها ابتدع دينا غير الإسلام قتل، وإن كَانَ إنما هو فاسق ضرب ضربا مبرحا، وسجن
[ص691 - كتاب الإقناع لابن المنذر]

Ibn al-Mundhir said: "The group that holds the opinion that the death penalty is imposed on those who do not perform the prayer includes: Makhoul, Malik ibn Anas, Hammad ibn Zayd, Waki', and Al-Shafi'i. A third opinion is held by al-Zuhri, who believes that not performing the prayer does not warrant the death penalty but rather beating and imprisonment." [Al-Iqnaa' - Ibn al-Mundhir - Page 691]

قال ابن عبد البر: وفي هذه المسألة قول ثان قال الشافعي يقول الامام لتارك الصلاة صل فإن قال لا أصلي سئل فإن ذكر علة تحبسه أمر بالصلاة على قدر طاقته فإن أبي من الصلاة حتى يخرج وقتها قتله الامام وإنما يستتاب ما دام وقت الصلاة قائما يستتاب في أدائها وإقامتها فإن أبى قتل وورثه ورثته وهذا قول أصحاب مالك ومذهبهم وبعضهم يرويه عن مالك 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 وبه قال أبو ثور وجميع أصحاب الشافعي وهو قول مكحول وحماد بن زيد ووكيع
[التمهيد - ابن عبد البر - ج ٤ - الصفحة ٢٣١]

Ibn 'Abdul-Barr said: "In this issue, there is a second view: The imam orders the one who neglects prayer to pray, and if he refuses to pray within the appointed time, then in Islam, the death penalty is imposed on him. And his heirs may inherit from him (i.e., he is still considered Muslim). Some attribute this view to Malik. According to Muhammad bin 'Ali Al-Bajli from Yunus bin Abdul-A'laa: 'I heard Ibn Wahb say: Malik said: "Whoever believes in Allah and the Messengers, yet refuses to pray, will be executed." And the same is attributed to Abu Thawr and a majority of the companions of Al-Shafi'i, and this is also the opinion of Makhoul, Hammad bin Zaid, and Waki'." [Al-Tamheed - Ibn 'Abdul-Barr - Volume 4 - Page 231]

قال ابن قدامة: وَالرِّوَايَةُ الثَّانِيَةُ، يُقْتَلُ حَدًّا، مَعَ الْحُكْمِ بِإِسْلَامِهِ، كَالزَّانِي الْمُحْصَنِ، وَهَذَا اخْتِيَارُ أَبِي عَبْدِ اللَّهِ بْنِ بَطَّةَ، وَأَنْكَرَ قَوْلَ مَنْ قَالَ: إنَّهُ يَكْفُر. وَذَكَرَ أَنَّ الْمَذْهَبَ عَلَى هَذَا، لَمْ يَجِدْ فِي الْمَذْهَبِ خِلَافًا فِيهِ.
وَهَذَا قَوْلُ أَكْثَرِ الْفُقَهَاءِ، وَقَوْلُ أَبِي حَنِيفَةَ، وَمَالِكٍ، وَالشَّافِعِيِّ.
[ص331 - كتاب المغني لابن قدامة]

Ibn Qudamah said: "The second narration states that the one who neglects the prayer will be executed as a legal penalty, while still remaining a Muslim, similar to the punishment for an adulterer who is married but remains a Muslim. This is the choice of Abu Abdullah ibn Battah, who rejected the opinion that such a person becomes a disbeliever. He also mentioned that there was no disagreement on this within his madhab. This is also the opinion of the majority of the Fuqaha, and the opinion of Abu Hanifa, Malik, and Al-Shafi'i." [Al-Mughni - Ibn Qudamah - Page 331]

وذكر الطبري بإسناد له عن الزهري قال إذا ترك الرجل الصلاة فإن كان إنما تركها لأنه ابتدع دينا غير الإسلام قتل وإن كان إنما هو فاسق فإنه يضرب ضربا مبرحا ويسجن حتى يرجع قال والذي يفطر رمضان كذلك قال الطبري وهو قولنا وإليه يذهب جماعة أهل الأمة من أهل الحجاز والعراق مع شهادة النظر له بالصحة
[الاستذكار - ابن عبد البر - ج ١ - الصفحة ٢٣٧]

Al-Tabari mentioned with his chain from Al-Zuhri, who said: "If a man abandons prayer, then if he has done so because he has adopted a religion other than Islam, he is to be killed. But if he is merely a sinner (fasiq), then he is to be severely beaten and imprisoned until he repents. The same applies to someone who breaks the fast in Ramadan." Al-Tabari stated, "This is our view, and it is the position adopted by a group of the people of the Ummah from the regions of Hijaz and Iraq, with the testimony of rational examination affirming its correctness." [Al-Istidhkaar - Volume 1 - Page 237]

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 decrease 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 just believes that abandoning the prayer does not equate to disbelief that removes one from the religion.

This is how 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.

To claim that anyone who believes 'abandoning prayer is not major kufr' is from the Murjiah is simply incorrect and unfounded.

(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]