السلام عليكم ورحمة الله وبركاته

The Arabic pdf for the essay of Tawheed under study, authored by Nasir as-Sunnah al-Qurashi [May Allah grant his soul mercy]. We ask Allah عز وجل to accept his humble effort and to weigh it heavy on his scales the day he meets Him. Ameen

We shall continue posting the remainder of the essay soon بإذن الله.

الواجبات المهمة مما لا يسع لمسلم جهله

كتبه: ناصر السنة القرشي [رحمه الله]

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? The pillar of Hajj:

● The Hajj is wajib upon every muslim who is baaligh, sane and free, once in his lifetime, due to the statement of Allah سبحانه وتعالى: {Pilgrimage to this House is a duty by Allah upon whoever is able among the people. And whoever disbelieves, then surely Allah is not in need of ˹any of His˺ creation.}

The five [Books of hadith, except at-Tirmidi] have also reported the hadith from ibn Abbas, who said, "The Messenger of Allah (ﷺ) once addressed us and said, “O People! Hajj has been prescribed for you." Al-Aqra’ bin Habis stood up and asked, ‘O Prophet of Allah! Are we to perform Hajj every year?” The Messenger of Allah (ﷺ) said: “Had I said ‘yes’, it would have become a (yearly) obligation. Hajj is obligatory only once in one’s lifetime. Whatever one does over and above this is supererogatory (a voluntary act) for him." It is a wajib when one doesn't have to perform it immediately due to the action of the Prophet ﷺ, and it is mustahab to hasten it.

With regards to the one who abandons it while he is able to perform it, the scholars have differed in thus regard, having two views:

■ The first: That he becomes a disbeliever. This is the view of Umar (رضي الله عنه), Ibn Jubayr, Hassan al-Basri and Ibn Hubayb.

It has been narrated by Abu Bakr al-Ismaili Al-Hafiz, from the hadith of Abu Amr Al-Awza’i, he said Ismāeel bin 'Ubaidillah bin Abi Muhajir narrated to me that Abdul-Rahman ibn Ghanm said he heard Umar ibn al-Khattab say:
“Whoever is able to perform Hajj and does not perform it, there is no difference whether he dies as a Jew or a Christian.”
[This sanad is authentic that goes back to Umar - رضي الله عنه - End of quote from Tafsir Ibn Katheer (2/85)].

However, I state here, with regards to the warnings (in general), the statements of Umar are harsh and severe. There are many statements like this in the Shari'ah, like, "He who cheats us does not belong to us," and, "He who imitates a people is considered to be from them.." and other such statements. However, it hasn't ever been reported that he made someone repent from such acts and neither has it been reported from other Salafs.

■ As for the second view: it is that the one who does that is in grave danger with regards to his deen, but he isn't a kafir and hasn't committed kufr that takes one out of the folds of Islam. Although his action is considered to be from major sins, and it is not permissible for someone to perform the Hajj on his behalf after his death due to his carelessness. This has been authentically reported from ibn Abbas and Dahhāk and others.

5926 - Ibn Bashar narrated to us that Abdul-Rahman narrated to us, he said Abdul-Wahid bin Ziyad narrated to us from Hajaaj bin Arta'a from Muhammad bin Abi Majālid, he said, "I heard it in a form of an oath from ibn Abbas regarding (Allah's statement) {And whoever disbelieves..}, he said, 'It is regarding the one who claims that it isn't fardh on him.'" [Tafsir at-Tabari]

It is known that not enquiring about details of a statement that has possible meanings brings the statement to the level of generality.

The hadith here in this chapter is sufficient for the seeker of truth, so that he adheres to the madhab of the Salaf regarding the mas'alah, and it contains what Al-Qassab - رحمه الله - pointed out..

It has been reported on the authority of Abullah bin Buraydah from his father - رضي الله عنه - "That when he was sitting with the Prophet ﷺ a woman came to him and said, “Messenger of Allah, I gave a slavegirl as sadaqa to my mother who has now died.” He replied. “Your reward is sure, and the inheritance has given her back to you.” She said, "Messenger of Allah, a month's fast was due from her; may I fast on her behalf ?” He replied, “Fast on her behalf.” She said, “She never performed the pilgrimage, so may I do so on her behalf ?” He replied, “Yes, perform the pilgrimage on her behalf.” [Muslim]

1409 - Abdullah bin Ahmad informed to us that Zakariyya bin Yahya narrated to us, he said Ibrahim bin Sa'd said, "I asked ibn Shihab about [the ruling of] a man who abandons Salah. He said, "If he is abandoning it by seeking a religion other than Islam, he is to be killed. If he is from the fusaaq, then he must be severely beaten or imprisoned. And whoever breaks the fast of Ramadhan without an excuse is just like that." [Ahkam Ahlul Milal 1/482 Abu Bakr Khalal 311h]

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? The pillar of Sawm/Fasting:

● The evidence for the obligation of fasting the month of Ramadan, and that it is a pillar from the pillars of Islam are many, and there are numerous ahadith regarding its virtue, like the saying of the Prophet ﷺ, "Every good deed of Adam's son is for him except fasting; it is for Me and I shall reward (the fasting person) for it.'" [Bukhari]

Siyam/Fasting according to Shar'i terminology means: to abstain from all that which nullifies it with the intention of drawing close to Allah. It begins from fajr as-Sadiq (the true dawn) until sunset. The one who abandons the sawm isn't a disbeliever as long as he doesn't permit (its abandonment) or deny (its obligation).

1405 - Ahmad bin Muhammad bin Matar told us, he said Abu Talib narrated to us that he asked Abi Abdillah, "If someone says Sawm is obligatory but I shall not fast." (i.e. what is his ruling). He replied, "Sawm isn't like Salah, and nothing has been reported regarding the Zakah." (i.e., of its abandonment being kufr). Umar رضي الله عنه gave the option of repentance to an apostate and Abu Bakr رضي الله عنه did so for Zakah. And with regards to the Sawm, nothing has been reported of it, so we don't make it like Salah and Zakah." He said, "They didn't say anything regarding it."

1407 - Mansoor bin Walid told me that Ja'far bin Muhammad narrated to them, he said, "I heard Abu Abdullah say when he was asked [the ruling] about a man who intentionally abandons the fasting out of denial? He replied, 'He is made to repent or his neck is struck, or he must be imprisoned." [Ahkam Ahlul Milal 1/482]

If it is said: "'What about the one who abandons the Sawm or Hajj - as they are from the (main matters) upon what Islam is built. Is he a disbeliever according to you or not?' It is said, 'Even if he is as such, he doesn't become a disbeliever by abandoning them because the Messenger of Allah ﷺ ordered the one who intentionally breaks his fast by having intercourse in Ramadhan, to compensate for it and didn't order for his killing.. yet from his hukm is to kill the one who changes his religion, and neither did he say, no you have committed kufr. He also ordered a man and a woman to perform the Hajj on behalf of their father after his death, and if he had died as a kafir, the Hajj on his behalf wouldn't have benefited him. Moreover, whoever doesn't become a kafir for breaking one fast doesn't become a kafir by breaking the fast of the whole month. However, a part upon which his Islam is built is lost until he returns. And neither is the destruction of part of a building like the destruction of a complete building. Allah is incharge of what is correct." [Nakt daala alā bayan li - Qasāb 1/492]

Imam Muhammad bin Nasr Marwazi said, "The scholars of fatwa and the scholars of the neighboring regions have agreed that whoever intentionally breaks a fast in Ramadhan doesn't become a disbeliever. But they disagreed regarding what becomes wajib upon him after that. If he intentionally breaks the fasts of the whole month of Ramadhan, some said he is obligated to expiate and repeat the fast for each day he missed, but none of the scholars said that he becomes a kafir." [Ta'dheem Qadr As-Salah 2/1016]

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?ركن الصيام

● دل الحديث على وجوب صوم رمضان وأنه ركن من أركان الإسلام والأحاديث على فضله وفضائله مشهورة كقول النبي ﷺ "قال الله تعالى:كل عمل ابن آدم له إلا الصيام فانه لي وأنا أجزي به" رواه البخاري. والصيام شرعا: الإمساك عن جميع المفطرات بنية التقرب إلى الله من طلوع الفجر الصادق إلى غروب الشمس .ولا يكفر تارك الصوم مالم يستحل أو يجحد  .
1405 - ﺃﺧﺒﺮﻧﺎ ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﻄﺮ، ﻗﺎﻝ: ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻃﺎﻟﺐ، ﺃﻧﻪ ﻗﺎﻝ ﻷﺑﻲ ﻋﺒﺪ اﻟﻠﻪ: ﻓﺈﻥ ﻗﺎﻝ: اﻟﺼﻮﻡ ﻓﺮﺽ، ﻭﻻ ﺃﺻﻮﻡ؟ ﻗﺎﻝ: ﻟﻴﺲ اﻟﺼﻮﻡ ﻣﺜﻞ اﻟﺼﻼﺓ، ﻭاﻟﺰﻛﺎﺓ ﻟﻢ ﻳﺠﺊ ﻓﻴﻪ ﺷﻲء. ﻋﻤﺮ، ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ، اﺳﺘﺘﺎﺏ ﻓﻲ اﻟﻤﺮﺗﺪ، ﻭﺃﺑﻮ ﺑﻜﺮ، ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ، ﻓﻲ اﻟﺰﻛﺎﺓ. ﻭاﻟﺼﻮﻡ ﻟﻢ ﻳﺠﻲء ﻓﻴﻪ ﺷﻲء، ﻭﻻ ﻧﺠﻌﻠﻪ ﻣﺜﻞ اﻟﺼﻼﺓ ﻭاﻟﺰﻛﺎﺓ. ﻗﺎﻝ: ﻟﻢ ﻳﻘﻮﻟﻮا ﻓﻴﻪ ﺷﻴﺌﺎ.

1407 - ﺃﺧﺒﺮﻧﻲ ﻣﻨﺼﻮﺭ ﺑﻦ اﻟﻮﻟﻴﺪ، ﺃﻥ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ ﺣﺪﺛﻬﻢ، ﻗﺎﻝ: ﺳﻤﻌﺖ ﺃﺑﺎ ﻋﺒﺪ اﻟﻠﻪ ﻳﺴﺄﻝ ﻋﻦ اﻟﺮﺟﻞ ﻳﺘﺮﻙ اﻟﺼﻮﻡ ﻣﺘﻌﻤﺪا ﺟﺎﺣﺪا؟ ﻗﺎﻝ: ﻳﺴﺘﺘﺎﺏ ﻭﺗﻀﺮﺏ ﻋﻨﻘﻪ، ﻭﻳﺤﺒﺲ. أحكام أهل الملل 1/482

ﻓﺈﻥ ﻗﻴﻞ: ﻓﺗﺎﺭﻙ اﻟﺼﻴﺎﻡ ﻭاﻟﺤﺞ - ﻭﻫﻤﺎ ﻓﻲ ﺟﻤﻠﺔ ﻣﺎ ﺑﻨﻲ ﻋﻠﻴﻪ اﻹﺳﻼﻡ ﻳﻜﻔﺮ ﻋﻨﺪﻙ ﺃﻭ ﻻ،ﻗﻴﻞ: ﺇﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻼ ﻳﻜﻔﺮ ﺑﺘﺮﻛﻬﻤﺎ؛ ﻷﻥ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﺃﻣﺮ اﻟﻤﻔﻄﺮ ﻋﺎﻣﺪا ﻓﻲ اﻟﺠﻤﺎﻉ ﻓﻲ ﺭﻣﻀﺎﻥ ﺑﻜﻔﺎﺭﺓ ﻭﻟﻢ ﻳﻘﺘﻠﻪ. ﻭﻣﻦ ﺣﻜﻤﻪ ﺃﻥ ﻳﻘﺘﻞ ﻣﻦ ﺑﺪﻝ ﺩﻳﻨﻪ، ﻭﻻ ﻗﺎﻝ: ﻛﻔﺮﺕ.  ﻭﺃﻣﺮ ﺭﺟﻼ ﻭاﻣﺮﺃﺓ ﺃﻥ ﻳﺤﺠﺎ ﻋﻦ ﺃﺑﻴﻬﻤﺎ ﺑﻌﺪ ﻣﻮﺗﻪ ﻭﻟﻮ ﻛﺎﻥ ﻣﺎﺕ ﻛﺎﻓﺮا ﻟﻢ ﻳﻨﻔﻌﻪ اﻟﺤﺞ ﻋﻨﻪ، ﻭﻣﻦ ﻟﻢ ﻳﻜﻔﺮ ﺑﺈﻓﻄﺎﺭ ﻳﻮﻡ ﻟﻢ ﻳﻜﻔﺮ ﺑﺈﻓﻄﺎﺭ اﻟﺸﻬﺮ ﻛﻠﻪ، ﻭﻟﻜﻦ ﺃﺳﻬﻢ ﺇﺳﻼﻣﻪ اﻟﺘﻲ ﺑﻨﻲ ﻋﻠﻴﻪ ﻣﻨﻪ ﺫاﻫﺐ ﻋﻨﻪ ﺣﺘﻰ ﻳﺮاﺟﻊ، ﻭﻟﻴﺲ ﻫﺪﻡ ﺑﻌﺾ اﻟﺒﻨﻴﺎﻥ ﻫﺪﻣﺎ ﻟﻜﻠﻪ، ﻭاﻟﻠﻪ ﻭﻟﻲ اﻟﺼﻮاﺏ. النكت الدالة على البيان للقصاب 1/492

قال الإمام محمد بن نصر المروزي : (وقد اتفق أهل الفتوى، وعلماء أهل الأمصار على أن من أفطر في رمضان متعمداً أنه لا يكفر بذلك، واختلفوا فيما يجب عليه عند ذلك... فإن أفطر رمضان كله متعمداً، فمنهم من أوجب عليه لكل يوم كفارة مع القضاء،...ولم يقل أحد من العلماء أنه قد كفر) تعظيم قدر الصلاة 2/1016

معلوم ان ترك الاستفصال في مقام الاحتمال ينزل منزلة العموم في المقال

هذا حديث في الباب فيه الكفاية لطالب الحق حتى يلتزم مذهب السلف في المسألة وفيه ما أشار اليه القصاب رحمه الله..

عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ ، عَنْ أَبِيهِ رَضِيَ اللَّهُ عَنْهُ، قَالَ : بَيْنَا أَنَا جَالِسٌ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذْ أَتَتْهُ امْرَأَةٌ، فَقَالَتْ : إِنِّي تَصَدَّقْتُ عَلَى أُمِّي بِجَارِيَةٍ، وَإِنَّهَا مَاتَتْ، قَالَ : فَقَالَ : " وَجَبَ أَجْرُكِ وَرَدَّهَا عَلَيْكِ الْمِيرَاثُ ". قَالَتْ : يَا رَسُولَ اللَّهِ، إِنَّهُ كَانَ عَلَيْهَا صَوْمُ شَهْرٍ أَفَأَصُومُ عَنْهَا ؟ قَالَ : " صُومِي عَنْهَا ". قَالَتْ : إِنَّهَا لَمْ تَحُجَّ قَطُّ، أَفَأَحُجُّ عَنْهَا ؟ قَالَ : " حُجِّي عَنْهَا ". رواه مسلم

1409 - ﺃﺧﺒﺮﻧﺎ ﻋﺒﺪ اﻟﻠﻪ ﺑﻦ ﺃﺣﻤﺪ، ﻗﺎﻝ: ﺣﺪﺛﻨﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﻳﺤﻴﻰ، ﻗﺎﻝ: ﺣﺪﺛﻨﺎ ﺇﺑﺮاﻫﻴﻢ ﺑﻦ ﺳﻌﺪ، ﻗﺎﻝ: ﺳﺄﻟﺖ اﺑﻦ ﺷﻬﺎﺏ، ﻋﻦ اﻟﺮﺟﻞ ﻳﺘﺮﻙ اﻟﺼﻼﺓ؟ ﻗﺎﻝ: ﺇﻥ ﻛﺎﻥ ﺇﻧﻤﺎ ﻳﺘﺮﻛﻬﺎ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺩﻳﻨﺎ ﻏﻴﺮ اﻹﺳﻼﻡ ﻗﺘﻞ، ﻭﺇﻥ ﻛﺎﻥ ﺇﻧﻤﺎ ﻫﻮ ﻓﺎﺳﻖ ﻣﻦ اﻟﻔﺴﺎﻕ ﺿﺮﺏ ﺿﺮﺑﺎ ﺷﺪﻳﺪا، ﺃﻭ ﺳﺠﻦ. ﻭاﻟﺬﻱ ﻳﻔﻄﺮ ﺭﻣﻀﺎﻥ ﻣﻦ ﻏﻴﺮ ﻋﻠﺔ ﻣﺜﻞ ﺫﻟﻚ. أحكام أهل الملل 1/482 ابو بكر الخلال 311h

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? The pillar of Zakah

● The third pillar is to give Zakah and it is from the greatest acts of Ibadah pertaining to wealth. Allah تعالى mentioned it with Salah in His Book in eighty two places which indicates its great importance. It was made obligatory in the second year after Hijri.

Zakah, according to the Shar'i terminology: is an obligatory right on one's wealth for a specific group of people at a specific time, and Allah has made it wajib upon those with wealth that grows [i.e., invested to increse ones wealth] and can sustain support.

- Whoever abandons it due to his denial and rejection of its obligation, or he believes it is permissible to abandon it is a kafir, and there is an ijmā of the scholars on this view.

- Whoever refuses to give it due to greed yet acknowledges its obligation, then those who are in authority under the sultan of the muslimeen must take it from him by force and he must be reprimanded. It is not permissible to take half his wealth due to the hadith regarding it being weak.

The evidence for this not being kufr is what has been reported by Abi Hurayrah, that the Prophet ﷺ said, "No owner of the treasure who does not pay Zakat (would be spared) but (his hoards) would be heated in the Fire of Hell and these would be made into plates and with these his sides, his forehead would be cauterised till Allah would pronounce judgment among His servants during a day, the extent of which would be fifty thousand years. He would then see his path, leading either to Paradise or to Hell." [Narrated by Muslim]

And it is well known that only a mu'min soul shall enter Paradise, and since he has a way for that [i.e., to enter paradise] then he falls under the Will (of Allah).

- As for the one who resists its payment by raising up arms and resists it by fighting, he is a kafir. This is because to resist it by qital/fighting is evidence of istihlal/permitting a matter.

Among those who conveyed the ijma of the companions regarding the takfeer of those who resist (the payment of) Zakah are: Imam Abu Ubaid Al-Qasim bin Salam (died 224 AH) in his book Al-Iman (p. 17), he said, “What confirms this is Abu Bakr al-Siddiq’s jihad along with the Muhajireen and Ansar, against the Arabs who resisted the Zakah, which was just like the Messenger of Allah's jihad against the mushrikeen. There is no difference between them, with regards to shedding (their) blood, captivating (their) offspring, and seizing (their) money, for they were resisting it and not denying it.”

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? ركن الزكاة

● الركن الثالث إيتاء الزكاة وهي من أجل العبادات المالية قرنها الله تعالى بالصلاة في كتابه في إثنين وثمانين موضعا مما يدل على عظم شأنها ، وفرضت في السنة الثانية للهجرة ، والزكاة في اصطلاح الشرع: حق واجب في مال خاص لطائفة مخصوصة في زمن مخصوص  وقد أوجبها الله في الأموال التي تنمو وتحتمل المواساة .

-ويكفر تاركها جحودا وانكارا لفرضيتها او استحلالا للترك وهذا ماعليه اجماع أهل العلم
- والممتنع عن أدائها بخلا وهو مقر بفرضيتها ممن تحت سلطان المسلمين تاخذ منه عنوة ويعزر ولا يصح أخذ شطر ماله لضعف الحديث الوارد في ذلك .

ويدل على عدم كفره عَنْ أَبِي هُرَيْرَةَ قال : قال رسول الله صلى الله عليه وسلم : ((ما من صاحب كنز لا يؤدي زكاته إلا أحمي عليه في نار جهنم، فيجعل صفائح، فيكوى بها جنباه وجبينه، حتى يحكم الله بين عباده، في يوم كان مقداره خمسين ألف سنة، ثم يرى سبيله إما إلى الجنة وإما إلى النار..)) الحديث  رواه مسلم

ومعلوم ان الجنة لا تدخلها الا نفس مؤمنة ومادام له سبيل اليها فهو تحت المشيئة .

- وأما الممتنع عنها بالشوكة المقاتل على المنع فهذا يكفر لان القتال قرينة على الاستحلال

وممن نقل إجماع الصحابة على تكفير مانعي الزكاة: الإمام أبو عُبيد القاسم بن سلاّم (ت 224هـ) في كتابه الإيمان (ص17): «والمصدق لهذا جهاد أبي بكر الصديق بالمهاجرين والأنصار على منع العرب الزكاة، كجهاد رسول الله أهل الشرك سواء،لا فرق بينهما في سفك الدماء وسبي الذرية واغتنام المال، فإنما كانوا مانعين لها غير جاحدين بها».

?Is’haq said - regarding the one who abandons the Salah - "Whoever abandons Salah intentionally until its time has passed, Dhuhr to Maghrib, or Maghrib to mid-night, is a disbeliever in Allah the Most Great. He is given three days to repent, but if he doesn't and claims that to abandon it isn't kufr, his neck is struck - meaning, the one who abandons it and says that - but if he prays and says that, then this is a mas'alah of ijtihad." [Iman by Ibn Taymiyyah p.g. (293)].

Chapter regarding the ruling of the one who intentionally abandons Salah:

Imam ash-Shafi'i said, "It is said to the one who neglects prayer without an excuse until its time has passed, 'None other than you shall pray it. Either you pray it or we will ask you to repent. Either you repent, or we will kill you for disbelief.' We say, 'Either you believe or we will kill you.' It has also been said,
'He is (given he chance) to repent for three days, either he prays within this time or he will be killed, and that is best - ان شاء الله -" However, Al-Muzani said, "He said regarding the apostate, 'If he doesn’t repent then he should be killed and one must not wait for three days for him, based on what the Prophet ﷺ said, 'He who changes his religion (i.e. apostates) kill him.' The one who abandons Salah without an excuse has been considered the same as the one who abandons Iman, and its ruling are passed on him based on what he said (in the hadith) and because he is just like him, so one shouldn't wait for him for three days." [Mukhtasar al-Muzni 8/129]

Abdullah bin Shaqeeq: "None of the Companions of the Prophet ﷺ viewed the abandonment of an action as kufr, except the Salah." [Narrated by at-Tirmidhi (2622) and ibn Abi Shaybah in Musnaf (6/172) and Muhammad bin Nasr in Ta'dheem Qadr as-Salah (2/904)]

I also heard Is'hāq say, "They claim that the first one to speak of irjā was Hassan bin Muhammad bin Haneefa. Thereafter, the Murji’ah became extreme until there became a view from among them, that a people say, 'We don't pass the ruling of kufr upon the one who abandons the prescribed prayers, the fasting of Ramadan, Zakah, Hajj and the general wajibāt if they don't deny them, and his affair is left to Allah, that is after he acknowledges (its obligation). There is no doubt these people are Murji’ah. Then there are categories of them. From them are those who say, "We are mu'minun (i.e., with absolute certainty) without saying 'in the sight of Allah,' and they view that Iman consists of statements and deeds, and these people are like them. From them are also those who say, 'Iman is statement and the deeds attest to it, but deeds are not a part of Iman, but rather actions are fardh/obligatory and Iman is statement only. They say that our good deeds are accepted, and we are believers in the sight of Allah and our Iman and the Iman of Jibreel is the same.' It is these about whom the hadith says are Murji’a, who were cursed upon the tongue of the Prophets." [Masāil Harb al-Karmani 3/1015]

Ibn Is'haq bin Rahawayh: Imam Muhammad bin Nasr said I heard Is'haq say, "It has been authentically reported by the Prophet ﷺ that the one who abandons the Salah is a kafir." Likewise the opinion of the scholars since the time of the Prophet ﷺ until our time today is that the one who intentionally abandons the Salah until its time has passed, without a valid reason is a kafir." [Ta'dheem Qadr Salah, 2/929]

Ibn Battah said in Ibanah al-Kubra (1157), "Establishing the Salah is the action and it is the Deen that the Messengers were sent with, and the believers were commanded with it. So may Allah have mercy on you, what is your view regarding the one who says, Salah isn't a part of Iman, while Allah عز وجل says, {[Adhere to it], turning in repentance to Him, and fear Him and establish prayer and do not be of those who associate others with Allāh.} Hence, Allah made the one who abandons Salah, a mushrik who is excluded from having Iman because this was addressed to the believers, warning them not to abandon Salah or it will take them out of Islam, thus they would become like the mushrikeen." [End of quote]

Ibn Rajab said, "Many of the scholars of Hadith view the takfeer of the one who abandons Salah. This was also reported by Is'haq bin Rahawayh as a consensus, so much so that he viewed those who say that the one who abandons these pillars while acknowledging its obligation isn't a kafir, to be from the sayings of Murji’ah. Likewise is the view of Sufyan bin 'Uyaynah.." [Fath al Bari by ibn Rajab (1/22)]