Is leaving the congregation a cause for the removal of blessing?

Q: Is it true that a man’s not going to pray with the congregation is a cause for the removal of blessing from his condition and his wealth?

A: There is no doubt that the prayer is the pillar of Islam and it is the greatest of the obligatory duties and obligations after the two testimonies.
And many verses and authentic hadiths from the Messenger of Allah (peace and blessings be upon him) have indicated this. Among them is His saying, the Exalted: [al-Baqarah: 238] and His saying, the Most High: [al-Baqarah: 43].
And His saying, the Exalted: [al-'Ankabut: 45] and His saying, the Most High: the ones who are humble in their prayers [al-Mu'minun: 1-2] until He said, Blessed and Exalted is He: those are the inheritors who inherit al-Firdaws, and they will abide therein [al-Mu'minun: 9-11] and He said, the Exalted: [al-Bayyinah: 5] so He made it, the Most High, a companion to tawhid (the oneness of Allah). And He said, Mighty and Majestic: meaning: from shirk (associating partners with Allah), [al-Tawbah: 5] so that indicated its greatness and that it is a companion to tawhid. And He said, the Exalted: [al-Tawbah: 11].
And he said, may the prayer and peace be upon him: It is agreed upon as authentic.
And among the most important of its obligatory duties and the greatest of them is performing it in congregation for the man, to the extent that the Lord, the Most High, made it obligatory in a state of fear. So He said, the Exalted: the verse [al-Nisa': 102].
So He made the congregational prayer obligatory in a state of fear, and in the state of Muslims facing their enemy, that they pray in congregation and carry their weapons so that the enemy does not attack them.
And he said, may the prayer and peace be upon him: And a blind man came to him (peace and blessings be upon him) and said: O Messenger of Allah, I have no guide to accompany me to the mosque, so do I have a dispensation to pray in my house? So he said to him (peace and blessings be upon him): He said: Yes. He said: Muslim narrated it in the Sahih.
So this is a blind man to whom the Messenger (peace and blessings be upon him) did not permit to be absent from the congregation. And in the other wording: so he explicitly stated that he has no dispensation, and he is blind and has no guide to accompany him - meaning to take care of taking him - so if the blind man who has no guide to lead him to the mosque has no dispensation, rather it is incumbent upon him to pray in the mosque, then how about the state of the strong and healthy man? The matter is greater and bigger in his case. Then, being absent from the congregational prayer is one of the greatest means to becoming negligent with it and leaving it afterwards; for today he is absent, and tomorrow he leaves it and wastes time; because his little concern for it made him be absent from it in the congregation and in the mosques, which are the houses of Allah, and in which Allah, the Most High, said: the verse [al-Nur: 36], and they are the mosques, and this is a known matter. So those who are absent from the congregation find it easy for them to leave the prayer with the slightest excuse and the smallest reason, and then after that they leave it completely because of its little impact in their chests and its little greatness in their hearts, so they leave it after that.
So leaving the prayer in congregation is a known means and path to leaving it completely. And he said (peace and blessings be upon him): Imam Ahmad narrated it in the Musnad, and Abu Dawud, al-Tirmidhi, al-Nasa'i, and Ibn Majah with a sound chain from Buraydah ibn al-Husayb (may Allah be pleased with him).
And Muslim narrated in the Sahih from Jabir ibn 'Abdullah al-Ansari (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) that he said: And this indicates that it is major kufr (disbelief) because it was mentioned with the definite article, and others from the scholars said: It is kufr less than kufr if he does not deny its obligation, but the correct one, upon which the evidence is established, is that it is major kufr, and it is the apparent consensus of the Companions (may Allah be pleased with them).
And 'Abdullah ibn Shaqiq al-'Uqayli, the great Tabi'i, related from the Companions of the Prophet (peace and blessings be upon him) that they did not consider anything left to be kufr except the prayer, and his meaning is major kufr; because there are things whose doing is kufr but not major kufr, such as: criticizing lineages, and wailing over the dead, which the Prophet (peace and blessings be upon him) called kufr, and the Companions likewise, but it is minor kufr. So when it was reported about them that they did not consider anything left to be kufr except the prayer, it is known that he meant by that major kufr, as came in the hadith.
And as for the fact that this sin causes the erasure of blessing, and also causes great harm to him in his body and his actions, this is not strange, for sins have great ill-omen, and they have severe consequences in the person's self, in his heart, in his actions, and in his provision, so this is not strange. And the evidence has indicated that sins have severe consequences.
And the Prophet (peace and blessings be upon him) said in the authentic hadith: And it is known that sins cause drought in the land, the prevention of rain, and the occurrence of hardship, and all this is due to the causes of sins, as He said, the Exalted: [al-Shura: 30] and He said, Mighty and Majestic: [al-Nisa': 79].
And this is a matter known by the texts and by reality, so it is fitting for the believer to beware of the consequences and harm of sins and to stay away from them, and to strive to perform what Allah has made obligatory upon him, and to hasten to the acts of obedience, for they are good in this world and the Hereafter, and sins are evil in this world and the Hereafter. May Allah grant everyone well-being and safety.