Mentioning the ruling on the one who abandons prayer.

The Shaykh : But before we begin with that, we mention what is the ruling of the one who does not establish prayer. The answer to that, indeed the answer to that, is that we say: As for the one who does not establish it in a state of perfection, meaning he neglected some of the things that complete the prayer, then he is deprived, deprived of the reward that he would have obtained by perfecting the prayer, but he is not sinful. For example, if he limited himself to saying "Subhan Rabi al-Azim" in the bowing with tranquility, that would be sufficient, but he is deprived of the additional reward in the glorification.
And as for the one who does not establish it at all, meaning he abandoned it completely, then he is a disbeliever who has apostatized from Islam with a disbelief that takes him out of the religion. He exits the count of Muslims in this world and becomes in the count of disbelievers in the Hereafter. The Prophet (peace and blessings be upon him) informed us that he will be gathered with Pharaoh, Haman, Qarun, and Abu Jahl, the heads of the disbelievers, and he will be gathered with them, may Allah protect us. Pharaoh, Haman, Qarun, and Abu Jahl, these are the heads of the disbelievers, and he will be gathered with them.
As for in this world, he is a disbeliever who has apostatized, and it is obligatory for the one in authority to call him to prayer. If he prays, that is well. And if he does not pray, he is killed. He is killed for apostasy, may Allah protect us. And when he is killed for apostasy, he is carried in a vehicle far from the town, a pit is dug for him, and he is buried in it so that people are not bothered by his smell and his family and companions are not bothered by seeing him. Otherwise, he has no sanctity. If he were thrown on the ground like this, he would have no sanctity. For this reason, we do not wash him, we do not shroud him, we do not pray over him, and we do not bring him near the mosques of Muslims for the funeral prayer after his death, because he is a disbeliever who has apostatized.
So if someone says, what is this speech? Is this recklessness, or bias, or emotion?
We say, no, it is not recklessness, nor bias, nor emotion, but we say it in accordance with the indication of the speech of Allah, the speech of His Messenger, and the speech of the Companions of His Messenger.
As for the speech of Allah, Allah the Exalted said in Surat al-Tawbah regarding the polytheists: And if they do not, then they are not our brothers in religion. And if they are not our brothers in religion, they are disbelievers, because every believer, even if he is a sinner of the greatest sin, but it does not take him out of Islam, he is our brother.
If two groups of believers fight, if two groups of believers fight, it is known that fighting a believing Muslim is disbelief. Fighting a Muslim is disbelief, but it does not take one out of the religion, because the Prophet (peace and blessings be upon him) said: And despite that, this one who fights his brother is our brother, our brother. He does not exit the circle of faith due to the saying of Allah the Exalted: Here So the two fighting groups are our brothers, even though it is a great sin. So if Allah said regarding the polytheists, if Then if they do not perform these actions, they are not our brothers. This is from the Qur'an. From the Sunnah, listen to what Muslim narrated in his Sahih from Jabir ibn Abdullah (may Allah be pleased with him both) that the Prophet (peace and blessings be upon him) said: Between the two is a distinction and separation, and that each one is other than the other. Between the man and shirk and kufr is the abandonment of prayer. Meaning, if he abandons it, he becomes other than a Muslim, he becomes a polytheist or a disbeliever.
And what the people of the Sunan narrated from Buraydah ibn al-Husayb (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: The covenant between us and them? Between us and whom? And the disbelievers. The covenant between us and them is the thing that separates us from them, which is prayer. So whoever abandons it has disbelieved, he becomes one of them and not one of us. And this is an explicit text on the subject.
As for what the Companions said, listen to what Abdullah ibn Shaqiq said, and he is one of the famous Tabi'un. He said, may Allah have mercy on him: "The Companions of the Prophet (peace and blessings be upon him) did not consider any of the deeds to be disbelief if abandoned, except prayer." The Companions of the Prophet, the Companions of the Prophet, did not consider any of the deeds to be disbelief if abandoned, except prayer.
And Ishaq ibn Rahawayh, the famous imam, transmitted the consensus of the Companions on the disbelief of the one who abandons prayer. And some of the people of knowledge said that the Companions agreed on that. And if it is assumed that some of them differed, then the majority of them, the people of fatwa among them, say that he is a disbeliever. These are the evidences from the speech of Allah, the speech of His Messenger, and the speech of the Companions.
And 'Umar ibn al-Khattab said, and that is sufficient: "There is no share in Islam for the one who abandons prayer." "There is no share in Islam for the one who abandons prayer." And this is a negation of what? Here, of the genus. It is a negation of the genus, negating the little and the much. Meaning, there is no share, not a little nor a much, in Islam for the one who abandons prayer. And the one who has no share, not a little nor a much, in Islam, is nothing but a disbeliever.