What is the ruling on one who abandons some of the prayers out of laziness, without denying their obligation?

Question:
He says: Honorable Shaykh, may Allah grant you success, what is the ruling on one who abandons some of the prayers out of laziness, without denying their obligation, and sometimes delays them intentionally out of laziness until the time passes? What is the ruling on his action?

Answer:
The ruling on his action is not hidden: it is forbidden (haram), and his prayer is not valid if he delays it. He must repent. He commits disbelief (kufr) if he lets the time pass intentionally. He commits disbelief if he lets the time pass intentionally, based on the saying of the Messenger (peace and blessings be upon him) He did not command the prayer when remembered except for the one who forgot and the one who slept. This indicates that the one who does it intentionally does not pray it, because it is not valid. Praying it is not sufficient for him. He must repent and re-enter Islam. This is a great danger. People are lax regarding the prayer and follow dispensations (rukhsah) and opinions, and I do not know how, and whether there is disagreement or not, this is not acceptable. This is not acceptable. This is not acceptable. A person does not know the state of his conscience. A person does not neglect his religion just because so-and-so said this and so-and-so said that. He takes the evidence (dalil) that the evidence indicates, so that his conscience is clear. Listen to them say: "You do not accept anything but your own words, and you do not accept the words of people, or the words of the imams and scholars." We say to him: My brother, we accept what the evidence indicates, whether it is with us or with others. Our goal is to know the truth. If the truth is with the one who opposed us, it is obligatory for us to follow it and not be biased toward our opinion. This is what we follow. We follow the evidence. He says: "This is an imam, this is an imam, why do you not accept his saying?" We say: The imam is not infallible. He is an imam, yes. We acknowledge that he is an imam, and we revere him and respect him and recognize his status and virtue. But he is not infallible, my brother. And he did not intend the error. He did not intend the error, so how do we take the saying of one who opposed the evidence? We do not say that he opposed the evidence intentionally, may Allah protect us from that. We say that he exerted his judgment (ijtihad) and erred. And they say: "If he opposed our saying, take the saying of the Messenger of Allah (peace and blessings be upon him)." They do not accept for us to imitate them in error, and they are not infallible. Yes.