Ruling on delaying the Fajr prayer until after sunrise

Q: A question from: H. S. J. - from Riyadh, he says: I am careful not to leave the prayer, but I sleep late, so I set my alarm for seven in the morning - that is: after the sun has risen - then I pray and go to the lectures. As for my Thursday and Friday, I wake up late - that is: one or two hours before the Zuhr prayer - and I pray Fajr after I wake up. Also, I pray most of the time in my room in the university dormitory, and I do not go to the mosque, which is not far from me. One of the brothers pointed out to me that this is not permissible, so I ask your Eminence to clarify the ruling on the above. May Allah reward you with good.

A: Whoever deliberately sets the clock to after the sun has risen so that he does not pray the obligatory Fajr prayer in its time, has deliberately left it in its time, and he is a disbeliever by this according to a large group of the scholars, a major disbelief - we ask Allah for safety - because of his deliberate leaving of the prayer in its time. And likewise, if he deliberately delays the prayer until near the Zuhr and then prays it at Zuhr, meaning: the Fajr prayer.
As for the one who is overcome by sleep until the time passes, that does not harm him, and he has to pray when he wakes up, and there is no blame on him if he was overcome by sleep, or if he left it out of forgetfulness, along with doing the causes that help him to pray in its time, and to perform it in congregation, such as setting the clock to the time, and sleeping early.
As for the person who deliberately delays it to after the time, or sets the clock to after the time so that he does not get up in the time, this is a deliberate act of leaving it, and he has committed a great evil according to all the scholars. But does he become a disbeliever or not? There is scholarly disagreement among the scholars on this: if he has not denied its obligation, the majority hold: that he does not become a disbeliever by this with major disbelief. And a group of the scholars held that he becomes a disbeliever by this with major disbelief that takes him out of the religion, due to the saying of the Prophet (peace and blessings be upon him): narrated by Imam Muslim in his Sahih, and his saying (peace and blessings be upon him): narrated by Imam Ahmad and the people of the four Sunan with a sound chain, and for other evidence, and this is what is transmitted from the Companions (may Allah be pleased with them all) unanimously; due to the saying of the noble Tabi'i Abdullah ibn Shaqiq al-Aqili: (The Companions of the Messenger of Allah (peace and blessings be upon him) did not consider anything left to be disbelief except the prayer). And as for leaving the prayer in congregation, it is an evil that is not permissible, and it is among the characteristics of the hypocrites.
And it is obligatory for the Muslim to pray in the mosque in congregation, as established in the hadith of Ibn Umm Maktum - and he was a blind man - that he said: O Messenger of Allah, I have no guide to lead me to the mosque. So the Messenger of Allah (peace and blessings be upon him) was asked to grant him a dispensation to pray in his house, so he granted him a dispensation. When he turned away, he called him back and said: He said: Yes. He said: It was narrated by Muslim in his Sahih. And it was established from him (peace and blessings be upon him) that he said: It was narrated by Ibn Majah, al-Daraqutni, Ibn Hibban, and al-Hakim with a sound chain. It was said to Ibn Abbas: What is the excuse? He said: (Fear or illness).
And in the Sahih of Muslim from Ibn Mas'ud (may Allah be pleased with him) that he said: .
And the point is: that it is obligatory for the believer to pray in the mosque, and it is not permissible for him to be lax and pray in the house while the mosque is near, and Allah is the guarantor of success.