On the specification of the general prohibition of certain times with specific prayers

The questioner : Honorable Shaykh, if we say that the prohibition is… If we say that the prohibition… Is there any salam? Like this, if we say that the prohibition, and if we say that the prohibition? And bind me from the Qur'an. He said: I am the servant of Allah, he said: I am the servant of Allah, yes. He says: Honorable Shaykh, if we say that the prohibition is general regarding prayer after Fajr, and hadiths came that specify it after certain prayers, such as making up the rawatib of Fajr or the two rak'ahs of tawaf, while for everything else the prohibition remains general, then it is objected to by one who argued with the right. It is objected to, or… Otherwise, we do not seek permission. And it is objected to. And it is objected to the one who argued with the hadith of the man who entered the mosque and was ordered to stand and pray the greeting of the mosque, that he was ordered to do so at a time when there was no prohibition. And it is said that the prohibition is strong in his saying, peace and blessings be upon him:

The Shaykh : This is a strong objection. He says: If the prohibition of prayer in these two times is general, then it should not be specified except by what came in the text, such as what? Such as repeating the congregation. The sunnah of Fajr after it, if the report about it is authentic.
And the answer to this is that we say that the words of the prohibition in some of them… Do not aim for prayer when the sun rises and when it sets. This indicates that what is prohibited is for a person to aim for this time and stand to pray, but if he has a cause, then prayer is tied to its cause. And this is also indicated by the fact that the Prophet (peace and blessings be upon him) gave the reason for the prohibition of prayer after the Fajr prayer and after the 'Asr prayer as being that the polytheists used to prostrate to the sun when it rises and when it sets. So if a cause is found, prayer is tied to it, and this reason is removed. And this is also indicated by the well-known rule among scholars.
That the preserved general is preferred over the specified general. And the hadiths of voluntary prayers with specific causes are general and preserved, and the hadiths of prohibition are general and specified by several specifiers. The preserved general that has not been specified is stronger than the general that is specified. So much so that some of the people of knowledge from the usuliyyun said that if a general text is specified, its indication of generality is invalidated, explaining this by saying that if a general is specified, it is a sign that its generality is not intended, so it is taken as the least of what the name is applied to, and its ruling in this case is the ruling of the unrestricted, not the ruling of the general. But the correct view is that if a general is specified, it remains general in everything except the specification. May Allah reward you with good.