The ruling on prayer in the times when it is prohibited.

The Shaykh : From the jurisprudential perspective, regarding our current issue, it is clear. , Are there any cases where a person does not listen and it is permissible for him to play while the Qur'an is being recited? Never. Likewise, his saying (peace be upon him) in the previous hadith: , no restriction entered it because it aligns with the verse. So here, two general statements conflict: the general statement: , and the general statement: , with . The restricted general statement is qualified by the unrestricted general statement.
For example, for the sake of benefit: Many people find it difficult when they enter the mosque during a time of dislike; do they pray the greeting of the mosque or not? He entered a few minutes before the sun sets; does he pray the greeting or not? Naturally, there is disagreement on this issue, but our aim now is how to reconcile: . So you entered the mosque for some reason after the Fajr prayer; do you pray the greeting or not? It has been said this way and that, and we have nothing on this. If you say: I will not pray, holding to this hadith, another hadith comes to you: ; so what do you do? The great scholars whose words we have read on this subject were unable to solve the problem except Ibn Taymiyyah specifically, and al-Hafiz al-Iraqi generally, where he mentioned the rules. One of these rules was what I mentioned earlier; namely: if a general proof is subjected to specification, its generality weakens, whereas a general proof that has not been subjected to specification remains strong in its generality. The strong prevails over the weak, so the matter becomes: no prayer after the Fajr prayer until the sun rises, and no prayer after the 'Asr prayer until the sun sets, except—in an exception—except, there are many and very many exceptions; for example: a man enters the mosque while the imam is praying the Fajr prayer, and he had not prayed the greeting—excuse me—the pre-Fajr sunnah. Allah is the Greatest, the imam said the taslim; is it permissible for him to stand up and pray the Fajr sunnah that he missed? The answer: Yes. What did we do with ? We restricted it; because the Messenger (peace be upon him) saw a man stand up to pray after the Messenger (peace be upon him) had said the taslim from the Fajr prayer, and he said: . After he prayed, he said: O Messenger of Allah, I entered the mosque while you were in prayer, and I had not prayed the sunnah; this is the sunnah. So he (peace be upon him) remained silent. The scholars took the exception of this incident from , and likewise after the 'Asr.
There are many hadiths, among them: a hadith in the Muwatta of Imam Malik that the Messenger (peace be upon him) prayed the Fajr prayer in the Musjid al-Khaif during the Farewell Pilgrimage. When he said the taslim, he found two men from a distance whose state indicated that they had not prayed with the congregation. So he called them and said to them: . They said: Yes, O Messenger of Allah. He said: . They said: O Messenger of Allah, we had already prayed in our tents. He said: . So here is a second specification; that is: after Fajr, prayer after Fajr is disliked. Therefore, the investigating scholars came up with a rule that gathers the hadiths narrated on this issue; they said: the prayer prohibited in the disliked times is the absolute voluntary prayers, whereas voluntary prayers that have causes are not disliked.
We come to the greeting of the mosque , which conflicts with after 'Asr; this conflict is not strong, because the generality of "no prayer" has been weakened by many and very many specifications. We said, for example: no prayer after Fajr except for one who missed the Fajr sunnah, after Fajr and after 'Asr except for one who entered a congregational mosque and had prayed the obligatory prayer; so let him pray with them, and it will be a voluntary prayer for him, except, except; so a final exception enters, which is: no prayer after Fajr and no prayer after 'Asr except the greeting of the mosque; why? Because the command for the greeting has not been subjected to restriction or specification. With this rule, the hadiths are reconciled.

The questioner : May Allah reward you with good.

The Shaykh : And beware of that.

The questioner : ... and we benefited.

The Shaykh : Welcome.

Another questioner: In detail ... .

The Shaykh: Please, please.