A word on the general and the specific, and combining the hadith: “There is no prayer after the Fajr prayer until the sun rises, and no prayer after the 'Asr prayer until the sun sets”

The Shaykh : A specific time rather than another time. And so we come to applying the previous rule: if two general hadiths come to us, one of which is a general hadith that has been specified, like the hadith: ; this is specified by the previous evidence. As for the hadith of the greeting: ; this is a general, unrestricted hadith that has not been subjected to specification. At that point, we apply this one to that one, and we say: There is no prayer after the dawn or Fajr until the sun rises, except for the greeting of the mosque; so it is prayed in every time. And there is no prayer after 'Asr until the sun sets, except for the greeting of the mosque; so it is prayed after 'Asr until the sun sets in any of the times.
Thus, reconciliation is achieved between the two conflicting hadiths when one is general and the other is specific. A general, specified hadith is applied to a general, unrestricted hadith, and we arrive at the result we mentioned: There is no prayer after Fajr until the sun rises, except for the greeting of the mosque, and there is no prayer after 'Asr, except for the greeting of the mosque.
Someone might ask: Why do we not reverse this, which is what those who preferred the view that the greeting of the mosque is not prescribed in the disliked times did? These people say: We reverse it; so we exclude the greeting prayer from the times, from the command, in the disliked times. They say: except in the time of dislike, except after Fajr, and except after 'Asr; so they specify the hadith commanding the greeting with the hadith prohibiting the disliked prayers.
We say: This could have reversed the position we took by this method, were it not that the generality of the hadiths of prohibition has been weakened, so they are not suitable to be applied to specify the general, unrestricted command of the greeting prayer in any time, due to their weakness. This would be unclear and not strong. Because we counter their method by saying, for example: Why do you permit making up a forgotten prayer in the times from which prayer is prohibited, and why do you not treat this prayer with the same treatment you gave the greeting? That is: Why is it not "no prayer," , why do you not say: except in the times of dislike? They have no answer at all, except to return to our previous method; which is that we specify the general, specified hadith with the general, unrestricted hadith. And the result of this is that the greeting of the mosque is excluded from the dislike. And we have the hadith of Jabir, in which there is an explicit command from the Messenger (peace and blessings be upon him) to Sulayk to perform the greeting, and to others to pray it while the preacher is delivering the sermon, and this is one of the times of dislike, as we mentioned.
And with that, the first opinion, which we choose, becomes stronger; that is, the permissibility of praying the greeting of the mosque at any of the times when prayer is disliked. This is a scientific, jurisprudential, and principled discussion. So if something of that was unclear to anyone and he wanted... otherwise, this is what I have regarding the answer to that issue.

The questioner : May Allah reward you with good. If it is... even for the one entering?

The Shaykh: No.