Discussion of the two rak'ahs of greeting the mosque and explanation of the hadith of Abu Qatadah that the Messenger of Allah (peace and blessings be upon him) said to him

The Shaykh : We find in the hadith of the greeting two hadiths, one of which is general and includes all times by its generality, namely his saying (peace and blessings be upon him) in the hadith of Abu Qatadah al-Ansari that he entered the mosque and the Messenger of Allah (peace and blessings be upon him) was sitting in it, so he sat beside him, and he said to him (peace and blessings be upon him) He said, No. He said, And I draw your attention to the fact that this is a hadith other than the second hadith that follows, which is the hadith of Sulaik al-Ghatafani. Then he said (peace and blessings be upon him) to Abu Qatadah, this is And in another narration, This is the hadith of Abu Qatadah al-Ansari in the two Sahihs.
And this, as you see, by its generality includes every time, because he said or He did not specify one time over another, but he generalized and made it absolute. This confirms for us the generality and that it is general to the furthest limits of generality, such that it also includes a time from the times of dislike. This is supported by the second hadith, which is the hadith of Jabir ibn Abdullah al-Ansari, who said that a man entered on Friday and the Messenger of Allah (peace and blessings be upon him) was delivering the sermon on the minbar, so he sat down, and he said to him (peace and blessings be upon him) And his name was Sulaik. He said, He said, No. He said, Then he turned to all those present and said to them, It is agreed upon, as we mentioned, from the hadith of Jabir.
We find in this hadith that the Prophet (peace and blessings be upon him) ordered the prayer of the greeting with a general order for everyone who enters the mosque on Friday while the imam is delivering the sermon... So if we recall the agreement of the scholars on the prohibition of prayer, the absolute voluntary prayer on Friday while the preacher is delivering the sermon, we know that the time when the preacher is delivering the sermon on Friday is one of the times in which voluntary prayers are not prescribed, rather, what is more emphatic than voluntary prayer is not prescribed in it, namely enjoining good and forbidding evil. As it is also established in the two Sahihs from the hadith of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings be upon him) said... Thus, the saying of the one who says to the one who is speaking while the preacher is delivering the sermon on Friday, "Be silent," is considered by the wise Lawgiver as idle talk. And the meaning of this is that it is not permissible for one who hears a man speaking while the preacher is delivering the sermon on Friday to say to him, "Be silent." And its necessary consequence is that enjoining good, which is a known obligatory duty, is dropped... when the preacher is delivering the sermon on Friday. So if this is the case, and we recall the hadith of Sulaik al-Ghatafani mentioned above, in which the Messenger ordered him to pray the greeting, and the Messenger ordered all those present that if one of them enters the mosque on Friday while the preacher is delivering the sermon, he must also pray two rak'ahs, it results for us that what is disliked of enjoining good at the time of the preacher's sermon on Friday is permissible of the greeting at that time, whereas it is not permissible of other obligatory duties. Is there any clearer evidence than this hadith that the prayer of the greeting is prayed at a time of dislike? We have known and it has become clear to us that the time when the preacher is delivering the sermon on Friday is a time of dislike. Nevertheless, the Messenger (peace and blessings be upon him) ordered the greeting at this time, at this disliked time. And we know then that there is no difference between a disliked time and another time.