Continuation of the discussion on the ruling regarding the greeting of the mosque and the details thereof.
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The Shaykh : Its generality has been broken in several matters, and when the generality of a text is broken, the generality is weakened. Is that what Abdullah Awad said?
The student: Yes.
The Shaykh : Now, what broke the generality of the command? Yes, what broke the generality of the prohibition of praying in these times?
The student: ... .
The Shaykh : First, if a person forgets an obligatory prayer and does not remember it until after the 'Asr prayer, does he pray it?
The student: Yes.
The Shaykh : He prays it, so its generality has been broken. Second, if a person enters after having prayed and finds people praying in a prohibited time, does he pray or not?
The student: He prays.
Another student: Yes, indeed.
The Shaykh : He prays, because this is established from the Prophet (peace and blessings be upon him) specifically regarding the Fajr prayer, where he prayed Fajr and then found two men who had not prayed, and he said: Is that clear?
Likewise, the two rak'ahs of tawaf: if a person performs tawaf after 'Asr, does he pray two rak'ahs?
The student: Yes.
The Shaykh : Also, this breaks the generality. Shaykh al-Islam (may Allah have mercy on him) said: "The preserved general text takes precedence over the specific general text" The preserved general text means the one that
The student: ... .
The Shaykh : has not had its generality specified by anything, takes precedence over the specific general text. In fact, some scholars (may Allah have mercy on them) said that if a general text is specified, its indication of generality is invalidated, because its specification indicates that its generality is not intended. The correct view is that if a general text is specified, only what is specified is excluded from it, and the rest remains on its generality.
Grant Muhammad the intercession and the rank of honor.
Does this hadith include, if one of you enters the mosque, does it include al-Masjid al-Haram?
The student: Yes.
The Shaykh : Yes? Yes, it includes it, and it is the most deserving of mosques to be entered. As for what has become famous that the greeting of al-Masjid al-Haram is tawaf, this is not correct. Al-Masjid al-Haram is like any other mosque; if you enter it, you do not sit until you pray two rak'ahs, unless you enter for tawaf, in which case you perform tawaf, and then you will pray two rak'ahs after the tawaf. So, if you enter al-Masjid al-Haram for tawaf, you perform tawaf before you
The student: Pray.
The Shaykh : Pray. And if you enter for other than tawaf, such as entering to pray, or entering to attend a lesson, or entering to look for someone, you do not sit until you pray two rak'ahs. Related to this, is the Eid prayer area considered a mosque? So if one enters the Eid prayer area, does he not sit until he prays two rak'ahs?
The student: Yes.
The Shaykh : Or not?
The student: ... .
The Shaykh : Some scholars said no, and that if one enters the Eid prayer area, he does not bow two rak'ahs, based on the fact that it is not a mosque. And if it is not a mosque, it does not have a greeting of two rak'ahs. But the correct view is that it is a mosque. Evidence for this is that the Messenger of Allah (peace and blessings be upon him) ordered women to go out to the Eid prayer and ordered menstruating women to stay away from the prayer area. This indicates that it is a mosque, because establishing the ruling of a mosque for this prayer area indicates that it is among the mosques. Based on this, if you enter the Eid prayer area on the day of Eid, you do not sit until you pray two rak'ahs. But if someone asks, if I enter before the sun has risen the height of a spear, do I pray?
The student: Yes.
The Shaykh : We say this is based on the opinion of the permissibility of praying in a prohibited time if there is a cause for it. The correct view is that every prayer that has a cause, if its cause is found in a prohibited time, he prays it, because it is a prayer linked to a cause, so it is linked to it.
And his sayingSahih Muslim 714a , if he enters for other than sitting, such as entering to talk to a colleague in the mosque, or to ask about a need in the mosque, or to go out, or entering to take his book which he forgot in the mosque, so he enters to take it, do we say pray two rak'ahs or not?
The student: No.
The Shaykh : No, because he will not sit; he will talk to his companion while walking, so he does not pray two rak'ahs.
If he went out, this is also related to the discussion. If he went out and then returned from a near place, do we say pray two rak'ahs or not? There is a detail here: if he went out intending to leave and then decided to return, he prays two rak'ahs, because this return is a new entry into the mosque, so we say pray two rak'ahs. But if he went out for a need from which he returns from a near place, he does not pray two rak'ahs, because this going out is not considered a departure. Evidence for this is that the person in i'tikaf goes out of the mosque for a need and returns, and it is not said that his going out broke his tawaf, but rather broke his i'tikaf. It is not said that he broke his i'tikaf, but he is in the ruling of one who remains in the mosque. So if one of us goes out to the ablution area, performs wudu', and returns, we tell him there is no greeting of the mosque for you, but we order him to pray two rak'ahs from another aspect, which is the sunnah of wudu'. Yes.
The student: Yes.
The Shaykh : Now, what broke the generality of the command? Yes, what broke the generality of the prohibition of praying in these times?
The student: ... .
The Shaykh : First, if a person forgets an obligatory prayer and does not remember it until after the 'Asr prayer, does he pray it?
The student: Yes.
The Shaykh : He prays it, so its generality has been broken. Second, if a person enters after having prayed and finds people praying in a prohibited time, does he pray or not?
The student: He prays.
Another student: Yes, indeed.
The Shaykh : He prays, because this is established from the Prophet (peace and blessings be upon him) specifically regarding the Fajr prayer, where he prayed Fajr and then found two men who had not prayed, and he said:
What prevented you two from praying? They said, we prayed in our tents. He said, if you two pray in your tents and then come to the mosque of the congregation and pray with them, then it is a voluntary prayer for you.
ما منعكما ان تصليا؟ قالا صلينا في رحالنا، قال إذا صليتما في رحالكما ثم أتيتما مسجد الجماعة فصليا معهم فإنها لكما نافلةLikewise, the two rak'ahs of tawaf: if a person performs tawaf after 'Asr, does he pray two rak'ahs?
The student: Yes.
The Shaykh : Also, this breaks the generality. Shaykh al-Islam (may Allah have mercy on him) said: "The preserved general text takes precedence over the specific general text" The preserved general text means the one that
The student: ... .
The Shaykh : has not had its generality specified by anything, takes precedence over the specific general text. In fact, some scholars (may Allah have mercy on them) said that if a general text is specified, its indication of generality is invalidated, because its specification indicates that its generality is not intended. The correct view is that if a general text is specified, only what is specified is excluded from it, and the rest remains on its generality.
Grant Muhammad the intercession and the rank of honor.
Does this hadith include, if one of you enters the mosque, does it include al-Masjid al-Haram?
The student: Yes.
The Shaykh : Yes? Yes, it includes it, and it is the most deserving of mosques to be entered. As for what has become famous that the greeting of al-Masjid al-Haram is tawaf, this is not correct. Al-Masjid al-Haram is like any other mosque; if you enter it, you do not sit until you pray two rak'ahs, unless you enter for tawaf, in which case you perform tawaf, and then you will pray two rak'ahs after the tawaf. So, if you enter al-Masjid al-Haram for tawaf, you perform tawaf before you
The student: Pray.
The Shaykh : Pray. And if you enter for other than tawaf, such as entering to pray, or entering to attend a lesson, or entering to look for someone, you do not sit until you pray two rak'ahs. Related to this, is the Eid prayer area considered a mosque? So if one enters the Eid prayer area, does he not sit until he prays two rak'ahs?
The student: Yes.
The Shaykh : Or not?
The student: ... .
The Shaykh : Some scholars said no, and that if one enters the Eid prayer area, he does not bow two rak'ahs, based on the fact that it is not a mosque. And if it is not a mosque, it does not have a greeting of two rak'ahs. But the correct view is that it is a mosque. Evidence for this is that the Messenger of Allah (peace and blessings be upon him) ordered women to go out to the Eid prayer and ordered menstruating women to stay away from the prayer area. This indicates that it is a mosque, because establishing the ruling of a mosque for this prayer area indicates that it is among the mosques. Based on this, if you enter the Eid prayer area on the day of Eid, you do not sit until you pray two rak'ahs. But if someone asks, if I enter before the sun has risen the height of a spear, do I pray?
The student: Yes.
The Shaykh : We say this is based on the opinion of the permissibility of praying in a prohibited time if there is a cause for it. The correct view is that every prayer that has a cause, if its cause is found in a prohibited time, he prays it, because it is a prayer linked to a cause, so it is linked to it.
And his saying
When any one of you enters the mosque, he should observe two rak'ahs (of Nafl prayer) before sitting.
إذا دخل أحدكم المسجد فليركع ركعتين قبل أن يجلسThe student: No.
The Shaykh : No, because he will not sit; he will talk to his companion while walking, so he does not pray two rak'ahs.
If he went out, this is also related to the discussion. If he went out and then returned from a near place, do we say pray two rak'ahs or not? There is a detail here: if he went out intending to leave and then decided to return, he prays two rak'ahs, because this return is a new entry into the mosque, so we say pray two rak'ahs. But if he went out for a need from which he returns from a near place, he does not pray two rak'ahs, because this going out is not considered a departure. Evidence for this is that the person in i'tikaf goes out of the mosque for a need and returns, and it is not said that his going out broke his tawaf, but rather broke his i'tikaf. It is not said that he broke his i'tikaf, but he is in the ruling of one who remains in the mosque. So if one of us goes out to the ablution area, performs wudu', and returns, we tell him there is no greeting of the mosque for you, but we order him to pray two rak'ahs from another aspect, which is the sunnah of wudu'. Yes.