Benefits of the Hadith: (There is no prayer after Fajr until the sun rises . . .) .

The Shaykh : So let us take the benefits: His saying: We mentioned that the intended meaning is generality, meaning any prayer that occurs. But we exclude from that certain things. Then, is the intended meaning the negation of the prayer, or the negation of its validity, or the negation of its perfection? These are three possibilities. The rule is that negation is negation of existence; if that is not possible, it is negation of validity. Negation of validity is negation of its existence in the Shari'ah, or negation of the existence of what is negated in the Shari'ah. If that is not possible, because evidence indicates that what is negated is valid, then it must be interpreted as negation of perfection. So here, is the intended meaning that the prayer is negated in occurrence, meaning it cannot occur? The answer is no, because a person might pray in this time. So is it negation of validity or perfection? We say: the second rank after negation of existence is negation of validity, and this is necessary. So we say: Meaning: it is not valid, and it is not negation of perfection. So it is derived from this hadith that prayer is not valid in these two times, neither the obligatory nor the voluntary, neither the made-up nor the performed in its time. But this is not the intended meaning, meaning the generality is not intended. The Sunnah has indicated exceptions to that, among which is: the obligatory prayer, there is no prohibition against it. So if a person remembers that he has an obligatory prayer, he prays it, even in these two times. An example of that is: a man, when he prayed Fajr, remembered that he had prayed 'Isha' without wudu'. So here, does he pray 'Isha' before the sun rises or not? He prays it. He prays it when he remembers it. The evidence for that is the saying of the Prophet (peace and blessings be upon him): If someone says: This hadith has a relationship of generality and specificity from one aspect with the hadith of Abu Sa'id. Generality and specificity from one aspect. So how did you prefer the generality of the hadith of making up prayer over the generality of the hadith prohibiting prayer in these two times? The answer is: Making up the obligatory prayer is obligatory, and the original ruling in a command is that it is immediate, which requires that the obligatory prayer be prayed from the moment a person becomes aware of it. This is one point. Also, the hadith may have things excluded from it by explicit text and by consensus. The scholars have mentioned that if a general statement is specified, then its indication of generality becomes weak. In fact, some of them say: if a general statement is specified, then its indication of generality is nullified. Be careful, but the stronger position is that it is not nullified, and that nothing is excluded from the generality except what is excluded by specification. So what is excluded from that? Making up the obligatory prayer is excluded from that. Repeating the prayer is excluded from that, meaning if a person comes after Fajr has been prayed, enters the mosque, and the people have prayed, he prays with them. He prays with them even if it is after the Fajr prayer. The evidence for that is So which of the two prayers? The repeated one is for you both a voluntary prayer. So he (peace and blessings be upon him) explicitly stated that they pray and that it is a voluntary prayer. So repeating the prayer is excluded. Repeating the prayer is excluded. The post-Zuhr sunnah is excluded from that if he combines it with 'Asr, because he cannot pray it between Zuhr and 'Asr, because they are combined. So he makes it up after the 'Asr prayer. Like a sick person who combines the Zuhr and 'Asr prayers, he prays Zuhr, then prays 'Asr, then prays the post-Zuhr sunnah. It is not the pre-Zuhr, it is the post-Zuhr, because he is not able to pray the post-Zuhr sunnah except after the 'Asr prayer. Also excluded from that are the two rak'ahs of tawaf. The two rak'ahs of tawaf: if a person performs tawaf after the Fajr prayer or after the 'Asr prayer, he prays two rak'ahs behind the Maqam, as will come in the hadith, and because they are an accessory to tawaf. Also excluded from that is the sunnah of wudu'. So if a person performs wudu' after the Fajr prayer or after the 'Asr prayer, it is permissible for him to pray the sunnah of wudu' due to the generality of his saying (peace and blessings be upon him): Based on these evidences, we say with the second opinion, which is a narration from Ahmad, that every prayer is excluded from this generality. Yes, the obligatory prayers are excluded from this generality, and every voluntary prayer that has a cause. This is the stronger position, and it is a narration from Ahmad, and it was chosen by Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), that every prayer that has a cause, he prays it in the times of prohibition. What indicates that is that in some wordings of the hadiths prohibiting prayer in these times, he (peace and blessings be upon him) said: So it indicates that the intended meaning is one who intends prayer in these times. As for one who prays for a cause, he did not intend prayer in these times. What also indicates that is that if the cause is avoiding imitating the polytheists, then the prayer with a cause removes the intention of imitating the polytheists. The explanation is: they are accompanied by a cause, so they have an apparent cause that necessitates their prescription, so there is no imitation of the polytheists. The important thing is that the stronger position in this is that what is excluded from this generality are the obligatory prayers and every voluntary prayer that has a cause. From the benefits of this hadith: blocking the means to shirk, even if they are distant, because the foundation of the message is built upon what? Upon tawhid (the oneness of Allah). So every path by which Shaytan can enter the heart of a person and cast shirk in it, the Prophet (peace and blessings be upon him) blocked it firmly. So we take from this that all means of shirk are what? Forbidden. But the means may be close or distant. So because of the greatness of the status, the Prophet (peace and blessings be upon him) blocked every means, even if it was distant. And from the benefits of this hadith: that the prohibition is restricted to the prayer. The prayer of whom? The prayer of the person, or the prayer of people in general? The prayer of the person. And therefore, if it is assumed that one of the people missed the Fajr prayer, or even missed the 'Asr prayer, and he performed a voluntary prayer before he prays it, is that permissible or not? Yes, it is permissible. It is permissible, because the consideration is his own prayer. And from the benefits of this hadith: that "Fajr" is used and intended to mean the prayer. That is explained by a hadith in the wording of Muslim, and the use of "Fajr" in the meaning of prayer is found frequently in the Sunnah. And he has from 'Uqbah ibn 'Amir (may Allah be pleased with him) who said: " And he has " Abu Muslim from 'Uqbah ibn 'Amir (may Allah be pleased with him) who said: I think the time for questions has come. Yes, now is the time for questions. The question.
The student: The question ... The hadith "We prayed in our tents." Some people used it as evidence for the non-obligation of congregational prayer. How do we answer that?