So the one rak ah for the outward blessing blocks the apparent defect, and the second rak ah is for the inner blessing, asking in it what nourishes the souls and hearts of knowledge, knowledge, transfiguration, and the hand of grace. End part forty-six.

( In the Name of Allah, Most Gracious, Most Merciful )

( He arrived in the two rak ahs of greeting the mosque )

Sharia scholars differed regarding the two rak ahs for entering the mosque. If he wants, he does not kneel with them, and there is no blame on him, and he is sinning for leaving them if he sits and does not kneel with them unless he enters the time for which prayer is forbidden, or he is not in a state of purity.

( Referred to as this chapter )

This person entering the mosque is not free to enter the time when supererogatory prayers are permitted or at the time when supererogatory prayers are forbidden.

[ The prohibition and the extent of its opposition to the established order ]

Know that the prohibition does not contradict the established command of the jurists except with us, for we have a consideration in that, which is that the prohibition if it is proven and the command if it is proven, then the Messenger of God, peace be upon him, commands us if he forbids an order to comply with that prohibition absolutely without specialization and to avoid everything that is forbidden to enter Under the rule of that prohibition and

He said about the established command, may God s prayers and peace be upon him, in this hadith, and if I command you to do something, do as much of it as you can

He commanded us to pray when entering the mosque and forbade us to pray at specific times. The lawful nor the reasonable, so the generality is obligatory in that, so he says that the absolute prohibition prevented me from performing all the contents of this incoming order from the times.

[ The mosque is the house of God and the throne is His manifestation ]

The mosque is the house of God, and the throne is its manifestation for whoever wants to protect him, so whoever enters it in his house is obliged to greet it by what he commanded to revive it. Abdullah bin Omar says, If you were swimming, you would complete the prayer, and the morning prayer would be the Duha prayer. If we entered the mosque, we would greet those present in it from the highest crowd by saying, Peace be upon you. This interior is empty. Either he is one of those whom God has revealed from his sight the usual veil, so he perceives those who are in it from the sane spirits of the jinn and the king, and he greets them as he greets those who are found in him from the human being. He is righteous to God from all his servants from everything but God, and that peace will befall every servant of God in the heavens and the earth, and do not say peace be upon God, for God is peace.

[ The greeting of the mosque and the greeting of the kings of the foreigners ]

And let him kneel in two rak ahs before his Lord, the Mighty and Sublime, and let the Almighty be right in his qiblah, and that prayer, including its bowing and prostration, is like the salutation with which non-Arab kings live if they enter upon them or appear to their subjects. A time of prayer, I mean, he entered the times in which the rhythm of prayer is forbidden, so when he enters the mosque, he stands before his Lord, the Mighty and Sublime, submissive, submissive, observing, and obeying the command of his master in forbidding him to pray at that time, as he forbade him to say in his greetings in prayer Peace be upon God

[ kneel thanks ]

If his master, the Most High, decrees for him to sit in his house, then let him kneel in two rak ahs, thanking God Almighty for that, as his master commanded him to sit with him in his house, so these two rak ahs at that time were two rak ahs of thanksgiving. The people of God who are aware of his entering upon the truth in his house, and he did not think of the danger of restricting the times.