The one rak’ah is for the apparent blessing by which he fills the apparent defect, and the second rak’ah is for the hidden blessing, in which he asks what is the nourishment for souls and hearts, such as knowledge, knowledge, manifestation, and the blessed hand. End of part forty-six.

Sharia scholars differed regarding the two rak’ahs for entering the mosque. Some say they are Sunnah and some say they are obligatory. What I go to and say is that these two rak’ahs are not obligatory for anyone who enters the mosque unless he wants to sit in the mosque. If he stands and does not sit, or crosses it and does not sit. In my view, he has the choice if he wishes to kneel on them, and if he wishes, he may not kneel on them, and there is no blame on him, and he is sinning by leaving them if he sits and does not kneel on them, unless he enters the time during which prayer is prohibited, or he is not in a state of purity.

This person entering the mosque must enter into a time when voluntary prayers are permitted or during a time when voluntary prayers are forbidden. If he enters a time when it is forbidden, he should not bow, for some people may imagine that the command to greet the mosque contradicts the hadith forbidding prayer during forbidden times. About praying in it

Know that the prohibition does not contradict the command established by the jurists except with us, for we have a view on that, which is that the prohibition if it is established and the command if it is established. The Messenger of God, may God bless him and grant him peace, commanded us, if he forbade us from an order, to comply with that prohibition absolutely, without specificity, and to avoid everything. Forbidding it comes under the rule of that prohibition. He said in the established command, may God’s prayers and peace be upon him, in this hadith: If I command you to do something, then do it as much as you can.

He commanded us to pray when entering the mosque and forbade us from praying at specific times. We obtained the proven prohibition in The ruling on someone who is unable to do what he was ordered to do in this case due to the presence of the prohibition, so the ability is no longer legal, just as it is no longer rational. The Messenger of God, may God ble

The mosque is the house of God, and the Throne is His manifestation for whoever wants to commune with Him. Whoever enters upon him in his house must greet him according to what He commanded him to greet him. The Messenger of God, may God bless him and grant him peace, taught us how to greet the house of our Lord, for he says about houses that God has permitted to be raised up and for His name to be mentioned in them, praising Him in them. In the morning and evening, men. Abdullah bin Omar says, “If I were a glorified prayer, I would have completed the Duha prayer.” If we enter the mosque, we greet those present in it from the highest assembly by saying, “Peace be upon you,” if there is any human being, whether it is a boy, a woman, or a man. If there is no one among them. He is called a human being, so this one who enters is not devoid of it. Either he is one of those from whose sight God has revealed the cover of the usual veil, so he recognizes those in it of rational spirits, i

And let him kneel two rak'ahs before his Lord, the Almighty, the Majestic, and let the Truth, Most High, be in his qiblah, and that prayer, including bowing and prostration, will be like the greeting that non-Arab kings greeted with when they entered upon them or appeared before their subjects. Consideration and circumstances of bowing, standing, sitting, and prostration have passed, so these two rak'ahs are prostrations of greeting. If it is His entry at a time other than prayer, I mean, he entered during the times during which it is forbidden to perform prayers, so when he enters the mosque, he stands before his Lord, the Almighty, submissive, observant, and obeying the command of his master in prohibiting him from praying at that time, just as he forbade him to say in his greetings during prayer, “Peace be upon God .” /p>

If his Lord Almighty ordered him to sit in his house, let him kneel two rak’ahs in thanks to God Almighty for that, as his master commanded him to sit with him in his house, so these two rak’ahs at that time are rak’ahs of thanks, and whoever kneels before sitting and does not intend to sit, and it is the time for the prayer, then perform the two rak’ahs as a greeting to God for entering upon him. In his house, and whoever of God’s people who are knowledgeable considers that he enters the truth into his house, and the thought of restricting the times does not occur to him, then his bowing is a bowing in greeting of his entry. And whoever is in a state of being present with God at all times and conversing with Him in every situation, it is not a greeting at all, but they are two bows.