other, clearer proofs indicating that congregational prayer in the mosque is obligatory. The legal principle we follow is that when there is an ambiguous proof alongside a decisive proof containing no ambiguity, the ambiguous evidence must be understood in light of the decisive evidence.

The texts indicate that one must attend the mosque. For example, in the hadith of Abu Hurayrah, the Messenger ﷺ said: “...then I would go to people who do not attend the prayer and burn their houses down over them with fire.” (1) Although those people could have prayed in congregation where they were, he ﷺ made their staying behind a cause for burning them with fire—a matter which he ﷺ contemplated.

Another proof is that when a blind man asked the Prophet ﷺ for permission to pray in his home, he gave him permission; then he called him back and asked, “Do you hear the call to prayer?” He said, “Yes.” He said, “Then respond to it.” (2) He did not say, “See who can pray with you, and pray in your home.”

Thus, the correct view in this matter is that one must attend the mosque for congregational prayer. However, if someone prays in his home thinking, on the basis of what is customary, that the people have already prayed, and it then becomes clear that they had not prayed, he is not required to go to the mosque, because he has performed the obligatory prayer.

The author therefore excluded, from what is not permitted during the prohibited times, three cases: