and Ibn al-Mundhir, as was also reported from several of the early generations, such as al-Hasan, Makhūl, and others. Many scholars were unaware of this hadith and therefore prohibited prayer during the sermon, since it is a time when prayer is prohibited. This was reported from Shurayh, al-Nakha‘ī, and Ibn Sīrīn, and it is the position of Abū Hanīfah, al-Layth, Mālik, and al-Thawrī. It is also the logical implication of the position of those who prohibit the prayer of greeting the mosque during the prohibited times, for the prohibition against prayer while the preacher is on the pulpit is even more emphatic. Indeed, the worshipper is forbidden to do anything that distracts him from listening; even telling his companion, “Listen attentively,” constitutes idle speech. Thus, if he is commanded to offer the prayer of greeting the mosque during the sermon, there is all the more reason for this command to apply at other times.

Some scholars of our school have argued that when someone enters the mosque outside the times when prayer is prohibited, it is recommended for him to pray, citing the Prophet’s words:

“When any of you enters the mosque while the imam is delivering the sermon, he must not sit down until he has prayed two rak‘ahs.”

They also said that prayer must cease once the imam sits on the pulpit: no one may pray except someone entering the mosque, who offers the prayer of greeting the mosque and keeps it brief. This is a clear contradiction. Rather, if the Prophet (peace and blessings be upon him) commanded the prayer of greeting the mosque in this situation—when prayer and anything else that distracts from listening are prohibited—then there is all the more reason to permit it during the other prohibited times. This is further demonstrated by the fact that, in this situation, no funeral prayer is offered, nor is circumambulation performed