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Topic: joining someone praying alone to make a jamaah prayer
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 ifthikar.saifudeen
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Member
Posts: 70
Joined: Nov 2002
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assalaamualaikum,
When a brother is praying a fard or nafil prayer alone, is it okay for another brother to stand next to him and make it a congregational prayer? This occurs all the time in the masjids and at home so could someone please clarify if this from the sunnah?
barakallah feek
wassalaam,
Ifthikar
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| AbuRidwaan
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Member
Posts: 19
Joined: Sep 2002
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I hope this suffices. It's an extremely long and beneficial answer from Imaam al-Albaani (rahimahullaah).
Question: What is the legal ruling concerning holding a second congregational prayer in the (same) masjid?
Answer: The scholars of Fiqh have differed with regard to the ruling on holding the second congregational prayer. However, before we mention the difference of opinion and clarify which is the most correct of them, we must first identify the type of congregation that they differ on. The subject of disagreement is with regard to the congregation that is established in a masjid that has a regular employed Imaam and mu?adhin. As for the congregations that are established in any other place, be it in one's home, a masjid built on the road (i.e. musalla ) or a store, then there is nothing that prevents one from having repeated congregations in those places. The scholars who hold the opinion that it is disliked to have numerous congregations in the above type of masjid, the one that has a regular Imaam and a regular mu?adhin, derive their ruling from two evidences. The first is textual and comes from the Divine Legislator, while the other is theoretical and it is a contemplation of the narrations and the wisdom behind the prescription of the prayer in congregation. As for the textual evidence, then they have investigated and found that the Prophet, sallAllaahu 'alayhi wa sallam, went throughout his life leading the people in congregational prayer in his masjid. And along with this, whenever any individual from his Companions entered the masjid and found that the congregational prayer had finished, he would pray alone and would not wait (for others to come). Nor would he turn towards his left or right, as the people do today, looking for one or more people so that one of them can pray with them as an Imaam. The Salaf never used to do any of this. So when one of them would enter the masjid and find that the people had prayed, he would pray by himself. This is what Imaam Ash-Shaafi'ee concluded in his book Al-Umm, and his discussion on this topic is from the most comprehensive of talks that I have seen from the discussions of the Imaams on this issue, such that he said: "If a group of people enter a masjid and find that the Imaam has already prayed, then they should pray individually. But if they pray in a congregation, then their prayer is acceptable and valid, however, I hate that they do this for it was not from the customs of the Salaf."
Then he said: "As for the masjid that is on the highway, which doesn't have a regular employed Imaam
and mu'adhin, then there is no harm in holding numerous congregational prayers in it." Then he said: "And we have memorized that a group from the Prophet's Companions missed the congregational prayer, so they prayed individually. Even though they had the ability to congregate and pray together a second time, they did not do this because they hated to hold the (same) congregational prayer in the masjid twice."
This is the saying of Imaam Ash-Shaafi'ee. And what he mentioned that the Companions used to pray individually when they would miss the congregational prayer, has been mentioned as a ta'leeq narration in shortened form. And Al-Haafidh Abu Bakr Ibn Abee Shaibah transferred that to his famous book Al-Musannaf. He reported it with a strong chain of narration on the authority of Al-Hasan Al-Basree that when the Companions would miss prayer in congregation, they would pray individually. Ibn Al-Qaasim related this understanding in his Mudawwanat-ul-Imaam Maalik on a group of the Salaf, such as Naafi' the servant of Ibn 'Umar, Saalim Ibn 'Abdillaah and others, that when they would miss the prayer, they would pray individually and they would not establish the congregation a second time. Also, Imaam At-Tabaraanee reported in his Mu'jam Al-Kabeer with a good chain of narration from Ibn Mas'ood that he went out one day with two of his companions from his house to the masjid in order to pray in the congregation. But when they got there, they found the people leaving the masjid for they had finished the prayer. So he returned to his home and led them in prayer. So this returning of Ibn Mas'ood ? being who he was due to his accompaniment of the Messenger, sallAllaahu 'alayhi wa
sallam, and his knowledge and understanding of Islaam ?if he knew the prescription of praying numerous congregations in one masjid, he would have entered with his two companions and prayed in congregation with them. This is since he knew the saying of the Prophet, sallAllaahu 'alayhi wa sallam: "The best prayer of a man is the one he performs in his house, except for the obligatory prayer." So what was it that prevented Ibn Mas'ood, radyAllaahu 'anhu, from praying this obligatory prayer in the masjid? ? his knowledge that if he prayed it in the masjid, he would have to pray it alone. So he held that if he congregated in his home that would be better than if he and those with him prayed individually by themselves in the masjid. So this is a collection of the quotes that support the point of view of the majority of the scholars that have disliked numerous congregations held in the described masjid in the manner mentioned previously. Thereafter, people will not miss finding other evidences, while doing some deduction and precise investigation. Thus, the two Imaams, Al-Bukhaaree and Muslim, have reported from the hadeeth of Abu Hurairah, radyAllaahu 'anhu, that the Prophet, sallAllaahu 'alayhi wa sallam, said, "I felt a strong desire to command a man to lead the people in prayer. Then command some men to fetch firewood, then go to the people who have left off praying in congregation and set their houses on fire. By the One in whose hand the soul of Muhammad is, if one of them knew that he would find two good hunted game in the masjid, he would surely come to witness the two (prayers)."
In this hadeeth, the Prophet, sallAllaahu 'alayhi wa sallam, threatened those who refrained from attending the congregational prayer in the masjid with burning them with fire. I believe that this hadeeth alone informs us of the previously mentioned ruling or it informs us of what Imaam Ash-Shaafi'ee has stated and what Ibn Abee Shaibah has related. And it was that the Companions would pray repeated congregational prayers in the masjid. This is since, if we were to assume that the second and third congregations were legislated in the masjid, then there came this severe threat from Allaah's Messenger, sallAllaahu 'alayhi wa sallam, to those who refrained from the congregational prayer, which congregation is it that they are refraining from attending? And for which congregation that they refrained from attending was this severe threat intended? If it is said: "For the first congregation", then it must be said: These other congregations are not legislated. And if it is said: "This severe threat only applies to the one who refrains from every congregation, no matter what number in a sequence it is. So then in this case, the argument of Allaah's Messenger, sallAllaahu 'alayhi wa sallam, against anyone of those people who refrained from any of the congregations would not be established at all. This is since if he were to surprise one of them, after having put someone in charge to lead the prayer, by going to his house and finding him spending leisure time with his wife and children. And so he, sallAllaahu 'alayhi wa sallam, would reprimand him for this, saying: "Why don't you go pray in congregation?" He would simply reply to him: "I will pray with the second or third congregation." So will the Messenger's argument be established against him? Due to this, the Messenger's strong desire to authorize someone to take his place and for him, sallAllaahu 'alayhi wa sallam, to surprise those who refrained from attending the congregational prayer and burn their houses down, is the greatest proof that there is no second congregation at all. This is with respect to the textual reports that the scholars have relied on for support. As for the investigation, then it is from the following angle: There are many ahaadeeth reported that state the virtue of the prayer in congregation. From them is the Prophet's, sallAllaahu 'alayhi wa sallam, saying: "Prayer in congregation is better than praying alone by twenty-five ? and in one report ? by twenty-seven degrees." So this great virtue was only stated for the prayer in congregation. And there is stated in other ahaadeeth that: "The prayer of a man along with another man is more purer in the sight of Allaah, than his praying alone. And the prayer of a man along with two other men is purer in the sight of Allaah than his praying with one man." This is because every time the congregation increases in the number of individuals it has, it's reward multiplies with Allaah. So if we keep this understanding in mind and then look at the consequences of the opinion that allows the holding of numerous congregations in the masjid that has a regular Imaam, then we will see that it produces the worst of consequences. This is because the opinion for holding repetitive congregations will lead to the minimizing of the amount of people who attend the first congregation. And this contradicts the incitement that we find in the hadeeth: "The prayer of one man along with another man is purer that his praying alone" since this hadeeth encourages that there be many people in the congregation. And holding the opinion that the congregations can be repeated in the masjid, by necessity, leads towards a minimization of the amount of people in the prescribed first congregation and a division of the Muslims' unity.
And there is something else that requires careful examination. And it is that we must remember that the hadeeth of Ibn Mas'ood, radyAllaahu 'anhu, in Saheeh Muslim, similar to the hadeeth of Abu Hurairah, radyAllaahu 'anhu: "I felt a strong desire to command a man to lead the people in prayer." It was reported (by Ibn Mas'ood) with respect to those who refrained from performing the Jumu'ah prayer. So when we know that Ibn Mas?ood, radyAllaahu 'anhu, placed a threat, of a specific type, on every person that refrains from attending the Jumu?ah and the congregational prayer, then we realize that these two prayers are with regard to their link to the congregation. For indeed, this threat means that there is to be no second congregation after any of these two prayers. Thus, the Jumu?ah prayer ? until now ? is preserved in its singularity and there is no opinion held stating that it is prescribed to have numerous (Jumu?ah) prayers in one masjid. All of the scholars, in spite of their differences agree on this. Due to this, we can see the masjids crowded with people on the day of Jumu?ah. And if it doesn?t escape our minds, we must remember that from the causes of the masjids being filled on the day of Jumu?ah is that there are those who attend Jumu?ah yet do not attend any of the other (regular) prayers. However, there is no doubt that the cause for the masjids being filled with people on the day of Jumu?ah is that the Muslims do not practice ? and all praise is for Allaah ? the act of repeating the Jumu?ah prayer (continuously) in the same masjid. So if the Muslims were to treat the congregational prayer like they treat the Jumu?ah prayer and like the way the matter was during the time of Allaah?s Messenger, sallAllaahu 'alayhi wa sallam, the masjids would be filled with people. This is since every person that constantly prays in congregation will always have in his mind that if he misses the first congregation, he will not be able to attain it after that. So this belief will serve as an incentive for him to closely guard his attending of the congregational prayer. And the opposite is true also. If a Muslim feels that if he misses this first congregation, then he can always find a second one or a third one or sometimes even a tenth one, then this is from the things that weaken his enthusiasm and aspiration in attending the first congregation. There are two things that remain before us: First we must clarify that those who held the view that the second congregation, according to the particularization mentioned previously, was not legislated, and who said that doing it was disliked, they are the majority of the Imaams of the Salaf. Amongst them are the three Imaams ? Abu Haneefah, Maalik and Ash-Shaafi?ee. Imaam Ahmad is also amongst them according to one report. However, this report is not well known amongst his followers today, even though one of his most specialized students, Abu Dawood As-Sijistaanee mentioned it. Thus, he reported from him in his book Masaa?il Al-Imaam Ahmad that he (Ahmad) said: ?Repeating the congregational prayer in the two sacred masjids (i.e. of Makkah and Madinah) bears the highest level of disapproval (kiraaha).? So this, from the aspect of preference, indicates to us that there also exists the disapproval of repeating the congregations in other masjids as well. However, it (the level of disapproval) is more severe in the two (sacred) masjids. So in this report, Imaam Ahmad is in conformity with the other three Imaams. Secondly, the other report on Imaam Ahmad ? the one which is more known to his students ? he (rahimahullaah) and those interpreters who followed him, base their support for it on a hadeeth reported by At-Tirmidhee, Imaam Ahmad and others. It is the hadeeth of Abu Sa?eed Al- Khudree, in which he said: ?A man entered the masjid when the Messenger, sallAllaahu 'alayhi wa sallam, had already prayed and his Companions were gathered around him, sallAllaahu 'alayhi wa sallam. This man wanted to pray, so the Prophet, sallAllaahu 'alayhi wa sallam, said: ?Is there not a man who can give charity to this person by praying with him?? So a man stood up and prayed with him.? And in the report of Abu Bakr Al-Baihaqee, which is found in his Sunan Al-Kubraa, it is stated that this man was Abu Bakr As-Siddeeq. However, this report has weakness in its chain. The report that is authentic doesn?t name the man in it. So these (scholars) have used this hadeeth as evidence and say: ?The Messenger, sallAllaahu 'alayhi wa sallam, has approved of the second congregation!? The response to the use of this evidence is that we consider the congregation, which this hadeeth talks about, to not be the same congregation that is being indicated in the question. This is since the congregation that the hadeeth refers to is the congregation of a man who enters the masjid after the first congregation has finished and wants to pray alone. But the Messenger, sallAllaahu 'alayhi wa sallam, incited those of his Companions who had prayed with him already to let one of them get up and volunteer and pray a voluntary prayer. So someone did it and that is the way it occurred. So this congregation consists of two people: The one leading the prayer (imaam) and the one being led (ma?moom). The Imaam is praying his obligatory prayer, while the ma?moom is praying a voluntary prayer. So who is the one who put this congregation together? If it were not for the one praying voluntarily, there would be no congregation. So therefore, this is a supererogatory and voluntary congregation, and not an obligatory congregation. And the differing (mentioned in the question) is only with regard to the second obligatory congregation. So due to this, using the hadeeth of Abu Sa?eed Al-Khudree as evidence for this area of dispute is not correct. And what further confirms this is the fact that the hadeeth states: ?Is there not a man who can give charity to this person by praying with him?? In this incident that occurred, there was someone who gave charity and there was someone who received charity. So if we were to ask a person with the least amount of knowledge and understanding: ?Who is the one giving the charity and who is the one receiving the charity in this situation, which the Messenger, sallAllaahu 'alayhi wa sallam, has approved of?? The answer would be: ?The one giving the charity is the person praying the voluntary prayer, who had already prayed the obligatory prayer behind Allaah?s Messenger, sallAllaahu 'alayhi wa sallam, while the one who is receiving the charity is the person who arrived late." Now if we were to throw this same question on the congregation that is in dispute right now: for example six or seven people enter the masjid, and find that the Imaam has already prayed. So one of them leads the prayer and the rest follow him in a second congregation. So who is the one giving the
charity amongst these people? And who is the one receiving the charity? No one can give the same answer as in the first example. So this congregation (of people) that has entered after the Imaam finished praying, all of them are praying their obligatory prayer. There is no one giving charity, nor is there anyone receiving charity. On the contrary, the obscurity found here is quite obvious and clear in the first example. The one giving charity is the person who is praying the voluntary prayer, who already prayed behind Allaah?s Messenger, sallAllaahu 'alayhi wa sallam. His prayer was recorded as twenty-seven levels (of reward). So because of that, he is rich and therefore able to give away in charity to others. And the one who leads the prayer ? and if it were not for that person giving charity, he would have prayed alone ? he is poor and in need for someone to give him charity. This is since he did not earn what the person who is giving him charity earned (from reward). So the reason for this person being the one giving the charity and that person being the one receiving the charity is clear. As for the scenario that is in dispute now, then the scenario is not clear, for all of the people (praying) are poor, since they have all missed out on the virtue of the first congregation. So the saying of Allaah?s Messenger, sallAllaahu 'alayhi wa sallam: ?Is there not a man who can give charity to this person by praying with him.? doesn?t apply here. Therefore, in a situation like this, Fataawaa of Shaikh Al-Albaanee it is not valid to use this incident (mentioned in the hadeeth) as evidence. Nor can it be used in reference to this issue, which is the area of our discussion. We will link this to another evidence they use as proof, which is the Prophet?s, sallAllaahu 'alayhi wa sallam, saying: ?Praying in the congregation is more virtuous than praying alone by twenty-seven degrees.? So they use the generality (in the hadeeth) as evidence, meaning they understand that the word ?the? before the word congregation is for a general inclusion (of all congregations). This means that (according to them) every congregational prayer is more virtuous than praying alone. We respond by saying, basing it on the previously mentioned evidences that ?the? is not for a general inclusion, but rather it is for a specific designation. This means that the congregational prayer ? which the Messenger sallAllaahu 'alayhi wa sallam prescribed, incited towards, ordered the people to attend, threatened those who abandoned it with burning their houses and which those who abandoned it were described as being hypocrites ? is the prayer in congregation that is more virtuous than praying alone. And it is the first congregational prayer. And Allaah, the Most High, knows best. [Al-Asaalah, Issue #13-14]
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| ifthikar.saifudeen
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Member
Posts: 70
Joined: Nov 2002
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assalaamualaikum Brother Abu Ridwaan,
Barakallah feek for posting Shaikh Naasir's fatwa on this subject. This was very helpful in answering part of my question where "joining someone praying alone to make a second jamaah" in the masjid is disliked from the evidences stated by Shaikh Naasir (rahimahullah). With regards to when someone prays at home or work where the second jamaah is permitted could you or some of the other brothers enlighten me inshallah if it is permissible to join someone who has already started praying to form a jamaah.
Jazakallah khair,
wassalaam,
Ifthikar
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| aqeel.walker
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Member
Posts: 97
Joined: Oct 2002
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Question: Some people have said that it is not permissible to establish another congregational prayer in the masjid after the (first) congregation of people have finished praying. Is there any basis for this? And what is the correct view?
Answer: This statement is not correct and there is no basis for it in the purified Islamic Law as far as I know. Rather, the authentic Sunnah proves the opposite of this, and it is his (sallallaahu 'alayhi wa sallam) statment: "The prayer in congregation is more virtuous than the prayer of the person alone by twenty-seven degrees." And also his (sallallaahu 'alayhi wa sallam) statement: "The prayer of the man with another man is purer than his prayer alone." And also his statement when he saw a man who entered the masjid after the people had prayed, "Who will give charity to this (man) and pray with him?"
However, it is not permissible for the Muslim to be tardy in coming to the prayer in congregation. Rather, it is obligatory upon him to hasten (to come to the prayer) when he hears the call (to prayer).
And Allaah is the Giver of success.
Al-Imaam 'Abdul-'Azeez bin 'Abdillaah bin Baaz (rahimahullaah)
Source: Fataawaa Muhimmah Tata'allaqu bis-Salaah, no.49, pg.74.
Translation by Aqeel Walker
قال الشيخ ابن باز الطائفة المنصورة هي الفرقة الناجية هما واحدة هم أهل السنة و الجماعة و هم السلفيون
This message was edited by aqeel.walker on 12-19-02 @ 5:23 AM
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| aqeel.walker
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Member
Posts: 97
Joined: Oct 2002
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Question: What is your Eminence's opinion concerning the prayer of one who is praying an obligatory prayer behind one (i.e. the Imaam) who is praying an optional prayer?
Answer: There is no problem with the prayer of the one who is praying an obligatory prayer behind the one who is praying an optional prayer, because it has been confirmed from the Prophet (sallallaahu 'alayhi wa sallam) in some of the types of Salaatul-Khawf (the Prayer of Fear) that he prayed two rak'ahs with a group and then made the Tasleem (to finish the prayer), then he prayed two rak'ahs with another group and then made the Tasleem. Thus, the first prayer was an obligatory prayer (for the Prophet) and the second prayer was an optional prayer (for him). However, those who prayed behind him, they were praying the obligatory prayer. It has also been confirmed in the two Saheehs from Mu'aath bin Jabal (radhiyallaahu 'anhu) that he used to pray with the Prophet (sallallaahu 'alayhi wa sallam) for Salaatul-'Ishaa, then he would return to his people and lead them in this same prayer ('Ishaa), and it was an optional prayer for him and an obligatory prayer for them. So similarly to this, if a person comes (to the masjid) during Ramadhaan and they are praying At-Taraaweeh prayer, and he has not prayed the obligatory prayer of 'Ishaa, then he prays his Salaatul-'Ishaa with them (i.e. he joins the rows with them making his intention for 'Ishaa prayer). This is so that he will attain the reward for the prayer in congregation. Then when the Imaam makes the Tasleem, he stands up and completes his prayer (i.e. 'Ishaa).
Al-Imaam 'Abdul-'Azeez bin 'Abdillaah bin Baaz (rahimahullaah)
Source: Fataawaa muhimmah Tata'allaqu bis-Salaah, no. 41, pg. 63-64.
Translation by Aqeel Walker
قال الشيخ ابن باز الطائفة المنصورة هي الفرقة الناجية هما واحدة هم أهل السنة و الجماعة و هم السلفيون
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| Moosaa
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Posts: 1280
Joined: Sep 2002
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Could someone please just post the hadeeth of Ibn 'Abbaas to answer the brother's question?
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سبحانك اللهم وبحمدك
أشهد أن لا إله إلا أنت
أستغفرك وأتوب إليك
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| Moosaa
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Member
Posts: 1280
Joined: Sep 2002
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Could someone please just post the hadeeth of Ibn 'Abbaas to answer the brother's question?
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سبحانك اللهم وبحمدك
أشهد أن لا إله إلا أنت
أستغفرك وأتوب إليك
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| irshadmuhammed
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Insha Allahi ta'alaa, hope this information regarding the Issue will be helpful ...
The Fiqh on the Issue of Second Jamaa'ah
Compiled by Abu Khaliyl
In a chapter on the virtue of prayer in Jamaa'ah (congregation), Imaam Al-Bukharee says in his Saheeh, "Whenever Al-Aswad missed the Jamaa'ah, he would go to another Masjid. Once Anas (bin Maalik) came to a Masjid in which the prayer was already held, so he (called) the Adhaan and the Iqaamah and prayed in Jamaa'ah." After opening the chapter with this statement, Al-Bukharee lists Hadeeths that show the virtues of prayer in
Jamaa'ah; among them is the well known Hadeeth:
"Prayer in Jamaa'ah is twenty-seven times more virtuous than praying individually."
There is no doubt of the multiple rewards for praying in Jamaa'ah. However, Al-Bukharee's opening remarks indicate some difference as to whether a second Jamaa'ah may be held in a Masjid after the first is missed. At the outset, this seems simple enough. If Jamaa'ah prayer is better, and one comes late to the Masjid, missing it with the Imaam, yet seeking Allah's reward by responding to the command to bow with those who bow, then forming a second Jamaa'ah should be a recommended act.
In fact, this is a common practice nowadays. At many Masjids, one will find a second, third, or more Jamaa'ah prayers held. The very fact that it is so common causes shock to some when they discover that it is perhaps not better to join a second Jamaa'ah!
The author of the famous book, Fiqhus Sunnah, depending upon a saying in Al-Mughnee, notes the behavior of Anas (see above) to be sufficient evidence for the permissibility of calling the Adhaan and Iqaamah and offering a Jamaa'ah prayer when arriving at a Masjid where the first Jamaa'ah is over. Thus, and due to the wide availability of Fiqhus Sunnah, many find this behavior quite agreeable and even recommended.
In his commentary on Fiqhus Sunnah (i.e. Tamamul Minnah), the great Muhaddith (scholar of Hadeeth), Shaikh Muhammad Naasiru Ad-Diyn Al-Albaanee, notes the authenticity of the report about Anas. Then he provides important comments that we provide below [footnote #1, see below].
AL-ALBAANEE'S RESPONSE:
Some try to use it (the report of Anas) to prove the permissibility of multiple Jamaa'ah prayers in the same Masjid. It is, however, not a proof, for the following two reasons:
? It is Mawqoof [footnote #2, see below].
? It contradicts the understanding of a more knowledgeable Companion, that being 'Abdullah ibn Mas'ood (RAA). It is reported by 'Abdur Razzaaq in his Musannaf (2/409/3883), and from him At-Tabaraanee in Al-Mu'jamul Kabeer (9380), with a good chain of narrators from Ibraaheem that 'Alqamah and Al-Aswad went with Ibn Mas'ood to the Masjid where they found that the people had already prayed; so he took them back to the house, where he led them in prayer.
If a second Jamaa'ah prayer were permissible without restriction, then why did Ibn Mas'ood hold the Jamaa'ah in his house when the obligatory prayer in the Masjid (for men) is more virtuous as is well known?
Furthermore, there exists proof that this report holds the status of Marfoo'. There is a witness for it in what is reported by At-Tabaraanee in Al-Awsat (4739 according to my numbering scheme), from 'Abdur Rahmaan bin Aboo Bakarah, from his father, that Allah's Messenger (S) arrived from the outskirts of Al-Madeenah to pray, finding that the people had already prayed, so he went to his home, gathered his family, and led them in prayer. He (At-Tabaraanee) said: "It is not reported from Aboo Bakarah except with this chain." I say, this chain is Hasan (good). Also, Al-Haythamee (2/45) said: "At-Tabaraanee reported it in Al-Kabeer and Al-Awsat; and its narrators are trustworthy."
Perhaps the Jamaa'ah that Anas held was in a Masjid which did not have a regular Imaam or caller for prayer, for there is no objection for holding multiple Jamaa'ah prayers in this kind of Masjid, as will be shown below. In this way, the two reports are compatible with each other rather than contradictory.
Among the statements of the great scholars, the best that I have found regarding this issue is the saying of Imaam Ash-Shafaa'ee. It would be useful to cite it here with some abbreviation - even at the cost of making this comment lengthy - because of its importance and the unawareness of most people about it. He (S) said in Al-Umm (1:136):
? "If one usually goes to a certain Masjid for Jamaa'ah prayer, and once misses the Jamaa'ah, I would prefer that he goes to another Jamaa'ah Masjid. If he does not go, but prays alone in the first Masjid, then that is good. When there is a regular Imaam for the Masjid, and a man or group of men miss the prayer in it (with the Imaam), they should pray individually. I do not recommend that they pray there in Jamaa'ah. If they still did so, that Jamaa'ah suffices them (i.e. their prayer is acceptable). I dislike it (the second Jamaa'ah) from them only because it is not the practice of the early righteous Muslims before us (As-Salaf As-Saaliheen); rather, some of them have condemned it. I reckon that it leads to dissension (among the Muslims). Thus, if a person dislikes to pray behind a certain Imaam, he would stay, together with others who wish to do so, away from the Masjid during the time of prayer. When it is finished, they enter and make a second Jamaa'ah! The result is dissension and discord, and it is these things that are reprehensible. I only dislike this (second Jamaa'ah) in Masjids with Imaams and Mu'adhins (callers for prayer). Some Masjids are built along the road or in some localities; they have no regular Mu'adhins to call for prayer, nor regular Imaams; [they are intended so that] the passerby would pray in them and sit in the shade. I do not dislike the second Jamaa'ah there, because it does not cause the discord that is described above." He continued: "...And we have recorded that some men missed the Jamaa'ah prayer with him (S), so they prayed - with his (S) knowledge - individually, even though they had the ability to pray in Jamaa'ah . Also, a group (of the Sahaabah) missed the prayer in Jamaa'ah, so they came to the Masjid, and all of them prayed individually. They were capable to form a Jamaa'ah in the Masjid, but they prayed individually - only because they hated to hold a second Jamaa'ah in the same Masjid."
The Sahaabah's action, to which Ash-Shafaa'ee refers to here, has been reported by Al-Hasan Al-Basree with a connected chain. He said: "When the Companions of the Prophet (S) entered the Masjid to find that the Jamaa'ah had already been prayed, they prayed individually." [Recorded by Ibn Abee Shaybah 2:223].
Also, [the great Imaam] Aboo Haneefah said: "It is not allowed to repeat the Jamaa'ah in a Masjid for which there is a regular Imaam." And a similar report exists from [the great] Imaam Maalik in Al-Mudawwanah.
In summary, the majority of scholars hold the position that repeating the Jamaa'ah in a Masjid fulfilling the preceding condition is disliked. This is the truth. And it is not to be disproved by the well known Hadeeth:
"Who will give this person charity by praying with him?"
All what can be concluded from it is that Allah's Messenger (S) was encouraging one of those who had already prayed with him in the first Jamaa'ah to pray with that man a voluntary prayer. Thus, that Jamaa'ah consisted of one praying an optional prayer joining one praying an obligatory prayer. However, our discussion pertains to one (or more) joining an obligatory prayer in Jamaa'ah with another one who is doing the same, both of whom having missed the first Jamaa'ah. It is not possible to make an analogy between the two cases because they are dissimilar in two manners:
? The first case, which is the center of our discussion, has not be reported from the Prophet (S), whether in the form of a permission or a tacit approval, even though the need for this existed during his time, as is indicated by the report from Al-Hasan Al-Basree.
? This practice leads to dissension from the first and legitimate Jamaa'ah, because if the people know they might miss the Jamaa'ah, they would hurry to join it, and this increases the size of the Jamaa'ah. But, if they know that they will not miss it, they come late, thereby diminishing the size of the Jamaa'ah, which is a disliked action.
As for the case that Allah's Messenger (S) permitted, there is no such bad consequences. This further confirms the difference between the two cases. And it is thus impermissible to attempt to take this Hadeeth as evidence for that which contradicts his (S) guidance.
Footnotes:
1. Pages 155-158.
2. A Hadeeth is considered Mawqoof when it "stops" at the Companion without being raised by him up to the Prophet (S). Thus, it would be a report of an action or saying by a Companion, which he may or may not have learned it from the Prophet (S). Contrary to the Mawqoof, a Hadeeth is considered Marfoo' when it is raised all the way to the Prophet (S).
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| Moosaa
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Could someone please just post the hadeeth of Ibn 'Abbaas to answer the brother's question?
He never asked about the "second jamaa'ah" issue.
Moosaa
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سبحانك اللهم وبحمدك
أشهد أن لا إله إلا أنت
أستغفرك وأتوب إليك
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| Moosaa
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Posts: 1280
Joined: Sep 2002
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and also, it is not permissible to abbreviate "sallallaahu 'alayhe wa sallam" in one's speech or writing, by typing (S) or anything similar. If you are cutting and pasting, and this haraam is found in the original, then please act according to the hadeeth:
(( Whoever of you sees an evil let him change it with his hand ))
Jazaak Allaahu khayran.
Moosaa
The brother really just asked about the legitimicy of joining someone who is already praying. To answer, but I do not have time to go get the hadeeth now, maybe someone can post if they know where it is, Ibn 'Abbaas joined the Prophet (sallallaahu 'alayhe wa sallam) when he was praying the night prayer alone. He came to his left, so the Prophet (sallallaahu 'alayhe wa sallam) pulled him around to his right.
I'll post the source later in shaa' Allaah when I have time to search for it, unless someone else does. And please, brothers, pay attention to the person's question, so that the answer is in accordance with the question.
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سبحانك اللهم وبحمدك
أشهد أن لا إله إلا أنت
أستغفرك وأتوب إليك
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| irshadmuhammed
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assalamu alaikum warhmatullahi wabarakatuh.
I apologise for the Mistake wich I didnt noticed in the artcile I posted.
I agree with brother Moosa's advise, and wich I Previousely posted was an article I got from a brother, and I advice him about this.
Thanks for the benifitting advice.
assalamu alaikum warahmatullah.
Irshad
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| Moosaa
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Posts: 1280
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قال الإمام البخاري في كتابه الصحيح: حَدَّثَنَا مُسَدَّدٌ قَالَ حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ عَنْ أَيُّوبَ عَنْ عَبْدِاللَّهِ بْنِ سَعِيدِ بْنِ جُبَيْرٍ عَنْ أَبِيهِ عَنِ ابْنِ عَبَّاسٍ قَالَ بِتُّ عِنْدَ خَالَتِي فَقَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي مِنَ اللَّيْلِ فَقُمْتُ أُصَلِّي مَعَهُ فَقُمْتُ عَنْ يَسَارِهِ فَأَخَذَ بِرَأْسِي فَأَقَامَنِي عَنْ يَمِينِهِ
Imaam Al-Bukhaaree said (with his chain) on the authority of 'Abdullaah ibn 'Abbaas, who said: "I stayed the night in my aunt's house, and the Prophet (sallallaahu 'alayhe wa sallam) stood to pray in the night, so then I stood to pray with him on his left side, he then took me by the head and stood me on his right side."
It is also found in Muslim, Aboo Daawood, At-Tirmithee, An-Nasaa'ee, Ibn Maajah, and others.
And it is clear from the hadeeth that the Prophet (sallallaahu 'alayhe wa sallam) was already praying when Ibn 'Abbaas joined him. The 'ulamaa' use this hadeeth as a proof for the permissibility of limited movements within the salaah for a reason. Like Imaam An-Nawawee, rahimahullaah, who said in explanation of this hadeeth:
فيه... أن الفعل القليل لا يبطل الصلاة
"And in it (the hadeeth) is proof that limited actions do not nullify the prayer."
[Sharh An-Nawawee 3/287]
Meaning that the Prophet (sallallaahu 'alayhe wa sallam) had moved him while he (sallallaahu 'alayhe wa sallam) was praying.
And Allaah knows best.
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سبحانك اللهم وبحمدك
أشهد أن لا إله إلا أنت
أستغفرك وأتوب إليك
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| ifthikar.saifudeen
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Barakallah feek brother Moosa. This has answered my question. Barakallah feek to all the other brothers who took time to provide beneficial responses to my question; I learnt a great deal from those responses. May Allah (subhaana wa talaa) guide us and all muslims on the path of those that He (subhaana wa talaa) has favored.
wassalaam,
Ifthikar
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| reza
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Assalamu Alaikum,
my bros
I see some bro's are in the habit, if one posts an article[answer]from an salafi Imam or scholar another posts a fatawa semmingly an opposite answer from another salafi Imam or a scholar. I agree as long as the door of ijtihaad[who are capable]is open and valid their will be differing positions, But our request is who have the knowledge to show two differing views and conclude the matter on the strength of evidence Quran Sunnah on the Shahabas understanding, or for every fiqh/ or most of the issues we could bring great imam's opposing each other,and bro' likes us kept "hanging" on what position to adapt.
Jazakallah
reza
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18-12-2002 @ 12:00 AM
20-12-2002 @ 12:00 AM