Q.) I have read your statement that it is
makrooh to make second jama'at in the masjid and the reason you gave
that Prophet , had left the Masjid when he came late out of the town. My
point is that he did not say anything and he might have left for some
other reasons. There is a hadith in which Prophet said that if you are
two, establish jama'at. In the whole of Saudi Arabia this practice is
going on. In Canada also all Saudis who are here always establish second
jama'at on the same musalla. Please comment with some solid hadith. [Ahsan
A.) Before answering your questions, I think it would be necessary to
clarify our standpoint on the matter. If Salat has been performed in a
masjid which has an imam, then it is makrooh tahrimi to make a second
jama'at of the same Salat inside the masjid proper. It is permissible to
perform it in jama'at outside the masjid.
As for a musalla or a masjid that does not have an Imam, then it is
permissible to perform more than one jama'at in such a masjid.
This is the standpoint of Imam Abu Hanifah, Imam Malik and Imam Shafi,
as well as the majority of the fuqaha from the salaf (rahimahullah).
Imam Ahmed gives permission for it, thus your quoting the practice of
the Saudis has no bearing on the issue, as the majority of them are
either Hambalis (followers of Imam Ahmed) or Wahabis, who are also
proponents of its permissibility.
The reason for this karahat (dislike) is not the narration we have
mentioned; the reason is that the permissibility of second jama'ats
leads to a decrease in the number of people coming for the first jama'at,
while one of the objectives of jama'at is to gather the Muslims together
at one time.
In addition to this great harm, by granting permission for second
jama'ats the door is opened for discord and disunity to set in, as any
group that has slight differences with the Imam on any issue will then
begin performing their own jama'at in the masjid.
One of the main reasons mentioned by Allah for Masjid-ud-dirar being
built was to cause disunity between the Muslims, thus our pious
predecessors (the Sahaba, Tabieen and A'immah), on the basis of what
they learnt from Nabi made sure they closed this door on those who want
to break the unity of the Muslims. Thus we find that the practice of the
Sahaba, Radi-Allahu anhum, was that if they came to the masjid after the
Salat was over, they would perform Salat individually. (Ibn Abi Shaibah
This was the practice of the salaf, thus we find it narrated from many
of them that the second jama'at is makrooh, thus their practice was to
perform Salat individually. Amongst those from which this is narrated
1. Qasim ibn Muhammad , the grandson of Sayyidna Abu Bakr, Radi-Allahu
anhuma, and the great faqih of Madinah. (Ibn Abi Shaibah Vol.2 Pg.113)
2.Hasan Basri (Ibid)
3.Abu Qilabah (Ibid)
4.Hafs ibn Sulaiman (Abdul Razaaq Vol.2 Pg.293)
5. Sufyaan Thawri (Ibid)
6. Abdul Razzaaq San'aani (Ibid)
7. Ibrahim Nakha'i (Abdul Razaaq Vol.2 Pg.292, Ibn Abi Shaibah Vol.2
The practice of the Sahaba and the fatwa of all these luminaries is
sufficient to establish karahat.
Now the narration about Nabi also points to the same, thus we have used
it as well. Our opinion regarding our beloved Nabi is that he would not
have left the great reward of performing Salat with jama'at in Masjid-un
Nabawi, unless of course it was makrooh. Now when all the above proofs
concur with this interpretation of the hadith, it is specified that this
is its meaning.
And Allah Ta'ala Knows Best.
Mufti Ebrahim Desai
Article taken (with Thanks) from Albalagh.Net
| Browse Central-Mosque.com
regularly update this site so visit us frequently