Do you agree that the operative cause in this issue of repeating the congregation in the mosque turns with the ruling in existence and absence, such that if a group enters the mosque
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The questioner : I am fully convinced that it means the harm of splitting the Muslim ranks, the harm of laziness, and the harm of the likelihood of changing the regular imam or preferring the voice of the imam of the second congregation. These are among the harms for which a person must not pray the second congregation.
The Shaykh: Yes.
The questioner : However, the example given by Imam al-Shafi'i for the mosque at the crossroads is not a unique case regarding the second congregation where the cause of splitting does not exist.
The Shaykh: Yes.
The questioner : For example: praying in the Sacred Mosque, for instance, the imam who prays with the second congregation if they enter late, it is never thought that he is competing with the regular imam.
The Shaykh : Correct.
The questioner : Nor that he is invalidating the large congregation.
The Shaykh: Yes.
The questioner : Nor does it mean, except if there is laziness, in which case it returns to each person himself, meaning.
The Shaykh: Yes.
The questioner : So are you with me here in that, for example, the operative cause in this case turns with the ruling in existence and absence?
The Shaykh : No, no, and I say from another angle: Yes, and this is surprising, because you held onto one cause and forgot the other cause that I mentioned earlier, which is not limited only to the issue of competition between imams, but it is also accustoming the obligated persons to not being keen on maintaining prayer with the first congregation, and this is realized in the scenario you described.
The questioner : But does this stand as a complete prohibition?
The Shaykh : Ah, here I say: It stands as a prohibition for two reasons. I mentioned one of them earlier in the authentic hadith:, this is it. So this merit is obtained for him if he is intending it; if he is not intending it, how can he obtain it? This is the first reason.
The second reason is from the perspective of blocking the means to harm. Yes, because many people often say this is reasonable for the lazy ones. What is your opinion regarding those with an excuse? The answer is from two aspects: I mentioned the first one related to the hadith, and the other is blocking the means to harm, because when people enter the mosque and find a congregation standing, they do not measure themselves to see if they are among those with an excuse or those without an excuse. So even if they are among those with an excuse, they pray, and if they are not excused, they refrain. This is not practical, it is merely theoretical.
The questioner : So even the mosque at the crossroads has the same cause.
The Shaykh : No, the congregation at the mosque at the crossroads is different, and there is no imam.
The questioner : Ah, there is no imam.
The Shaykh : Yes.
The Shaykh: Yes.
The questioner : However, the example given by Imam al-Shafi'i for the mosque at the crossroads is not a unique case regarding the second congregation where the cause of splitting does not exist.
The Shaykh: Yes.
The questioner : For example: praying in the Sacred Mosque, for instance, the imam who prays with the second congregation if they enter late, it is never thought that he is competing with the regular imam.
The Shaykh : Correct.
The questioner : Nor that he is invalidating the large congregation.
The Shaykh: Yes.
The questioner : Nor does it mean, except if there is laziness, in which case it returns to each person himself, meaning.
The Shaykh: Yes.
The questioner : So are you with me here in that, for example, the operative cause in this case turns with the ruling in existence and absence?
The Shaykh : No, no, and I say from another angle: Yes, and this is surprising, because you held onto one cause and forgot the other cause that I mentioned earlier, which is not limited only to the issue of competition between imams, but it is also accustoming the obligated persons to not being keen on maintaining prayer with the first congregation, and this is realized in the scenario you described.
The questioner : But does this stand as a complete prohibition?
The Shaykh : Ah, here I say: It stands as a prohibition for two reasons. I mentioned one of them earlier in the authentic hadith:
Whoever performs ablution in his home and perfects his ablution, then goes to the mosque of the congregation and finds that they have already prayed, Allah will record for him the same reward as their prayer.
مَن توضَّأ في بيته وأحسن وضوءه ، ثم أتى مسجد جماعة فوجدهم قد صلوا ؛ كتب الله مثل أجر صلاتهمThe second reason is from the perspective of blocking the means to harm. Yes, because many people often say this is reasonable for the lazy ones. What is your opinion regarding those with an excuse? The answer is from two aspects: I mentioned the first one related to the hadith, and the other is blocking the means to harm, because when people enter the mosque and find a congregation standing, they do not measure themselves to see if they are among those with an excuse or those without an excuse. So even if they are among those with an excuse, they pray, and if they are not excused, they refrain. This is not practical, it is merely theoretical.
The questioner : So even the mosque at the crossroads has the same cause.
The Shaykh : No, the congregation at the mosque at the crossroads is different, and there is no imam.
The questioner : Ah, there is no imam.
The Shaykh : Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.