What is the ruling on combining two prayers within a government institution?
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The questioner : Shaykh, regarding combining prayers in a center, institution, or government department, what is the ruling on combining the two prayers?
The Shaykh : Combining in a place where the ruling of congregational prayer applies, this is a recording; if you did not record it, I will inform you. Combining in a place where the ruling of congregational prayer applies in that place: if congregational prayer in that place is obligatory, then combining is permissible. If congregational prayer in that place is not obligatory, then either it is said to be not permissible, and those who combine there are sinners, or they are not sinners, their combining is permissible but not obligatory. So, combining is with the obligatory congregation. This is, in my opinion, clear, but it needs further clarification and explanation with a simple example. Combining in one of the companies, in one of the rooms there. Now I am applying the statement I summarized earlier, which I said was clear but needs clarification. Congregational prayer in this company is either permissible or not permissible. If it is not permissible, then combining is not permissible, clear. We move to the other division: prayer in that company as a congregation is permissible. We say, if it is permissible, is it obligatory or not obligatory? If it is obligatory, combining is permissible. If it is not obligatory but merely permissible, then combining is not applicable. This point also needs explanation. I say: when is the congregation obligatory in that company, and when is it not? I say: if there is no nearby mosque where the ordinary adhan is heard, not with a loudspeaker, meaning it is not far from them such that if the mu'adhdhin called the ordinary adhan from the roof of the mosque, his adhan would not be heard. If the adhan of one like them is heard, then their congregational prayer in the company is not permissible because they neglected the obligatory response to the call of Allah. If there is no mosque around them, then their congregational prayer in the company is obligatory, and consequently their combining is permissible. Is this clear up to here?
The questioner : Yes.
The Shaykh : Listen, because there is a final point. If combining in that place requires the employees to go out into the open air, into the sun, into the cold, into the snow, or the like, they combine; otherwise, they do not. For example, some government departments move from room to room to room; they do not go out into the open air at all, and they are not exposed to cold, rain, or anything. Let us assume their congregational prayer is of the permissible type because they do not have a nearby mosque. These people are not permitted to combine, because what is the purpose of combining? The purpose is to achieve the obligation of the congregation by providing relief from the hardship of exposure to rain, snow, cold, or the like. These people are not in that situation. If you look at this set of conditions, you will know when combining is possible in the company or the department and when it is not. I think what was on your mind from the question has now fallen away?
The questioner : Yes.
The Shaykh : This is the outcome of the patient.
The questioner : The employees going out may expose them to fines from the company itself or disciplinary actions, and the mosque is nearby; if they go out, they may be harmed.
The Shaykh : In the path of Allah, "If you are but a finger that is wounded, *** And in the path of Allah is what you have encountered." This is a refuting argument, Professor. It is supposed that every Muslim should obey Allah more than he obeys the servants of Allah. There may be a company that does not allow the employee to pray Jumu'ah. Does Jumu'ah drop off him? You will say with me, no. Say with me also that congregational prayer is the same, because the ruling in Jumu'ah prayer and congregational prayer, in terms of the sacred texts, is one. The ruling is one, even though neglecting Jumu'ah prayer is more severe, the ruling is one. What is it? The single ruling is that the noble verse[Al-Jumu'ah 62:9] But we have something similar in a hadith. A blind man came to the Messenger of Allah (peace and blessings be upon him) and said, "O Messenger of Allah, my house is far, and on my path are trees and stones, and I have no guide to lead me. Do you find for me a dispensation to leave the prayer with the congregation?" He said to him at first Then he said He said, "Yes." He said If the blind man was commanded to respond, then the sighted person is all the more so. This is the ruling of congregational prayer, which meets the ruling of Jumu'ah. In another matter, which is very important, two hadiths came, one from the hadith of Abdullah ibn Mas'ud and the other from the hadith of Abu Hurayrah (may Allah be pleased with them both), giving a single warning. One is about the one who misses Jumu'ah prayer, and the other is about the one who misses congregational prayer. The warning is one. The hadith of Ibn Mas'ud says This is the hadith of Ibn Mas'ud regarding Jumu'ah prayer. As for the hadith of Abu Hurayrah, he said It is 'Isha' prayer, not Jumu'ah. The ruling is one: burning the houses of those who miss Jumu'ah prayer, burning the houses of those who miss congregational prayer, even if it is 'Isha' prayer. So, there is no obedience to a created being in disobedience to the Creator.
The questioner : What does "marimatayn" mean?
The Shaykh : "Marimatayn" refers to the two hooves of the sheep, the lower ones, which they usually throw away. It is an idiom meaning that if a trivial material benefit is found in the mosque, he attends it, meaning he attends the mosque prayer. But if he does not attend to gain the virtue of the twenty-seven degrees, he is one who has little desire for the Hereafter and much desire for the world and its trivial things.
The questioner : May Allah reward you with good.
The Shaykh : And you, if Allah wills.
The Shaykh : Combining in a place where the ruling of congregational prayer applies, this is a recording; if you did not record it, I will inform you. Combining in a place where the ruling of congregational prayer applies in that place: if congregational prayer in that place is obligatory, then combining is permissible. If congregational prayer in that place is not obligatory, then either it is said to be not permissible, and those who combine there are sinners, or they are not sinners, their combining is permissible but not obligatory. So, combining is with the obligatory congregation. This is, in my opinion, clear, but it needs further clarification and explanation with a simple example. Combining in one of the companies, in one of the rooms there. Now I am applying the statement I summarized earlier, which I said was clear but needs clarification. Congregational prayer in this company is either permissible or not permissible. If it is not permissible, then combining is not permissible, clear. We move to the other division: prayer in that company as a congregation is permissible. We say, if it is permissible, is it obligatory or not obligatory? If it is obligatory, combining is permissible. If it is not obligatory but merely permissible, then combining is not applicable. This point also needs explanation. I say: when is the congregation obligatory in that company, and when is it not? I say: if there is no nearby mosque where the ordinary adhan is heard, not with a loudspeaker, meaning it is not far from them such that if the mu'adhdhin called the ordinary adhan from the roof of the mosque, his adhan would not be heard. If the adhan of one like them is heard, then their congregational prayer in the company is not permissible because they neglected the obligatory response to the call of Allah. If there is no mosque around them, then their congregational prayer in the company is obligatory, and consequently their combining is permissible. Is this clear up to here?
The questioner : Yes.
The Shaykh : Listen, because there is a final point. If combining in that place requires the employees to go out into the open air, into the sun, into the cold, into the snow, or the like, they combine; otherwise, they do not. For example, some government departments move from room to room to room; they do not go out into the open air at all, and they are not exposed to cold, rain, or anything. Let us assume their congregational prayer is of the permissible type because they do not have a nearby mosque. These people are not permitted to combine, because what is the purpose of combining? The purpose is to achieve the obligation of the congregation by providing relief from the hardship of exposure to rain, snow, cold, or the like. These people are not in that situation. If you look at this set of conditions, you will know when combining is possible in the company or the department and when it is not. I think what was on your mind from the question has now fallen away?
The questioner : Yes.
The Shaykh : This is the outcome of the patient.
The questioner : The employees going out may expose them to fines from the company itself or disciplinary actions, and the mosque is nearby; if they go out, they may be harmed.
The Shaykh : In the path of Allah, "If you are but a finger that is wounded, *** And in the path of Allah is what you have encountered." This is a refuting argument, Professor. It is supposed that every Muslim should obey Allah more than he obeys the servants of Allah. There may be a company that does not allow the employee to pray Jumu'ah. Does Jumu'ah drop off him? You will say with me, no. Say with me also that congregational prayer is the same, because the ruling in Jumu'ah prayer and congregational prayer, in terms of the sacred texts, is one. The ruling is one, even though neglecting Jumu'ah prayer is more severe, the ruling is one. What is it? The single ruling is that the noble verse
when [the adhan] is called for the prayer on the day of Jumu'ah [Friday], then proceed to the remembrance of Allah
إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِYes
نعمDo you hear the call to prayer?
أتسمع النداء؟Then respond.
فأجبI had intended to order a man to lead the people in prayer, then order a man to lead the people in Jumu'ah prayer, and then burn their houses over them
لقد هممت أن آمر رجلا فيصلي بالناس ثم آمر رجلا فيؤم الناس في صلاة الجمعة فأحرّق عليهم بيوتهمI had intended to order a man to lead the people in prayer, then order men to gather firewood, then I would go to a people who neglect prayer with the congregation and burn their houses over them. By Him in whose hand is the soul of Muhammad, if one of them knew that there were two good hooves in the mosque, he would attend it, meaning 'Isha' prayer
لقد هممت أن آمر رجلا فيصلّي بالنّاس ثم آمر رجالا فيحطبوا حطبا ثم أخالف إلى أناس يدعون الصلاة مع الجماعة فأحرّق عليهم بيوتهم والذي نفس محمد بيده لو يعلم أحدهم أنّ في المسجد مرماتين حسنتين لشهدها أي صلاة العشاءThe questioner : What does "marimatayn" mean?
The Shaykh : "Marimatayn" refers to the two hooves of the sheep, the lower ones, which they usually throw away. It is an idiom meaning that if a trivial material benefit is found in the mosque, he attends it, meaning he attends the mosque prayer. But if he does not attend to gain the virtue of the twenty-seven degrees, he is one who has little desire for the Hereafter and much desire for the world and its trivial things.
The questioner : May Allah reward you with good.
The Shaykh : And you, if Allah wills.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.