Explaining the Ruling on the Second Congregation
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The Shaykh : ... with him, and if he had been [the one leading], he would have prayed with him; because if he had been [the one leading], he would have prayed with him; that is: as the imam; that is: he was the imam, whereas he prayed with him; that is: he was the follower, and the one who entered late was the imam.
Now the question arises regarding the congregations that are held today in many mosques, and we have previously established their lack of legitimacy. Our Messenger (peace and blessings be upon him) says in the second hadith:Sunan Abi Dawud 574Sahih (Al-Albani), when two people from the street or more enter, and one of them steps forward to lead them in prayer, who is the one giving charity and who is the one receiving it? Tell me, Professor.
The questioner : ... .
The Shaykh : No, I am asking the one who raised the hadith, who is the one giving charity, who is the one receiving it?
The questioner : I did not see ... .
The Shaykh : The hadith—may Allah bless you—the Messenger (peace be upon him) said to those around him.
The questioner : No, the ones who entered ... did two enter?
The Shaykh : Yes.
The questioner : If two entered?
The Shaykh : Yes, if two entered the mosque as latecomers.
The questioner: Yes.
The Shaykh : Or more.
The questioner: Yes.
The Shaykh : So one of them stepped forward and led them in prayer; so who is the one giving charity and who is the one receiving it?
The questioner : This is not ... .
The Shaykh : Well done; so why do we force this hadith into the topic of repeating the congregation? In other words, and this here means the second path I referred to needs some detail.
When the Messenger (peace be upon him) said:, there is a very precise and wonderful indication that there is a poor person and a rich person; so who is the one giving charity; the poor person to the rich person, or the rich person to the poor person?!
The questioner : The rich person to the poor person.
The Shaykh : The rich person to the poor person, the two men who prayed in the mosque in the presence of the Messenger (peace be upon him), which of them was the rich one and which of them was the poor one?
The questioner : The one who prayed was the rich one.
The Shaykh : Both of them prayed, that answer is not sufficient.
The questioner : Both of them prayed?
The Shaykh : Of course, both of them prayed together.
The questioner : No, they prayed with the Prophet (peace and blessings be upon him), the one who prayed with the Prophet attended the first congregation with the Prophet.
The Shaykh : I am telling you; that is, clarify the answer.
So the rich one is the one who prayed with the Messenger (peace and blessings be upon him); clear? Good; why was this one rich? Because first: he gained the reward of twenty-seven degrees. Second: he prayed behind the Messenger (peace and blessings be upon him). So this is the rich one and that is the poor one, so here it is very clear that there is a giver of charity and a receiver of charity, so if this situation is repeated after the Messenger (peace and blessings be upon him), there will be a giver of charity, and there will be a receiver of charity.
Let us now picture the same situation that occurred in the time of the Messenger (peace and blessings be upon him); a man entered the mosque and found the imam saying: Peace be upon you and Allah's mercy, Peace be upon you and Allah's mercy, and let one of the attendees present now have heard this hadith and understood its jurisprudence, so he stood up and prayed with him, so this one who stood up and prayed with him is the one giving charity, and that one who missed the congregational prayer is the one receiving it, this is from one aspect. From another aspect—and this is the expression of the Hanafi scholars that follows—they said: It is not valid to use this hadith as evidence for the legitimacy of the second congregation; because the issue is an obligatory prayer behind an obligatory prayer, whereas this hadith means a voluntary prayer behind an obligatory prayer.
The questioner: Yes.
The Shaykh : And the voluntary prayer is weaker than the obligatory one; and therefore they express it in another way and say: This prayer is a weak prayer behind an obligatory prayer, we want an obligatory prayer behind an obligatory prayer, and this does not exist; so the meaning has become clear—Allah willing—that this hadith is used as evidence for the permissibility of repeating the congregation for the one who prayed the legitimate congregation, by having a person who missed the legitimate congregation pray them, so this obligatory prayer he prayed is written for him with twenty-seven degrees, and a voluntary prayer is written for him; as came in the authentic hadith that the Prophet (peace and blessings be upon him) prayed the Fajr prayer in the Musjid al-Khaif during the Farewell Pilgrimage, so when he finished the prayer he found two men whose situation indicated that they had not prayed with the Messenger (peace and blessings be upon him), so he called them, and said to them:. They said: Yes, O Messenger of Allah. He said: Sunan an-Nasa'i 858Sahih (Darussalam). They said: O Messenger of Allah, we had prayed in our tents. He (may Allah's prayers and peace be upon him) said: . Similarly in the other hadith: . And in a narration: .
The questioner : We are counting the lunch, Shaykh.
The Shaykh: Go ahead.
The questioner : There are people ... .
Now the question arises regarding the congregations that are held today in many mosques, and we have previously established their lack of legitimacy. Our Messenger (peace and blessings be upon him) says in the second hadith:
Is there any man who may do good with this (man) and pray along with him.
أَلَا رجلٌ يتصدَّق على هذا فيصلي معهThe questioner : ... .
The Shaykh : No, I am asking the one who raised the hadith, who is the one giving charity, who is the one receiving it?
The questioner : I did not see ... .
The Shaykh : The hadith—may Allah bless you—the Messenger (peace be upon him) said to those around him.
The questioner : No, the ones who entered ... did two enter?
The Shaykh : Yes.
The questioner : If two entered?
The Shaykh : Yes, if two entered the mosque as latecomers.
The questioner: Yes.
The Shaykh : Or more.
The questioner: Yes.
The Shaykh : So one of them stepped forward and led them in prayer; so who is the one giving charity and who is the one receiving it?
The questioner : This is not ... .
The Shaykh : Well done; so why do we force this hadith into the topic of repeating the congregation? In other words, and this here means the second path I referred to needs some detail.
When the Messenger (peace be upon him) said:
Who is the one giving charity to this one?!
من الذي يتصدَّق على هذا ؟!The questioner : The rich person to the poor person.
The Shaykh : The rich person to the poor person, the two men who prayed in the mosque in the presence of the Messenger (peace be upon him), which of them was the rich one and which of them was the poor one?
The questioner : The one who prayed was the rich one.
The Shaykh : Both of them prayed, that answer is not sufficient.
The questioner : Both of them prayed?
The Shaykh : Of course, both of them prayed together.
The questioner : No, they prayed with the Prophet (peace and blessings be upon him), the one who prayed with the Prophet attended the first congregation with the Prophet.
The Shaykh : I am telling you; that is, clarify the answer.
So the rich one is the one who prayed with the Messenger (peace and blessings be upon him); clear? Good; why was this one rich? Because first: he gained the reward of twenty-seven degrees. Second: he prayed behind the Messenger (peace and blessings be upon him). So this is the rich one and that is the poor one, so here it is very clear that there is a giver of charity and a receiver of charity, so if this situation is repeated after the Messenger (peace and blessings be upon him), there will be a giver of charity, and there will be a receiver of charity.
Let us now picture the same situation that occurred in the time of the Messenger (peace and blessings be upon him); a man entered the mosque and found the imam saying: Peace be upon you and Allah's mercy, Peace be upon you and Allah's mercy, and let one of the attendees present now have heard this hadith and understood its jurisprudence, so he stood up and prayed with him, so this one who stood up and prayed with him is the one giving charity, and that one who missed the congregational prayer is the one receiving it, this is from one aspect. From another aspect—and this is the expression of the Hanafi scholars that follows—they said: It is not valid to use this hadith as evidence for the legitimacy of the second congregation; because the issue is an obligatory prayer behind an obligatory prayer, whereas this hadith means a voluntary prayer behind an obligatory prayer.
The questioner: Yes.
The Shaykh : And the voluntary prayer is weaker than the obligatory one; and therefore they express it in another way and say: This prayer is a weak prayer behind an obligatory prayer, we want an obligatory prayer behind an obligatory prayer, and this does not exist; so the meaning has become clear—Allah willing—that this hadith is used as evidence for the permissibility of repeating the congregation for the one who prayed the legitimate congregation, by having a person who missed the legitimate congregation pray them, so this obligatory prayer he prayed is written for him with twenty-seven degrees, and a voluntary prayer is written for him; as came in the authentic hadith that the Prophet (peace and blessings be upon him) prayed the Fajr prayer in the Musjid al-Khaif during the Farewell Pilgrimage, so when he finished the prayer he found two men whose situation indicated that they had not prayed with the Messenger (peace and blessings be upon him), so he called them, and said to them:
Are you not Muslims?
أَوَلسْتُما مسلمين ؟What kept you from praying with us?
فما منعكما أن تصلِّيا معنا ؟So if one of you prays in his tent and then comes to the congregation, let him pray with them; for it will be a voluntary prayer for him.
فإذا صلى أحدكم في رحله ثم أتى الجماعة ؛ فليصلِّ معهم ؛ فإنها تكون له نافلةRulers will succeed you who delay
سيليكم أمراء يؤخِّرونThey will kill the prayer from its time, so if you catch them, pray the prayer in its time, then pray it with them and it will be a voluntary prayer for you.
يُميتون الصلاة عن وقتها ، فإذا أدركتموهم فصلوا أنتم الصلاة في وقتها ، ثم صلُّوها معهم تكون لكم نافلةThe questioner : We are counting the lunch, Shaykh.
The Shaykh: Go ahead.
The questioner : There are people ... .
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.