Discussion on the ruling regarding the second congregation.
Machine translationRead the Arabic original
The Shaykh : Regarding the issue of repeating the congregation, the remainder of the discussion: we have spoken about the lack of legitimacy of the second congregation in a single mosque that has a regular imam and a regular mu'adhdhin, from the perspective of the report (riwayah). Now, I want to speak about the same issue from the perspective of understanding (dirayah).
And upon you be peace, and the mercy of Allah and His blessings.
When some people adopt the second congregation, it becomes a distraction for them from caring about the first congregation.
The questioner : Your car... the road.
The Shaykh : Oh Allah, in the name of Allah, please go ahead... I think you are used to automatic, meaning.
The questioner: Yes.
The Shaykh: Go ahead.
The lack of legitimacy of the second congregation, if we wish and if our expression is correct, is from the category of sadd al-dhara'i' (blocking the means to harm); that is, so that people do not rely on the second and third congregations, this door is blocked and closed for fear that opening this door will lead to negligence regarding the first congregation. And the truth is that this is a reality, and the reason, in my opinion, goes back to two things: First, that many students of knowledge, and perhaps even some scholars, see that there is no harm in the second congregation, and the general public want it to be like a dispensation (rukhsah), "give me your hand and walk"; meaning, make things easy and do not make them difficult, without a rule and without a standard. Second, those who were among the people of knowledge of the Sunnah and the authentic reports (athar) from the Companions, few of them perform the duty of awareness; therefore, the minds of the general people today are empty regarding the lack of legitimacy of the second congregation, and their minds are full and charged with the permissibility of the second congregation. So what is the natural result of this permissibility that has settled in their hearts? That if we did not catch the first congregation, we will catch the second, and if we did not catch the second, we will catch the third, and so on. And I testify with myself in the largest mosque in Syria, "Masjid Banu Umayyah" in Damascus, where the adhan for Maghrib was called while there was a congregation praying the 'Asr prayer; meaning that the congregations continued from after the adhan of 'Asr to the adhan of Maghrib.
The questioner : ... .
The Shaykh : I am speaking as He - the Exalted - said:[Yusuf 12:81], otherwise we benefit from you that in Oman - also - it is like this.
The questioner : Ah, the congregations are continuous, meaning.
The Shaykh : Continuous, but I say: until the adhan of Maghrib, I do not know.
The questioner : ... .
The Shaykh : Ah, so the point is: what drives them to this? The legitimacy of the second and third congregations, and so on, has not settled in their minds.
The questioner : Perhaps the excuses...
The Shaykh : Yes?
The questioner : The excuses are the same.
The Shaykh : The same; because you may be excused, but I am not excused, so you are opening the door and people will follow you, and the matter becomes chaos, meaning. And I said to some of our brothers on this occasion that I knew this in myself, and this is the best example I offer as advice to my brothers. So, I had a shop in Damascus and I repaired watches, so my watches were here, and my mosque was close to me; meaning, at most forty or fifty meters. I would hear the adhan with a watch in my hand, I would screw in a screw, I would attach a hand, and so on, yes, to attach this screw, to attach this hand, and a little while I would stand up, and a little while I would stand up, and a little while I would stand up, and I would stand up and go to the mosque and find the prayer what? Gone. The discussion would renew between my soul and my mind, and I was a student of knowledge, so my soul would say to me: Are you not satisfied with your state? If so, because I would say, maybe the congregation passed, perhaps we will find a second imam who is praying, maybe we did not find a second imam, are you not satisfied with your state? You are praying as an imam for people, and so on. I continued like that, may Allah be pleased with me, until Allah guided me to the Sunnah and I knew that there is no second congregation. I became hearing the adhan from here and leaving the watch on the ground, and I would stand up and pray, and I would return and find it as I left it; meaning the result is the same, if it were not for the soul that commands evil, what? And I was a student of knowledge like this; so what about the general people?! Everyone will say: Oh brother, hey, we have plenty of time, and the second congregation will not pass us, if Allah wills, and the third and fourth and so on.
So, in addition to what we mentioned earlier of the texts indicating the lack of legitimacy of the second congregation, we must remember that the lack of legitimacy is from the category of sadd al-dhara'i' (blocking the means to harm), as the jurists say. This is what I wanted to complete the discussion with.
And upon you be peace, and the mercy of Allah and His blessings.
When some people adopt the second congregation, it becomes a distraction for them from caring about the first congregation.
The questioner : Your car... the road.
The Shaykh : Oh Allah, in the name of Allah, please go ahead... I think you are used to automatic, meaning.
The questioner: Yes.
The Shaykh: Go ahead.
The lack of legitimacy of the second congregation, if we wish and if our expression is correct, is from the category of sadd al-dhara'i' (blocking the means to harm); that is, so that people do not rely on the second and third congregations, this door is blocked and closed for fear that opening this door will lead to negligence regarding the first congregation. And the truth is that this is a reality, and the reason, in my opinion, goes back to two things: First, that many students of knowledge, and perhaps even some scholars, see that there is no harm in the second congregation, and the general public want it to be like a dispensation (rukhsah), "give me your hand and walk"; meaning, make things easy and do not make them difficult, without a rule and without a standard. Second, those who were among the people of knowledge of the Sunnah and the authentic reports (athar) from the Companions, few of them perform the duty of awareness; therefore, the minds of the general people today are empty regarding the lack of legitimacy of the second congregation, and their minds are full and charged with the permissibility of the second congregation. So what is the natural result of this permissibility that has settled in their hearts? That if we did not catch the first congregation, we will catch the second, and if we did not catch the second, we will catch the third, and so on. And I testify with myself in the largest mosque in Syria, "Masjid Banu Umayyah" in Damascus, where the adhan for Maghrib was called while there was a congregation praying the 'Asr prayer; meaning that the congregations continued from after the adhan of 'Asr to the adhan of Maghrib.
The questioner : ... .
The Shaykh : I am speaking as He - the Exalted - said:
and we did not testify except to what we knew
وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَاThe questioner : Ah, the congregations are continuous, meaning.
The Shaykh : Continuous, but I say: until the adhan of Maghrib, I do not know.
The questioner : ... .
The Shaykh : Ah, so the point is: what drives them to this? The legitimacy of the second and third congregations, and so on, has not settled in their minds.
The questioner : Perhaps the excuses...
The Shaykh : Yes?
The questioner : The excuses are the same.
The Shaykh : The same; because you may be excused, but I am not excused, so you are opening the door and people will follow you, and the matter becomes chaos, meaning. And I said to some of our brothers on this occasion that I knew this in myself, and this is the best example I offer as advice to my brothers. So, I had a shop in Damascus and I repaired watches, so my watches were here, and my mosque was close to me; meaning, at most forty or fifty meters. I would hear the adhan with a watch in my hand, I would screw in a screw, I would attach a hand, and so on, yes, to attach this screw, to attach this hand, and a little while I would stand up, and a little while I would stand up, and a little while I would stand up, and I would stand up and go to the mosque and find the prayer what? Gone. The discussion would renew between my soul and my mind, and I was a student of knowledge, so my soul would say to me: Are you not satisfied with your state? If so, because I would say, maybe the congregation passed, perhaps we will find a second imam who is praying, maybe we did not find a second imam, are you not satisfied with your state? You are praying as an imam for people, and so on. I continued like that, may Allah be pleased with me, until Allah guided me to the Sunnah and I knew that there is no second congregation. I became hearing the adhan from here and leaving the watch on the ground, and I would stand up and pray, and I would return and find it as I left it; meaning the result is the same, if it were not for the soul that commands evil, what? And I was a student of knowledge like this; so what about the general people?! Everyone will say: Oh brother, hey, we have plenty of time, and the second congregation will not pass us, if Allah wills, and the third and fourth and so on.
So, in addition to what we mentioned earlier of the texts indicating the lack of legitimacy of the second congregation, we must remember that the lack of legitimacy is from the category of sadd al-dhara'i' (blocking the means to harm), as the jurists say. This is what I wanted to complete the discussion with.
Source
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